English
Imagine that all places are hot like fire. Violent winds accumulate, and pressing winds combine. Release the wind one by one. The wind blows, trembles, entangles, and makes a "lee lee" sound, thereby dispersing the key points of the wind. Among them, the signs of controlling the upper wind are: no snoring, and less nasal mucus. The signs of controlling the lower wind are: thick and smelly urine, and thick and small stool. There are three situations for wrong oppression. Tummo. Signs of equality and wrongness. Wrong oppression. First, if the warm material particles are lost to the outside, stretch out the limbs and lie supine. The second situation is: feeling that the heart is about to burst, the upper body is uncomfortable, the neck is stiff, and the uvula droops. The third situation is: for upper body diseases, shake the upper body before bloodletting. Pat and massage the affected area. Understand the wrong damage of fainting and mania elsewhere. If fainting is severe, the warmth will disappear quickly. Third, the method of jointly generating happiness and warmth through the burning and dripping of Tummo is: After that, due to having the key points of body establishment, suppress the upper wind, release the wind from the left and right channels, thereby lifting the lower wind upward. Because the tips of the left and right channels are bent upward, blow air to the A syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: without), and visualize it becoming redder and redder, and the flame burning. Ignite Tummo. Visualize that in the central channel, flames appear again and again. When the flame reaches the navel chakra, visualize the letters of the navel chakra melting. Visualize the letters of the heart, throat, and crown chakras melting. When the flame touches the Hum syllable (Tibetan: ཧྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), visualize the Bodhicitta gradually descending from the Hum syllable, first visualizing the letters of the crown chakra. Then the throat, heart, and navel chakras. Visualize the letters gradually appearing, thereby recovering. In this way, by constantly practicing the burning and dripping of Tummo, the signs of warmth will appear in sequence: first warmth is generated, then happiness is generated, and then non-conceptual thought is generated, thereby dwelling in the state of bliss and emptiness. The key to happiness and the key to wisdom should not be ignored. (3) Prostrate to the supreme lamas. For the oral transmission of the precious key to the completion stage of the death transference, the transference key to becoming a Buddha without practice has four types: the key to the place of transference, the key to the method of transference, the key to discernment, and the key to sending it into the Dharmadhatu after transference. The first has three situations: people with superior faculties transfer to the three bodies, that is, transfer to the state of Dharmakaya, unborn, clear light, great bliss, or transfer to the Sambhogakaya.
Chinese
将意识转移到佛陀的净土，那里装饰着如来佛的身相和好相，或者将意识转移到化身佛，其显现无自性，如幻如化。中等根器之人将意识转移到本尊神，或者转移到上师，或者转移到特殊的所依物。下等根器之人将意识转移到四禅天的天界，或者转移到色究竟天或兜率天的处所，或者转移到特殊的圣地，或者转移到积累了功德之人。如此，对自己的意愿之处生起“我将意识转移到那里”的想法，强烈地发起信心和愿望，并如此专注于目标。第二，关于进行意识转移，有六个要点。第一，这样想：死亡何时到来是不确定的，死亡是确定的，死亡之时任何事物都无济于事。通过忆念死亡，对于子女、财富、亲友、田地房屋、功德等等，不应有任何执着，要与执着分离，与任何事物都毫无关联地修习，毫不关联地下定决心。第二，断除对所依——自身——的执着。依靠这个有漏之身，积累了许多罪业，产生了许多痛苦，还将再次被抛入轮回。因此，这个有漏之身从未超出欺骗的范畴，所以要舍弃这个身体，将心转移到佛陀的净土。如此，将注意力集中在自己意愿的意识转移之处，并放开它。第三，意识转移的次第，以及使意识转移之处变得熟悉：在心中想着想要转移的地方及其所依，毫不散乱地修习，并强烈地放开。第四，加持和注入能量于觉性，并随心所欲地释放觉性：例如，就像一个人练习投掷、跳跃或发射弹丸一样，积聚力量。对开示诀窍的上师、赐予成就的本尊、消除障碍的空行母们，生起强烈的虔诚心，并反复祈祷：除了您之外，我没有其他的希望和依靠。祈请赐予共同和殊胜的成就，祈请消除内外的一切障碍。如此，从内心深处以全部的觉性祈祷，觉性就会猛烈地涌出，变得越来越强烈，从而产生力量。
English
Transferring consciousness to the pure land of the Buddha, which is adorned with the marks and signs of the Tathagata's body, or transferring consciousness to the manifestation of the Nirmanakaya, which is without inherent existence, like an illusion. A person of middling faculties transfers consciousness to the Yidam deity, or to the Lama, or to a special support. A person of lower faculties transfers consciousness to the heavenly realms of the four Dhyanas, or to the Akanishta or Tushita heavens, or to a special continent, or to a person who has accumulated merit. Thus, thinking, "I shall transfer my consciousness to that place to which I am devoted," generate strong faith and desire, and focus on that goal. Second, regarding the practice of transferring consciousness, there are six key points. First, think thus: When death will come is uncertain, death is certain, and at the time of death, nothing will be of help. By remembering death, there should be no attachment to children, wealth, relatives, fields, houses, qualities, etc., and separate from attachment, practice without any connection to anything, and make a firm decision to be unconnected. Second, cut off the clinging to the support, one's own body. Relying on this contaminated body, many sins have been accumulated, much suffering has been generated, and one will be thrown into Samsara again. Therefore, this contaminated body has never been free from deception, so abandon this body and transfer this mind to the pure land of the Buddha. Thus, focus attention on the place of consciousness transference to which one is devoted, and release it. Third, the order of transferring consciousness, and making the place of transference familiar: Think in your mind of the place to which you want to transfer and its support, practice without distraction, and release it strongly. Fourth, bless and infuse energy into awareness, and release awareness as desired: For example, just like a person practicing throwing, jumping, or launching a projectile, gather strength. Generate strong devotion to the Lama who shows the key instructions, the Yidam who grants accomplishments, and the Dakinis who remove obstacles, and pray repeatedly: Other than you, I have no other hope or reliance. Please grant common and supreme accomplishments, please remove all outer and inner obstacles. Thus, pray from the depths of your heart with all your awareness, and awareness will surge forth violently, becoming increasingly intense, thereby generating strength.
