Chinese
像糖溶化一样这样观想重复七遍后，做向下落的观想，观想脐间有沉重而舒适的明点。像这样一小座，就那样重复观想。结束一座时，风心降到脐间后，对上师生起虔诚的信仰，上师化为光，从顶门梵穴进入融化，身心充满安乐。观想顶门梵穴也被一个白色明点封闭。像这样，出现征兆就观想。像这样，这两种迁转在实际应用时，只观想向上迁转，不需要向下落，一座之间也不需要关闭门户。观想次第第二。 第四个是不误空行的迁转，一般说是普通口诀的集合，但说是非常重要的教言，所以作为保密，不在大众中宣讲。因此要私下学习。虽然不是用普通的章节来概括，但智慧空行母亲自宣说的迁转总结还有五种左右。 ༈ 辅助的口诀 第二是辅助的口诀，此时，经文中讲了很多迁转，但说是实际操作是耶谢星孔玛。经文中的迁转也不实际操作{不是[是]的，这是指主要大量地进行实践。}。这有学习和实际应用两种。首先是学习，前行和以前一样。上师化为光融入自己之后，观想自身是空性的本尊身。中脉也像在依怙迁转时说的那样观想。在中脉内，脐间正对的地方，观想白色三角法源，根细向下，尖端向上，一个角朝前，一个角朝向背后的方向。在其中心，观想不接触任何依托的白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），像小豆或芥菜籽的大小一样清晰。除了大小，法源和阿字的安放方式和空行时一样。之后呼出浊气，屏住猛烈的宝瓶气，时间短一点，猛烈地专注于脐间的阿字。屏住气的同时，腹部
English
After dissolving like sugar, repeat this visualization seven times. Then, perform the visualization of descending. Meditate on a heavy and comfortable bindu in the navel. Like this, do one short session, repeating the same meditation. At the end of a session, after the wind-mind has descended into the navel, generate devotion and longing for the guru, and the guru dissolves into light. Entering through the Brahma aperture at the crown of the head, it dissolves, filling the body and mind with bliss. Visualize that the Brahma aperture at the crown of the head is also blocked by a single white bindu. Meditate in this way whenever signs appear. Thus, when applying these two kinds of transference in practice, only meditate on the upward transference, without needing to descend, and there is no need to close the doors between sessions. This is the second visualization section. The fourth is the unerring Dakini Transference. Generally, it is said to be a collection of ordinary instructions, but it is said to be a very important teaching, so it is kept secret and not taught in public. Therefore, it should be learned privately. Although it is not summarized by ordinary chapters, there are about five other types of transference summaries personally taught by the Wisdom Dakini. ༈ Supplementary Instructions The second is the supplementary instructions. At this time, although many transferences are taught in the text, it is said that the actual practice is Yeshe Starkhungma. The transferences in the text are also not actually practiced {it is not [is], this refers to mainly engaging in a large amount of practice.}. This has two aspects: learning and practical application. First is learning, the preliminaries are the same as before. After the guru dissolves into light and merges into oneself, visualize one's own body as an empty deity form. Meditate on the central channel as described during the transference of the Yidam deity. Inside the central channel, directly in front of the navel, visualize a white triangular Dharma source, with the thin root pointing downwards, the tip pointing upwards, one corner facing forward, and one corner facing the back. In its center, visualize a white A syllable (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) that does not touch any support, clearly like the size of a small bean or mustard seed. Except for the size, the way the Dharma source and the A syllable are placed is the same as during the space-walking practice. After that, exhale the stale air, hold a strong vase breath for a short time, and intensely focus the mind on the A syllable in the navel. While holding the breath, the abdomen
Chinese
