如何参加大修

In August 2013, Rinpoche explained the drupchen section of the Lamrim Yeshe Nyingpo. He spoke briefly about the background of drupchen practice. He also clarified the unique features that sets it apart from other practices, including drupchö practice, by presenting the steps the first day of a drupchen that sets the framework for its unique power.

2013年8月，仁波切讲解《道次第智慧心髓》中的大修部分，简述大修的背景，并通过介绍大修首日奠定其独特力量的各项步骤，阐明它与其他修法，包括修供，有所不同的特点。

It can be a good idea to read this teaching alongside a ‘drupchen framework’ text (or drupkok). You can also have it with you during a drupchen and read it as the ritual is performed, for which you may want to download as a pdf.

阅读这篇开示时，同时对照一部「大修框架」法本，可能很有帮助。也可以在参加大修时随身携带，随着仪式进程阅读；为此，可以下载PDF。

Let’s see whether or not you have understood what I have been talking about. For several days, the subject under discussion has been kyerim practice. It starts with the samadhi of suchness (“great emptiness”) and the samadhi of universal manifestation, which is compassion and called “compassionate magic” in the text. In our practice, these two should be indivisible and are absolutely necessary for kyerim practice. Without them, your practice does not qualify as kyerim practice. And of course, if you practice Dzogchen, there is no need to talk about the samadhi of universal manifestation.

来看看，你们是否明白我一直在讲什么。几天以来，讨论的主题是生起次第。它从真如三摩地，也就是「大空性」，与普现三摩地开始；后者是悲心，文中称为「大悲幻化」。修持时，二者应不可分，对生起次第绝对不可缺少。没有它们，就不算生起次第修持。当然，如果修大圆满，就不必谈普现三摩地。

After that comes the causal or seed samadhi, which gives us a coarse object to meditate on. We then meditate on the single mudra deity, followed by the elaborate or complete mudra in which we visualize all the deities of the mandala. We must be able to create a complete clear visualization of all the deities of the mandala without ever being distracted.

之后，是因三摩地或种子三摩地，给我们一个较粗的禅修对境。接着，修单一手印本尊，然后是广手印或圆满手印，观想坛城一切诸尊。必须能够完整、清晰地观想所有坛城诸尊，始终不散乱。

The subtle aspects of the meditation practice of emptiness and compassion correspond to the phases of approach and close approach respectively. Single mudra, elaborate mudra and the great gathering practice correspond to the phase of accomplishment, which we arrive at once we have actualized all the deities of the mandala. Only after this has been fully accomplished does the teaching mention drupchen or ‘great accomplishment’.

空性与悲心禅修的细微方面，分别对应念与近念阶段。单一手印、广手印与大集会修法，对应修成阶段；令坛城一切诸尊现前之后，才到达此阶段。只有将此完全成办，教法才提到大修，即「大成就」。

As I mentioned the other day, to practice at the level of great accomplishment, you must first have reached a certain level in your practice. The text describes the signs in the yogins’ body, speech and mind that indicate you have reached this level – the warmth of practice manifests in body, speech and mind – and of course, Jokyab’s note provides more detail. The root signs are that the body experiences well-being, speech is clear and mind is non-conceptual, and the text adds several other signs concerning the eyes and so on. I don’t know if anyone really does experience any of these signs – many say they do but I don’t believe any of them.

如前几天所说，要在大成就层次修持，首先必须已达到一定修持程度。文中描述瑜伽士身、语、意的征相，表示已达此程度：修行暖相在身、语、意显现。当然，觉恰 的注释更详细。根本征相是身安适、语清晰、心无分别；文中还加上眼睛等方面的其他征相。我不知道是否真有人体验过这些；许多人说有，我却一个也不相信。

The authentic sign is that the five destructive emotions have less power. The text says, “eight worldly concerns are evened out” – that must be pretty difficult as, these days, everything we do aims to increase them. The text says that once we have at least some control over the channels and wind-energies, we will develop minor superknowledges. It goes on to talk about dreams. Those who experience these signs qualify to take part in a drupchen or great accomplishment practice, but they are not signs that the person is realized. Such signs simply mean that a person has the potential to attain realization and therefore needs to practice. Therefore, the qualities gained through great accomplishment practice are said to be ‘inconceivable’.

真正的征相，是五种烦恼的力量减弱。文中说「八世间法平等」，这一定很困难，因为如今所做的一切，都在增强八世间法。文中说，一旦对脉与风有少许控制，就会生起小神通。接着，又谈到梦。体验这些征相的人，有资格参加大修，即大成就修法；但这些并非此人已证悟的标志，只说明他有证悟的潜能，因此需要修持。所以，由大成就修法获得的功德，被说为「不可思议」。

It is said that a tsok is called a tsok because it is the gathering of many things.^[2] “Group” means that one person cannot perform a great tsok alone, it requires a minimum of three practitioners. Five practitioners counts as a small gathering and is called ‘small practice’, or drupchung. To perform a ‘great accomplishment practice’, the number of practitioners gathered must equal the number of deities in the mandala. So, if you practice the mandala of the one hundred peaceful and wrathful deities, one hundred practitioners must take part in this ‘middle-sized accomplishment practice’. An entire country must take part in a ‘great gathering practice’, from the teacher, the vajra king, to the shrineroom sweepers. It requires a huge amount of preparation and many things must be gathered – which is why it is called a ‘great gathering practice’.

据说，荟供之所以称为「荟」，是因为聚集许多事物。^[2]「众」的意思，是一个人不能独自作大荟供，至少需要三位修行者。五位修行者，算小聚会，称为「小修」。举行「大成就修法」，聚集的修行者人数，必须等于坛城本尊数。因此，若修一百寂忿尊坛城，这项「中等成就修法」，就须一百位修行者参加。「大集会修法」，则须举国参与，从导师、金刚王，到扫佛堂的人，无不参加。它需要大量准备，聚集许多事物，因此称为「大集会修法」。

The “fortunate people” are all those who participate in the practice and join “the joyful deities”. Yogins must practice until the deity is accomplished. They must, therefore, stock up with everything they might need until that happens: food, drink, medicine (in case people get sick), weapons to repel possible aggressors and many other things – basically, everything necessary. The aim of this kind of practice is the attainment of the Vajrayana bhumis (the levels of a vidyadhara), so the practitioners continue to practice together until the bhumis have been accomplished.

「有缘者」，是所有参加修法、加入「欢喜诸尊」的人。瑜伽士必须修到成就本尊。因此，必须储备在此之前可能需要的一切：饮食、药品，以备有人患病；抵御可能来袭者的武器，以及许多其他东西，基本上一切所需都备齐。这种修法，目标是证得金刚乘诸地，也就是持明果位；因此，行者共同持续修持，直到成就诸地。

In ancient India, entire countries performed great accomplishment drupchen practices for as long as it took for everyone to attain the four levels of a vidyadhara. First, preparation for practice began by assembling the right people. To provide security from attack, an enormous arsenal of weapons was gathered and many soldiers enlisted to protect all those practicing and the practice place from external interference. A vast pharmacy of medicine was assembled in case people fell ill, and good doctors were engaged. As they practiced until everyone had attained the four vidyadhara levels – which could take months or even years – they amassed enough food, drink and clothes necessary for everyone involved for as long the practice might take. In this way, nothing would interfere with the practice.

古代印度，举国举行大修，不论需多久，都修到人人证得四持明位。首先，准备修法，从召集适当人员开始。为防袭击，储备大量兵器，征召许多士兵，保护所有修行者及修行处所，免受外界干扰。为防有人患病，备齐大量药品，聘请良医。因为要修到人人证得四持明位，可能历时数月甚至数年，所以储备足够一切参与者在整个修期所需的饮食、衣物。如此，任何事都不会干扰修持。

Next, it was necessary to have the teacher, the vajra master. The vajra master would become the lord of the mandala. He or she would give the initial empowerments, explain the tantras, give the reading transmissions and provide all the pith instructions. This approach was aimed at those who could be tamed with peaceful means and were able simply to listen. Those who couldn’t be tamed peacefully were liberated through wrathful means.

其次，必须有导师，即金刚上师。金刚上师成为坛城之主，授予最初灌顶，讲解密续，赐予口传与全部窍诀。这一方法，适用于能够以寂静方式调伏、仅通过听闻便能受教的人。不能以寂静方式调伏者，则以忿怒方便度脱。

Four vajra regents were then appointed, one for each activity. The wisdom minds of the four vajra regents were indivisible from that of the vajra master; they were his representatives. Another vajra regent who was the equal of the vajra master and skilled at performing all four activities, was also appointed. As one of the vajra regents’ main practices was the practice of union, they were each appointed a vajra consort.

随后任命四位金刚摄政，各负责一种事业。四位金刚摄政的智慧心，与金刚上师无别，是他的代表。另任命一位与金刚上师相等、善巧四种事业的金刚摄政。因为金刚摄政的主要修持之一是双运，每人也都配有一位金刚明妃。

A chant master proficient in recitation and the activities of the practice was appointed, as was a chöpön (‘offering master’) who was an expert in the preparation of the outer, inner and secret offerings, especially tsok gatherings, and his assistant, the chöyok. A caretaker was appointed and a vajra watchman who had the ‘divine eye’, to check that the accomplishments had been completed and to identify any obstacles to the attainment of the accomplishments. Should any obstacles or obstructing forces arise, it was the vajra raksha’s task to perform infinite wrathful activities to eliminate them. The vajra sweepers kept the practice area clean and the vajra servants provided the male and female practitioners with what they needed. Fifteen people were appointed specific tasks and granted a name that began with ‘vajra’. Once these people had been assigned a specific role, the practice would begin.

任命一位精通唱诵与修法事业的领诵师，以及一位供养师，精通外、内、密供养的准备，尤其荟供；另为其配备供养助手。再任命一位管理者，以及一位有「天眼」的金刚守望者，检查成就是否圆满，并辨识获得成就的障碍。若有障碍或障碍力生起，由金刚罗刹行无量忿怒事业，予以遣除。金刚清扫者保持修行场所整洁，金刚侍者供给男女修行者所需。一共十五人，被委以特定职责，授予以「金刚」开头的名称。这些人职责确定后，修法才开始。

As they practiced, participants would progress through the four vidyadhara levels until they reached the supreme level of ‘vidyadhara of spontaneous presence’. In India, there are numerous accounts of entire countries being emptied because the entire population attained the state of ‘vidyadhara of spontaneous presence’.

