English
Liberation is attained by abiding in the state of freedom from elaboration. If one is not liberated there, then abandoning the bad womb doors of the future and continuing the good is as follows: The parents of where one will be born and the yidam are inseparable, visualize them as the form of father and mother in union, and in their womb, visualize a white "Hūṃ" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ) syllable on a lotus, sun, and moon. When consciousness enters there, with the single-pointed intention that this support for taking birth will be able to accomplish the great purpose of the teachings and sentient beings, visualize oneself as Vajrasattva and visualize that dissolving into the "Hūṃ" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hūṃ) in the mother's womb. By abiding in the state of freedom from elaboration and emptiness, one will be born as a child to believing parents, encounter the Dharma from a young age, and possess wisdom and diligence. By awakening the karmic traces of practice, one will meet the essential teachings and continue the path, so in that life or in the bardo, one will definitely attain enlightenment, it is said. Third, the instruction on how the lowest of beings attain enlightenment in the realm of the spontaneously arisen Sambhogakaya has three parts: training during the time of naturally abiding, transference during the bardo, and liberation in the Sambhogakaya realm. First, by familiarizing oneself with manifest appearances day and night, bad dreams will subside and one will only dream good dreams, and by abiding for a long time in the samadhi of bliss, clarity, and non-thought in the mind, sometimes during the day, visualize the spontaneously arisen Sambhogakaya realm and visualize awareness as a sphere of light emanating from the eyes and being projected into the heart of the main deity. At night when sleeping, visualize all places as the spontaneously arisen Sambhogakaya realm, the body as a celestial palace, and in the center of the heart, lotus, sun, and moon, the five Buddha families reside, and by focusing the mind on this without distraction and falling asleep, one will definitely become familiar with the pure realms in dreams. This key point is taught in the commentary on the union of the sun and moon, so it is extremely profound. Second, there are two parts: the actual intention of the text, and connecting based on the instruction of forceful transference for the lazy. First, when the clear light of one's own appearance in the bardo subsides, one will naturally recognize the bardo. At that time, by transferring with the previous visualization, one will obtain rebirth. This is due to the blessing of the truth of Dharma, and the compassion of the vidyadhara lamas, so it will transform in that way. Also, the bardo has the power of miraculous abilities to go wherever one thinks, this is the key point. Some people, immediately after the separation of body and mind...
Chinese
有些经书中说，（亡者）在光明消逝的同时投生。有些经书中说，从中阴身出路，像做梦一样，停留短暂的七天等时间。如同从梦中醒来一般，化生到东方现喜刹土等处。这些是根据串习力上中下而决定的。第二，金鬘的密意是修持迁识光明心髓，如果与根本引导结合则不必单独修持，如果不结合而特别修持等，则先进行皈依、发心、上师瑜伽等。无论如何，以舒适的坐垫，身体保持正直而坐。实际修持时，首先观修空性，第二观修明晰脉，第三收摄风心，第四学习迎请和遣送，第五遣除障碍，第六应用于实际。第一，观想自身外壳是皮囊，内里是空旷的，没有阻碍。第二，观想身体中央有一根像箭杆一样清澈透明的中脉，从头顶到密处正直地存在。第三，观想心间五彩光团的中央，自己的风心是不变的精华，白色的“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），像小豆一样白而闪耀。这样，平凡的分别念止息，心专注于“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上，这就是达到习惯的程度。这是报身的蓝图，普贤父母的密意。第四，观想自己头顶的虚空中，是密严刹土，五彩虹光缭绕的中央，莲花和日月之上，根本上师与无二无别的毗卢遮那佛父母，具有圆满报身装束，周围是无动佛等四部佛，以及勇士空行眷属围绕，清晰地观想并强烈地生起敬信心。然后口中念诵“阿阿”（藏文：ཨ་ཨཱ，梵文天城体：अ，आ，梵文罗马拟音：a，ā，汉语字面意思：阿，啊）一百零八遍，声音悠扬，观想“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）越来越高，融入毗卢遮那佛的心间，安住于平等舍。再次观想“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）从毗卢遮那佛的心间，舒适地降落到自己的心间。在小的障碍特殊情况下，观想梵穴中有一个白色的“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），从中流出甘露，滴入明觉的明点。
English
