颇瓦法简易修持

IN THE NYINGMA tradition, when we give empowerments or explain
the termas we always start by presenting the root terma text first. We
then present how to practice that terma more fully by incorporating
other practices and rituals within it.

宁玛传统中，传授灌顶或讲解伏藏时，总是先介绍根本伏藏文本，然后再说明，如何将其他修法和仪轨融入其中，更完整地修持这一伏藏。

Our focus on this occasion is the practice of phowa from the
Longchen Nyingtik tradition. We began yesterday with the root
terma and continued this morning with Jigme Lingpa’s instructions
on how to practice phowa for someone who has just died. We will
now look at Jamyang Khyentse Wangpo’s arrangement of the phowa
practice which makes it easy for us to follow. It includes of course
Jigme Lingpa’s terma and shows how to practice phowa in different
contexts, such as for someone who has just died or within a ritual
for the deceased. Whilst staying true to the original intent of the
terma, Jamyang Khyentse Wangpo arranged all the different prayers
that we need to recite, in their correct order, so that it is easy for us
to follow.

这次，我们着重讲龙钦心髓传统的颇瓦法。昨天先讲根本伏藏，今天上午接着讲了吉美林巴关于如何为刚去世的人修颇瓦法的教授。现在，我们来看蒋扬钦哲旺波编排的颇瓦法修持次第，依此次第修持十分方便。其中当然包含吉美林巴的伏藏，也说明了在不同情况下如何修颇瓦法，例如为刚去世的人修，或在超荐亡者的仪轨中修。蒋扬钦哲旺波在忠实保留伏藏原意的同时，把需要念诵的各种祈祷文，依正确次序编排好，让我们容易依循。

The text begins with the title:

文本首先是题名：

A Short and Clear Arrangement of the Phowa Practice from the
Longchen Nyingtik Cycle of Dzogpachenpo

《大圆满龙钦心髓颇瓦法简明修持次第》

The text then says:

接着说：

Namaḥ śrī gurave

Namaḥ śrī gurave

This means, I prostrate to the lama.

意思是，我向上师顶礼。

This arrangement of phowa practice from the Longchen Nyingtik
cycle of Dzogpachenpo is for those who wish to elaborate a little
on the usual arrangement.

此大圆满龙钦心髓颇瓦法修持次第，为希望在通常次第之上稍作增广者而设。

“For those who wish to elaborate a little” implies that if you don’t
want to practice elaborately, you can still practice just the terma text
alone. But if you wish to practice more elaborately, you can, which
is of course better.

“为希望稍作增广者”意味着，如果不想广修，也仍然可以只修伏藏原文。但若希望修得更广，也可以，当然那样更好。

The Preliminaries to Purify the Mind

净化自心的前行

Say, from the arrangement of the practice given to us by Jigme
Lingpa, the Greatly Precious Omniscient One:

念诵大宝遍知吉美林巴为我们所传修持次第中的：

Since you are reincarnating lifetime after lifetime…

由于你一生接着一生转世……

The arrangement mentioned here is the text that I explained to you
in the previous session.

这里提到的次第，就是我上一座为你们讲解的文本。

Then continue with:

然后接着念：

…to purify your mindstream, begin by thinking of all sources
of refuge, the ocean of the deities of the three jewels indivisible
from your lama, who appear vividly in the space in front of
you. With that in mind, take refuge and generate the supreme
mind of enlightenment and so on, as I follow the words of
the prayers and, without getting distracted, concentrate on
actualizing their meaning.

……为净化你的心相续，先观想一切皈依处——与你的上师无别的三宝如海尊众——鲜明地显现在你前方虚空。心中如此忆持，随我念诵祈祷文，皈依、发起殊胜菩提心等等，不令散乱，专注于使其中含义成为真实体验。

Actualize the meaning of these words and follow the relevant
preliminary prayers of bodhicitta and so on, whether long or
short.
Here, the text says that you need to take refuge, generate bodhicitta
and make the seven branch offering, using whichever practice text
you wish, whether long or short. As mentioned earlier, you also need
to generate strong compassion for the person who has just died and
for whom you are practicing.

实际体现这些话的含义，随相应的菩提心等前行祈祷文修持，长短皆可。
这里说，需要皈依、发菩提心、修七支供养，采用自己所愿的修法文本，无论长短。如前所述，也需要对刚去世、你正为之修法的那个人，生起强烈悲心。

Recite the names of the Buddha…

念诵佛的名号……

Our own teacher, Buddha Śākyamuni, is one of the thousand buddhas
to have appeared. He is known by various names, for example The
Sūtra of the Three Heaps (also known as The Bodhisattva’s Confession
of Downfalls) lists thirty-five names of the Buddha that are said to be
extremely sacred and powerful.^[26]

我们的导师释迦牟尼佛，是已经出世的千佛之一。他有不同名号，例如《三聚经》，又称《菩萨堕罪忏悔文》，列有三十五个佛名，据说极其神圣，力量强大。^[26]

Buddha himself said in the Sūtra of the Great Liberation
or Mahaparinirvāṇa Sūtra, that any sentient being who hears
“Bhagavān, Tathāgata, arhat, complete and perfect buddha, glorious
conqueror Ratnaśikhin, to you I pay homage!”, will be reborn in
a pure buddha field after they die. There is a story of the Buddha
from the time he was still a bodhisattva, training on the path, and
was living as the son of a merchant. One day, the Buddha went with
his disciples to visit a pond and saw that there were five hundred
fish living there who were in danger of dying as the waters were
rapidly drying up. The Buddha repeated the name of the Buddha
Ratnaśikhin seven times and as a result, after they died, all the fish
were immediately reborn in a pure buddha field. Likewise too, when
you hear the name of the Buddha Amitābha, you will instantly
be reborn in the pure land of Sukhāvatī. To hear the name of our
teacher, Buddha Śākyamuni, the Arhat, is enough to close the door
to rebirth in the lower realms. This is why you need to say the names
of the Buddha.

佛陀自己在《大解脱经》，或《大般涅槃经》中说，任何众生听到“薄伽梵、如来、阿罗汉、正等觉、吉祥胜者宝髻佛，我向您顶礼！”，死后都会往生清净佛土。有一个佛陀的故事，发生在他仍为菩萨、修学道业、身为商人之子时。一天，佛陀与弟子前往一处池塘，看见其中有五百条鱼，因为池水迅速干涸，面临死亡危险。佛陀念了七遍宝髻佛名号，结果，所有的鱼死后都立即往生清净佛土。同样，听到阿弥陀佛名号，也会立即往生极乐净土。听见我们的导师释迦牟尼佛、阿罗汉的名号，就足以封闭投生恶趣之门。因此，需要念诵佛的名号。

… and read the Tantra of the Only Son of the Dharma…

……并读诵《正法独子续》……

You also need to read the Tantra of the Only Son of the Dharma,^[27]
which is the essence and root of all six million four hundred thousand
sections of the Great Perfection teachings. I saw this sūtra at Lerab
Ling, near the door of the temple, which the nuns had printed in
gold ink on blue paper. It is an incredibly sacred scripture.

也需要读诵《正法独子续》^[27]，这是大圆满六百四十万部教法的精髓与根本。我曾在列绕林佛堂门边见过这部经，尼众用金墨印在蓝纸上。这是一部不可思议的神圣经典。

Recite […] specific dhāraṇīs […] and so on, as appropriate.

