English
And, in the Uttaratantra, it says: How it was before, so it is later, it is the unchanging nature of reality. And, in the Guhyasamaja, it says: Apart from the precious mind, there is no Buddha and no sentient being. Like this, having understood that the reality of the Vajra body, and how the original ground abides has been extensively explained, the specific order of actual practice is divided into two, first, one's own body possessing skillful means is taught by what is called Tummo and so on. The root is: Tummo, the basic illusory body, the heat itself, the path of illusion, the heart essence clear light, aversion to the bardo, decisive transference, these are the six aspects. The first is: making the winds workable, practicing the burning and dripping of Tummo. The second is the illusory body of the pure path. The pure illusory body, the hidden meaning illusory body of wind and mind, these three. The first is: viewing all phenomena that include both the container and its contents as the eight examples of illusion, emptiness, and form. As it says in the Samadhiraja Sutra: Magicians conjure up various forms such as horses, elephants, and chariots, but there is no real appearance in them, all phenomena should be known in the same way. The second is: getting used to the clear appearance of the deity's form as if it were an illusion. Mixing hatred with the illusory body becomes the snake body; mixing desire with power becomes the enjoyment body; mixing delusion with clear light, through purifying the three realms, merging with the mind-made body of the bardo, the empty form deity body, one attains supreme accomplishment. The third is: generating the mind of enlightenment in the sense that the winds dissolve into the central channel, arising from the four emptinesses, at the end of clear light, arising as the illusory deity body made of wind and mind alone, or arising as the illusory body from the co-emergent after the four joys. The third is the instruction on dreams: Generating the mind of enlightenment for the sake of beings pervading space, visualizing the kind guru in the throat and praying earnestly. Then, in the center of the throat chakra, visualize a white Om (藏文：ༀ，梵文天城体：，梵文罗马拟音：Om，汉语字面意思：嗡) in the center of a four-petaled lotus. In front, right, back, and left respectively, visualize the four Anuttaras in the form of blue, yellow, red, and green, clear and radiant. When going to sleep, if you focus your mindfulness on these, the wind and mind will gather there, making it easier to control dreams.
Chinese
如是宣说。 详细内容见其他处。 通过修习，可以进行游历报身刹土等幻化转变。与之前的幻身相混合修习，在中阴界可以升起为圆满报身。 第四，首先发起菩提心，观想心间上师父母，并祈祷。 在圆满次第中，将本尊观想为如幻如化的明观，专注心间脉轮中央明亮的蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），修习风的结合。 再次逐渐收摄至无所缘的境界。 如此反复修习。 睡觉时，在未入睡之前，专注于吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），使风心稍微聚集，四大逐渐融入，显现烟雾和阳焰等景象。 之后显现空性，极空性，大空性，一切空性四种次第，不失去这些境界的当下，就是诀窍的精髓。 再次醒来时，向上师祈祷。 在身体中央，观想如同竖立一根透明水晶柱般的法性都提，内部空空荡荡，在心间观想红色阿字（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），如同点燃的酥油灯般明亮，以明觉专注于此，保持这种状态。 就像《虚空广阔续》中所说： 睡眠是观修的明点， 在消退的时刻， 忆念都提法身， 犹如放入珍宝盒中。 如果从基、道、果三个方面来区分，第一是安住的明光，睡眠的明光，死亡的明光三种，无论修不修，它们都存在。 第二是证悟诸法无生的总义光明，以及在醒、睡、死三种状态下，风心融入中脉时所产生的四空，在体验中认识它们。 第三是指现前无学双运。 第五，像这样在后世进行受生时，诸风融入心间，顶轮的白色明点下落。 意识融入光明，脐轮的红色明点向上升。 光明融入增长，二者在心间相遇，增长融入近得，各自的特征是： 依次是无云的虚空
English