随着修持，参与者逐步经过四持明位，直到最胜的「任运持明」。印度有许多记载，说因全体人民证得任运持明之位，整个国家为之一空。

It didn’t happen exactly like that in Tibet. Once Guru Rinpoche arrived in Tibet, he first gave the twenty-five disciples the empowerment of the Ocean of Dharma that Combines all the Kagye^[3] in the Blazing Turquoise Palace on the second floor of the main temple in Samyé. The Ocean of Dharma contains the nine kagye sadhanas. Guru Rinpoche transmitted one to each of his nine heart-sons who practiced that sadhana until they attained accomplishment. Later Guru Rinpoche and his disciples travelled to Kham where they performed a drupchen of Ocean of Dharma that Combines all the Kagye at Yegyal Namkha Dzö for seven years, by the end of which they had all accomplished the deity and showed signs of their accomplishment. The event itself and the location of signs of accomplishments are recorded in texts and can still be seen on rockfaces and so on.

西藏的情形，并不完全如此。莲花生大师到藏后，先在桑耶主殿二层的炽燃绿松石宫，为二十五弟子，授予《总集八大法行法海》^[3]灌顶。《法海》含九种八大法行仪轨。莲花生大师分别传给九位心子各一种，他们修持所得仪轨，直到成就。后来，大师与弟子前往康区，在耶嘉南喀藏举行《总集八大法行法海》大修，历时七年；结束时，人人成就本尊，显现成就征相。此事及成就征相所在之处，都有文字记载，至今仍能在岩壁等处看见。

When we practice, we emulate Guru Rinpoche and his disciples, but we only practice on an aspirational level – we aspire to practice like them.

我们修持，是仿效莲花生大师与弟子，但只在愿想的层面，发愿像他们那样修。

There are many elaborate drupchen texts. The different functions I just mentioned are explained in these texts, including the fifteen vajra-executants – the vajra king, vajra regent, vajra dukes, and so on – and the specific qualities required to accomplish their function. Earlier we spoke about the general qualities necessary for all drupchen practitioners. On top of that, each vajra-executant requires specific qualities related to their task. For example, the text says that the ability of the vajra king to hold view and meditation must be supreme and his compassion, in particular, must be extraordinary as he must embrace all sentient beings within his great compassion. He must be an expert in infinite enlightened activities, having fully mastered them all.

有许多广博的大修法本，解释刚才提到的各种职能，包括金刚王、金刚摄政、金刚大臣等十五位金刚执事，以及完成各自职能所需的特定品质。前面谈过所有大修行者所需的一般品质。此外，每位金刚执事，还需要与职责相关的特别品质。例如，文中说，金刚王住持见与修的能力，必须最为殊胜；尤其悲心必须非凡，因为他必须将一切有情摄于大悲。他须精通无量觉悟事业，完全掌握一切。

A vajra consort is Samantabhadri. She must be youthful, physically gifted, have a pleasant voice, smell good and have many other feminine qualities. Her channels, in particular, must be pure. Generally, human beings are said to have 75,000 channels in their bodies, but good consorts have more.

金刚明妃即普贤佛母。她必须青春、身体禀赋良好、声音悦耳、气味芬芳，并具许多其他女性品质。尤其脉必须清净。一般说，人体有七万五千条脉，但良好的明妃，脉更多。

Likewise, it is possible to explain each quality of a practitioner and each aspect of practice in great detail. The pages on the different activities that we have studied over the past few days mention some of these details. For example, the fire offering section mentions the clothes we should wear and so on. During drupchens, specific seats are required and various ornaments and clothes should be worn. Symbols are very important, which is why ornaments are important. So, when the vajra king teaches the dharma, he must wear the chögö (the yellow patched dharma shawl of a bhikshu)^[4] , but at other times he must wear the ornaments of a universal monarch or those of a heruka.

同样，每位修行者的每种品质、修持的每个方面，都能极详尽地解释。过去几天研习的事业部分，就提到其中一些细节。例如，火供部分讲应穿的衣服等等。大修需要特定座位，并应穿戴各种庄严与服饰。象征很重要，所以庄严也很重要。因此，金刚王讲法时，必须披比丘的黄色拼接法衣^[4]；但其他时候，必须佩戴转轮王或嘿鲁嘎的庄严。

Generally speaking, the activities of Secret Mantra Vajrayana can only happen once the five perfections are present. In the pure field of Akanishtha, all the five perfections are complete. The five outer perfections, the five inner perfections and the five secret perfections are mentioned in numerous tantras. Here, the text tells us that the five perfections must also be complete when we practice drupchen.

一般而言，只有五圆满具足，秘密真言金刚乘的事业，才可能发生。色究竟净土，一切五圆满皆具。许多续典提到外五圆满、内五圆满与密五圆满。这里，法本告诉我们，修大修时，也必须具足五圆满。

The most difficult perfection to gather is the perfect teacher. Perfect places are a relatively easy to find as we still have pleasant places to practice in; even places blessed by Guru Rinpoche, the Buddha and the great masters of the past still exist. However, although they were originally perfect for practice, many may now be obscured by samaya breakage. Apart from that, such places never lose their blessings. There is always a perfect time too – just look at the Rigpa calendar and you will see that every day is ‘perfect’ because it’s either the anniversary of a lama’s death or birth. But the perfect teacher with all the qualities described in the tantras is quite difficult to find, as is the perfect retinue.

最难具足的，是圆满导师。圆满处所比较容易找到，因为仍有宜于修行的地方；甚至莲花生大师、佛陀与过去大上师加持之处，也仍存在。然而，有些地方原本非常适合修行，如今却可能被三昧耶毁坏所障蔽。除此之外，这些处所从不失去加持。圆满时间也总有，看看 本觉会 日历，就会发现，天天都「圆满」，不是某上师的圆寂日，就是诞辰。但具足续典所述一切品质的圆满导师，相当难寻，圆满眷属也是。

Even so, when teacher and disciples gather, through the power of past karma and aspiration prayers, to practice drupchen, they can probably still be considered “fortunate people”. As Guru Rinpoche said:

即便如此，师徒依过去业力与愿力，共聚修大修，大概仍可以称为「有缘者」。如莲花生大师所说：

In future, practitioners of the profound termas,
Will be those who now make aspirations in my presence –  
All the fortunate, linked by karma, should meditate on joy.

未来修持甚深伏藏者，
即今于我面前发愿人；
业缘相连诸有缘者，当修欢喜。

The next perfection is the perfect dharma. Perfect teachings and dharma practice do still exist, although here too samaya breakages do, to some extent, diminish the effect of the blessings. But that’s all that can happen. The power of the blessings of the perfect dharma itself never diminishes. This is why abiding by the samayas is so important. The lineage through which the perfect dharma has been transmitted must be free from any kind of samaya breakage.

下一圆满，是圆满佛法。圆满教法与修持，仍然存在；虽然这里同样会因三昧耶毁坏，在一定程度上减弱加持的作用，但也仅止于此。圆满佛法本身的加持力，从不减少。因此，守护三昧耶极其重要。传递圆满佛法的传承，必须不染任何三昧耶毁坏。

Up to this point, the text explains how to prepare for a drupchen practice. The drupchen begins with the ritual for blessing the ground. Until now, we have been talking about the necessary conditions for performing a drupchen, and how to ensure that everything necessary has been gathered. If the right circumstances in terms of view, meditation and conduct are not present and there are breakages of samaya, it is important to practice the meditation on Vajrasattva and recite his mantra. Various practices must have been performed before the drupchen can begin, such as freeing lives, making tsatsas, building or mending roads, sang and torma offerings, reciting the four sutras (the words of the Buddha) in the four directions, and so on. In short, we must make sure that the elements we gather are pure by offering confession, which is like washing or purifying everything to do with the ritual. If, for example, the food, drink and medicines that will be used in the tsok contain impurities, they first need cleansing, which is done by sprinkling them with water, fire and wind. We also cleanse and purify the supports of enlightened body, speech and mind first in a peaceful way, then semi-wrathful, and finally wrathful. The cleansing ritual is then performed and we reconsecrate everything that has already been consecrated in order to eliminate impurities. In other words, we renew everything and bless it. This is how the necessary external objects are cleansed.

到这里，法本解释的是如何准备大修。大修始于加持土地的仪式。此前一直讨论举行大修的必要条件，以及如何确保一切所需已集齐。如果见、修、行的适当因缘不具，并有三昧耶毁犯，那么，修金刚萨埵、持诵其咒语，就很重要。大修开始之前，必须先作各种修持，例如放生、制作擦擦、修筑或修补道路、桑烟供、施朵玛，以及在四方诵四部佛经等等。简言之，必须通过忏悔，确保聚集的要素清净，犹如清洗、净化与仪式有关的一切。例如，荟供所用饮食、药物，若有不净，须先净化，以水、火、风洒净。身、语、意的觉悟所依，也先以寂静方式，再以半忿怒，最后以忿怒方式净化。之后作清净仪轨，并将一切已开光者再次开光，以遣不净。换言之，将一切更新、加持。这就是净化外在所需物品的方式。

The ‘internal’ aspects are the practitioners. The vajra master and vajra assembly of vajra siblings must all have the requisite meditation experiences, realizations, wisdom and qualities, as detailed in the text. The practice cannot go ahead if this doesn’t happen, especially if practitioners have been obscured by broken samaya. The practitioners’ minds must be untarnished by broken samaya, which is why the Stainless Confession Tantra^[6] is read. We also meditate on Vajrasattva, recite the hundred syllable mantra, perform cleansing rituals, practice a deity like Bhurkumkuta, in order to cleanse samaya obscurations and we pour the corresponding fire offering. The most important way we purify all breakages and obscurations of samaya, is to rest in referencelessness.