随宜念诵……特定陀罗尼……等等。

It is also highly beneficial to recite the dhāraṇīs that are associated
with each of the buddhas. There are many such special dhāraṇīs.
Some of the most important taught by the Buddha Śākyamuni are:^[28]

念诵与各尊佛相关的陀罗尼，也极有利益。这样的殊胜陀罗尼有许多。释迦牟尼佛所教导的一些最重要的陀罗尼包括：^[28]

• The dhāraṇī of Akṣobhya.
• The dhāraṇī of Vairocana, known as ‘kunrig’ (‘embodying all
families’).
• The hundred-syllable mantra of Vajrasattva. According to the
Undefiled Confession Tantra, the king of all dhāraṇīs and mantras
is the hundred-syllable mantra, which is the essence of the
glorious Vajrasattva himself. Vajrasattva pledged that whoever
recites this mantra 108 times without distraction, in a single
session, will purify and eliminate all the negativity, obscurations,
breakages, downfalls, defilements and so on, that they have ever
accumulated.
• You should also recite the essence of the hundred syllable mantra:
oṃ vajra sattva ah.
• The maṇi mantra, the heart essence of Avalokiteśvara.
• The dhāraṇī that is the essence of Khorwa Dongdruk.
• The dhāraṇī of Buddha Śākyamuni. It was through the support of
this dhāraṇī that Buddha Śākyamuni was able to attain supreme
enlightenment and that Avalokiteśvara was able to become the
supreme of all bodhisattvas.

• 阿閦佛陀罗尼。
• 毗卢遮那佛陀罗尼，称为“普明”（“总摄一切部”）。
• 金刚萨埵百字明。依《无垢忏悔续》，一切陀罗尼与真言之王，就是百字明，它是吉祥金刚萨埵自身的精髓。金刚萨埵曾立誓，任何人在一座中不散乱地念此咒一百零八遍，就能净化、消除自己曾积累的一切恶业、障垢、违犯、堕罪、染污等等。
• 也应念百字明的心髓：oṃ vajra sattva ah。
• 玛尼咒，即观世音的心髓。
• 搅动轮回深渊观音的心髓陀罗尼。
• 释迦牟尼佛陀罗尼。释迦牟尼佛正是依靠此陀罗尼，得以成就无上正觉；观世音也由此成为一切菩萨中最殊胜者。

Any sentient being that hears these dhāraṇīs at the moment of their
death will be protected from the fear of the lower realms and will
accumulate the causes for a higher rebirth. Therefore we should
recite these special dhāraṇīs.

任何众生临终时听见这些陀罗尼，都能得到护佑，免于恶趣怖畏，并积累投生善趣之因。因此，应念诵这些殊胜陀罗尼。

It’s very easy to recite these dhāraṇīs and mantras and if you
think of the incredible benefit that they bring, you will appreciate
just how precious they are. They are easy to recite, very powerful,
and something that all of us can do. Perhaps, however, as westerners
you might find them a little daunting.

这些陀罗尼和真言，很容易念诵；若想到它们带来的不可思议利益，就会明白它们多么珍贵。它们容易念，力量大，而且人人都能做。不过，对你们西方人来说，或许还是觉得有点难。

It is very important that whoever recites these dhāraṇīs is
motivated by compassion and understands what is meant by the
statement, “the dharmatā nature of phenomena is primordially pure
while phenomena are undeceiving interdependence.”

无论谁念诵这些陀罗尼，都必须以悲心为发心，并理解“诸法的法性本初清净，而现象是无欺的缘起”这句话的含义，这一点非常重要。

The benefit of reciting the dhāraṇīs of the buddhas is explained
at great length in the teachings. Why is it that they have so much
power? Because they have been blessed by the buddhas, because of
the special aspirations that the bodhisattvas made, and because of
the inherent power of secret mantras, vidyā mantras and dhāraṇī
mantras.

教法极其详尽地讲述了，念诵诸佛陀罗尼的利益。它们为什么有如此强大的力量？因为得到了诸佛的加持，因为菩萨所发的殊胜愿，也因为秘密真言、明咒与陀罗尼咒自身所具有的力量。

The Actual Practice of Phowa

颇瓦法正行

Having purified my mind by practising in this way the
common stages of the path, I will now follow the clear
arrangement of the powerful practice of phowa. I will not let
my mind be distracted and visualize as follows.
Here you need to focus your mind on the practice and follow the
different visualizations as described in the text. It is crucial that
you actualize the practice in your meditation. Begin by saying the
following mantra to apply the seal of emptiness: om maha shunyata jnana benza sobhava emako hang

如此修习共同道次第，净化自心之后，我今依照具大力量的颇瓦法清晰次第而修。不令心散乱，作如下观想。
这里，需要将心专注于修法，依文本所述，进行各种观想。关键是，在禅修中将修法实际修成。首先，念以下咒语，加盖空性印：om maha shunyata jnana benza sobhava emako hang

This mantra is in Sanskrit and its meaning is given in the text:

此咒为梵语，文中给出了它的含义：

All dualistic appearances that involve the duality of subject
and object—in other words all phenomena—become
emptiness free of reference.

一切涉及能所二取的显现——换言之，一切现象——皆成为无所缘的空性。

All dualistic phenomena are based on a subject that grasps and an
object that is grasped onto. When you make a distinction between
subject and object, this gives birth to clinging and dualistic
perceptions.

一切二元现象，都建立在能执取的主体与被执取的客体之上。区分能所，便生起执著与二元感知。

Whenever we practice kyerim, we firstly need to apply the seal
of emptiness. Unless you apply the seal of emptiness, there can be
no kyerim practice. For example, if you want to pour water into a
glass, the glass needs to be empty—if it’s already full, you won’t be
able to do it.

修生起次第时，首先都需要加盖空性印。不加盖空性印，就不成其为生起次第修法。例如，想往杯里倒水，杯子就必须是空的；若已经满了，便倒不进去。

The deity that we meditate on here is Vajrayoginī, which I spoke
about yesterday.

这里观修的本尊是金刚瑜伽母，昨天已经讲过。

From the natural state of emptiness, your body instantly
appears in the form of the mother of all the Victorious Ones,
Vajrayoginī, red in colour with one face, two hands. She holds
a curved knife in her right hand and a skull-cup filled with
blood in the left. On her left shoulder, she holds the male
deity, the heruka, in the form of a khaṭvāṅga. She is adorned
with silk, jewel and bone ornaments. Her right leg is slightly bent and her left extended in dancing posture. She stands on
a lotus, sun and corpse. Visualise her body clearly and empty
like an inflated bladder.

由空性自然本境中，自身刹那显为一切胜者之母金刚瑜伽母，身红色，一面二臂。右手持弯刀，左手持盛满鲜血的嘎巴拉。左肩倚持赫噜嘎男尊所显现的卡章嘎。以绸缎、珍宝及骨饰庄严。右腿微屈，左腿伸展，作舞姿，立于莲花、日轮与尸体之上。清晰观想其身，内里空旷，犹如吹胀的膀胱。

Her central channel is as thick as a hollow reed arrow; it is
empty and clear, like a tube of light. The top opens like a
skylight at her brahma-aperture; the bottom, which is closed,
is four fingers below the navel. At her heart a bamboo notch
appears to interrupt the channel, on which the inner wind
appears in the form of a light green sphere the size of a pea
that moves a little. It is clearly marked with a red syllable Hrīḥ
that is as bright as a blazing oil lamp; the essence of the Hrīḥ
is awareness. I visualize this clearly.

