殊胜解说之甘露海 · 上师瑜伽之实际禅修与迁识

desires. You who are so skilled in the methods of great loving kindness, why not look upon me now?

——所欲。您如此善巧于大慈方便，为何此刻不垂视我？

Even cannibals, at the moment that the words of truth are uttered and offerings made, will abandon their previous aggressive feelings. If they can do that, then when we respectfully offer and lament like this to you who are the compassionate parents of beings, why can you not see this confession of faults? Until all of my negativity is cleansed, if I must go on to my next life, I will only burn in the fires of the hells. If you cannot see this, then how can you be a holder of compassion?

即使食人鬼，在真实语说出、供养呈献之际，也会舍弃先前的敌意。若他们能如此，那么，我们向作为众生慈悲父母的您，恭敬供养、如此哀求时，为何您看不到这过失之忏悔？在我一切恶业净除之前，若必须进入下一生，我只会在地狱火中燃烧。若您不能看见，又怎能成为悲心持有者？

Alas! How tragic! Pray, purify all my negativity without a single excep- tion. Instantly look upon me with compassion. Grant me the blessings of empowerment. Bestow common and supreme spiritual attainments. Clear all obstacles of demonic forces and misguided harm-doers. Allow all wishes to be accomplished in this life, and at the moment of death ensure there will be no torment of suffering. Grant freedom from all fears in the bardo and lead me to the place of Akanishtha.

呜呼！何等悲惨！祈请净除我一切恶业，无一遗漏。请立即以悲心垂视我，赐灌顶加持，赐共同与殊胜成就，遣除魔力与邪恶加害者的一切障碍。令今生一切愿望成办，临终不受痛苦折磨，赐予中阴一切怖畏的解脱，引我至阿迦腻吒。

Thus, offer this supplication prayer during four sessions in the day and night, seven times each. This will purify all broken commitments so that the common and extraordinary siddhis can be swiftly obtained. There is no key point more profound than this for restoring and fulfill- ing broken commitments.

因此，昼夜四座，每座七遍，献上这一祈请。它将净除一切破誓，使共同与不共悉地迅速获得。对于修复、圆满破损誓言，没有比这更甚深的要点。

Thus, one must do as taught. It is best to supplicate in this way on a daily basis; and since the blessings of this supplication are so sublime, I have included it here in its entirety.

因此，应依教而行。最好每日如此祈请；由于这一祈请的加持如此殊胜，我将其完整收入此处。

3.2.1.2.2.2 Actual Meditation This has three parts: 1 Visualization from the perspective of the liturgy 2 Explanation through the stages of visualization 3 Upadesha describing the phowa practice Second, the actual way of visualizing as described in the terma has three parts: the visualization from the perspective of the liturgy, an explanation from the perspective of that meaning described through the stages of visualization in prose, and the accompanying upadesha that describes the phowa* practice entitled Opening the Gateway to Wisdom. way to train in the 'pho ba; pronounced "po wa"

3.2.1.2.2.2 实际禅修 3.2.1.2.2.2 Actual Meditation

分三：

1. 从仪轨文句的角度观想。
2. 通过观想次第解释。
3. 迁识修法口诀。

第二，伏藏所述实际观想之法，有三：从仪轨文句的角度观想；以散文观想次第解释其义；以及附带的口诀，说明名为《开启智慧之门》的迁识*修法训练方式。

• 'pho ba；读作“po wa”。

LINGPA'S CHÖD 3.2.1.2.2.2.1 Visualization from the Perspective of the Liturgy First, Lord Götsangpa* has said:

3.2.1.2.2.2.1 从仪轨文句的角度观想

第一，果仓巴尊者*说：

When meditating upon guru yoga, faults will be purified and qualities perfected.

修上师瑜伽，过失将净除，功德将圆满。

Thus, and it continues:

如是，续说：

Although there are many categories of generation-stage meditation, none of them surpass the meditation upon the guru. Although there are many categories of mantra recitation, none of them surpass suppli- cation to the guru. Although there are many categories of completion- stage meditation, none of them surpass complete surrender to the guru.

生起次第禅修类别虽多，无一超越观修上师；真言念诵类别虽多，无一超越祈请上师；圆满次第禅修类别虽多，无一超越完全交付上师。

Thus, it is as taught. There is no generation or completion-stage practice that can surpass Samaya:® the meditation upon guru yoga. Likewise, it states in the Array of More than meditating upon the deity with the major and minor marks for one-hundred thousand eons, recalling the guru is supreme. More than reciting a million mantras of the approach and accomplishment cycles, reciting the supplication to the guru just once is sublime. Med- itating upon the completion stage for an eon without distraction can- not be compared to holding the guru in mind for an instant, for the latter is two-million times more potent than the former.