「内在」方面，是修行者。金刚上师与金刚兄弟姐妹组成的金刚众会，都必须具足法本详述的必要禅修体验、证悟、智慧与功德。若不具足，就不能展开修法，尤其行者已被破三昧耶所障蔽时。行者之心，必须不被三昧耶毁犯染污，因此，要念《无垢忏悔续》^[6]。也修金刚萨埵、持百字明、行清净仪轨、修秽迹金刚等本尊，净化三昧耶障蔽，并作相应火供。净除一切三昧耶毁犯与障蔽，最重要的方法，是安住无所缘。

Once all these practices have been performed, we must be confident that we are completely clean and that not the slightest trace of impaired or broken samaya remains in our mindstream. If you join the drupchen thinking “I’ve broken samayas, I am really not following the samayas”, you will not be able to practice. If you have broken samayas and so on, it will all be cleansed by diligently applying the purification methods – which is why these methods are applied first.

这些修持全部完成后，必须确信自己已完全清净，心相续中不留一丝三昧耶损坏或破失。若抱着「我破了三昧耶，实在没遵守三昧耶」的想法参加大修，就无法修持。即使曾破三昧耶等，通过精进运用净化方法，一切都会清净，所以先运用这些方法。

Those who imagine they have never broken a samaya probably don’t have clear idea about what samaya really is. Unless you know in detail which samayas must be kept, how to keep them and how to respect the boundaries, you really don’t know how to maintain samaya. The tantras speak of samayas being broken “knowingly and unknowingly”, so it’s possible to break samayas unknowingly.

认为自己从未违犯三昧耶的人，大概没有清楚了解三昧耶究竟是什么。除非详细知道须守哪些三昧耶、如何守护、如何尊重界限，否则，实际上就不懂如何护持三昧耶。续典说，三昧耶会被「有知或无知地」违犯，所以，也可能在不知情时违犯。

If you have a good knowledge of samaya and then reflect deeply about whether or not you have broken it or not, you will be shocked to see that, although you may have not broken a root or secondary samaya, you are undoubtedly responsible for any number of major infringements. But you will only realize this if you know about all the samayas. If you come to the conclusion that you have broken samayas and are a samaya breaker, that’s confession. I don’t think anyone rejoices when they realize they have broken samaya. No one laughs and says “Brilliant! I am so happy, I have broken samayas today! I am a samaya breaker!” Usually, we feel uneasy about the samayas we know we’ve broken, and regret follows automatically. The Victorious One, skilled in many methods and possessing great compassion, taught many methods of purification through confession. We also practice the Secret Mantra Vajrayana vehicle that takes the fruition as the path. The resultant vehicle, rich in skillful methods and devoid of hardship, is an exceptional teaching that is easy to apply, and offers many methods for purifying broken samaya through confession. A unique quality of the Secret Mantra teachings is the capacity to purify impairments of samaya through confession purification. For some reason, I wanted to mention this to you today.

如果很了解三昧耶，再深入思考自己是否违犯，就会震惊地发现：虽然可能没有违犯根本或支分三昧耶，却无疑犯了许多重大过失。但只有了解一切三昧耶，才会认识到这一点。如果得出结论，自己破了三昧耶，是毁犯者，这就是忏悔。我想，没有人意识到自己破戒时，会欢喜。没人会笑着说：「太好了！我真高兴，今天破了三昧耶！我是毁犯者！」通常，对于知道已犯的三昧耶，我们心感不安，悔意自然随之生起。具大悲、善巧诸方便的胜者，教导了许多通过忏悔净化的方法。我们也修持以果为道的秘密真言金刚乘。果乘方便丰富、无需艰难，是殊胜而易于实行的教法，提供许多通过忏悔净化三昧耶毁犯的方法。能够通过忏悔净化，清净三昧耶损伤，是秘密真言教法的独特品质。不知为什么，今天想向你们提到这一点。

The easiest part of drupchen preparation is cleaning the practice area, putting up decorations and arranging the room. I don’t need to say anything about that because you are already doing it.

大修准备中，最容易的，是清扫修持场所、布置庄严、安排房间。这不必多说，因为你们已经在做。

Drupchen practice begins by making a request to use the place where the drupchen will take place and the ritual practices related to the land. We must determine whether or not the place chosen is suitable for a drupchen and there are many instructions about how to carry out such an analysis. For example, the eastern side should be wide open, the south should form a mound, the west should slope gently upwards, and there should be a craggy mountain in the north. The flow of water and the direction of wind are described in detail as well. Specific qualities and characteristics are also necessary, depending on which of the four activities (pacifying, enriching, magnetizing or subjugating) are being performed.

大修开始于请求使用修法处所，以及与土地有关的仪式。必须确定所选地点是否适合大修；如何作此考察，有许多教授。例如，东边应开阔，南边形成土丘，西边缓缓上坡，北边有险峻山岩。水流与风向，也有详细说明。依所行息、增、怀、诛四种事业，还需要特定品质与特征。

The Chinese Portang astrological system was originally taught by Arya Manjushri and includes information about how to examine the land based on astrology. For many reasons, places that have been blessed by the buddhas, bodhisattvas and great vajra masters like Guru Rinpoche, and where masters of the past lived, are said to be suitable places for practice. Signs of the power of a master’s inner realization can manifest externally, and the power of a master’s practice of the deities’ forms can bless external elements into the five female buddhas. Through the power of the masters’ practice of, for example, the ‘descent of blessing’, and their training in samadhi accomplishment, such places become the permanent residence of all the lama, yidam, daka and dakini deities who ‘gather’ there. The traditional example is that in the same way flies immediately swarm onto a piece of meat, deities always gather in such a place.

汉地 波塘 星算体系，最初由圣者文殊传授，包含依据星算考察土地的知识。诸佛、菩萨及莲花生大师等大金刚上师加持过，以及古代上师居住过的地方，因许多理由，被认为适合修行。上师内在证悟力的征相，能在外在显现；修持诸尊身相的力量，也能将外在诸大，加持为五佛母。通过上师修持，例如「降加持」，以及成就三摩地训练的力量，这些地方，成为聚集于此的一切上师、本尊、空行父与空行母的常住处。传统比喻是：如苍蝇立即聚到肉上，诸尊也恒常聚集于这样的地方。

Traditionally, the logic behind blessing a place is illustrated using the example of fire. If you get close to a fire, you will immediately feel its heat; similarly, in a place that has been blessed many times over, you immediately receive its blessings and siddhis. As Jamyang Khyentse Chökyi Lodrö was on the point of setting out on pilgrimage, he said, “Thanks to the wisdom, meditation experience and realization of the great masters of the past, everywhere they visited has been blessed.” He added, “But as I have none of their qualities, I will go on pilgrimage to receive the sacred blessings that protect us from sickness, death and so on.” That should be enough information about the land.

传统上，用火来说明圣地加持的道理。靠近火，立刻感到热；同样，在一再受加持的地方，会立即领受加持与悉地。蒋扬钦哲确吉罗卓将启程朝圣时说：「由于过去大上师的智慧、禅修体验与证悟，他们所到之处，都已获得加持。」又说：「但我不具他们的功德，所以我要去朝圣，领受能护佑我们远离疾病、死亡等的神圣加持。」关于土地，说这些应该够了。

Next, if the drupchen site has an owner – a ‘visible’ owner – you must ask their permission before you begin the practice. If the landowner wants money, you must pay it, or give the landlord whatever they ask for. Until you have an agreement and the landowner is satisfied, the drupchen cannot begin because the lack of agreement would inevitably attract obstacles.

其次，如果大修场地有主人，也就是「看得见」的主人，开始修法之前，必须征得同意。地主若要钱，必须付；要什么，就给什么。达成协议、地主满意之前，大修不能开始，因为未达成协议，必然招致障碍。

Every inch of the earth has “invisible owners”, known as local deities (for example, the tenma sisters) from whom permission to practice must be requested. As the request is made, a torma and a serkyem are held up. At the very start, before even establishing the mandala, a specific kind of white torma and serkyem offering are placed at the site. We meditate on deity yoga, immediately offer to the local deities and tenmas, and say: “We must erect a mandala on this land and perform a drupchen. Please, grant us your authorization to do so.” We then indicate the boundaries of the practice site – upper, lower, right and left – and the land-owning spirits, including the tenmas, authorize the practice, saying: “You can do whatever you need to do in order to perform your drupchen.” They then go home while we play music and throw the torma. That is the practice for requesting the use of the land.

每一寸土地，都有「看不见的主人」，称为地方神，例如丹玛姊妹，必须向他们请求修法许可。请求时，举起朵玛与金饮供。最初，甚至建立坛城之前，就应在场地安置特定白朵玛与金饮供。修本尊瑜伽，立即供养地方神与丹玛，并说：「我们必须在此建立坛城，举行大修。请赐许可。」再指出修行处所上、下、右、左的边界。包括丹玛在内的地主神，准许修持，说：「为完成大修，一切所需，你们尽可施行。」接着，他们返回自处，我们奏乐、施出朵玛。这就是请求使用土地的修法。

Once we have received permission to use the land, we must take care of it. A sandal phurba, or “dagger”, tied with a red scarf is put on the ground. The vajra master maintains the vajra pride of thinking with confidence that he is the deity and the sandal phurba the deity as he recites the mantra. After the phurba that has become Hayagriva is planted in the ground, the horse head neighs three times and the entire site is brought under his control. It’s the same as buying land: when we own land, we must take possession and then care for it.

得到使用许可后，就必须摄持土地。将一支系红巾的檀木橛，也就是「匕首」，置于地上。金刚上师保持金刚慢，确信自身是本尊、檀木橛也是本尊，同时念咒。将已成马头明王的橛植入地面，马头嘶鸣三次，整个场地便归于其掌握。这和买地一样：拥有土地后，必须接管，再加以照管。

Having taken possession of the land, we must clean it, which is why the vajra master touches the earth with his vajra, as he recites the Svabhava mantra seven times while resting in the state of emptiness. In this way, the practice site is purified into shunyata – the Svabhava mantra is used to clean and purify the land. This is part of the ‘site ritual’.

摄持土地后，必须净化。因此，金刚上师以金刚杵触地，安住空性，念自性清净咒七遍。如此，修法场地净化为空性；用自性清净咒清净土地。这属于「地仪轨」的一部分。

We must now protect the land; there are three levels of protection, outer, inner and secret.