其中脉粗如中空的芦苇箭杆，空而明澈，犹如光管。上端在梵穴如天窗般开放；下端于脐下四指处封闭。心间有如竹节一般的脉节，看似将脉道隔断，其上内风显为一个浅绿色球，豌豆大小，微微颤动。球上清晰标有红色 Hrīḥ 字，明亮如燃烧的油灯；Hrīḥ 的本质即是觉性。我清楚地如此观想。

A forearm’s length above the crown of my head, appears the
great, ultimate Akaniṣṭha of dharmadhātu. In an expanse
of vajra chains of awareness, rainbow light and bindus, on a
lotus and moon seat, sits the embodiment of all refuges, the
Bhagavān Protector Infinite Light, Amitābha, indivisible from
our kind root teacher. He is red in colour with one face and
two hands in the mudrā of meditation, and he holds a begging
bowl filled with the nectar of immortality. He wears the three
saffron-coloured dharma robes. The supreme resplendence of
his major and minor marks shines brightly. His two legs are
crossed in the full vajra posture. To his right is the bodhisattva
Lord Avalokiteśvara and on his left is the bodhisattva
Vajrapāṇi and so on. He is surrounded by buddhas and
bodhisattvas and an infinite number of victorious deities of
the Three Roots. The great guide to the path to liberation is
vividly present right in front of me.

自身顶上一肘处，显现法界大究竟密严刹土。在觉性金刚链、虹光及明点的广大境界中，于莲花月轮座上，安坐一切皈依处之总集——薄伽梵怙主无量光阿弥陀佛，与大恩根本上师无别。他身红色，一面二臂，双手结禅定印，托持盛满无死甘露的钵，身着三件橙黄色法衣。殊胜相好的庄严光辉明耀，双腿金刚跏趺而坐。右边是圣观世音菩萨，左边是金刚手菩萨等，四周有诸佛菩萨，以及无量三根本胜者尊众围绕。这位解脱道的大导师，鲜明现前于我面前。

I pray to the lama and recite Hrīḥ five times.

我向上师祈祷，念 Hrīḥ 五遍。

I pray one-pointedly, with fervent devotion to the lama sitting
on top of my head, without allowing my mind to wander.
As a result, the sphere in my heart that is marked with the
seed syllable and is in nature my mind and wind energy,
ascends through the central channel like paper blown by
the wind. As I shout Phaṭ, I eject the sphere, which shoots
straight up like an arrow. The sphere dissolves into the heart
of the lama above my head. My mind becomes indivisible
with the wisdom mind of my master, and I rest in meditative
equipoise in the basic space beyond ordinary mind, free from
conceptual elaboration.

以炽热虔敬，专一祈请安坐顶上的上师，不令心散逸。由此，心间标有种子字、其本性为自心与风的明球，沿中脉上升，如风吹起纸片。我高喊 Phaṭ，射出明球，明球如箭般笔直向上，融入顶上上师心间。自心与上师智慧心成为无别，于超越凡心、离诸戏论的本然界中，安住等持。

Pray with one-pointed devotion to the lord of the maṇḍala, then
say the prayer that begins, “Emaho! In the self-appearing realm,
the ultimate Akaniṣṭha…”. down to “May we capture the
domain of dharmakāya expanse! Hrīḥ Hrīḥ Hrīḥ Hrīḥ Hrīḥ”
Say the Hrīḥs with your tongue on your palate.

以专一虔敬向坛城主祈祷，然后念诵以“Emaho！自现究竟密严刹……”开头的祈祷文，直到“愿能占据法身广大界！Hrīḥ Hrīḥ Hrīḥ Hrīḥ Hrīḥ”。舌抵上腭，念诵这些 Hrīḥ。

Say, Phaṭ! Phaṭ! Phaṭ! Phaṭ! Phaṭ! Saying that transfers the
consciousness to the expanse of great bliss indivisible from the
five wisdoms and the five kāyas of the Protector Amitābha.

念：Phaṭ！Phaṭ！Phaṭ！Phaṭ！Phaṭ！如此念诵，便将心识迁往与怙主阿弥陀佛五智、五身无别的大乐界。

Train yourself to do this visualization and get used to it;
repeat it until the signs of stability and confidence in the
practice arise.

训练此观想，令自己熟悉，反复修习，直至生起修法稳定、具有信心的征相。

Then rest in meditative equipoise within emptiness, free from
the elaborations of the three spheres of subject, object and
action.

然后，在远离能、所、行三轮戏论的空性中，安住等持。

When you arise from that meditation, bring to mind great
compassion in post-meditation as you dedicate and make
aspiration prayers as elaborately as you can.
This concludes the arrangement for practicing phowa.

从禅定起座后，在后得中生起大悲，尽可能广作回向与发愿。
颇瓦法修持次第至此结束。

Phowa as part of the Ritual for Guiding the Dead

度亡仪轨中的颇瓦法

At the time of guiding the dead person…

引导亡者之时……

Phowa is generally practiced for someone who has just died, at the
moment their outer breath has ceased but their inner breath is still
present. If that is not possible, however, there is still a possibility
to practice for them later on, through the ritual for guiding the
deceased. The way this is done is to write down the name of the dead
person on a piece of paper and to summon their consciousness to this
physical support—transference can then be practised for them.

颇瓦法通常是在一个人刚去世、外呼吸已止而内呼吸仍在时为他修持。不过，如果当时无法修，之后仍有机会通过度亡仪轨为他修持。方法是，在一张纸上写下亡者姓名，将其心识召至这一物质所依，然后便可为他修迁识法。

Whenever someone dies and their relatives or friends make an
offering to a lama to practice for them, the lama will immediately
write down the name of the dead person on a piece of paper, so they
can perform this ritual. As well as a piece or paper or card, you can
also use a photo of the deceased person, or even their bones, as a
support for the practice.

每当有人去世，亲友向上师供养、请求为他修法时，上师便会立即将亡者姓名写在纸上，以便进行这一仪轨。除了纸片或卡片，也可以用亡者照片，甚至遗骨，作为修法所依。

The purpose of the ritual is to prevent the person from falling
into the lower realms and to guide them to a higher rebirth. This
type of practice is found in many of the Sarma tantras and in all the
Nyingma tantras connected to the peaceful and wrathful deities. The
ritual is quite elaborate—there is a particular point where you reveal
the path to the dead person and this is the moment when phowa is
practiced. This is this section that Jamyang Khyentse Wangpo now
refers to in his text, which he indicates by writing, “At the time of
guiding the dead person”.

这一仪轨的目的，是防止亡者堕入恶趣，引导其投生善趣。许多新派密续，以及宁玛一切与寂静忿怒尊相关的密续中，都有这类修法。仪轨相当广，其中有一个特定环节，要向亡者指示道路，此时便修颇瓦法。蒋扬钦哲旺波现在在文中所指的，就是这一部分，因此写道：“引导亡者之时”。

This kind of instruction is only really useful to practitioners who
know how to perform the ritual, but since it is written down here, I
need to share the transmission with you.

这类教授，其实只有对懂得如何修此仪轨的行者才有用。但既然这里写了，我就需要为你们传授。

…say,

……念：

“O, [Name of the deceased], you have now died. But you
are not the only person to have experienced what we call
‘death’…” until, “Meditate on Mahayāna’s bodhicitta in
aspiration and action”, as in the Longchen Nyingtik phowa text.

“噢，［亡者姓名］，你如今已经死亡。但经历所谓‘死亡’的，并非只有你一人……”直至“修习大乘愿菩提心与行菩提心”，如龙钦心髓颇瓦法文本所述。

Firstly, you need to read Jigme Lingpa’s text up until, “Meditate on
Mahayāna’s bodhicitta in aspiration and action.”