如是所说，没有生起或圆满次第修法，能超越上师瑜伽禅修。同样，《三昧耶庄严》†说：

比十万劫观修具大小相好的本尊，忆念上师更殊胜；比念诵近修成就法类百万真言，一次祈请上师更殊胜；一劫无散乱修圆满次第，不能与刹那忆持上师相比，后者力量为前者二百万倍。

Thus, it is as taught. There are limitless qualities derived by recalling and sup- plicating the master. In particular, this meditation upon guru yoga is a perfectly authentic method through which to attain buddhahood in this lifetime.

如是所说。忆念、祈请导师，所得功德无量。尤其，这一上师瑜伽禅修，是今生成佛的完全真实方法。

The mahäsiddha Tilopã said:

大成就者帝洛巴说：

For those wishing to attain the state of Vajradhara in this lifetime, the ultimate pathway is guru-yoga practice.

欲于今生获得金刚持果位者，究竟道路是上师瑜伽修法。

Thus, it is as taught. The way of meditating upon this is as stated in the tantra Abbhidhana:®

如是所说。观修方法，如《阿毗陀那续》‡所说：

rje god tshang pa; one of the foremost masters of the Drukpa Kagyü lineage b dam tsig köd pa (dam tshig bkod pa) ah bhi dha na'i gyü (a bhi dha na'i rgyud)

• rje rgod tshang pa；竹巴噶举最主要的上师之一。

† dam tsig köd pa（dam tshig bkod pa）。

‡ ah bhi dha na'i gyü（a bhi dha na'i rgyud）。[编辑注：中文续名依本页音译／英译题名作工作译名。]

The master of great kindness is placed in the core of the heart, on the crown of the head, or in the palm of the hand. In doing so, even the blessings of one-thousand buddhas will be held by this individual.

本页原注

将大恩导师安置于心中、头顶或掌中。如此，此人将摄持乃至千佛的加持。

本页原注

Thus, and similar to that, it also states in the tantra called Samantabhadra Abid- ing within Oneself:

如是，类似地，《普贤住于自身续》*也说：

In the Mahäsandhi tradition of Ati, whoever meditates upon the mas- ter of great kindness in the core of their heart, palm of their hand, or crown of the head will hold the qualities of one-thousand buddhas.

在阿底大圆满传统中，凡于心中、掌中或头顶观想大恩导师者，将摄持千佛功德。

Thus, that quote comes from the sacred instructions of the Ati tradition of Mahäsandhi. As mentioned, in reliance upon this tradition, one may meditate upon their kind master in these various places. Generally, it is acceptable to med- itate upon the master in the heart, as well as the crown and such. The tantras state:

因此，这段引文来自阿底大圆满传统的圣教。如所述，依此传统，可以在这些不同处所观修大恩导师。一般而言，在心间、头顶等处观修导师，都是可以的。续中说：

The master is the nature of all buddhas and wisdom deities. Supplicate this hero who holds vajra, bell, and embraces a consort.

导师是一切诸佛与智慧尊的本性。祈请这位持金刚杵、铃，拥抱佛母的勇士。

Thus, as taught, the meditation upon the surpassing deity yoga involves the nature of all buddhas as the hero Vajradhara with consort. In addition, the great Lord of Dharma Tsangpa" said:

如所教导，殊胜本尊瑜伽的禅修，是以一切诸佛本性，为勇士金刚持与佛母。此外，大法主藏巴†说：

Once there is no doubt that the master is buddha, it is enough to meditate only upon the master. If when doing so there is analysis or limitation concerning how one views the master, then by meditating upon the wisdom deity these concepts based on good and bad will not emerge. Hence, meditating upon the deity is symbolic, whereas the master is the actual emanation who tames. It seems to me that is the reason why only meditating upon the master brings greater blessings.

一旦不疑导师是佛，只观导师就已足够。若这样做时，对如何看待导师仍有分析或局限，那么观修智慧本尊，这些基于好坏的分别就不会生起。因此，观修本尊是象征，导师却是实际调伏的化现。在我看来，这就是仅观导师带来更大加持的原因。

Thus, it is as taught. Whether the way the käya of the guru appears needs adjust- ing or not is up to each individual. It is not one sided.

如是所说。上师身相的显现是否需要调整，取决于个人，并非一概而论。

Nevertheless, according to the exceptional upadesha of this system, the way of meditating upon the master has five parts: the way of meditating upon the master in the space in front of oneself as the wisdom deity, invocation of the wisdom beings and dissolution, supplication and offerings from the perspective

然而，依此体系的殊胜口诀，观修导师之法有五：在自己面前虚空，将导师观为智慧本尊；迎请智慧尊并融入；从祈请觉悟密意的角度——

a kuntuzangpo rang la ney pa' gyü (kun tu bzang po rang la gnas pa'i rgyud) b chö je tsang pa (chos rie gtsang pa)

• kuntuzangpo rang la ney pa'i gyü（kun tu bzang po rang la gnas pa'i rgyud）。

† chö je tsang pa（chos rje gtsang pa）。

First, the terma states:

第一，伏藏说：

Guru-yoga practice brings the three doors to maturity through empowerment as the play of the three vajras.

上师瑜伽修法，通过灌顶，使三门成熟为三金刚之游舞。

Thus, it is.

