English
For those who have practiced diligently but have not yet attained experience and realization, the way to connect the path is: the transference (phowa) instruction is the most profound. As it is said in the bell of the Chinese incarnation lama: "For those of superior faculties, there is no object of transference and no subject of transference; the unadorned natural state of one's own mind is the transference of the Dharmakaya." If this manifests, there is no need to rely on other methods. For those of intermediate faculties, rely on the generation stage of the yidam deity and the focus of wind and mind to perform transference. As it is said in the root text: "Transference is like shooting an arrow through a star window; a ball of light transfers with sound; through repeated practice, signs quickly appear." Here, the meaning of the text is shown in practice: On a comfortable cushion, with the body posture well-aligned, visualize the generation stage of Padma Odbar (Lotus of Blazing Light), clear and pure, without impurities, appearing and empty, empty and appearing, like a moon in water. In the center of the body, there is a central channel (uma), about the size of an arrow shaft, white in color, bright and clear. The lower end reaches four fingers below the navel, naturally closed like a bamboo joint. The upper end emerges from the Brahma aperture at the crown of the head. In the heart, visualize your own consciousness as a white vajra, shining brightly, located in the center of the central channel. On the crown of the head, on a lotus and moon cushion, its essence is the root guru with vows, in the form of Buddha Amitabha, body color red, wearing the three robes, with legs in vajra posture, hands in meditative mudra. From his heart, five-colored rays of light emanate, passing through the upper end of the central channel, as if opening a wide view, and merging into the vajra in the heart. Then, make the supplication for transference: Om（藏文：ༀ，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：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Hrih（藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）! I supplicate the Dharmakaya Amitabha! Through the profound path of transference, may I travel in the sky, may consciousness emerge from the nine apertures, and may I be blessed to be born in Sukhavati! I supplicate the Sambhogakaya Mahakarunika! Repeat the profound path, etc. I supplicate the Nirmanakaya Padmasambhava! I supplicate Khandro Yeshe Tsogyal! I supplicate Nyangben Tingdzin Zangpo! I supplicate Rigdzin Jatzon Nyingpo! I supplicate the Dharma Lord Kyesbu who received the command! I supplicate the kind root and lineage gurus! Through the profound path of transference, may I travel in the sky, may consciousness emerge from the central channel, and may I be blessed to be born in Sukhavati! Recite this. Then, the key points of the wind energy, as before, fierce fire.
Chinese
像平时一样缓慢地吸气，用气充满肚脐下方，然后从腹部内部稍微向上压迫顶部的气。稍微吸入下方的气，保持闭合。一心专注于心间的金刚杵。如果觉得无法忍受气息，就分几次小口吸气并压迫。呼气时，念诵“ཧིཀ་”（藏文，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿），并将心专注于上师的心间。念诵“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）时，观想心间的金刚杵如同大力射出的箭一样，通过中脉内的彩虹光芒之路，毫无阻碍地到达上师无量光佛的彩虹身，并融入其心间，一心专注于此，稍微屏住呼出的气。再次吸气时，观想金刚杵从原来的位置逐渐下降，安住在心间。念诵“ཀ་”（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：卡），像之前一样屏住气息。呼气时，像之前一样进行气息、声音和专注。当金刚杵到达上师无量光佛的心间，并且屏住呼出的气时，为了最终的意义，稍微安住在无念的状态中，象征着能迁、所迁和迁往之处皆不存在。像这样认真地修习。 最后结束时，将金刚杵降至心间。观想甘露从钵中降下，充满自身，念诵“悉地具寿”（སིདྡྷི་ཚེ་ཤམ་ཅན་）。最后，将上师融入自身。观想梵穴等各种孔道被金刚杵堵住，然后回向功德。这种与气息结合的迁识法，因为比其他方法见效更快，所以可能会出现头顶肿胀、跳动、流出液体等现象，因此在此期间要努力修习。与气息结合时，念诵“ཧིཀ་”（藏文，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿）和“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）中的任何一个，只能在心中默念，不宜出声，但如果不与气息结合，则向上提升时念诵“ཧིཀ་”（藏文，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿）或“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪），向下下降时念诵“ཀ་”（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：卡）或“ཊ་”（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：塔）。虽然这两者没有区别，但在练习时，念诵“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）对寿命没有损害，所以更好。据说在实际应用时没有区别。还有一些人在修习时，因为梵穴未开，可能会出现头痛和头晕的现象，为了消除障碍，将头顶的上师抬高， 观想梵穴更加宽广，神识从中出去，这样就能消除障碍，并且如果因为过于熟练而对寿命造成损害，就将目标向下转移，并进行长寿法等。然后，实际应用的时机是出现无法避免的死亡征兆的时候。