稍微收縮一點，然後白色的「阿」（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：A，漢語字面意思：阿）字稍微跳動一下，又回到原來的位子上。因此，稍微用力收縮，又比先前跳得更高一點，但還是停留在原來的位子上。然後，立刻猛烈收縮，盡可能地收縮，這樣氣就充滿在身體裡。觀想與法源的開口相撞，就像被氣驅趕一樣，自己的心，白色的「阿」（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：A，漢語字面意思：阿）字，像射出的箭一樣，通過中脈，從頭頂梵穴出去。到虛空中稍微停留一下，到達高高的法界，想著消失在虛空中，法界、虛空、覺性三者無分別地融合在一起，然後愣在那裡。像這樣的觀想重複七次左右。然後降下來，在虛空的中央，一個白色的「阿」（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：A，漢語字面意思：阿）字自然形成。它降下來，從頭頂梵穴進入，從中脈裡慢慢地、慢慢地、慢慢地降下來，觀想它穩固而莊嚴地停留在肚臍的法源中央，這是一個小座。像這樣反覆觀修。在每個大座中，做二十一次或十一次或七次這樣的小座。如果做四個或六個這樣的大座，徵兆會很快出現，根據努力的大小，七天或半個月或一個月左右，一定會出現上、中、下三種徵兆中的任何一種。也就是說，上等徵兆是頭頂腫脹破裂，流出黃水等。觀想交替進行，後腦勺的兩根脈繃緊，眼睛閃爍，甚至昏厥。中等徵兆是頭頂稍微腫脹，前額小脈擴張等。下等徵兆是頭頂發癢、晃動和震顫。如果沒有出現這些，就必須出現上述兩種徵兆中的任何一種。說，對於最清晰的觀想，僅僅這樣觀修，就會長時間昏厥，如果用珍貴的容器蓋住頭頂，就不會發生灰塵的危害。但是，對於這種情況，敲擊關節或用降法來降伏是最好的。這樣，出現徵兆後，每天都要觀修一次。總的來說，現在如果通過遷識法使脈絡暢通，那麼將來臨終時，即使沒有遷識法的明確指示，以前的脈
English
Slightly contract a bit, and then the white "Ah" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: A, Chinese literal meaning: Ah) syllable jumps up a little and then returns to its original place. Therefore, contract with a little more force, and it jumps up a little higher than before, but still stays in its original place. Then, immediately contract fiercely, contracting as much as possible, so that the air fills the body. Visualize colliding with the opening of the Dharma source, and just like being driven by the air, your own mind, the white "Ah" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: A, Chinese literal meaning: Ah) syllable, like an arrow shot out, passes through the central channel and exits from the crown aperture at the top of the head. It goes to the sky and pauses for a moment, reaching the high realm of Dharma, thinking of disappearing into the sky, the Dharma realm, the sky, and awareness merging together without distinction, and then being stunned there. Repeat such visualization about seven times. Then descend, and in the center of the sky, a white "Ah" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: A, Chinese literal meaning: Ah) syllable naturally forms. It descends, entering from the crown aperture at the top of the head, and slowly, slowly, slowly descends from the central channel, visualizing it stably and majestically staying in the center of the Dharma source at the navel, this is one small session. Meditate like this again and again. In each large session, do about twenty-one or eleven or seven such small sessions. If you do four or six such large sessions, signs will appear quickly, and depending on the degree of effort, in about seven days or half a month or a month, one of the three signs, superior, intermediate, or inferior, will definitely appear. That is, the superior sign is the swelling and bursting of the crown, with yellow water flowing out, etc. Alternate visualization, the two veins at the back of the head tense, the eyes flicker, and even fainting occurs. The intermediate sign is only a slight swelling of the crown, and the expansion of the small veins on the forehead, etc. The inferior sign is itching, shaking, and trembling of the crown. If these do not appear, then one of the above two signs must appear. It is said that for the clearest visualization, just meditating like this will cause prolonged fainting, and if the crown is covered with a precious container, the harm of dust will not occur. However, for this kind of situation, tapping the joints or subduing with a descending method is best. In this way, after the signs appear, you must meditate on the visualization once a day. In general, now if the channels are opened through the practice of transference of consciousness, then in the future at the time of death, even without the explicit instructions of transference of consciousness, the previous channels
