English
ū tsa One thing that needs to be said is that when the A syllable from the navel chakra of Hikre is drawn straight up with a thread of light, when it reaches each lotus, the force of the six syllables of YUM (藏文：ཡུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) on the outside and the A syllable moving inside cause the lotus petals, which were previously facing outwards and downwards, to turn inwards at that time, so the tips of the petals stand upright, visualize it like this. When it reaches the lotus in the heart, the light of the A syllable lifts the HUM (藏文：ཧཱུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) syllable from below, and the four YUM (藏文：ཡུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) syllables push the HUM (藏文：ཧཱུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) syllable from behind. Also, the rope of light pulls and draws it, and visualize it moving as before. Finally, it reaches the lotus on the crown of the head, below the syllable KSHUM (藏文：ཀྵུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Then, while gently inhaling with a slow breath, recite "Ka Hi" twenty-one times, so that it reaches below each lotus. At the position of the heart, the five syllables remain as before. The A syllable gradually descends downwards and reaches the navel. Also, visualize the lotus petals gradually turning downwards and outwards. If you become accustomed to that repeatedly, signs of transference will appear, just like usual. When used in actual practice, remove the syllable KSHUM (藏文：ཀྵུཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) from the crown of the head and transfer consciousness through the pore of Harreba to the place you want to go. Except for transferring upwards, there is no need to descend. Generally, offer extensive offerings and tormas, give generously, and do not be attached to anything. By offering drops of inner offering, make the deities happy, and it is said that it can be used for the practice of transference. Some believe that transference is done in the lion posture with the right side down, but this is not certain. Also, the nine doors must be blocked. If you transfer from the anus, you will fall into hell. If you transfer from the urethra, you will be reborn as an animal. If you transfer from the mouth, you will be reborn as a hungry ghost. If you transfer from the eyes, you will be reborn as a human. If you transfer from the ears, you will become a vidyadhara. If you transfer from the nose, you will become a yaksha. If you transfer from the navel, you will become a god of the desire realm. If you transfer from between the eyebrows, you will become a god of the form realm. If you transfer from the bone door of the crown of the head, you will become formless. It is said that if you transfer from the Brahma hole of the crown of the head, you will be united with the supreme state. Therefore, the other doors must be blocked. Here, it is only explained according to the oral instructions of the previous gurus. Generally, the classifications of transference that appear in the Four Seats, Sambhuti, Vajra Dakini, Samputa, Red Yamari, Manjushri's Oral Instructions, etc., I want to write them separately as a compilation. Generally, transference is a time to apply it to the meaning of clear light.
Chinese
哦！哦！ 有些后来的自诩学者说，有一种名为“不迷中阴之禅定”的说法。但中阴的诀窍和迁转的自性是截然不同的。不仅没有理解这一点，反而认为中阴中的幻身诀窍是混合的诀窍。既然连混合和迁转的区别都不明白，却自称我们是混合迁转的主人，别人则不懂。像这样创作许多自编的书籍，真是令人作呕的大骗子行径。第二点，出自《秘密座垫》第三品：“从那以后，外在的结合等等，智者应当掌握。”直到“成就必将实现，对此毫无疑问。”意思是说，装满瓶子的甘露，以及随之燃烧的乐暖拙火，通过观想和气脉的结合，能够将红白明点迁入体内。如果对本尊的明观稍微熟悉，并且通过观修器情世界无实有而产生少许体验的人，如果能够掌握向上迁转的观想，就应当修持并祈祷八位空行母中的任何一位。如果得到她们的开许，就可以修持进入城市。如果这些资粮不齐全，就无法成就。此外，陈设供品朵玛，将心专注于画像、花朵或文字等等，呼出并屏住气息。观想自己的意识，包括ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字、ཡུཾ（藏文，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：勇）字、四阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，从鼻孔中散发出去，融入观想的所缘境中，反复观修。那时，会出现成就的征兆，例如出现暖相、烟相、火相和声音等等。正如诀窍中所说，这是共同成就的征兆，因此非常合理。如果舍弃这个身体，并且能够稳定地安住在所缘境的中央，那就是成就了。然后，将此应用于事业，首先向坛城本尊祈求成就，并做好稳固的守护。然后在坛城中，根据坛城的扩大和收缩情况，将具足特征的所依放置在中央，像之前修习所缘境一样进行观修。通过将ༀ་ཧཱུཾ་སྭཱཧཱ་（藏文，梵文天城体：ओṃ हूँ स्वाहा，梵文罗马拟音：oṃ hūṃ svāhā，汉语字面意思：嗡 吽 梭哈）的金刚念诵与之前所说的方法结合起来，缩短进入和安住的时间，延长呼出和安住在外的时间，这样就被认为是能够成就的。第三点
English
Oh! Oh! Some later self-proclaimed scholars say that there is a saying called "Samadhi of Not Being Confused in the Bardo." But the key points of the Bardo and the nature of transference are very different. Not only do they not understand this, but they also think that the key points of the illusory body in the Bardo are the key points of mixing. Since they don't even understand the difference between mixing and transference, they claim that we are the masters of mixing and transference, and others do not understand. To write so many self-made books is a disgusting act of a great liar. Second, from the third chapter of "Secret Seat": "From then on, external union, etc., should be grasped by the wise." Until "Achievement will surely be achieved, there is no doubt about it." It means that the nectar filled in the vase and the bliss-heat tummo that burns accordingly can transfer the red and white essences into the body through visualization and the combination of prana. If one is slightly familiar with the clarity of the deity's form, and if one has a little experience from meditating on the unreality of the vessel and its contents, if one can master the visualization of upward transference, one should practice and pray to any of the eight dakinis. If they grant permission, one can practice entering the city. If these resources are not complete, one will not be able to achieve it. In addition, arrange offerings and tormas, focus the mind on paintings, flowers, or letters, etc., exhale and hold the breath. Visualize one's own consciousness, including the syllable ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), the syllable ཡུཾ (Tibetan, Devanagari: युं, Romanized Sanskrit: yuṃ, literal Chinese meaning: Yong), and the four A syllables (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), emanating from the nostrils and dissolving into the object of visualization, and meditate repeatedly. At that time, signs of achievement will appear, such as warmth, smoke, fire, and sound. As the key points say, this is a sign of common achievement, so it is very reasonable. If one abandons this body and can stably abide in the center of the object of visualization, then one has achieved it. Then, apply this to the activity, first requesting achievement from the mandala deity, and making firm protection. Then, in the center of the mandala, according to the expansion and contraction of the mandala, place the support that has all the characteristics, and meditate as before on the object of visualization. By combining the vajra recitation of ༀ་ཧཱུཾ་སྭཱཧཱ་ (Tibetan, Devanagari: ओṃ हूँ स्वाहा, Romanized Sanskrit: oṃ hūṃ svāhā, literal Chinese meaning: Om Hum Svaha) with the method described above, shortening the time of entering and abiding, and lengthening the time of exhaling and abiding outside, it is considered to be able to achieve it. Third