Thus it is said. The details are known elsewhere. Through practice, one can perform transformations such as wandering in the Sambhogakaya realms. By mixing and practicing with the previous illusory body, one can arise as the complete Sambhogakaya in the Bardo. Fourth, first generate Bodhicitta, visualize the Guru Father and Mother in your heart, and pray. In the Completion Stage, visualize the deity as illusory and clear, focus on the clear blue Hum syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) in the center of the heart chakra, and practice the union of winds. Then gradually gather into a state of non-objectification. Practice this repeatedly. When sleeping, before falling asleep, focus on the Hum syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), so that the wind and mind slightly gather, and the elements gradually dissolve, manifesting smoke and mirages, etc. Then manifest emptiness, extreme emptiness, great emptiness, and all emptiness in four stages. Not losing that state is the essence of the instruction. When waking up again, pray to the Guru. In the center of the body, visualize the Dharmata Dhuti as if erecting a transparent crystal pillar, empty inside, and in the heart visualize the red Ah syllable (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Literal Chinese meaning: Ah) like a burning butter lamp, with awareness focused on illuminating the entire inside of the body, and maintain that state. As it is said in the Tantra of Vast Expanse of Space: Sleep is the clarification of meditation, In the moment of decline, Remember the Dhuti Dharmakaya, Like putting it in a precious box. If we distinguish it from the three aspects of base, path, and fruit, the first is the clear light of abiding, the clear light of sleep, and the clear light of death, all three exist whether one meditates or not. The second is the clear light of the general meaning of realizing that all phenomena are unborn, and the four emptinesses that arise when the wind and mind merge into the central channel during the three states of waking, sleeping, and dying, recognizing them in experience. The third refers to the manifestation of the state of non-learning union. Fifth, in this way, when taking rebirth in the next life, the winds dissolve into the heart, and the white bindu of the crown chakra falls downwards. Consciousness dissolves into appearance, and the red bindu of the navel chakra rises upwards. Appearance dissolves into increase, and the two meet in the heart, increase dissolves into near attainment, and their respective characteristics are: In order, it is the cloudless sky
Chinese
将“卡”字置于一切之首，如月光般洁白，如日光般鲜红，如黄昏暮色般显现，最终时刻，记忆消退，昏厥，八十种自性证悟止息。之后，融入近得光明，昏厥苏醒。脱离之前的引发之三缘，如黎明时分晴朗无云的秋空般显现，此即称为死亡光明。对于一切有情众生而言，是俱生光明显现之时。分为熟悉与不熟悉两种情况。前者，解脱显现为报身，后者，即使显现也无法辨认。除了具足六界之人以外，对于其他众生，仅仅是稍微显现而已，没有认识的机缘。因此，安住于圆满次第的空性四光明之中。从光明中起身时，从逆行的近得直至如幻的各种征兆显现的同时，起身为意念中的本尊身。从光明中起身，观想由业力形成的蕴身为三重楼阁的本尊身。这三者，次第如同清醒时一般，如同法身、报身、化身的混合，睡眠时也应修习，依赖串习。串习之后，死亡时，在诸法收摄之时，无论修习生起次第还是圆满次第，都应按照收摄次第收摄，不离法性之忆念，显增得三相，如同具有生起之因的众生进入死亡之路一般，从业力之身的束缚、习气显现的束缚、以及意识心识的束缚中解脱。修道之功德圆满，应净之边际与净后无学的佛陀法身功德同时圆满。从光明中逆行而起，从由名色蕴组成的习气中，显现为由风心所成的具足相好的意念本尊身，这被称为中阴报身解脱。如果不能如此，或者有意愿受生，则以神通观察，从适合的受生之处的父母精血结合直至身体圆满之间，通过现观菩提，三种仪轨，以及刹那化生等方式相续。
English