首先，需要念诵吉美林巴的文章，一直到“修习大乘愿菩提心与行菩提心”。

Having created the right circumstances by actualizing these
points, O Bhagavān [say the name of the buddha you’ve been
practising],

实际做到这些要点，营造适当因缘之后，噢，薄伽梵［念所修佛的名号］，

Here you should say the name of the buddha that you have been
meditating on, be it Cakrasaṃvara, the glorious bhagavān Akṣobhya,
the bhagavān Khorwa Dongtruk, or the bhagavān deities of the
maṇḍala of the peaceful and wrathful deities. You request them to
open the great maṇḍala:

这里，应念出你一直观修的佛之名号，无论是胜乐金刚、吉祥薄伽梵阿閦佛、薄伽梵搅动轮回深渊观音，还是寂静忿怒尊坛城的薄伽梵诸尊。你请求他们开启大坛城：

…it is now time to open the great maṇḍala so that I may
grant the empowerment for guiding the dead and show the
path to liberation through this profound ritual.

……如今已到开启大坛城之时，使我得以赐予度亡灌顶，依此甚深仪轨，指示解脱之道。

Your consciousness can remain in your corpse or in the name-
card, either of which will provide it with a support.

你的心识可以安住在尸体或名牌上，两者都可为心识提供所依。

Prostrate with your body and take refuge verbally as you
reject all thoughts and concepts of attachment, aversion and
ignorance. Pray one-pointedly and with heartfelt devotion
to the lama, who is indivisible from all the deities of the
maṇḍala.
The consciousness of someone who has just died cannot stay in one
place for more than an instant, they are like a feather carried on the
wind. If there is something to support them, however, they will be
able to remain there for a while—hence a name card, or a piece a paper
with the deceased person’s name written on it, is used in the ritual
as a physical support for the consciousness to rest upon. Through
the lama’s compassion and the yidam’s power, the consciousness is
drawn to the name card by means of deity, mudrā and samādhi. The
mantra ‘dza hung bam ho’ binds the consciousness to the physical
support so that it can remain there. We then give dharma instruction,
confer empowerment, offer nourishment through sur practice, and
show the path to liberation through phowa. These are the different
stages of the ritual for guiding the deceased.

身行顶礼，口诵皈依，舍弃一切贪、嗔、痴的念头与分别。以专一、由衷的虔敬，祈请与坛城一切本尊无别的上师。
刚去世者的心识，如随风飘动的羽毛，在一处停留不了片刻。但如果有某样东西作所依，就能在那里暂住。因此，仪轨中会用名牌，或写有亡者姓名的纸，作为心识停驻的物质所依。依上师悲心与本尊威力，通过本尊、手印及三摩地，将心识招至名牌。“dza hung bam ho”咒，把心识系于物质所依，使它能够停留。随后，给予佛法教授、传授灌顶、通过烟供提供饮食，并以颇瓦法指示解脱之道。这些便是度亡仪轨的不同阶段。

Then, offer prostration, take refuge, grant the empowerment and
so on, according to whichever text you are following.

随后，依所遵循的文本，作顶礼、皈依、赐予灌顶等。

You need to follow the different sections of the practice exactly
as they are laid out in the text that you are using, i.e. prostration,
cleansing, empowerment and so on.

需要严格依所用文本的编排，依次进行各个修法部分，即顶礼、净化、灌顶等等。

If you don’t do the phowa in connection with the ritual for
guiding the dead, do the practice from the generation of the
support visualization up until giving food. Then, say,…

如果不将颇瓦法与度亡仪轨相结合，就从生起所依观想开始，一直修到施食。然后念……

This is not so easy, if you don’t know how to do the ritual for guiding
the dead.

如果不懂得如何修度亡仪轨，这并不那么容易。

After negativities have been purified and the empowerments
granted, you will now instantly be sent to the great, pure
buddha field, on the swift path of the profound yoga of
transference. So do not let your mind wander as you actualize
this visualisation.

恶业净化、灌顶赐予之后，如今将通过甚深迁识瑜伽的速疾道，刹那送你前往广大清净佛土。因此，修成此观想时，不要让心散逸。

Recite, om maha shunyata jnana benza sobhava emako hang and
the rest of the prayer as above.

念 om maha shunyata jnana benza sobhava emako hang，并如前念诵其余祈祷文。

This concludes the ritual for guiding the deceased.

度亡仪轨至此结束。

Guiding a Living Person through the Phowa Visualization

引导生者修颇瓦法观想

The stages of phowa visualisation can also be given to the living.
In that case say,…

颇瓦法的观想次第，也可以传给生者。这时念……

There is a well established tradition in Tibet, especially in Kham, of
guiding someone through the different stages of phowa while they
are still alive. The instructions need to be slightly changed in this
case. Here the lama guides someone through the practice of phowa,
while they are still alive, so that they will have some idea of what to
do when they die. The instruction is given as follows.

西藏，尤其康区，有一个久已确立的传统，就是在人还活着时，引导他修习颇瓦法各个阶段。这时，教授需要稍作调整。上师引导仍在世的人修颇瓦法，使他们知道死时应怎样做。教授如下。

Cultivate the supreme aspiration to be of benefit to all sentient
beings in number as vast as space. Listen to the holy dharma,
which is the doorway to the path of the great beings and which
gathers immeasurable merit. As Nāgārjuna said in the Garland of
Jewels,

发起殊胜志愿，利益量等虚空的一切众生。谛听正法，这是进入大士之道的门，能够积累无量福德。如龙树在《宝鬘论》中所说：

Sentient beings have an infinite number of dispositions,
And there are as many ways to benefit them.

众生意乐无量，
利益彼等之法亦然。

Keep all sentient beings in mind as you listen to this teaching.
What is it about? As the great master Śāntideva said,

听此教法时，要心念一切众生。这是关于什么的教法？如大德寂天所说：

So hard to find the ease and wealth
Whereby the aims of beings may be gained.
If now I fail to turn it to my profit,
How could such a chance be mine again?

The value of having obtained such an excellent support endowed
with freedom cannot even be compared to a precious wish-
fulfilling jewel falling into your hand; the jewel would represent
a mere hundredth or a thousandth of the value of this life.
Therefore, when we have such an opportunity, we must fully
devote ourselves to using all available methods in order to attain
liberation and omniscience.

暇满难得，
依之能成众生所求。
今若不令其成就利益，
此后岂复得此良机？
获得如此具足自由的殊胜所依，其价值，即使如意宝落入手中也不能与之相比；宝珠的价值，不过是此生的百分之一或千分之一。因此，拥有这样的机会时，必须全心全力，运用一切可得的方法，以成就解脱与一切智。

The perfectly enlightened buddhas whose skilful means and
compassion are immeasurable, adapt to every disposition and
do not exclude even one sentient being. Thus, they teach the
inconceivable nectar of the sacred dharma according to the
disposition, capacity, mind and habitual tendencies of beings to
be trained. The most excellent of all these teachings is the supreme
and unsurpassable path of Vajrayāna, and the instructions on
the practice of transference it contains. As the Four Vajra Seats
Tantra says,

正等觉诸佛，方便与悲心无量，适应每一种意乐，不舍弃任何一个众生。因此，依所化众生的意乐、根器、心性与习气，宣说不可思议的正法甘露。这一切教法中最殊胜者，是至高无上的金刚乘道，以及其中所含的迁识修持教授。如《金刚四座续》所说：

As every fault that stains us
Is purified by the practice of transference, we are liberated.
Utterly unstained by negative actions,
We will reach the supreme shore beyond saṃsāra.