现在必须护地。保护有外、内、密三个层次。

An elaborate drupchen practice begins with one or two days of preliminary practices to create the conducive circumstances that I will describe, including practices to protect the environment. We begin by eliminating obstructing forces – before we meditate on protection, we must first chase away negative influences. All practitioners put on the appropriate hats and robes then assume the vajra confidence of being the glorious deity – Hayagriva or whichever wrathful deity is appropriate. All obstructing forces are summoned, the torma is blessed with ram yam kham and om ah hung and given to the obstacle makers with the request that they leave peacefully. All those who don’t are expelled forcefully using the gektor section of the sadhana. Wielding vajra, ringing the bell, and burning guggul, the practitioners circumambulate the mandala once. The second time they circumambulate they throw the power substance^[8] , and the third time they dance the Sambhani dance (a cham dance). In this way, the obstructing forces are sent away.

广修大修，先作一两天前行，建立下面要说的顺缘，其中包括保护环境的修法。先遣障：修护轮之前，必须驱逐负面影响。一切修行者穿戴适当法帽与法衣，生起自身为吉祥本尊的金刚自信，例如马头明王，或所需忿怒尊。召集一切障碍力，以ram yam kham及om ah hung加持朵玛，施给作障者，请他们平静离去。不离去者，运用仪轨施障朵玛部分，强力驱逐。行者持杵、摇铃、焚安息香，绕坛城一周；第二周，抛掷威力物^[8]；第三周，跳 桑巴尼 舞，一种金刚舞。如此，将障碍力遣送出去。

The protection of the land rituals come next. The ten wrathful deities’ ten phurbas have their mantras tied to them and are smeared with substances; they are placed in front of the vajra master. The practitioners meditate on the ten wrathful ones, clearly actualizing their presence in the four directions, four intermediate directions, above and below. The guardians of the ten directions are the kings of the obstructing forces, so they are summoned to make the seats into which the phurbas are driven. As a result, their body, speech and mind are completely immobilized until the phurbas have been removed at the end of the drupchen. The upper part of the ten wrathful ones is a wrathful deity and the lower part is a phurba. The vajra master must also perform a dance. That is the protection. 

接下来是护地仪轨。十忿怒尊的十支橛，系上各自咒语，涂上所需物质，放在金刚上师面前。行者修十忿怒尊，令其在四方、四隅、上下，清楚现前。十方护世者，是障碍力之王，召请他们作为承橛的座，将橛钉入。由此，直到大修结束拔橛前，他们的身、语、意，完全不能动。十忿怒尊上半身为忿怒本尊，下半身为橛。金刚上师也必须起舞。这就是保护。

Next, the boundaries are established. The establishment of the outer boundary involves the four great kings. Outside the practice site, we erect the palaces of the four great kings, one in each of the four directions, and place a support in each. We meditate on each deity successively, extend an invitation for them to enter their palace, offer a torma and entrust them with the appropriate activities. This practice is called the ‘practice of the four kings’ through which we establish the gyalto (‘the lists of the kings’).

接着建立边界。建立外界，涉及四大天王。在修行场地外，四方各建一座天王宫殿，每座安置所依。依次修各尊，迎请入宫，供朵玛，委托相应事业。此法称为「四王修法」，由此建立 「诸王榜」。

For the intermediate boundary, we must suppress the damsi demons – both the karmic damsi demons which are external spirits and the inner damsi demons, people who have broken samaya. To suppress them, we draw an effigy with all the appropriate characteristics which must be purified with a cleansing ritual. Then the ‘hundred summoning’^[9] and the ‘deity opening’^[10] are performed as the effigy is placed with other substances in a dog’s skull. The skull is wrapped in a special black cloth tied with purple string and sealed with an image of a wrathful face. The vajra master, visualizes himself as the deity and emanates weapons from his heart that crack open the ground to form a triangular pit. The damsi demons are summoned and after the serkyem has been offered to invoke the deities’ wisdom mind, the damsi demons are thrown into the pit where they are suppressed. They must now remain in that pit until they give rise to the precious mind of enlightenment. Indeed, after the samaya breaking gongpo demon of dualistic grasping and ego clinging is suppressed, it is only liberated when the precious mind of enlightenment is aroused. So it must be suppressed until then. Suppression involves applying the seals of the four elements and of space. The demons are imprisoned under Mount Meru and the four continents, under a crossed vajra and a black tsatsa. These activities must be performed. The vajra master, the vajra regent, and the other practitioners perform the dance of the four activities with specific hand mudras. This creates the intermediate boundary.

建立中界，必须镇压誓魔（丹思），既包括外在灵体的业誓魔，也包括内在誓魔，即毁坏三昧耶的人。镇压时，绘制具足相应特征的形像，先以清净仪轨净化；再作「百召」^[9]与「本尊开门」^[10]，同时将形像及其他物质，放进狗颅。狗颅包在特殊黑布中，以紫绳捆系，以忿怒面孔图像封印。金刚上师观自身为本尊，从心间化出武器，使地面裂开，形成三角坑。召集誓魔，献金饮供，劝请诸尊智慧心，再将誓魔投入坑中镇压。他们必须留在坑里，直到生起珍贵菩提心。实际上，二取与我执的破誓贡波魔被镇压后，唯有生起珍贵菩提心，才获解脱，因此，在此之前必须镇压。镇压时，加上四大与虚空之印，将魔压在须弥山、四大洲、十字金刚杵与黑擦擦之下。这些事业必须施行。金刚上师、金刚摄政与其他行者，结特定手印，跳四事业舞。如此建立中界。

To prevent the blessings of the practice environment from leaking out and being lost, the inner boundary is erected by placing the wrathful deity Amrita Kundali as gate keeper inside the door. To prevent external obstacles from entering the practice place, Yamaraja, ‘the karmic lord of death’, who is extraordinarily powerful, is placed at the door facing out. Visualize the samaya deities within their respective supports, invite the wisdom deities, make offerings, offer the torma and entrust them with activities. We then request the deities of the inner boundary to remain steadfast, by saying, “For as long as we do this practice, remain here in order to prevent outside obstacles from entering in and blessings from leaking out.”

为防修行环境的加持外泄、流失，在门内安置忿怒尊甘露军荼利守门，建立内界。为防外障进入修行处，在门口向外安置威力非凡的阎摩罗阇，即「业力死主」。在各自所依中，观想三昧耶尊，迎请智慧尊，作供养、献朵玛、委托事业。然后，请内界诸尊坚固安住，说：「在整个修持期间，请留在此处，防外障进入、防加持外泄。」

The secret boundary is established by meditating on the protective spheres. Visualize the five spheres of the five weapons that surround the practice site, and the fire and vajra fence. Around them visualize male and female wrathful emanations, the male deities facing out, the female deities facing in. Then there are also protective spheres described in your practice text that can be outer and inner. Then by applying the boundary of emptiness to the protection, what needs to be protected against, what needs to be protected and the protector, we establish the secret protective sphere.

通过禅修护轮，建立密界。观想修行处周围，有五种武器的五重护轮，以及火与金刚围墙。其外观想男女忿怒化现，男尊面外，女尊面内。此外，所修法本还描述可能有外、内之分的护轮。再以空性之界，施于保护、所防护的对象、所保护者及保护者，建立秘密护轮。

Once the outer boundary has been established and before all the practitioners enter the mandala to create the inner boundary, they must be sprinkled with fire, water and the power substance to eliminate all obstructing forces.

建立外界之后、全体行者进入坛城建立内界之前，必须以火、水及威力物洒净，遣除一切障碍力。

There are two secret boundaries. The ‘real’ secret boundary is the ritual for liberating Matam Rudra, the king of obstructing forces, which is clinging to ego. Once he is liberated, the inside of his body is blessed as the infinite palace. If we practice inside this palace, none of the minor obstructing forces are able to cause harm. This is why we perform the ritual for liberating Matam Rudra. His effigy has three heads, six arms, four legs, wings, the ten attributes of the wrathful ones and the eight charnel ground adornments. When we summon him, we consider the effigy to be Matam Rudra himself. The vajra master, with the vajra confidence of the great glorious one, assumes the posture of the hero. Beneath each of his hands are the wrathful activity deities and the ging Trakiraja, who liberate Matam Rudra. The ritual that liberates Matam involves establishing, without a doubt, that the three poisonous negative emotions are, by nature, the three kayas. To illustrate this point, the vajra master pierces the heart of Matam with a trident. The three poisons are liberated into their true nature, the three kayas, and Matam is transferred to the Akanishtha realm of dharmadhatu. Matam Rudra’s limbs are thrown to the four cardinal and four intermediate directions, his heart in the center. As his body is opened, we say bhrum jñana mandala and actualize the meaning. The practitioners enter the palace, visualizing it clearly as the body of Matam. They say, ha ha hung hung phat phat as they circumambulate the mandala three times, and all potential obstacles completely vanish. You must have seen this being done during other drupchens. This is how we set the boundaries. At this point in elaborate practices, a dance is performed, but that detail is not mentioned here in the Lamrim Yeshe Nyingpo.