Some scriptures say that (the deceased) is born at the same time as the clear light disappears. Some scriptures say that they emerge from the bardo of existence, and like a dream, stay for a brief period of seven days or so. As if waking from a dream, they are said to be born in places like the Eastern Abhirati Pure Land. These are determined according to the strength of habituation, whether it is superior, middling, or inferior. Secondly, the intention of the Golden Rosary is to practice the transference of consciousness, the essence of clear light. If it is combined with the root instructions, it is not necessary to practice it separately. If it is not combined and practiced specifically, then first perform refuge, bodhicitta, and guru yoga. In any case, sit comfortably on a cushion, keeping the body upright. In the actual practice, first, purify emptiness; second, establish clear channels; third, gather the wind and mind; fourth, learn to invite and send; fifth, dispel obstacles; and sixth, apply it to practice. First, visualize your body as an empty husk with only the outer skin, vast and empty inside, free from obscurations and hindrances. Second, visualize a clear and transparent central channel, as straight as an arrow shaft, running from the crown of the head to the secret place. Third, visualize in the center of a five-colored light sphere at your heart, your own wind-mind, the unchanging essence, a white "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), like a small bean, white and radiant. In this way, ordinary discursive thoughts cease, and the mind is focused on the "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), which is the measure of habituation. This is the blueprint of the Sambhogakaya, the intention of Samantabhadra and Samantabhadri. Fourth, visualize in the sky above your crown, the Akanishta Pure Land, in the center of swirling five-colored rainbows, on a lotus and sun and moon seat, the root guru inseparable from Vairochana Buddha, the father and mother, with the complete Sambhogakaya adornments, surrounded by the four families of Buddhas such as Akshobhya, and the retinue of heroes and dakinis. Visualize them clearly and generate strong devotion. Then, verbally recite "A A" (Tibetan: ཨ་ཨཱ, Devanagari: अ, आ, Romanized Sanskrit: a, ā, literal meaning: A, Ah) one hundred and eight times with a melodious voice, visualizing the "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) rising higher and higher, dissolving into the heart of Vairochana Buddha, and abide in equanimity. Again, visualize the "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) descending comfortably from the heart of Vairochana Buddha to your own heart. In case of minor obstacles or special circumstances, visualize a white "Hum" (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Hum) in the Brahma aperture, from which a stream of nectar flows, dripping into the bindu of clear awareness.
Chinese
因此，最终将与ཧཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）融为一体的，融入遍照佛的心间。之后，观想五部佛的坛城越来越高，越来越细，像彩虹一样消失在空中，念诵尽可能多的ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，安住在光明空性、离戏的境界中。如果之前已经熟练掌握了迁识法，那么在需要的时候运用即可。如果不是这样，那么需要持续修习七天等时间，直到出现验相。第五，最后结合遣除障碍、入气、安住、起立这三者，尽力念诵金刚诵，最后回向善根。第六，当出现无法避免的死亡征兆时，就应该进行迁识。观想头顶梵穴处有一个哈字，将心间的明点融入遍照佛的心间，在此之前，按照先前的方法，但不要降下明点。在一次、三次等任何适当的次数之后，像先前一样，五部佛的坛城越来越高地升起，之后将自心安住在远离迁识者和迁识对象的境界中。这样就能认识中阴的光明，不会看到有中阴的悬崖。在童瓶身的净土普贤王如来的境界中成佛，从而能够毫不费力地成就二利事业。
English
Therefore, ultimately, blend with the syllable HUNG (ཧཾ་, हं, haṃ, HUNG) and dissolve into the heart of Vairochana. Then, visualize the mandala of the five families becoming higher and thinner, disappearing into the sky like a rainbow, and recite as many AH (ཨ་, अ, a, AH) syllables as possible, resting in the state of clear emptiness, free from elaboration. If you have already mastered the transference of consciousness, then apply it when needed. If not, then you need to practice continuously for seven days or so, until signs appear. Fifth, at the end, combine the three practices of dispelling obstacles, entering the breath, abiding, and rising, and recite the Vajra recitation as much as possible, and finally dedicate the merit. Sixth, when unavoidable signs of death appear, one should perform the transference of consciousness. Visualize that there is a HA syllable at the crown aperture on the top of the head, and dissolve the drop in the heart into the heart of Vairochana. Before this, follow the previous method, but do not descend the drop. After one, three, or any appropriate number of times, as before, the mandala of the five families rises higher and higher, and then leave your mind in a state free from the transferrer and the transferred. In this way, one can recognize the clear light of the bardo and will not see the cliffs of the existence bardo. Having become enlightened in the realm of the youthful vase body, the land of Samantabhadra, one will be able to effortlessly accomplish the activities of the two benefits.