染污我等的一切过失，
由迁识修法净除，遂得解脱。
丝毫不为恶业所染，
必达轮回之外的殊胜彼岸。

The Great Vajradhara who Pervades All Victorious Ones repeatedly
praised the power of this swift path of transference that allows us
to attain Buddhahood without meditation. As a way of caring for
you, I will now offer the profound instructions for easily attaining
the level of Khecharī based on this path of transference.

遍摄一切胜者的大金刚持，曾反复赞叹这一能令不修成佛的速疾迁识道之力量。为摄受你，我今依此迁识道，传授易于成就空行金刚瑜伽母果位的甚深教授。

These teachings on transference contain an infinite number
of practical instructions that can be essentialized as five kinds
of transference: the best is the dharmakāya transference free
of reference; the middling is the saṃbhogakāya transference of
union; the lesser is the nirmāṇakāya transference of training; there is also the transference for one’s own benefit by means of the
three metaphors; and the transference of the hook of compassion
to benefit others.

这些迁识教法含有无量实修教授，归纳起来，可分为五种迁识：上等为无所缘的法身迁识；中等为双运的报身迁识；下等为训练的化身迁识；此外，还有依三种譬喻的自利迁识，以及以悲心铁钩利益他人的迁识。

Here, I will present the nirmāṇakāya transference of training. To
practice its instructions, you must follow a threefold structure:
preliminaries, main part and conclusion.

这里，我将介绍训练的化身迁识。修持这些教授，必须遵循前行、正行、结行三部分结构。

1. Preliminaries

Begin with the preliminaries to purify your mind stream.
Consider that the lama indivisible from all sources of refuge,
appears in the space in front of you, vividly present, along with
the infinite deities of the Three Jewels. Place yourself and every
single sentient being before them.

1. 前行
先修净化心相续的前行。观想与一切皈依处无别的上师，与三宝无量尊众一起，鲜明显现于前方虚空。将自己及每一个众生，都置于他们面前。

Think, “from now until we realize the heart of enlightenment,
whatever we do, take care of us.” Take refuge with complete trust.

心想：“从今直至证得菩提心要，无论我们做什么，请您摄受。”以全然信赖而皈依。

Think, “I will reach the precious level of complete enlightenment
for the sake of all sentient beings by practising the deep yoga of
the profound path of transference.”

心想：“我将修习甚深迁识道的深妙瑜伽，为一切众生而成就珍贵的圆满正觉果位。”

As you bring to mind these thoughts, repeat the words of refuge
and generate bodhicitta:

心中生起这些念头，同时念诵皈依发心偈：

In the three jewels, and their essence, the sugatas, in the three
roots,
In the channels, inner air and bindus, and their nature, the
bodhicitta,
In the maṇḍala of essence, nature and compassion,
I take refuge, until enlightenment is fully realized.

于三宝及其本质善逝、于三根本，
于脉、内风、明点及其本性菩提心，
于体性、自性与大悲之坛城，
乃至圆满证悟菩提，我皆皈依。

Ho!
Mesmerized by the sheer variety of perceptions, which are like
the illusory reflections of the moon in water,
Beings wander endlessly astray in saṃsāra’s vicious cycle.
In order that they may find comfort and ease in the
luminosity and all-pervading space of the true nature of their
minds,
I generate the immeasurable love, compassion, joy and
equanimity of the awakened mind, the heart of bodhicitta.

Ho！
众生为如水月幻影般种种显现所迷，
在恶性轮回中不断迷失流转。
为令彼等于自心实相的光明与周遍虚空中，
获得安乐，
我发起觉悟之心、菩提心髓，
即无量慈、悲、喜、舍。

Recite these two prayers of refuge and bodhicitta three times each. If
you want to elaborate,

这两段皈依与发心祈祷文，各念三遍。若欲广修，

Generate the field of merit and offer the seven branches that
bring together the key points of the accumulations, purification
of negativity, and the increase of merit and wisdom already
accumulated, by repeating the words of the following prayer:

生起资粮田，修七支供养，摄集积资、净罪，以及增长已积福慧的诸要点，随诵以下祈祷文：

Ho! Like bubbles bubbling out of water,
The deities manifest from the basic space of wisdom;
As many times as there are atoms in the universe,
I multiply my body and offer you prostrations.
With both real offerings and those created in the mind
through the power of samādhi,
I offer the entire universe in one vast ‘gesture of offering’.
All the harmful actions of my body, speech and mind,
I confess and purify in the luminosity of dharmakāya.
Whether they be relative or absolute,
I rejoice in all positive, virtuous actions.
According to the receptivity and needs of different beings,
I implore you to turn the wheel of dharma of the three yānas.
Till saṃsāra is completely empty, and all beings liberated,
Do not pass into nirvāṇa, but remain here among us, I pray.

Ho！如水中涌起泡沫，
诸尊从智慧本然界中显现；
我化现等同宇宙微尘数的身体，
向您们顶礼。
以真实供品及三摩地力所生的意幻供养，
将整个宇宙，以广大“供养手势”奉献。
我以身语意所造的一切损害行为，
于法身光明中忏悔净化。
无论世俗还是胜义的，
一切善妙行为，我皆随喜。
依不同众生的根器与需求，
祈请转三乘法轮。
直至轮回全空，一切众生悉皆解脱，
祈请不入涅槃，住世于我等之中。

All the merit and positive actions of past, present and future,
I dedicate so that all beings may attain supreme
enlightenment.
(three times)

过去、现在、未来的一切福德与善行，
悉皆回向，令一切众生成就无上菩提。
（三遍）

2. Main Part

Once you have purified your mindstream with these ordinary
preliminary practices, enter the main part of the practice of
the swift and profound path by applying the key points of the
body, by sitting cross-legged with your back straight; the speech,
by following the natural flow of the breath; and the mind, by
not letting your mind wander but keeping it focused on this
visualisation.

2. 正行
依这些共同前行修法净化心相续后，进入迅速甚深道的正行：身的要点，是跏趺端坐、背部挺直；语的要点，是随顺呼吸的自然流动；心的要点，是不令散逸，专注于此观想。

Say,

念：

Om maha shunyata jnana vajra svabhava atma koh hang.

Om maha shunyata jnana vajra svabhava atma koh hang.

Then,

然后，

Actualize: all impure appearances, such as your aggregates,
elements and sense sources, are beyond reference and have
become emptiness. From the natural state of emptiness, this
place appears as the pure and infinite Akaniṣṭha, the great city
of the vajra queen Khecharī. Instantly at its centre, your physical
body appears in the form of the mother of the Victorious Ones,
Vajrayoginī…add the rest of the visualization. Say the prayer and
cultivate the visualization as necessary.

实际观修：自身诸蕴、界、处等一切不净显现，离于所缘，成为空性。从空性自然本境中，此处显为清净无量的密严刹土，金刚后空行金刚瑜伽母的大城。刹那间，于其中央，自身显为胜者之母金刚瑜伽母……接续其余观想。依需要念诵祈祷文、修习观想。

3. Conclusion

At the end,

Once you have completed the main part, practise the concluding
sections. Meditate on the lama on top of your head, indivisible
from Amitābha. The sphere of your wind and mind marked with
the letter Hrīḥ descends from Amitābha’s heart into your heart
and comes to rest on a lotus seat. Focus on this visualization for
a while.