密界有两种。「真正的」密界，是度脱障碍力之王玛当鲁札的仪轨，他就是我执。他获度脱后，身体内部加持为无量宫。若在此宫修行，任何小障碍力，都不能造成损害。因此，要行度脱玛当鲁札的仪轨。其形像有三头、六臂、四足、双翼，具忿怒尊十种标志与八尸林庄严。召请时，视形像为玛当鲁札本人。金刚上师生起大吉祥尊的金刚自信，作勇士姿态；双手之下，有忿怒事业诸尊与晋神 扎吉惹杂，度脱玛当鲁札。度脱玛当的仪轨，在于毫无疑惑地确定：三毒烦恼，本性就是三身。为显示这一点，金刚上师以三叉戟刺入玛当心间。三毒于真实本性三身中解脱，玛当迁往法界色究竟刹土。玛当鲁札的肢体，抛向四方、四隅，心置中央。打开其身体时，念bhrum jñana mandala，并令意义现前。行者进入宫殿，清楚观为玛当之身，念ha ha hung hung phat phat，绕坛三周，一切可能的障碍完全消失。你们在其他大修中，一定见过这些。结界就是这样。广轨在此处会起舞，但《道次第智慧心髓》这里未提及这一细节。

Next we ‘erect’ or ‘draw’ the mandala. First we must ask the deities to authorize us to draw the mandala. The teacher, the vajra king, sits on the mandala wearing the regalia of a universal monarch, surrounded by the four vajra regents of the four activities and in the four directions, the four umdzes with the relevant offerings. Music for each of the four activities is played in the respective direction. The practitioners consider the main vajra master at the center of the mandala to be the buddhas of the five families and pray to him in each of the four directions, starting in the east: “May we draw the mandala correctly, just as we request?” The deities give the vajra master their authorization: “You may draw the mandala correctly, just as you have requested.” The vajra master puts on his hat, tells the students that the deities have granted their permission and tells them how to draw the mandala correctly. The lama, the lord of the mandala, and the whole assembly start singing hung as a song of joy or ‘surati’ (Skt.). They circumambulate the site where the mandala will be drawn clockwise and receive the authorization to draw the mandala for each direction – first, the request for the east side, then south, west and north.

接着，「建立」或「绘制」坛城。首先，须请诸尊允许绘坛。导师、金刚王，佩戴转轮王庄严，坐在坛城上，周围有四事业的四位金刚摄政，四方有四位领诵师，各备相应供品。四方分别演奏四事业的音乐。行者视坛城中央的主金刚上师为五部佛，从东方开始，依四方祈请：「我等能否如所祈请，正确绘制坛城？」诸尊授权金刚上师：「你们可依所请，正确绘制坛城。」金刚上师戴上法帽，告知弟子，诸尊已赐许可，并教他们如何正确绘坛。坛城之主上师与全体会众，开始唱hung，作为欢喜歌。他们顺时针绕行将绘坛之处，领受各方绘坛许可，先请东方，再南、西、北。

To accomplish the deities, the preparation of the vase – the main purpose of which is its role in granting the empowerment – must be inserted before the mandala is drawn. Ideally, there should be as many vases, or pumbas, as there are deities in the mandala. For example, there are fifteen deities in the Tukdrup Barché Kunsel, so ideally there should be fifteen pumbas. The teachings include details about the dimensions and characteristics of the pumbas – the vase should be small at its base and wide around the middle, the liquid it contains should be water or chang and so on. So for the elaborate practice, we use the same number of pumbas as deities, and for a simple practice, we use one main pumba and one activity pumba.

为成就诸尊，绘坛之前，必须加入修瓶；宝瓶的主要作用，是授灌顶。理想情况下，坛城有多少尊，就应有多少宝瓶。例如，《上师意修·除一切障》有十五尊，理想上便应有十五宝瓶。教法详述宝瓶尺寸与特征：底部应小，中间宽，内盛水或酒等等。因此，广修时，宝瓶数等于本尊数；简修时，用一主尊瓶、一事业瓶。

First, we need to eliminate all the obstructing forces of impure dualistic clinging and so on that relate to the vase by chasing away obstructing forces, burning fragrant guggul, and scattering the power substance. The vase is then purified into emptiness. As the Svabhava mantra that purifies into emptiness is recited, water with the eight qualities of pure water is poured into the vase. The water must be drawn from a constant flow of water (not a stream that is sometimes stagnant) by a child from a good family whose parents, both father and mother, are still alive. The child must bring the exact amount of water necessary – it is completely inappropriate to throw away even a drop of this water – and the water must be fresh and clean and never have been washed in or drunk.

首先，必须遣除与瓶有关的不净二取等一切障碍力：遣障、焚香郁的安息香、撒威力物。再将瓶净化为空性。念净化为空的自性清净咒时，将具清净水八功德的水倒入瓶中。水必须由一位父母双全、出身良好家庭的孩子，从持续流动的水源取得，不能是时常停滞的溪流。孩子必须正好取来所需水量，即使倒掉一滴，也完全不合适。水须新鲜、洁净，从未用于洗涤，也未被饮用。

The necessary substances are poured into the pumba as the appropriate mantra is recited. There are five sets of five substances – twenty-five in all: the five precious substances, the five medicines, the five grains, the five fragrant substances and the five extracts. For Highest Yoga Tantra practices, we add another ten substances, making thirty-five in all. The vase must be two-thirds full, not completely full, and tied with a cloth called a panchalaka. The top ornament – most of which are made of kusha grass and the wood of a fruit tree – is placed on top. For a Dzogchen empowerment, a peacock feather is the top ornament of the vase. The five-colored cord is then attached to the vase and the other end is tied to a vajra. Until this point, the vase of the main deity and the activity vase are prepared in the same way.

念相应咒语，将所需物质放入宝瓶。共有五组，每组五种，合计二十五种：五宝、五药、五谷、五香与五精华。无上瑜伽续修法，再加十种，共三十五种。瓶装三分之二，不可全满，并系上名为班查拉卡的布。顶饰大多以吉祥草与果树木制成，置于瓶顶。若为大圆满灌顶，顶饰是孔雀翎。再将五色线系在瓶上，另一端系金刚杵。到此为止，主尊瓶与事业瓶的准备方式相同。

Both pumbas are considered through meditation to be palaces of the deities. Outwardly, they look like pumbas, but on the inner level they are palaces and their contents are the deities. We make offerings, praise and recite the mantras of the deities of the mandala in the main pumba. As we recite the mantra, we visualize ourselves as the deity. From the heart of the self-visualization, rays of light emanate, enter the pumba and invoke the wisdom mind of the deities, with the request that they grant all wisdom and blessing. Their blessing and wisdom appear as nectar that dissolves indivisibly in one taste with the water in the vase.

通过禅修，视两宝瓶为本尊宫殿。外表看是瓶，内在是宫殿，所盛内容是诸尊。向主瓶中的坛城诸尊，作供养、赞颂、持咒。持咒时，观自身为本尊，从自生尊心间放光，进入瓶中，劝请诸尊智慧心，祈求赐予一切智慧与加持。其加持、智慧，显为甘露，与瓶中水无别融为一味。

The activity pumba: we generate the activity deity Hayagriva. Following the same process, Hayagriva dissolves into light and merges with the vase water, which can now easily accomplish all the activities without hindrance.

事业瓶：生起事业尊马头明王。依相同步骤，马头明王化光，融入瓶水；此水便能轻易、无碍地成办一切事业。

The deities vary according to the practice. The deities of the main vase are the mandala of the sadhana being practiced. The deities of the activity vase are Hayagriva, Amrita Kundali and so on, depending on the practice being performed. This is how to prepare the vases.

依修法不同，本尊也不同。主瓶诸尊，就是所修仪轨的坛城；事业瓶诸尊，则依修法，为马头明王、甘露军荼利等。这就是修瓶。

Next is the preparation of the students. All students must receive the empowerment, which must therefore be granted at that point. The empowerment includes the preparation and the main part and in addition, blessings are received. There are many existing explanations about how students should be prepared, so I will not go into any of that here.

接着，是弟子预备。一切弟子必须领受灌顶，因此，这时必须授灌顶。灌顶包含前行与正行，此外，还领受加持。已有许多关于如何预备弟子的解释，这里不再详说。

Next is the deity preparation. On the mandala, we place the same number of heaps of grains as deities in the mandala. Again, we visualize the deities, invite the jñanasattvas, make offerings, offer praises and so on. With the mantra bhrum bisho bishudé, we lift them up above the place where the mandala will be marked out. Before we start, we must first sprinkle water to cleanse the ground and various other substances (for example, the five substances of a cow).

接着，是本尊预备。在坛城上，放置与坛城本尊数量相同的谷堆。再次观想诸尊，迎请智慧尊，作供养、赞颂等等。念bhrum bisho bishudé，将其升起于将绘坛之处上方。开始前，先以水及其他物质，例如牛五物，洒净地面。

The vajra king or the vajra regent stands to the west of the mandala and the vajra consort (represented by the chöpön) stands in the east. They begin to mark out the lines of the mandala using five-colored cords – the tantras contain many detailed explanations about the different cords – which must be blessed first. Then the vajra master rolls them in his hands. He then gives the cords to the consort who twists them together and pulls on them.

金刚王或金刚摄政，站在坛城西方，金刚明妃，由供养师代表，站在东方。以五色线开始划出坛城线条；续典对不同线绳，有许多详细解释。先加持，再由金刚上师在手中搓捻，然后交给明妃，由她捻合、拉紧。

The visualization that accompanies marking out the lines of mandala begins by considering the vajra master as the male deity and the vajra consort as the female deity. From their union the nectar of bodhichitta emanates light and is used to draw the lines. According to the pith instructions of the Vajrayana tradition, the marking out method is very specific and includes which direction the vajra master and vajra consort face and how they move around the mandala.

划坛城线时，伴随的观想，先视金刚上师为男尊、金刚明妃为女尊。由其双运，菩提心甘露放光，用以画线。依金刚乘窍诀，划线方法十分具体，包括金刚上师与金刚明妃面向何方，以及如何绕坛移动。

There are eight major lines. First the wisdom lines are drawn in space. As their reflection, the karmic lines are marked out on the ground. These lines form the basic structure. Then the drawing of the mandala begins using the different colored cords that have been blessed as the five buddha families. If it’s not possible to mark out the complete mandala in one day, place a kapala upside down with a vajra on top of it in the middle of the mandala site to prevent obstructing forces interfering during the night.

共有八条主线。先在虚空画智慧线，作为其映现，再在地面标出业线，构成基本结构。随后，以加持为五部佛的各色线绳，开始画坛城。如果一天之内，无法画完整个坛城，就在坛场中央倒扣一只颅器，顶置金刚杵，防止夜间障碍力干扰。

Once the mandala has been marked out, the local situation and ‘interdependences’ must be investigated. It is said that if the mandala is drawn vividly, precisely and without blurred lines, the practice of this mandala will be accomplished.

