English
Meditate on the blessed one. Light radiates from the body, and from all the charnel ground places, countless lords and ladies of the charnel ground appear in skeletal form, holding iron hooks, lassos, iron fetters, and bells in their hands. From the peak of Mount Meru and from under the Sorrowless Tree in India, the yellow goddess of light, riding a pig, holding needles and thread in her hands, appears like a blizzard. All robbers and thieves are seized by the heart with iron hooks, bound with lassos so they cannot move, restrained with iron fetters, and their minds are intoxicated by the sound of the bell, causing them to become unconscious. Meditate on sewing up their mouths and eyes with needles and thread, and pray. This is the ninth activity. To protect from the fear of weapons: Visualize yourself as the dark blue wrathful form of the Lion's Roar. The right hand wields a vajra, and fire blazes from the tip of the threatening mudra of the left hand. Meditate that the beings to be protected, such as humans, horses, etc., are contained within the combined solar and lunar box in your heart. On your crown, visualize Orgyen (Padmasambhava) wearing Dharma robes and a lotus hat. His right hand, together with the vajra, is in the gesture of granting refuge, protecting me. Invite the same form from Ngayab (Copper-Colored Mountain), and dissolve it into both yourself and Orgyen (Padmasambhava) on your crown. By praying to the "Mother Who Accomplishes All Wishes," countless tiny vajras radiate from the vajra in your right hand, transforming your entire head and body into vajra armor and helmets. From the vajra in your right hand, a multitude of great vajras made of diamond radiate, transforming all directions into a circular vajra fence, with a vajra tent above. That place becomes like the center of a vajra, with vajra fences erected in the four directions, and four vajra points growing on the walls. You are contained within the center of the vajra cross, and from the vajra points, the fire of the end of the kalpa, possessing the heat of the hellfire, spreads and blazes with a roaring sound, rendering all the enemy's weapons ineffective, like lead melted by fire. This is the method of meditating and praying that has been practiced for a long time. When needed, visualize clearly, and even if there is no time to pray, simply recite "Pray to Orgyen Padmasambhava" as if chanting a mantra. By doing so, the best will not be hit by weapons, the middling will not be pierced, and even the lowest will not injure their heels.
Chinese
是确定的。除了业的成熟之外。这是第十个业的集合。 然后，当什么时候自己被死亡疾病击中时，三次依次进行供养和药物等任何最好的方法。如果不这样做，会产生杀害身体之神的罪过，因此不能修持迁识。无论如何都没有利益，死亡的征兆齐全时，在自己头顶一箭之上的地方，在莲花和月亮的座垫上，观想邬金化身莲师，身穿法衣，如仪轨所说。在他的心间，观想报身大悲观世音菩萨，白色四臂，如仪轨所说。在他的心间，观想法身无量光佛，红色，如仪轨所说。从极乐世界、普陀山和铜色吉祥山迎请智慧尊者融入。此外，上师、本尊、佛、菩萨，自己 所有依赖的，所有有联系的，全部用意念迎请，融入上师三身。观想为皈依处一切圣众的本体，如果自己能做到，就念诵祈请文《心愿任运成就》。如果自己不能做到，就委托给戒律清净、声音好听的人，带着旋律念诵。如果没有念诵的帮助者，就用自己的意念祈祷，我的身体血肉之躯，是终将坏灭之法。不仅仅是我，从佛陀薄伽梵到茅草里的虫子，没有谁能超越这死亡的法则。现在厌倦了轮回。身体一舍弃，立即前往邬金法身的净土极乐世界，从邬金法身的本体佛陀无量光那里听法，在那座垫上获得十地，然后化现百万俱胝，做利益众生的事业，这样发心。自己的身体和受用，亲友眷属，房屋等全部汇集为一个曼扎，以意念供养给邬金仁波切上师三身，对任何事物都不要有丝毫的执着。 这一切我都已经供养给邬金了，所以从现在开始没有意义。无论谁做什么都可以这样想。然后从邬金的身中，发出很多啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），地狱的出生之门下门，饿鬼的道路口，畜生的道路秘密处，阿修罗和寻香的出生之门两个耳朵，夜叉出生的门右鼻孔，转生为人的ེ་（不确定是否需要翻译）的门是左鼻孔。投生欲界天神的门是视线。投生为人类君王的门是左眼。投生色界天神的门是右眼和眉间。投生无色界的道路是梵穴等处，观想用红色的燃烧的ཧི༔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字一一阻挡。自己的身体中央有中脉，像中等箭杆一样，下端在肚脐下是堵塞的。上端头顶梵穴像喇叭口一样张开。在肚脐中央，中脉内有从母体获得的血的自性，红色莲花八瓣，指甲盖大小。其上有自己心性的自性，所有风心合一的精华，白色明点，油润凝聚，带光芒，像豆子大小一样观想。念诵七遍ཧིཀ་，明点在心间跳动。再念诵七遍，在喉间跳动。再念诵七遍，在头顶跳动。再念诵七遍，观想从头顶融入邬金上师三身的心间。在未断气之前，自己一直观想此目标。临终时如果意识不清，请同伴反复提醒。征兆是头顶肿胀，头顶冒出蒸汽，流出血液和血清，热量聚集在头顶，头顶发出咔哒声，头发成簇脱落是内证。骨头上出现佛像和文字是秘密的征兆。天空出现彩虹是外证，三证齐全必定能往生。这是罪大恶极之人强行成佛的窍诀。如果迁转成功，即使是罪大恶极之人也不会被罪恶沾染，而是往生清净刹土，这是密宗的近道。今生如果能好好守护自己的心性，有自信，想要安住于誓言。 观想自身为化身邬金，如仪轨所说。其心间观想自己的心为报身长寿佛父母。其心间观想自己的心为法身金刚持父母。金刚持的心间观想月亮之上蓝黑色ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，带光芒。从铜色吉祥山和极乐世界以及色究竟天迎请莲师三身融入自己。自己念诵或请同伴念诵《任运成就祈祷文》。然后临近死亡时
English
It is certain. Except for the maturation of karma. This is the tenth collection of karma. Then, when one is struck by a fatal illness, one should perform rituals and take medicine three times, using whatever method is best. If one does not do this, one will incur the sin of killing the deity of the body, and therefore one should not practice transference of consciousness. If it is of no benefit and all the signs of death are present, one should visualize above one's crown, at a distance of one cubit, on a lotus and moon seat, the emanation of Orgyen, Padmasambhava, wearing robes and a lotus hat, as described in the scriptures. In his heart, one should visualize the Sambhogakaya Great Compassionate Avalokiteshvara, white with four arms, as described in the scriptures. In his heart, one should visualize the Dharmakaya Amitabha, red, as described in the scriptures. One should invite the wisdom beings