Chinese
门开启且脉道清净之后，大多由此而行，但并非一定如此，若能清晰显现则不会有错。如果禅修中断过久，需要时可能无法清晰显现。因此，为了使现在所学的传承不衰退，所以每次都禅修。其余如幻身等禅修则利益巨大。应用于实修与之前所说相同，如果出现速死的确定征兆，则不要执着于财物。对自已喜欢的进行供养和布施。对有仇怨和不和的人，通过直接和间接的方式进行忏悔和净化。舍弃对亲近之人等的贪执，断绝关系后进行禅修。在此，如果能成功讲述物质的转移也很好。并非没有就不行。观想次第第三十三。 12-598 在此之前，修拙火时，观想中脉为红色。对于其他，引导文集中也讲述了外白内红等各种不同的说法，但在实修中只用白色。对于智慧星孔母，观想法生之势中脉略粗。四灌顶明点的要点也与此相同。法生也讲述了外白内红等各种说法，但除了中阴时期，六法正文的观想之法生全部都用白色，这是口头传承。在方便道和光明时期，所有旧籍中都讲述了观想身体全部被中脉所遍布的方法，但据说对于初学者来说，这本身作用不大，因此在引导中不采用。 第六，中阴圆满报身。 第六，中阴圆满报身有四种：最上等的是中阴最初的光明法身自显现；中等的是圆满报身自显现；最下等的是无碍化身自显现。总而言之，这是无误的关键诀窍。有四个章节，其中第一个是：与上部转移、所转移和能转移无别，意义相同。所谓的中阴最初，是指光明母子融合的智慧，死亡之心转变为安乐空光明，这就是中阴的最初。因此，称之为死亡法身。从死亡法身中起来后，对于普通人来说，为了代替中阴的产生，会自显现如幻化的本尊身，这就是光明自
English
After the door is opened and the channel is cleared, most people go through it, but it is not certain. If it appears clearly, there will be no mistake. If the meditation is interrupted for a long time, it may not appear clearly when needed. Therefore, in order to prevent the lineage of what is being learned now from declining, one meditates each time. It is very beneficial to meditate on the illusory body and other things. Applying it to practice is the same as what was said before. If there are definite signs of imminent death, do not be attached to possessions. Make offerings and give alms to what you like. For those who have grudges and disagreements, confess and purify through direct and indirect means. Abandon attachment to close people and others, cut off ties, and then meditate. Here, it would be good if the transference of matter could also be successfully explained. It is not that it cannot be done without it. The thirty-third of the visualization sequence. 12-598 Before that, when practicing Tummo, visualize the central channel as red. For others, various different explanations such as white outside and red inside are given in the instruction manuals, but in practice only white is used. For the Wisdom Star Window Mother, visualize the central channel in the form of a Dharma origin as slightly thicker. The key points of the four empowerments of Bindu are also the same. The Dharma origin also explains various things such as white outside and red inside, but except for the Bardo period, all the Dharma origins visualized in the Six Dharmas text are white, which is the oral tradition. In the stages of skillful means and clear light, all the old texts explain how to visualize the entire body pervaded by the central channel, but it is said that this itself is not very helpful for beginners, so it is not used in the guidance. Sixth, the Bardo Victorious Sambhogakaya. Sixth, the Bardo Victorious Sambhogakaya has four aspects: the best is the self-arising of the Dharmakaya of the initial clear light of the Bardo; the middle is the self-arising of the Victorious Sambhogakaya; the lowest is the self-arising of the unobstructed Nirmanakaya. In general, this is the unmistakable key instruction. There are four chapters, the first of which is: it is the same in meaning as being inseparable from the upper transference, the object of transference, and the agent of transference. The so-called initial Bardo refers to the wisdom of the union of the clear light mother and child, the mind of death transformed into the clear light of bliss and emptiness, which is the initial Bardo. Therefore, it is called the Dharmakaya of death. After arising from the Dharmakaya of death, for ordinary people, in place of the arising of the Bardo, a deity body like an illusion will self-arise, which is the clear light self-