English
The city of ྲི་ཟ་ and dreams are non-existent. Therefore, the object of prayer, the prayer, and the nature of the one who prays are all emptiness, so there is no desire. Why? Because it is free from all conceptualizations. It is no longer mentioned to be free from conceptualizations. No object, whether moving or unmoving, will be perceived as a close target. However, due to the influence of the habitual tendencies of beginningless ignorance, it is thought to exist. As it is said: "The birth that arises from what, cannot be found in any object, but children desire birth in the nature of non-objects." This is like what was said. This is the yoga of place transformation, seeing the inner self as empty, and also seeing the external attachments as empty. Not clinging to anything in it, any meditation is emptiness. Through this meditation, the attachment to external objects becomes invisible. According to the order spoken in the Glorious Guhyasamāja Tantra, the yoga of purifying the intermediate state of existence is taught, starting with Om (藏文：ཨོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and so on. Om (藏文：ཨོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) is definite. Śūnyatā (藏文：ཤཱུ་ནྱ་ཏཱ་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：Emptiness) represents emptiness, signlessness, and wishlessness. The yogi should meditate on these three doors of liberation in order. Furthermore, the form of the mantra Om (藏文：ཨོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) is white, the form of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) is red, and the form of Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is black. Why is vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Diamond) mentioned? Like a vajra, emptiness that destroys the mountain of afflictions, signlessness, and wishlessness, the seed of body, speech, and mind vajra, which is the nature of these three doors of liberation, Jñānasvabhāva (藏文：ཛྙཱ་ན་སྭ་བྷཱ་བ་，梵文天城体：ज्ञानस्वभाव，梵文罗马拟音：jñānasvabhāva，汉语字面意思：Wisdom nature), meaning I have been the essence of wisdom nature from the very beginning. These show that the nature of mind is luminous. Why does it fully assume the form of Vajrasattva and others in an instant, and instead of benefiting sentient beings, it remains in the form of five letters? It should be said that samsara is the nature of the twelve links of dependent origination, and to counteract it
Chinese
特别是以虔诚之心，上师宣说了这个修持的方法。而且，世尊说了三种有，即死亡的有、中有、生的有。其中，死亡的有，是处所完全转变的瑜伽。中有是观想五个字咒语的形态。再次出生的有，是圆满成就的世间金刚。所谓中有是什么呢？这是死亡和出生的有之间所出现的。即死亡的有和出生的有之间，自性的事物显现出来，那就是所谓的中有。而且，心的自性是如月亮般的有形之物，一切根都圆满具足，五根因种类相同而能看见，即嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽），以及字霍（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍）和发出光芒的森波二者之间所包含的。乃至吉祥金刚萨埵的坛城之轮舒展之前都安住于此。这是无明完全清净的状态，因为有“无明烦恼先前存在之时”的说法。完全远离一切过患，是一切功德的自性。欲望本身就是完全清净，如此宣说。最初以结合的自在而宣说，即宣说了“其下”等等。处所完全转变之后，观想法生之手印的行为是出生的处所之因，是一切轮回之法产生的自性。在哪里观修呢？说了“在吽所作金刚之处”。即在字吽如金刚般极其坚固的地方。那从何而来呢？说了“从普贤而来”。即从自己的相好中真实产生的，是普贤完全转变的自性。所谓“思维”是指，在中有的状态中，以观修专注其上的心而使其稳固之意。普贤是身色、面容和手与大乐吉祥相似，各种金刚也安住在各种莲花盛开之上的吽中，如此思维。法生
English
In particular, with devotion, the master taught this method of practice. Moreover, the Blessed One spoke of three existences: the existence of death, the intermediate existence, and the existence of birth. Among these, the existence of death is the yoga of complete transformation of place. The intermediate existence is the contemplation of the form of the five-syllable mantra. The existence of rebirth is the complete accomplishment of the worldly vajra. What is meant by the intermediate existence? It is what arises between the existence of death and the existence of birth. That is, between the existence of death and the existence of birth, the entity of self manifests, and that is what is called the intermediate existence. Moreover, the nature of the mind is like a moon, a tangible object, with all faculties fully complete. The five faculties are seen because they are of the same kind, namely, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽), and the letter Hoh (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍) and Sengbo, which emits light, are contained between the two. It remains there until the wheel of the mandala of glorious Vajrasattva expands. This is the complete purification of ignorance, because it is said, "When ignorance and afflictions previously existed." It is completely free from all faults and is the nature of all qualities. Desire itself is completely pure, so it is said. Initially, it was spoken with the freedom of combination, that is, it was spoken of as "below that" and so on. After the complete transformation of place, the act of contemplating the mudra of Dharma arising is the cause of the place of birth and is the nature of generating all samsaric dharmas. Where to contemplate? It is said, "In the place made vajra by Hum." That is, in the place where the letter Hum is as firm as a vajra. From where does it arise? It is said, "It arises from Samantabhadra." That is, it truly arises from one's own characteristics and is the nature of the complete transformation of Samantabhadra. The meaning of "thinking" is that in the state of the intermediate existence, the mind focused on it is made stable by contemplation. Samantabhadra is similar in body color, face, and hands to great bliss, and the various vajras also reside in the Hum that arises above the various blooming lotuses, so think. Dharma arising