English
Inhale slowly as usual, filling the area below the navel with air. Then, from inside the abdomen, apply slight upward pressure to the air. Inhale a little air from below and hold it closed. Focus single-pointedly on the vajra in the heart. If you feel you cannot withstand the breath, take small, layered breaths and compress. When exhaling, say "HIK" (Tibetan: ཧིཀ་, Sanskrit Devanagari: हिक्, Sanskrit Romanization: hik, Literal Chinese meaning: Hey) and focus your mind on the heart of the lama. When saying "PHAT" (Tibetan: ཕཊ་, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Pa), visualize the vajra in the heart like an arrow shot with great force, passing through the path of rainbow light within the central channel, going unimpeded to the rainbow body of Lama Amitabha, and merging into his heart. Focus single-pointedly on this and hold the exhaled breath slightly. Again, when inhaling, focus on the vajra gradually descending from its original position and residing in the heart. Say "KA" (Tibetan: ཀ་, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal Chinese meaning: Ka) and hold the breath as before. When exhaling, perform the breath, sound, and focus as before. When the vajra reaches the heart of Lama Amitabha and the exhaled breath is held, for the ultimate meaning, rest slightly in a state of non-conceptuality, symbolizing that there is no agent of transference, object of transference, or place of transference. Meditate diligently in this way. Finally, when ending the session, lower the vajra to the heart. Visualize nectar descending from the begging bowl, filling your body, and recite "Siddhi Tseshamchen" (སིདྡྷི་ཚེ་ཤམ་ཅན་). Finally, dissolve the lama into yourself. Visualize the various apertures, such as the Brahma aperture, being blocked by the vajra, and dedicate the merit. This transference of consciousness combined with breath is faster than other methods, so swelling of the crown, throbbing, and discharge of fluid may occur. Therefore, meditate diligently during this time. When combined with breath, it is not easy to say aloud either "HIK" (Tibetan: ཧིཀ་, Sanskrit Devanagari: हिक्, Sanskrit Romanization: hik, Literal Chinese meaning: Hey) or "PHAT" (Tibetan: ཕཊ་, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Pa), but think of either in your mind. However, if not combined with breath, say "HIK" (Tibetan: ཧིཀ་, Sanskrit Devanagari: हिक्, Sanskrit Romanization: hik, Literal Chinese meaning: Hey) or "PHAT" (Tibetan: ཕཊ་, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Pa) when raising upwards, and say "KA" (Tibetan: ཀ་, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal Chinese meaning: Ka) or "TA" (Tibetan: ཊ་, Sanskrit Devanagari: ट, Sanskrit Romanization: ṭa, Literal Chinese meaning: Ta) when descending. Although there is no difference between the two, it is better to say "PHAT" (Tibetan: ཕཊ་, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Pa) during practice, as it does not harm life. It is said that there is no difference when applying it in practice. Furthermore, some people may experience headaches and dizziness when practicing because the Brahma aperture is not open. To dispel obstacles, raise the lama on the crown of the head high, visualize the Brahma aperture becoming wider, and the consciousness emerging from it. This will dispel obstacles, and if there is a risk of harming life due to excessive proficiency, direct the focus downwards and perform longevity practices, etc. Then, the time to apply it in practice is when signs of death that cannot be reversed appear.