坛城线画好后，必须考察当地情形与「缘起」。据说，坛城绘得鲜明、准确、线条不模糊，就能成就此坛城修法。

If it’s not possible to create a sand mandala, as the wisdom lines are being drawn in space, add a mandala image that has been painted on cloth – this is acceptable. As it is said, the best option is colored sand and the next best, or middling option is an image drawn on cloth.^[11]

若无法制作沙坛城，可在虚空画智慧线时，加入一幅布上绘制的坛城图，这也可以。如所说，最好用彩沙，次一等或中等选择，是布上绘图。^[11]

Now, the practice supports that will be put into this mandala must be assembled. The main practice supports are the kapala marked with the wheel of life; the vase, support for the empowerment (the vases that we prepared earlier); and the five supports of the enlightened body, speech, mind, qualities and activities. A representation of the deity being practiced (a statue, tsaklei or thangka) is used as a support for the enlightened body. The volume of the tantra associated with the sadhana we will practice and written in gold is the support of the speech. A vajra and a bell bound together with red and white silk, a stupa, a crystal and a mirror are the supports for the enlightened mind. Chülen pills are the support of the enlightened qualities. And a phurba is the support for the activities. The phurba must be sprinkled with mustard seeds, smeared with rakta and fumigated with guggul – a phurba consecrated with deity, mantra, mudra and samadhi is what’s necessary here.

现在，必须备齐要放入坛城的修持所依。主要所依，是标有命轮的颅器、灌顶所依宝瓶，即先前备好的宝瓶，以及身、语、意、功德、事业五种所依。所修本尊的形像，例如塑像、擦卡或唐卡，作为身所依。与所修仪轨相关、金字书写的续典函本，是语所依。用红白绸系在一起的金刚杵与铃，以及佛塔、水晶、镜子，是意所依。摄精丸，是功德所依；橛，是事业所依。橛必须洒芥子、涂惹达、以安息香熏。这里所需，是经过本尊、咒语、手印与三摩地加持开光的橛。

The supports for longevity practices are a long life torma^[12] , a long life drink, long life pills and the ribboned arrow.

长寿修法的所依，是长寿朵玛^[12]、长寿饮、长寿丸，以及系彩带的箭。

These are the main practice supports, but other substances, offerings and supports are also required, like amrita, torma and rakta. None of the substances should be of poor quality; they should all be beautiful, pleasant, resplendent and full of blessings; they should also have the right dimensions, be the right amount and have the right characteristics (meaning, exactly as described in the instructions).

这些是主要修持所依，但还需要甘露、朵玛、惹达等其他物质、供品与所依。任何物品，都不应品质低劣，必须美好、悦意、庄严、充满加持；尺寸、数量、特征也应正确，意思是，完全依教授所述。

Once the mandala has been marked out, if the signs are good, it’s great. If they aren’t, then a fire offering will be required, as well as a Bhurkumkuta recitation and all the practitioners must recite the hundred syllable mantra to purify breakages of samaya.

坛城线画好后，征相良好，就很好。若不好，就须作火供、持诵秽迹金刚，并由全体行者念百字明，净化三昧耶毁犯。

Immediately after the mandala has been marked out, ornaments are added, as described in the practice texts. The decorations and practice articles are laid out, purged of obstructing forces using peaceful, semi-wrathful and wrathful methods, and washed with a cleansing ritual.

坛城线画好后，立即依法本所述，加入庄严。摆设装饰与修持器物，以寂静、半忿怒、忿怒方法遣障，再行清净仪轨洗净。

When dressing the mandala with ornaments, the vajra masters and the whole assembly must rise magnificently to the occasion, wearing their hats and robes. In the tantras, it is said that the practitioners must wash with the five nectars, comb and braid their hair, wear fragrance (it is not ‘perfume’, which is a French thing, but a mixture of five fragrant substances, such as sandalwood and arura), dress well and wear the bone and jewel ornaments. As the practitioners in Tibetan monasteries these days are all monks, they wear their chögö, and a hat.

布置坛城庄严时，金刚上师们与全体会众，必须庄重盛装，穿戴法帽与法衣。续典说，行者应以五甘露沐浴，梳发、编辫、涂香；不是法国那种「香水」，而是檀香、诃子等五种香物的混合物；穿好衣服，佩戴骨饰与宝饰。如今，西藏寺院的修行者都是僧人，因此披法衣、戴法帽。

So, we have established the mandala and inserted each practice article, one after another – the supports of enlightened body, speech, mind, qualities and activities, vase, torma, etc. Each article is significant and there are important reasons for their inclusion in the mandala. The exterior of the mandala is adorned with so many mandala ornaments that I don’t have time to list them all here – the four victory banners, four pendants, a parasol above the mandala, as well as four swords, four melongs, four arrows and so on. Each of them has a symbolic meaning and significance.

至此，坛城已建立，各种修持器物，也依次安放：身、语、意、功德、事业所依，宝瓶、朵玛等等。每件器物都有意义，纳入坛城，皆有重要理由。坛城外部有许多庄严，没时间在此全部列举：四胜幢、四垂饰、坛城上方的宝伞，以及四剑、四镜、四箭等等。每一件，都有象征与意义。

The self-visualization of the mandala and the front-visualization are connected and are the same, which is symbolized by the mantra cord that is now attached.

坛城自生观与对生观，相连而同一；现在接上的咒线，即象征这一点。

Once the ornaments have been arranged on the mandala, the next step is to tell the practitioners what their tasks are. The teacher, the vajra king, sits on the throne, the vajra regent stands in front of the vajra master and chang is offered. Those who will take an active part in the practice are given their tasks, starting with the vajra king, the vajra regent and so on as I mentioned earlier, after a speech has been read out loud from the Drupchen Digest^[13] . Once the practitioners have been inducted they are not allowed to move and must keep their seats.

坛城庄严布置好后，下一步是告知行者各自职责。导师金刚王坐在法座上，金刚摄政立于面前，并献酒供。先高声宣读《大修摘要》^[13]中的一段训词，再为实际承担修法职责的人分派任务，依前面所说，从金刚王、金刚摄政等等开始。行者入职后，不可走动，必须守住座位。

After the induction we must ‘display the symbols’ or ‘put on the regalia’ – either the accoutrements of a peaceful deity, or the wrathful deities’ eight charnel ground ornaments and ten ornaments of glorious one, depending on the sadhana being practiced. As we meditate on the deity, we are supposed to actualize that deity with these symbols.

入职之后，必须「显现标志」或「披戴庄严」。依所修仪轨，或穿寂静尊服饰，或戴忿怒尊的八尸林庄严与吉祥尊十庄严。禅修本尊时，应通过这些标志，令该本尊现前。

Next, the new practitioners are integrated into the ritual. Those who have experienced such a practice many times are united with the new practitioners and they are all considered to be the same. Blessings are bestowed during this process. First, the newer practitioners are grouped together and separated from the rest of the assembly, often sitting directly in front of the vajra master; the most experienced practitioners sit behind them. If the new people are not sitting in front of the vajra master, he will go to them. The vajra master performs the elimination of obstacles for the new practitioners, meditates on the protective sphere, explains the dharma, asks the students to promise to keep the samayas, which are explained. If they agree to keep the samayas, they are given the vajra, the ‘oath’ water and the mala and each time they vow to keep the samayas. Finally, the vajra master says, “You are the same as the older practitioners and now you must practice”. The newer practitioners sit with the older ones and are all given amrita in the form of chang. Most drupchen instruction manuals place the integration of the new practitioners before their induction, but in this case it is the opposite, which is why my explanation is in this order.

接着，将新行者纳入仪轨。多次参加过此修法的人，与新行者结合，视为同等，其间赐予加持。先把新行者集中，与其余会众分开，通常坐在金刚上师正前方；经验最多的行者坐在他们后面。若新行者不在金刚上师前方，他就走到他们那里，为他们遣障，修护轮，讲法，解释三昧耶，并请弟子承诺守护。若同意，便赐金刚杵、「誓言水」与念珠，每次都发誓守护三昧耶。最后，金刚上师说：「你们与旧行者相同，现在必须修持。」新行者与旧行者一起坐下，人人领受酒形态的甘露。多数大修教授手册，将接纳新行者放在入职之前；这里相反，所以，我依此顺序讲解。

According to the Chokling tradition, the practice begins with eleven blessings: the blessings of the place, the master, the hand, the vajra and bell, the mala, the drum, the cymbals and so on. The middling approach involves five blessings. The elaborate drupchen instruction manuals indicate that the vajra master proceeds among the practitioners, gives the empowerment with the mala, the drum, food (tsampa, butter, meat etc. on a tray and presented to each practitioner) and many other activities, all of which are significant and important. For example, a mala is given to each practitioner, who must use it to count recitations when the vajra master tells them to, “recite the mantra like the continuous flow of the river”; the drum – “as we beat the drum of bodhichitta, meditate to the sound of the drum”; food, “eat all these ‘enjoyments’ as a ganachakra feast”. These examples clearly indicate that there are many significances and meanings to be explained.

依秋林传统，修法始于十一种加持：处所、上师、手、金刚杵与铃、念珠、鼓、钹等等。中等方式有五种加持。广大大修教授手册说，金刚上师走到行者之间，以念珠、鼓、食物等授灌顶；食物是盘中盛糌粑、酥油、肉等，送到每位行者面前。还有许多其他事业，都很重要、很有意义。例如，每人得到念珠，金刚上师教「念咒如河水相续不断」时，就必须用它计数；鼓，则教「击菩提心鼓时，随鼓音禅修」；食物，则教「将这些受用，当作荟供盛宴享用」。这些例子清楚说明，有许多含义与意义，需要解释。

At the end of the preparatory stages, before the main drupchen practice begins, the wisdom deities who, as you may remember, are present in the space above the mandala, must descend, so the descent of blessings is performed. This concludes the preparatory and preliminary stages of the practice.

预备阶段结束、正式大修开始之前，智慧诸尊必须降临。你们应该记得，他们一直安住坛城上方虚空；因此，举行降加持。至此，修法的预备与前行阶段结束。

The main part of the practice goes on for seven days and this is where we accomplish the deity. I have been explaining this for the past several days^[14] so I will not talk about it again. The seven preliminary sections of the practice, the seven sections of the main part that start with the three samadhis, and the seven concluding parts make up an ‘activity manual’, an elaborate sadhana. Other shorter sadhanas can also be inserted into the drupchen.