3. 结行
最后，
正行完成后，修结行诸支。观想顶上上师与阿弥陀佛无别。标有 Hrīḥ 字的自身风心明球，从阿弥陀佛心间降入自心，安住于莲花座上。对此观想，专注片刻。

Then, the deities in the retinue above your head dissolve into the
main deity. The main deity dissolves into a red light that appears
in the form of nectar and descends into you, filling you completely.
Instantly, you become the Bhagavān Protector Amitāyus, red in
colour with one face and two hands in the mudrā of meditation,
holding a long-life vase containing the nectar of immortality. You
wear all the silk and jewel ornaments and blaze with the supreme
magnificence of the major and minor marks. On a moon disc at
the top of your central channel, a multi-coloured vajra seals the
aperture.

随后，顶上眷属诸尊融入主尊。主尊融为红光，显为甘露，降入自身，充满全身。刹那间，自身成为薄伽梵怙主无量寿佛，身红色，一面二臂，双手结禅定印，持盛满无死甘露的长寿宝瓶。身着一切绸缎与珍宝庄严，相好的殊胜威光炽盛。中脉顶端的月轮上，一枚杂色金刚杵封住孔窍。

Inconceivably vast rays of light emanate once more from your
heart. The rays of light extract the elixir of longevity from
saṃsāra, nirvāṇa and the path which, in the form of rays of
light, gently dissolve back into you. Be confident that you have
obtained the immortal vajra body.

心间再次放出不可思议的广大光芒，从轮回、涅槃及道中摄取长寿精华，化为光芒，缓缓融回自身。确信自己已获得无死金刚身。

Say that and,
oṃ amaraṇi jīvantaye svāhā

念完以上，再念：
oṃ amaraṇi jīvantaye svāhā

Recite the mantra 108 times as you actualize the visualization.

念咒一百零八遍，同时实际修成观想。

Now that you have received these instructions on the profound
path of transference properly, you must train yourself in all
situations so that you become familiar with the visualization.

When it is clearly time for you to die, add the transference
for one’s benefit that involves the three considerations to your
practice. Abandon all clinging to the appearances of this life –
both attachment and aversion. Consider that your central channel
is the path; that you are the one who follows that path; and that
you are transferred into the heart of the lama. These are the three
considerations by which the sphere of wind-mind and the syllable
at your heart are transferred, your mind becomes indivisible from
the wisdom-mind of the master, and you rest in that recognition.

如今已如法领受甚深迁识道的教授，必须在一切情况下训练，使自己熟悉观想。
当死亡时机明确到来，就在修持中加入具足三种想法的自利迁识。舍弃对今生显现的一切执著，无论贪著或嗔恨。观想中脉为道路，自己为行路者，并迁入上师心间。依此三种想法，将心间风心明球及种子字迁出，自心与上师智慧心成为无别，并安住于这一认知中。

To transfer other people as they leave this life and go beyond
this world, practise the transference of the hook of compassion;
this practice takes them to a pure realm, and so on. But you
must be proficient in the skilful means that are most effective for
benefiting self and others.

若要在他人离开此生、超出此世时，为其迁识，就修悲心铁钩的迁识法；此法将他们带往净土，等等。但你必须精通最能有效利益自他的善巧方便。

Just as you dedicate the roots of virtue derived from the practice
of these profound instructions, dedicate every root of virtue ever
accumulated during the three times, whatever it may be, in an
untainted dedication that seals this benefit for yourself and all
sentient beings in number as vast as space.

如同回向修持这些甚深教授所生的善根，也将三时曾积累的每一善根，无论为何，都以无染回向作印，令这一利益归于自己及量等虚空的一切众生。

Offer the appropriately elaborate or simple dedication and aspiration.

随宜广略回向发愿。

Transference: Enlightenment without Meditation from the
Heart-Essence of the Vast Expanse with the addition of a short
presentation of the stages of practice [for the practitioners as well as
for dying people] for a more complete practice, elaborating a little on
the original terma text so as to benefit beings in all places and times.
Composed by Khyentse Wangpo.
The practice is chiefly based on the two texts that I explained to you
yesterday and this morning, but this one clarifies certain points that
were not so clear in the previous ones.

《广大界心髓之迁识不修成佛》，附简要修持次第［供行者及临终者使用］，为使修持更完整，在原伏藏文本上略作增广，以利益一切时处的众生。钦哲旺波撰。
这一修法，主要依据我昨天和今天上午为你们讲解的两篇文本，但它澄清了前面某些不太清楚的要点。

Jamyang Khyentse Wangpo’s arrangement shows us clearly how
to train in the practice while we are still alive, as well as how we can
practice for someone who has just died (when their outer breath has
ceased but their inner breath is still present). This comprises the first
part of his text.

蒋扬钦哲旺波编排的次第，清楚说明了如何在生前训练，以及如何为刚去世的人——外呼吸已止而内呼吸仍在者——修持。这构成其文本的第一部分。

The second part sets out how to conduct the ritual for guiding the
deceased, based on the phowa practice already presented. When you
practice this ritual, you need to follow a specific sādhana, whether
it’s from the Nyingma or Sarma tradition. Whichever sādhana you
choose, you need to visualize yourself in the form of the deity and
to complete the preliminaries and main part of the practice—both
stages are essential. In the main part of the practice you need to focus
on the deity, so if for example your practice is based on Vajrasattva,
you need to visualize yourself as Vajrasattva.

第二部分，依据已经介绍的颇瓦法，说明如何进行度亡仪轨。修此仪轨时，需要遵循一部特定修法仪轨，无论属于宁玛还是新派传统。无论选择哪一部，都需要将自身观成本尊，并完成前行与正行，两部分都不可少。正行中，需要专注本尊；例如，若所修以金刚萨埵为本尊，就需要观想自己是金刚萨埵。

Firstly, visualize that you are the deity, the samayasattva, then
invoke the wisdom deities, the jñānasattva. With the mantra
‘dza hung bam ho’ and its associated mudrās you then unite the
samayasattva and jñānasattva so that they become indivisible. You
then request the deities to be seated, offer prostrations, make outer,
inner and secret offerings, offer praise, and finally recite the mantra
while resting in samādhi. This is the practice of ‘self-visualization’.
You then need to generate the ‘front-visualization’ and complete
the practice associated with it. Since the main part of the ritual for
guiding the deceased is empowerment, this needs to be prepared for
by generating the deity within the vase—the ‘vase-visualization’.
Once all these stages have been completed, it is time for the
empowerment to be given.

首先，观想自己是本尊，即誓言尊，然后迎请智慧本尊，即智慧尊。以“dza hung bam ho”咒及相应手印，将誓言尊与智慧尊合为无别。随后，请诸尊安住，顶礼，献外、内、密供，赞颂，最后安住三摩地念咒。这是“自生观想”的修法。之后，需要生起“对生观想”，完成与之相关的修持。由于度亡仪轨的主要部分是灌顶，需要先在宝瓶中生起本尊，即“瓶生观想”，为此作准备。所有这些阶段完成之后，就到了赐予灌顶的时候。

If the practice you are following is a Nyingma one, you would
then offer a tsok at this point. When you start to accumulate the tsok
recitation, you bring whatever support you have been using, such
as the name card, and perform the cleansing ritual to purify all the
obstacles and negative karma of the deceased person. You then give
dharma instruction and confer empowerment. There are elaborate
versions of this practice in which you purify, and so eliminate, the
cause for rebirth in each of the six realms of existence.