Chinese
第五，不让对治精进成为障碍，即生起对治和精进，以正念和正知摄持，不散乱地修习风息和所缘。第六，以守护轮遮止生于六道的门，即口鼻二门，眼耳二门，大小便二门，共六处。观想每个门上都有蓝色的字母啥（藏文：ཀྵ，梵文天城体：kṣa，梵文罗马拟音：kṣa，汉语字面意思：啥）或吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽），如同安上门闩一样遮止。据说，以狮子解脱印等手印，如果心念散于那些地方，就会生于六道。观想顶门梵穴如开窗户般敞亮。然后，如果向上转移，就会走上解脱道。第三，以风息和所缘转移意识，即观想心的自性在心中为蓝色的吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字或蓝红色的明点。然后，压制上风，使吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字或明点从中脉向下，到达密道，向下推送。然后，猛烈地吸入下风，从中脉向上推送，念诵“卡嘿杰”，观想从梵穴向上出来，停留在头顶。这也不是临终时才做，而是在未到临终时，就仅仅提升到梵穴的位置。临终时，清晰地观想任何你希望转移的地方。打开那个地方的心间，观想从心中发出闪耀的白色吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。然后，猛烈地推动下风，观想自己的意识，即吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字或明点，如流星般射出，融入所要转移之地的胸间的吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。那时，如果对任何事物产生贪恋，都要彻底断除，观想到达了色究竟天法界处。然后，不要将风吸入，而是将注意力放在吸入下风上。临终时这样做，就会转移到你所希望的地方。第四，转移后，将觉性送往安住处，即送往心的自性完全清净，法身无生，空明大乐的境界。这个口诀是，如果先修习气脉，再接受这个口诀的引导，那就太好了。即使是普通人，临终时使用这个方法，也能获得解脱。珍贵的口耳传承，圆满次第的诀窍。
English
Fifth, not letting the antidote of diligence become an obstacle means generating antidote and diligence, holding them with mindfulness and awareness, and meditating without being distracted by the winds and the object of focus. Sixth, the wheel of protection that prevents birth in the six realms is to block the doors of the six realms, which are the two doors of the mouth and nose, the two of the eyes and ears, and the two of urine and feces, making six in total. Visualize the letter Ksha (Tibetan: ཀྵ, Sanskrit Devanagari: kṣa, Sanskrit Roman transliteration: kṣa, literal Chinese meaning: ksha) or a blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) at each door, and imagine blocking them as if putting on a latch. It is said that if the mind wanders to those places with gestures such as the Lion Liberation Mudra, one will be born in the six realms. Visualize the crown aperture of Brahma as being as clear as an open window. Then, if one transfers upwards, one will go on the path of liberation. Third, transferring consciousness with wind and focus means visualizing the essence of the mind as a blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) letter or a blue-red bindu in the heart. Then, by pressing down the upper wind, push the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) or bindu down through the central channel until it reaches the secret place, pushing it downwards. Then, draw in the lower wind strongly, pushing it up from the central channel, and say "Ka Hi Che," visualizing it coming out from the aperture of Brahma and remaining as a letter on the crown of the head. This is not to be done only at the time of death, but rather, before death, it should be raised only to the position of the aperture of Brahma. At the time of death, clearly visualize whatever place you wish to transfer to. Open the heart of that place and visualize a shining white Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) letter emanating from within the heart. Then, strongly propel the lower wind, visualizing your own consciousness, which is in the form of a Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) or bindu, shooting out like a shooting star, merging into the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) letter in the heart of the place to be transferred to. At that time, if any attachment arises to anything, cut it off completely, and visualize reaching the Akanishta Dharmadhatu. Then, do not draw the wind inwards, but keep the mind focused on drawing in the lower wind. If you do this at the time of death, you will be transferred to the place you desire. Fourth, after the transfer, send the awareness to its abiding place, which is to send it to the state of complete purity of the nature of mind, the unborn Dharmakaya, the state of emptiness, clarity, and great bliss. This instruction is excellent if one first practices the channels and winds and then receives guidance on this instruction. Even ordinary people can attain liberation by applying this method at the time of death. The precious oral transmission, the essential instruction of the Completion Stage.