正行持续七天，在此成就本尊。过去几天，我一直在解释这部分^[14]，这里不再重复。修法七项前行、以三三摩地开始的七项正行，以及七项结行，构成一部「事业手册」，也就是广大仪轨。其他较短仪轨，也可以加入大修。

As it is said, during a great accomplishment practice, it is best to do the sadhana three times during the day, and three times during the night – six times in total. The next best or middling option is to do it twice during the day and twice during the night. A couple of instruction manuals state that the minimum number of repetitions is once during the day and once at night, but no one does this.

如所说，大成就修法期间，最好昼三座、夜三座，共六次修仪轨。次佳或中等方式，是昼两座、夜两座。有两部教授手册说，最低是昼一座、夜一座，但没有人这样做。

We must now practice the three aspects of clear visualization, vajra pride and remembering the purity, as well as the four nails that bind the life-force of the practice. And we must offer the ganachakra tsok feast.

现在，必须修明观、金刚慢与忆清净三要，以及系缚修法命力的四钉。也必须献荟供盛宴。

At twelve points during the practice – six during the day and six at night – twelve elemental demons appear and must be tamed by twelve wrathful manifestations (for example, the All-mighty Queen), using twelve prescribed substances.^[15] Basically, we must expel the nyulé demons. Each time, one of the twelve accomplishment granting deities appear, which is why we also must also perform the descent of blessings.

修法有十二个时点，昼六、夜六，会出现十二种部多魔，必须由十二忿怒化现，例如大力女王，运用十二种规定物质调伏。^[15]基本上，必须驱逐 纽列 魔。每次都有十二位赐成就尊之一出现，因此，也必须作降加持。

From the beginning of the practice until the end, we must see everything as the deity, hear all sounds as mantra, and perceive all thoughts as the enlightened mind.

从修法开始到结束，必须视一切为本尊，听一切声音为咒语，见一切念头为觉悟心。

Texts also detail many less important instructions – tsok offerings must be large, many butter lamps must be offered, zhalzé (food offering tormas) and other tormas must be prepared, and so on.

法本也详述许多较次要的教授：荟供应广大，应供许多酥油灯，准备馐供朵玛及其他朵玛等等。

If good signs manifest, we must receive the accomplishments then and there – called ‘siddhis in the flow of practice’. If there are negative signs, we must recite the hundred syllable mantra, perform the dance of Hayagriva and so on.

若现吉祥征相，必须当下领受成就，称为「修持相续中的悉地」。若现不善征相，则须念百字明、跳马头明王舞等等。

I have spoken about this for many days and as you are all practitioners and have done retreat before, enough has been said. Some of you have some experience of drupchen practice. In a couple of months, we will do two more drupchens here, at Lerab Ling. Drupchens tend to attract the curious who have no idea about what’s going on, but believe there will be blessings as something special must be happening. (Westerners especially love to take pictures and observe.) Others who know and understand a little about drupchen will choose to stay away because they think it is too difficult.

这一点，我已讲多天。你们都是修行者，也闭过关，所说已足够。有些人有一些大修经验。几个月后，我们还会在 列绕林 举行两次大修。大修往往吸引好奇者，他们完全不知道发生什么，却相信一定有某种特别的事，因此会有加持。尤其西方人喜欢拍照、观察。另一些略知大修的人，却会因觉得太难，选择远离。

I don’t need to talk about the signs of accomplishment that are the result of doing this kind of practice – all that is described very clearly in the text and I don’t have anything special to add.^[16] Experiences and realizations arise in the mind of each practitioner, so how would I know anything about that? I will only know about your realization if you start to fly or something like that. In the past at Katok Monastery, practitioners often left empty dagams^[17] on their seats during drupchen as they went into rainbow body – a clear sign that could be seen by others.

这类修持产生的成就征相，不必再谈，法本描述得非常清楚，我没有特别要补充的。^[16]觉受与证悟，生于每位行者自心，我怎么知道？只有你开始飞行或类似情况，我才会知道你的证悟。从前噶陀寺，行者在大修中成就虹身，常在座位上留下空的大氅^[17]，那是他人可见的明确征相。

According to the Katok tradition, the ritual for receiving the accomplishments of the path of union and the path of liberation is called the ‘consort and enemy rituals for receiving the siddhis’.

依噶陀传统，领受双运道与解脱道成就的仪轨，称为「明妃与怨敌领受悉地仪轨」。

The text speaks of the outer and inner practice places, which I mentioned briefly when I spoke about tsok.^[18] Jamgön Kongtrul writes about this and I would not even attempt to add anything. Why? Because it’s all far beyond me.

法本提到外、内修行处；我讲荟供时，曾简略提及。^[18]蒋贡康楚已作说明，我连试着补充都不会。为什么？因为这一切远远超出我的程度。

The text says that we must first place all the siddhi substances and articles listed in the text on the shrine, which must all be covered with a red silk ‘umbrella’.

法本说，先把其中列举的一切悉地物质与器物，安置供坛，并用红绸「伞盖」全部遮盖。

As we meditate on the self-visualization of the deities of the mandala, we begin the ritual for receiving the accomplishments by thinking about how excited all the deities must be about granting the accomplishments – there is a specific mantra to recite here. They are all delighted and on the point of granting the empowerments. To the deity’s mantra, samaya sarwa siddhi hung is added. So all the deities are in union and ready to grant the siddhis. From the point of union, the nectar of bodhichitta flows down, bursting with rays of light, and the deities are entirely happy and joyful.

自生观想坛城诸尊时，开始领受成就仪轨，想着一切诸尊，对于赐成就该是多么欢喜，这里有特定咒语要念。他们全都欢悦，正要赐予灌顶。在本尊咒后，加samaya sarwa siddhi hung。因此，一切诸尊双运，准备赐悉地；从双运处，菩提心甘露流下，迸放光芒，诸尊完全欢喜愉悦。

In your meditation, imagine that the siddhi substances dazzle with magnificence, the amrita boils, the butter lamps blaze, the rakta dries up, and all the deities on thangkas and statues laugh and smile.

禅修中，想象悉地物质辉煌耀眼、甘露沸腾、酥油灯炽燃、惹达干涸，唐卡与塑像上一切诸尊，都开怀微笑。

Something that is not mentioned here is that beings who want to steal or obstruct the blessings must be eliminated before we receive the accomplishments, the blessings are invoked (‘brought down’) and we meditate on the protective spheres. As we meditate on the accomplishments now ready to be granted, we recite the ‘receiving the siddhis’ verses that request accomplishments for this and that purpose. Having requested the siddhis, we recite the mantra kaya siddhi om | waka siddhi ah | chitta siddhi hung and visualize receiving the siddhis of body, speech and mind. The visualization for receiving the blessings is the same visualization as that of receiving the four empowerments. The deities melt into the fire of great desire and from the point of union of the all-victorious ones, white bodhichitta enters our forehead with the siddhi of enlightened body, red bodhichitta enters our throat with the siddhi of enlightened speech, dark blue bodhichitta enters our heart with the siddhi of the enlightened mind, yellow light enters our navel with the siddhi of enlightened qualities and green light brings the siddhi of enlightened activities. We are now completely confident that we have received all the accomplishments. If you are able to rest in meditation in the one taste of the deities that grant the siddhis, the ritual for receiving the siddhis and the recipient, yourself – if you know how to rest in this meditation – you will have received the siddhis. Those already familiar with the practice will see an improvement in their practice. Those who understand some of the principles of the practice, will begin to directly experience what they have understood. Those who experienced something will gain some realization, and those who already had some realization will increase that realization.

这里未提及的一点，是领受成就前，必须遣除想窃取或障碍加持的众生，劝请、降下加持，并修护轮。观想成就即将赐予，念「领受悉地」偈，为各项目的请求成就。祈求之后，念kaya siddhi om | waka siddhi ah | chitta siddhi hung，观想领受身、语、意悉地。领受加持的观想，与领受四灌顶相同。诸尊融入大欲之火，从一切胜者双运处，白菩提心带着觉悟身悉地，进入额头；红菩提心带着觉悟语悉地，进入喉间；深蓝菩提心带着觉悟心悉地，进入心间；黄光带着功德悉地，进入脐间；绿光则带来事业悉地。现在，完全确信已获得一切成就。如果能够安住于赐悉地诸尊、领受悉地仪轨，以及受者自身三者一味的禅修，若知道如何这样安住，就已经领受悉地。已熟悉修法的人，修持会进步；了解部分修法原理的人，会开始直接体验所理解的内容；有些体验的人，会获得一些证悟；已有一些证悟的人，证悟会增长。

The accomplishment articles and substances are placed at the forehead, throat and heart, and the empowerments are received. The edible accomplishment substances are eaten and the fluids that you now consider to be, by nature, the nectar of primordial wisdom, are drunk. Owing to its power, as we taste the nectar, it penetrates all our body’s subtle channels. As a result, the supreme wisdom of great bliss arises and we gain the ultimate accomplishment. Therefore, if you take part in a drupchen practice and receive the accomplishments, your practice will improve a little.

将成就器物与物质，放在额、喉、心三处，领受灌顶。可食的成就物则吃下，液体视其本性为本初智慧甘露而饮。藉其力量，尝甘露时，它遍入全身细脉。由此，最胜大乐智慧生起，获得究竟成就。因此，若参加大修并领受成就，修持就会有所进步。

When practicing great drupchen accomplishment practice until the supreme accomplishment (the level of mahamudra vidyadhara) has been reached, the ritual for receiving the accomplishment involves receiving the siddhis through the path of union and through the path of liberation. But for those of us who practice on an aspirational level and whose practice is a mere reflection drupchen practice, it is fine to receive the accomplishment from the deities. Monks lose their vows if they receive the siddhis through the path of union without having applied the key points of this path. People like you who are not ordained can do this practice. That’s easy to understand.