若依宁玛仪轨修持，此时便献荟供。开始积诵荟供时，取来所用的所依，例如名牌，修沐浴净化仪轨，净除亡者一切障碍与恶业。随后，给予佛法教授，传授灌顶。此法有广修版本，可以净化并消除投生六道各道的因。

At the end, after empowerment, the consciousness becomes
indivisible with the deity of the maṇḍala.

最后，灌顶之后，心识与坛城本尊成为无别。

You then perform the practice of sur, in which the five sensual
stimulants are offered as sustenance. After that, you show the
deceased person the path to the state of complete enlightenment,
the state of omniscience of the buddha, through the practice of
transference. Each ritual for guiding the deceased includes a practice
of phowa. If you don’t practice phowa, you will have summoned the
dead person’s consciousness and just left them hanging there! So you
absolutely need to practice phowa at this point.

接着修烟供，以五种悦意感官对象作饮食供养。之后，通过迁识修法，向亡者指示通往圆满正觉、佛的一切智境界的道路。每种度亡仪轨都包含颇瓦法。如果不修颇瓦法，就等于把亡者心识召来，却把他悬在那里！所以，此时绝对需要修颇瓦法。

If you wish to practice phowa more elaborately based on the
Longchen Nyingtik tradition, you should follow the practice as
presented in this text. Once the consciousness has been ejected
and sent on the path to liberation, the support that you have been
using becomes analogous to a corpse. Therefore you need to burn
it through a funeral ritual. From the ashes that remain, tsa tsas, the
supports of the dharmakāya, can be made.

若想依龙钦心髓传统，更广地修颇瓦法，就应依此文所列修法进行。心识一经射出，送上解脱道，先前所用的所依就如同尸体。因此，需要通过葬仪将它焚化。可用留下的灰烬，制作法身所依——擦擦。

This is a summary of the ritual for guiding the deceased which
Jamyang Khyentse Wangpo mentions here. There are many such
rituals, some very elaborate, some of middling length, and some very
concise. However the content of the practices is essentially the same,
as I have explained above. Each section of the practice needs to be
present, otherwise the ritual will not work. The phowa practice that
needs to be inserted in the ritual comprises the second section of
Jamyang Khyentse Wangpo’s text.

以上，是对蒋扬钦哲旺波此处所提度亡仪轨的概述。这类仪轨很多，有的极广，有的中等，有的非常简短。不过，修法内容本质相同，如上所述。每个部分都必须具备，否则仪轨便不起作用。需要插入仪轨的颇瓦法，构成蒋扬钦哲旺波文本的第二部分。

There is also a tradition of practicing phowa and the ritual for
guiding the deceased for people who are still alive. Since we can
receive empowerments, we can receive the phowa transmission too.
In Kham, wealthy families would sponsor this ritual to be practiced
every day for forty-nine days, sometimes several times over, as a
preparation for one’s death. Of course, they would also sponsor these
practices once someone had died too. This is why Jamyang Khyentse
Wangpo has added these instructions in the text.

也有为仍在世的人修颇瓦法与度亡仪轨的传统。既然我们可以领受灌顶，也就可以领受颇瓦法传承。在康区，富裕家庭会供养修此仪轨，每天修，持续四十九天，有时还反复做数轮，作为死亡的准备。当然，在有人去世后，他们也会供养修这些法。因此，蒋扬钦哲旺波在文中加入了这些教授。

While you are still alive, you should train in the practice of
phowa. If you train in phowa throughout your life, you will be able
to practice it when you die; you won’t need to rely on someone else to
do it for you. If you know how to do something, you can do it—it’s
simply a matter of training. If you don’t train, however, you won’t be
able to apply the practice when you need to.

尚在人世时，就应训练颇瓦法。如果一生都在训练，死亡时就能自己修，不必依赖别人代修。懂得如何做，就能做，只是训练的问题。可是，若不训练，需要时就无法运用。

The text presents what you need to say to someone in order to
guide them through the phowa practice. You tell them exactly what
is written in the text, so they can follow you. The person should of
course meditate upon what you’re saying, while you actualize the
practice yourself.

文中列出引导他人修颇瓦法时，需要说的话。你严格依文本告诉他，他便能跟随。当然，他应观修你所说的内容，而你自己也要实际修成。

To summarize again, the text presents three different ways in
which phowa can be practiced: (1) the actual practice of phowa itself,
(2) phowa as part of the ritual for guiding the deceased, and (3)
guidance through phowa visualization for someone who is still alive.
The phowa within the ritual for guiding the deceased should only be
performed by people who know how to do this practice.

再归纳一次，文中介绍了三种颇瓦法修持方式：（1）颇瓦法本身的实际修持；（2）作为度亡仪轨一部分的颇瓦法；（3）为仍在世者作颇瓦法观想引导。度亡仪轨中的颇瓦法，只应由懂得此修法的人施行。

The text includes a quotation from the Tantra of the Four Vajra
Seats:

文中引用《金刚四座续》：

As every fault that stains us
Is purified by the practice of transference, we are liberated.
Utterly unstained by negative actions,
We will reach the supreme shore beyond saṃsāra.

染污我等的一切过失，
由迁识修法净除，遂得解脱。
丝毫不为恶业所染，
必达轮回之外的殊胜彼岸。

The lamas explain that in this context, ‘every fault’ refers to any
act of negativity that you have committed, including those of the
very worst kind—‘the five negative acts with immediate retribution’.
These include killing one’s father or mother, drawing blood from a
buddha with malicious intent, creating a schism in the saṅgha, and
so on. They are so called because whoever commits them will go
directly to the hell realms after they die, without passing through
the bardos. But here what the tantra says is that even if you have
committed one of those negative acts, you can still be liberated
through the practice of phowa.

上师们解释，此处“一切过失”，指你曾造的任何恶业，包括最严重的“五无间罪”。其中有杀父、杀母、恶意出佛身血、破和合僧等等。之所以这样称呼，是因为造下这些罪的人，死后不经中阴，直接堕入地狱。但此续这里说，即使造下其中一种恶业，仍可通过修颇瓦法而解脱。

The ‘negative actions’ mentioned in the second line refer to the
ten negative actions as well as the five negative acts with immediate
retribution. The quote clearly states that you can purify yourself of
all stains of those negative actions and thereby be liberated from
saṃsāra, through the practice of transference. ‘The supreme shore
beyond saṃsāra’ here means buddhahood.

第二行所提“恶业”，指十不善业及五无间罪。引文清楚说明，通过迁识修持，可以净除这些恶业的一切染污，从而解脱轮回。这里“轮回之外的殊胜彼岸”，就是佛果。

This is an extremely important and sacred quotation. All the
Sarmapas and Nyingmapas quote from this tantra when they talk
about the benefits of phowa practice.

这是一段极为重要而神圣的引文。新派与宁玛派讲颇瓦法修持的利益时，都会引用此续。

People who have committed the ten types of negative action or
five negative acts with immediate retribution need to feel a genuine
sense of regret when the practices is being done—this is an extremely
important point.

造过十不善业或五无间罪的人，在修法进行时，需要真诚生起悔意；这一点极为重要。

In the Vajrayāna, many tantras state that it is not possible to
practice phowa for someone who has broken samayas with their
teacher (the teacher whom they have received empowerment from),
and who hasn’t purified those breakages through confession practice.
It simply will not work. The tantras go further and say that not only
will it not help them, it will actually harm the person who practices
phowa for them. So the instruction says not to practice phowa for
this type of person. If you practice phowa for someone who has
broken their samayas, there will be no signs of transference, such
as the swelling on the head and so on. There are many stories in
Tibet about how when phowa was practiced for someone who had
broken their samayas, the lama died shortly afterwards. So this is an
extremely important point to be aware of.
There is, however, another reason why no signs appear—it can
be because the person you are practicing phowa for doesn’t have
an aperture of brahma. In such cases, even if no signs appear, the
transference can still be successful.