Chinese
在不适当的时候进行会出错，所以不要做。即使出现了征兆，也不要做那种稍微忘记一点的情况，否则在需要的时候无法迁移，所以要持续不断地练习。如果太过分，会损害寿命，所以要适度。在进行事业时，如果能自主运用宝瓶气，就不会有困难，但如果因为执着努力而一次无法迁移，那就重复几次进行迁移。迁移后不要向下返回，观想上师无量光，首先观想其在一方丈左右的地方，然后超越上方的一切天界，前往密严刹土或极乐世界。在为他人迁移时，要像自己一样清晰地观想。特别是，按照先前修习的情况，在亡者的尸体上，观想空性、中脉、识的依处和头顶的上师，然后祈祷，念诵“ཀ་ཧིཀ་ཕཊ་”（Ka Hik Phat，ཀ་，Ka，种子字；ཧིཀ་，Hik，种子字；ཕཊ་，Phat，种子字）。念诵“ཀ་”（Ka）时，将心专注于亡者心间的明点。念诵“ཧིཀ་”（Hik）时，从中脉之路融入无量光佛的心间。念诵“ཕཊ་”（Phat）时，将其转移到极乐世界。就这样，从头发处牵引，在征兆明显时祈祷，不要将金刚杵向下返回，重复观想。最后回向发愿。对于已经去世多日的人，据说要将识招入尸体后再进行迁移，但既然识已经离开了身体，再进行迁移就没有意义了，所以要努力寻找其他净化恶道的方法。即使自己临终时无法真正进行迁移，观想这些要点也会有很大的利益。关于根器极佳者以物质进行的迁移，据说也是在特殊的门户中运用风和心意的能力。因此，将印度客人孕妇的骨灰、野蜂、磁石、印度盐和舌状花混合后涂抹在头顶，这是在伏藏经典中记载的。在其他的诀窍中，在神咒的下方，念诵“ཛྙཱ་ན་ཌཱ་ཀི་ནཱི་བྂ་པྲ་བེ་ཤ་ཡ་ཕཊ་”（jñānā ḍākinī vaṃ praveśaya phaṭ，智慧空行母 വം प्रवेशय फट，jñānā ḍākinī vam praveśaya phaṭ，智慧空行母，വം，使进入， फट），据说将这个咒语加持在物质上，事业会迅速成就。时间方面，上等根器者一天，中等根器者三天，下等根器者七天必定能够掌握。即使这样还不能掌握，也要忏悔与根本上师和誓言相违背的业障，进行强大的忏悔和受戒，持续不断地修习，就能成就所愿。第四，关于解脱的方式，分为三种：上等根器、中等根器和下等根器的解脱方式。第一种，上等根器者今生解脱，而且也与上等根器中的七种差别次第相符。
English
It is not to be done because it will go wrong if done at the wrong time. Even if the signs appear, do not do it in such a way that you forget a little, otherwise you will not be able to transfer it when needed, so practice continuously. If it is too extreme, it will harm your life, so be moderate. When performing the activity, if you have control over the vase breath, there will be no difficulties, but if you cannot transfer it once due to clinging to effort, then repeat it several times. After transferring, do not bring it down, visualize the Lama Amitabha, first visualize it at a distance of about one fathom, and then surpass all the divine abodes above and go to the realm of Akanishta or Sukhavati. When transferring for others, visualize it as clearly as yourself. In particular, As in the previous practice, on the corpse of the deceased, visualize emptiness, the central channel, the support of consciousness, and the Lama on the crown of the head, and then pray. By saying "Ka Hik Phat" (ཀ་ཧིཀ་ཕཊ་, Ka, seed syllable; Hik, seed syllable; Phat, seed syllable), when saying "Ka," focus your mind on the consciousness of the deceased's heart. When saying "Hik," dissolve it into the heart of Amitabha through the central channel. When saying "Phat," transfer it to Sukhavati. In this way, pull from the hair and pray when the signs are clear, and repeat the visualization without bringing the vajra down. Finally, dedicate and make aspirations. For those who have died for many days, it is said that the consciousness should be summoned into the corpse and then transferred, but since the consciousness has already left the body, it is meaningless to perform the transfer, so efforts should be made to find other methods of purifying the lower realms. Even if you cannot actually perform the transfer at the time of your own death, visualizing these points will be of great benefit. It is said that even the material transfer of those with excellent faculties is the ability to use wind and mind in special doorways. Therefore, mixing the ashes of an Indian guest pregnant woman, wild bees, magnets, Indian salt, and tongue-shaped flowers and applying it to the crown of the head is recorded in the treasure texts. In other instructions, below the deity mantra, recite "jñānā ḍākinī vaṃ praveśaya phaṭ" (ཛྙཱ་ན་ཌཱ་ཀི་ནཱི་བྂ་པྲ་བེ་ཤ་ཡ་ཕཊ་, jñānā ḍākinī vaṃ praveśaya phaṭ, Wisdom Dakini, vaṃ, cause to enter, phaṭ), it is said that if this mantra is applied to the substance, the activity will be accomplished quickly. As for the duration, one day for those with excellent faculties, three days for those with intermediate faculties, and seven days for those with inferior faculties will surely master it. Even if you cannot master it with that, you must confess the karmic obscurations that are not contrary to the root Lama and vows, and perform powerful confession and vows, and by continuously practicing, the purpose will be accomplished. Fourth, there are three ways to explain the way of liberation: the way of liberation for those with excellent faculties, intermediate faculties, and inferior faculties. First, those with excellent faculties are liberated in this life, and it also corresponds to the order of the seven distinctions among those with excellent faculties.