若举行大修，直到达到最胜成就，即大手印持明位，领受成就仪轨，就包含通过双运道与解脱道领受悉地。但我们这样在愿想层面修持、仅作大修影像的人，从诸尊领受成就即可。僧人若未实行双运道要点，却由此道领受悉地，就会失去戒律。像你们这样未出家的人，可以作这项修持。这很容易明白。

After a drupchen has been completed, the other necessary activities that must be done to conclude the practice should happen at that point. Vajrakilaya, Kagyé and Yamantaka practices, for example, involve the higher activities related to enlightenment and the lower activities of liberating the enemies and obstructing forces; these specific practices must be performed at that point. But such practices belong to a more elaborate approach and are not required here.

大修完成后，结束修持所需的其他事业，应在此时举行。例如，金刚橛、八大法行与大威德修法，包含有关觉悟的上事业，以及度脱怨敌、障碍力的下事业；这些特定修法，必须在此时完成。但它们属于更广大的方式，这里无须施行。

The outer boundary of the mandala is not opened until the siddhis have been received, and the remainder offerings (called “ritual for the residual” in the text) are kept inside the mandala because the ishvaris, langkas and so on^[19] are outside, surrounding the mandala. Once the siddhis have been received, the remainder offering must be taken outside.

领受悉地之前，不开启坛城外界，余供，文中称「残余仪轨」，也留在坛城内，因为自在母、朗卡 等^[19]在坛城外周围安住。领受悉地之后，必须将余供送出。

Tormas for the dharma protectors must then be offered.

接着，必须供护法朵玛。

If required, hurl the weapon torma (zor), which is the same as ‘throwing the averting torma’ (tordok).

如有需要，投掷武器朵玛，也就是「抛遣返朵玛」。

Inevitably, during a drupchen, we make mistakes, so we must request forgiveness for all those errors.

大修期间，难免犯错，因此，必须为一切过失请求宽恕。

Then, there is the dissolution of the mandala and re-arising.

然后，是坛城收摄与重新生起。

The four kings standing around the mandala are now dissolved, as are as two deities on the lintel.

环绕坛城的四天王，现在收摄，门楣的两尊也收摄。

Then the phurbas of the ten wrathful ones are removed in reverse order. They were ‘planted’ from zenith to nadir, so we remove them, from nadir to zenith and the blades of the phurbas are washed with milk.

随后，以相反次序，拔出十忿怒尊橛。植橛时，自上方至下方，因此，拔橛自下至上，再以乳洗净橛刃。

Consider all phenomena to be emptiness and as we ring the bell, the sand mandala is dismantled, starting at the eastern wall.

观一切法为空性，摇铃，从东墙开始，拆除沙坛城。

We then seal the practice with the ‘lamp aspiration prayer’ (marmé mönlam in Tibetan). According to some traditions, the vajra master chants each line which the assembly repeats.

再以《燃灯愿文》印持修法。有些传统，由金刚上师逐句唱诵，会众随念。

We dedicate all our efforts towards perfect buddhahood.

将一切努力，回向圆满佛果。

We recite words of auspiciousness.

念诵吉祥词句。

Then we celebrate for three days. The instruction is not to go far from the practice place. When we finally leave a drupchen, we should endeavor not to meet with samaya breakers.

然后，欢庆三天。教授说，不应远离修行处所。最终离开大修时，应努力避免遇见破三昧耶者。

By diligently practicing in this way for seven days and by doing our best to maintain the slight familiarity with the practice we have developed, we have accomplished a drupchen. Remember, people like us practice simply on an aspirational level: our drupchen is a pale reflection of the real thing. Therefore, we practice, as instructed, for seven days, then we maintain our familiarity with the practice by doing it regularly. In this way, the fruits of the practice will quickly manifest.

依此精进修七日，并尽力保持所培养的少许熟悉，就完成一次大修。记住，像我们这样的人，只是在愿想层面修持，大修不过是真实大修的微弱影像。因此，依教授修七天，再经常修持，保持熟悉。如此，修持果实会迅速显现。

As Guru Rinpoche said, the benefit of seven years of undistracted solitary practice is surpassed by seven days of drupchen practice: in the seven days of drupchen practice, a practitioner can accomplish what usually takes seven years in one-pointed solitary retreat. He also said that it is as if all those who remember the name of such a drupchen and join in the practice, mix their blood with the blood of Guru Rinpoche’s heart. Even if you have committed one of the five crimes with immediate retribution, by confessing and taking part in the drupchen great accomplishment deity practice, those five crimes will be purified and you will attain the level of a vidyadhara. This is the unique power of Secret Mantra.

如莲花生大师所说，七年不散乱独修的利益，不及七日大修：七日之中，行者便能完成通常七年专一闭关所成办之事。他又说，忆念这样大修的名号，并参加修持者，仿佛都将自己的血，与莲花生大师心血相融。即使犯过五无间罪之一，通过忏悔，并参加本尊大成就修法，五无间罪也会清净，证得持明位。这是秘密真言的独特力量。

For the bad times that will come in the future after him, when retreat and practice become difficult, and yogins face outer, inner and secret obstacles, Guru Padma has skillfully and with great compassion given numerous pith instructions about drupchen practice. Revealed as dakinis’ termas, they retain the full power of their blessings. He said that if we practice them, there is no doubt we will reach the vidyadhara levels. If we cannot attain the four levels of vidyadhara in this life, the instant our breath stops we will be reborn at the Copper Colored Mountain, where there are no obstacles or unfavorable circumstances. There we will meet Guru Rinpoche, and the moment we hear his dharma teaching, we will instantly gain the realization of four levels of vidyadhara and reach buddhahood. It is said that even those who never take part in a drupchen practices and only make a connection with its name, will put an end to samsara. The bottom line here is that Guru Rinpoche said the benefits of drupchen practice are inconceivable. There were more than one hundred great tertöns who revealed an inconceivable number of termas, each of which can be practiced as drupchen.

莲花生大师以善巧与大悲，为其离去后将出现的恶劣时代——闭关修持困难，瑜伽士遭遇外、内、密障碍时——赐予许多大修窍诀。这些作为空行伏藏开显，保留完整加持力。他说，若修持它们，毫无疑问，将证持明位。若今生不能证四持明位，呼吸停止的一瞬，就会投生铜色吉祥山，那里没有障碍或逆缘。我们将在那里见到莲花生大师，一听闻其教法，便立即证悟四持明位，到达佛果。据说，即使从未参加大修，仅与其名号结缘，也会终结轮回。要点是：莲花生大师说，大修利益不可思议。一百多位大伏藏师，开显了不可思议数量的伏藏，每一部都可以大修方式修持。

This section of the Lamrim Yeshe Nyingpo describes how to attain the four vidyadhara levels. Practitioners with superior capacities can accomplish the practice in six months. For those with middling capacities, it can take twelve months. And the dullest of the dullest take eighteen months.

《道次第智慧心髓》这一节，描述如何证四持明位。上根行者，六个月便能成就；中根，可能需十二个月；最钝根者，需十八个月。

Outwardly, they master kyerim, inwardly they master dzogrim, and their rigpa and wind-energies become more pliable. When Patrul Rinpoche was asked, “what is pliability over wind energies like?”– he said: “like this”. He held his breath, sent the wind energy to his head and his head grew very large indeed. Dilgo Khyentse Rinpoche said that when he practiced vase breathing, he only renewed the air in his body once or twice a week.

外在，他们掌握生起次第；内在，掌握圆满次第；觉性与风，变得更加堪能。有人问巴珠仁波切：「对风获得堪能，是什么样？」他说：「这样。」便闭气，将风送至头部，头果然变得很大。顶果钦哲仁波切说，他修宝瓶气时，每周只更新体内空气一两次。

Once you have mastered your internal wind energy, you are able to see where the sun and the moon are, and therefore what the time is, without having to look outside. Having control over the wisdom awareness of rigpa, or “mind”, is the level called “exhaustion of phenomena”. At this point there is only clarity. As the Lamrim Yeshe Nyingpo root text says:

一旦掌握内风，就不必往外看，也能知道日月在哪里，从而知道时间。掌握觉性智慧，也就是「心」，是称为「法尽」的层次。此时，唯有明晰。如《道次第智慧心髓》根本文所说：

While in the body of maturation, the mind ripens into the form of the deity.༔ 
With the three defilements exhausted, you attain life mastery.༔ 
Through the body of mahamudra, holding the lineage of the five families,༔ 
You are the Spontaneously Accomplished on the level of the great regent.༔^[21]

住于异熟身时，心成熟为本尊身。༔
三种垢染穷尽，获得寿命自在。༔
以大手印身，执持五部传承，༔
于大摄政位，成为任运成就者。༔^[21]

The explanation is given in the next section of the Light of Wisdom, the commentary to the Lamrim Yeshe Nyingpo by Jamgön Kongtrul. This is the path all our teachers followed. I doubt we are capable of following the same path, but we should at least try, and this is why we do drupchens.

解释见于蒋贡康楚所著《道次第智慧心髓》注释《智慧光》的下一节。这是我们所有上师走过的道路。我怀疑我们是否有能力走同样的路，但至少应努力尝试，因此，我们修大修。

I cannot promise that the result of your seven-day drupchen practice will be exactly as described in this text, but there is no doubt that it will be beneficial. As a Buddhist, it is especially important to rely on the correct reasoning and authoritative teachings for our information. The termas of the knower of the three times from Oddiyana are filled with authoritative teachings! What did he say? “If you practice drupchen, you will reach the vidyadhara levels in this life, or at least you will be reborn immediately on the Copper Colored Mountain, where you will perfect the four levels of accomplishment, of that there is no doubt.” If all the teachings that mention the benefit of drupchen alone were gathered from the termas, you would end up with an enormous volume of teachings. There is a very good reason for this: something a single person cannot do is easily accomplished by a group because together we are stronger.

我不能保证，你们七日大修的结果，会与文中所述完全相同；但毫无疑问，会有利益。作为佛教徒，依正确推理与权威教法获取认识，尤其重要。乌仗那三世遍知者的伏藏，充满权威教言！他怎么说？「若修大修，今生将证持明位，或至少立即投生铜色吉祥山，在那里圆满四成就位，这一点毫无疑问。」若将伏藏中，仅提及大修利益的教言，全都汇集，会成为极为庞大的一函。这有充分理由：一个人做不到的事，团体却容易完成，因为共同在一起，力量更强。