金刚乘许多密续说，对于违犯与上师——为他传授灌顶的上师——之间三昧耶，而又未以忏悔修持净化违犯的人，不能为他修颇瓦法，那根本不会奏效。密续进一步说，这不但不能帮助他，反而会伤害为他修颇瓦法的人。因此，教授说，不要为这类人修颇瓦法。如果为违犯三昧耶者修，就不会出现头顶肿起等迁识征相。西藏有许多故事说，上师为违犯三昧耶者修了颇瓦法，自己不久便去世。所以，这一点极为重要，必须明白。
不过，没有征相也可能另有原因：所修之人没有梵穴。在这种情况下，即使没有征相，迁识仍可能成功。

I once practiced phowa for someone in Lhasa and there were no
signs to show that the phowa had worked. Nonetheless I persisted,
practicing even more strongly, until suddenly there was a loud ‘tsak!’
noise and a small amount of blood seeped from the nose and mouth
of the dead person. We then had to inform the Chinese authorities
of the death, which worried me a little. I thought they might even
think that I had killed him! But there was no other option, so we
bound his body and left him like that. According to Tibetan custom,
we cut up the corpse after someone has died and offer the remains
to the vultures. Later, the person in charge of cutting up the corpse
told us that the top part of this man’s skull had been blown away—
he even brought us the skull to show us. So even if someone doesn’t
have an aperture of brahma, phowa can still work.

我曾在拉萨为一人修颇瓦法，却没有出现表明修法有效的征相。不过，我坚持修，修得更有力，突然响起很大的“tsak！”一声，亡者口鼻渗出少量血。随后，我们必须向中国有关部门申报死亡，这让我有点担心。我想，他们甚至可能认为是我杀了他！但没有其他办法，于是我们把身体捆好，就这样安置。依西藏习俗，人死后将尸体切开，把遗体供给秃鹫。后来，负责解剖遗体的人告诉我们，这个人头骨上部已经崩开，还把头骨拿来给我们看。因此，即使没有梵穴，颇瓦法仍能奏效。

The text speaks of five different types of phowa. I didn’t bring this
up yesterday as I thought it might confuse you and just create more
concepts in your mind. However since they have been mentioned
here, I need to say something about them.

文中谈到五种不同的颇瓦法。昨天，我没有提，因为觉得这可能让你们困惑，在心中增加更多概念。但既然这里提到了，就需要稍作说明。

Of the five, the supreme type is the transference of the
dharmakāya without reference point. This is when you rest in the
state of primordial purity, beyond a person to be transferred, a place
where you transfer to, and an act of transference. We are deluded
beings who lost recognition of our primordial purity—on the basis
of the ground we can recover that recognition and rest within the
primordial purity in which everything is liberated. That’s all there
is to it. It’s the best approach. Since most of you here are ‘Rigpa’
students, that’s the approach that you all follow, right?

五种之中，最殊胜的是无所缘的法身迁识，即安住本初清净境界，超越被迁之人、所迁之处与迁识之行。我们是迷惑众生，失去了对自身本初清净的认知；依本基，可以重新认识，并安住于一切皆解脱的本初清净中。就只是这样。这是最好的方法。在座多数是“本觉会”的学员，这就是你们都在遵循的方法，对吧？

The middling approach is the transference of the saṃbhogakāya,
through the practice of union. ‘Union’ here means the indivisibility
of the dharmakāya and saṃbhogakāya. Since the saṃbhogakāya
manifests out of and dissolves back into the dharmakāya, they are
inseparable, one and the same.

中等的方法，是通过双运修持的报身迁识。这里“双运”，指法身与报身无别。报身从法身显现，又融回法身，因此二者不可分离，是同一的。

The lesser approach is the transference of the nirmāṇakāya
through training, which is the one we have been studying here. The
dharmakāya is unmoving and unchanging, yet there is movement
and appearance on the apparent level, therefore we need to train
ourselves in those appearances. We train ourselves through those
appearances in order to return to the unmoving state of dharmakāya.

下等的方法，是通过训练的化身迁识，也就是我们在此学习的。法身不动、不变，但在显现层面，有运动、有显现，所以需要在这些显现上训练。我们借这些显现来训练，是为了回归不动的法身状态。

Then there is the phowa of transference for oneself based on
the three considerations. These are to (1) consider that your central
channel is the path; (2) that you are the one who follows that path;
and (3) that you transfer yourself into the heart of the lama and
merge your mind indivisibly with his/her wisdom mind.

然后，是依三种想法的自利迁识：（1）观想中脉为道路；（2）自己为行路者；（3）将自己迁入上师心间，令自心与上师智慧心不可分离地融合。

Finally, there is the phowa of transference through the hook of
compassion, which is the practice of phowa for someone who has just
died (someone whose outer breath has ceased but inner breath is still
present). Basically, you take hold of the consciousness of the dead
person with the hook of compassion and lead them to liberation.

最后，是通过悲心铁钩的迁识，即为刚去世的人——外呼吸已止而内呼吸仍在者——修颇瓦法。基本上，就是以悲心铁钩摄取亡者心识，引向解脱。

There are many different types of phowa practice, but they all fall
within these five categories.

颇瓦法有许多种不同修法，但全部归于这五类。

In some practices of phowa you send the consciousness of the
dead person to the pure buddha field of Sukhāvatī, while in others it
might be a different buddha field. For example, amongst the golden
teachings of the Shangpa Kagyü tradition there is a sādhana of the six-
arm Mahākāla. In this practice, you meditate on six-arm Mahākāla
and invoke his compassion to help someone who has died. As you
recite his mantra, you visualise that in one of his hands he holds a
noose with which he captures the consciousness of all sentient beings
of the six realms and leads them to Sukhāvatī. When I was young, I
received all the golden teachings of the Shangpa Kagyü lineage from
Kalu Rinpoche and during that time he explained this practice to
me. I joked with him afterwards, “You’re dragging all those people
to Sukhāvatī with that noose tied around their neck so by the time
you actually get there, they’ll all be dead, a bunch of corpses—what’s
the point of that?” He really laughed at that remark.

有些颇瓦法将亡者心识送往极乐佛土，另一些则可能送往不同的佛土。例如，香巴噶举传统的金法中，有一部六臂玛哈嘎拉仪轨。此修法中，观修六臂玛哈嘎拉，祈请其悲心，以帮助亡者。念他的咒语时，观想他的一只手持羂索，以此摄取六道一切众生的心识，导往极乐世界。我年轻时，曾从卡卢仁波切领受香巴噶举传承全部金法，那时他为我解释过这一修法。之后，我与他开玩笑说：“您把羂索套在这些人的脖子上，一路拖到极乐世界；真正到达时，他们全都死了，成了一堆尸体，这有什么意义？”他听了这话，哈哈大笑。

In conclusion, there are many different ways of practicing phowa.
As I said yesterday, the Vajrayāna contains many different skilful
methods which makes it easy for us to accomplish the practice.

总之，修颇瓦法的方法有许多。正如昨天所说，金刚乘包含许多不同的善巧方便，使我们容易成办修法。