Having placed the syllable "Ka" at the head of all, white like the rising of moonlight, red like the rising of sunlight, and appearing like the twilight of dusk, at the final moment, memory fades, one faints, and the eighty types of self-nature realization cease. Then, by dissolving into the near-attainment of clear light, the faintness clears. Separated from the three previous causes of arousal, something like a clear, cloudless autumn sky at dawn appears, and this is called the clear light of death. For all sentient beings, it is the time when the co-emergent clear light manifests. There are two situations: familiarity and unfamiliarity. In the former, liberation appears as the Sambhogakaya, in the latter, even if it appears, it cannot be recognized. Other than those who possess the six elements, for other beings, it only appears slightly, and there is no opportunity to recognize it. Therefore, abide in equanimity in the four clear lights of emptiness of the completion stage. When rising from that, at the time of rising in reverse order, along with the signs and appearances from near-attainment to mirage, rise as the deity form in the mind. Rising from that, contemplate the aggregates of karmic ripening as the deity form of the triple mansion. These three are similar to being awake, and like a mixture of Dharmakaya, Sambhogakaya, and Nirmanakaya, one must practice and rely on familiarity even during sleep. Having become familiar, at the time of death, when the elements are being gathered, whether one has practiced the generation stage or the completion stage, one should gather them in accordance with the order of gathering, without wavering from the memory of the nature of reality. The signs of appearance, increase, and attainment are like beings with the cause of arising entering the path of death, and one is liberated from the bonds of the karmic body, the bonds of habitual appearances, and the bonds of consciousness and mind. The qualities of the path of learning are perfected, and the qualities of the Buddha Dharmakaya, which are to be purified and are non-learning after purification, are perfected simultaneously. Rising in reverse order from that clear light, from the habits composed of the aggregates of name and form, the deity form in the mind, possessing marks and signs, made of wind and mind, arises, and this is called liberation into the Bardo Sambhogakaya. If one is unable to do so, or intentionally takes rebirth, then, having examined with clairvoyance, from the union of the white and red sperm and blood of a suitable support until the body is complete, through manifest enlightenment, the three rituals, and instantaneous miraculous birth, etc., one connects the rebirth.
Chinese
转世称为转世化身。如果智力薄弱，那么在中阴身阶段，身体的各个感官都会变得清晰，并且会产生八十种自性觉悟。从地、水、火、风四种元素之风中，出现山崩地裂的声音，海洋翻腾的声音，森林燃烧的声音，以及末日之风的声音，这四种恐怖的声音是贪嗔痴三种毒素的意识显现，即白色、红色、黑色的深渊峡谷。如果出现令人恐惧的悬崖等景象，因为这是虚幻的空相，没有实际的触及，所以不要感到害怕。要信任自己所信仰的神和上师，并立志获得好的转世。第六，通过殊胜的生起次第和圆满次第的真谛，将意识的自性转移到死亡究竟真谛的光明状态中。如果已经获得了中阴身的光明，为了转移到幻身的本尊身，不需要特别强调仅是名言上的转移。最后一种转移有三种：通过净化进行转移，通过强力进行转移，以及通过身体姿势进行转移。第一种是依赖风息的人，或者即使不是，也与从口诀自身道路上进行净化的普遍方式相同，即结合死亡的征兆进行转移。第二种是生起广大的菩提心，仅仅通过祈祷和显现的转变，以一心一意的状态希望向上转移，封闭八门四肢，包括肢端，或者依赖金刚波浪的口诀进行转移。第三种是像以前一样保持愿望，身体姿势是头朝北，右膝盖放在地上，右手放在脸颊上，左手伸到大腿上，双脚不交叉，上下放置伸展，以狮子卧的姿势忆念清净的刹土并进行转移。这些都是通过个人的努力，仅在自己的身体上就能完成，不依赖其他因素，因此被称为自身具有方便的道路。第二种是依靠他身，通过脉、明点等方式进行指示。脉、明点在风息中成为关键，然后将乐空作为道路，这是依靠其他明妃的身体，即五种姓氏的女子，以及不执着自身的天女。这也是获得实义光明俱生智，并通过灌顶和生起次第净化相续的咒生，二十四个圣地等等。