from Sukhavati, Potala, and the Copper-Colored Mountain and dissolve them into oneself. Furthermore, one should invite all the gurus, yidams, Buddhas, and Bodhisattvas, all one's dependencies, and all those with whom one has a connection, and dissolve them into the three kayas of the guru. One should visualize them as the essence of the refuge, the assembly of all the sacred beings, and if one is able, one should recite the prayer "Spontaneous Fulfillment of Wishes." If one is unable to do so, one should entrust it to someone with pure vows and a pleasant voice, to recite with melody. If there is no one to help with the recitation, one should pray with one's own mind, "This body of flesh and blood is of a nature that will eventually decay. It is not just me; from the Buddha Bhagavan to the worm in the straw, no one has transcended this law of death. Now I am weary of samsara. As soon as this body is abandoned, I will immediately go to Sukhavati, the pure land of the Dharmakaya of Orgyen, listen to the Dharma from the Buddha Amitabha, the essence of the Dharmakaya of Orgyen, attain the tenth bhumi on that seat, and then emanate millions of billions of forms to benefit sentient beings." One should generate this thought. One should gather one's body, possessions, relatives, retinue, house, and everything else into a single mandala and offer it in one's mind to the three kayas of the Guru Rinpoche of Orgyen, and one should not have even a hair's breadth of attachment to anything. I have already offered all of this to Orgyen, so from now on it is meaningless. One should think, "Whatever anyone does is fine." Then, from the body of Orgyen, many HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) syllables radiate forth, blocking the lower gate, the entrance to the hell realm, the path of the pretas, the secret place of the animals, the two ears, the gates of birth for the asuras and gandharvas, the right nostril, the gate of birth for the yakshas, and rebirth as a human.
English
The gate of ེ་ (uncertain if translation needed) is the left nostril. The gate for being born as a desire realm god is the gaze. The gate for being born as a human king is the left eye. The gate for being born as a form realm god is the right eye and the space between the eyebrows. The path for being born in the formless realm is the Brahmarandra, etc., contemplate each blocked by a red, burning letter ཧི༔ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the center of one's body is the central channel, like a medium-sized arrow shaft, the lower end of which is blocked below the navel. The upper end, the Brahmarandra at the crown of the head, is wide open like the mouth of a conch shell. In the center of the navel, within the central channel, is the essence of blood obtained from the mother, a red lotus with eight petals, the size of a fingernail. Above that, contemplate the essence of one's own mind, the quintessence of all winds and mind united, a white bodhicitta, oily and condensed, with light, the size of a bean. By reciting HIK seven times, the bodhicitta throbs in the heart. Recite it seven more times, and it throbs in the throat. Recite it seven more times, and it throbs at the crown of the head. Recite it seven more times, and contemplate that from the crown of the head, the three kayas of the Ugyen Lama dissolve, sipsip, into the heart. Until the breath leaves, contemplate this object. If the mind is unclear at the time of death, have a companion repeatedly remind you. The signs are that the crown of the head swells, steam emanates from the crown of the head, blood and serum flow out, heat gathers at the crown of the head, a clicking sound is heard at the crown of the head, and clumps of hair fall out, which are internal signs. The appearance of Buddha images and letters on the bones is a secret sign. Rainbows appearing in the sky are external signs; if all three signs are complete, then rebirth is certain. This is the pith instruction for forcibly attaining Buddhahood for the extremely sinful. If transference is successful, even though one is extremely sinful, one will not be stained by sin, but will be born in a pure land; this is the near path of Secret Mantra. If in this life one can well protect one's own mind, have confidence, and wish to abide in samaya, Contemplate one's own body as the Nirmanakaya Ugyen, as the ritual says. In his heart, contemplate one's own heart as the Sambhogakaya Amitayus parents. In his heart, contemplate one's own mind as the Dharmakaya Vajradhara parents. In the heart of Vajradhara, contemplate a dark blue ཧཱུྃ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) on top of a moon, with rays of light. Invoke Guru's three kayas from Zangdok Palri and Sukhavati and Akanishta and dissolve them into oneself. Recite the "Spontaneous Fulfillment of Wishes" prayer oneself or have a companion recite it. Then, when death is near