如是。

The ripening and liberation of one's three doors as the play of the three vajras- the nature of the four käyas-is the main result of meditating upon the guru-yoga practice. This is mentioned because it reveals the principal meaning of the key points of binding the three doors by receiving the four empowerments of samadhi.

自身三门成熟、解脱为三金刚游舞，即四身本性，是上师瑜伽禅修的主要结果。这里提及，是为了揭示通过领受四种等持灌顶而摄持三门之关键的主要意义。

The terma goes on:

伏藏续说：

Phet! Perfectly pure self-appearances are the great basic space of phenomena. In the land of exaltation free from transition or change, self-awareness is the wisdom Tröma, an attractive lucid red color. In the right hand is a curved vajra blade and in the left a skull filled with blood. Both legs are in the dancing posture, and she wears bone ornaments, amidst blazing fire. In the space in front in an expanse of rainbow-light bindus is the glorious root guru as the embodiment of the three lineages of masters in the käya of Vajra- varahi. She holds a curved vajra blade in her right hand and a skull filled with blood in the left. Her legs are in the dancing posture, and she is adorned with the six bone ornaments. A squealing black pig's head juts from her crown. She has a peaceful, radiant smile with youthful charm, and her beauty is enhanced by the major and minor marks. Above her crown is Samantabhadri in the mudrã of evenness, surrounded by an assembly of buddhas, bodhisattvas, and vidyadharas. Clearly visualize them as distinct as sesame seeds overflowing their pod.

呸！完全清净的自显，是广大法界。在无迁无变的大乐刹土，自觉为智慧忿怒母，色鲜红悦目。右持金刚钺刀，左持盛血颅器，双腿作舞姿，佩骨饰，住炽盛火中。面前虚空，虹光明点广界内，吉祥根本上师，作为三传上师的总集，显现金刚亥母之身。右手持金刚钺刀，左手持盛血颅器，双腿作舞姿，六骨饰庄严，头顶伸出尖叫黑猪头。寂静灿然微笑，具青春魅力，大小相好增益其美。头顶普贤佛母，结平等手印，由诸佛、菩萨、持明众围绕。清晰观想，彼此分明，如芝麻满溢其荚。

Thus, it reads.

文中如此说。

Saying phet, by the strength of materializing self-appearances, all confused phenomena concerning the impure universe and inhabitants fall apart in the space of the nature as it is. The perfectly pure nature of wisdom's manifest self- appearances- the intrinsic nature of the ena -is the great unelaborate space of phenom- pure land of exaltation with no transition or change based on root causes or contributing circumstances. Visualizing oneself as Troma, in the space

念“呸”，一切由自显实体化之力而成、关于不净器情的迷乱诸法，在如实本性之界中瓦解。智慧现前自显的完全清净本性，即广大离戏法界的自性，是不依因缘而迁变的大乐净土。自观忿怒母，在自己——

Second, the invocation of the wisdom beings and the dissolution begins with the verses that continue on:

第二，迎请智慧尊并融入，由以下续偈开始：

They radiate light into the space of phenomena to invoke the insep- arable manifestations.

他们向法界放光，迎请无别化现。

From "hung supreme among pure lands. until siddhi hung," from one's heart light rays radiate into the ten directions to invoke the guru and assembly of wisdom deities. Imagine that the samaya beings and the wisdom beings merge indivisibly.

从“吽，诸净土中最上……”到“……siddhi hung”，由自心放光至十方，迎请上师与智慧尊众。观想三昧耶尊与智慧尊无别融合。

Hung is the syllable of the nature of the vajra that invokes the continuity of enlightened mind. From the supreme among pure lands, the land of Khachöd, the sublime place of the dharmadhätu, Akanishtha, the embodiment of all gurus of the three lineages- wisdom mind, symbolic indication, and the aural lineage of individuals- the precious guru, venerable wisdom dakini, manifests as the glorious sovereign of Khachöd. "In the manner of dance, come here to bless the three doors of your lineage disciples, unimpeded and instantaneously through your miraculous powers." This is the supplication for the guru to arrive. to mature and free The guru having arrived, one then prays, "Grant blessings my mind stream to become a suitable vessel to practice the paths of generation and completion." Attaining the qualities of freeing oneself of all obscurations, pray to gain the potential to benefit others. "Care for me inseparably and grant me the liberation from abiding in either samsära or enlightenment." Liberated from that and without abiding in the limits of existence or quiescence, pray to be effortlessly led to the state of the victorious ones.

Hung 是金刚本性的音节，祈请觉悟心相续。从净土中最上者——空行刹土、法界殊胜处阿迦腻吒——三种传承，即密意传、表示传与补特伽罗耳传一切上师之总集，珍贵上师、尊贵智慧空行母，显为吉祥空行刹主。“请以舞姿，无碍、刹那依神通至此，加持您的传承弟子三门。”这是祈请上师降临。

上师来临后，再祈请：“请加持我的心相续成熟解脱，成为修持生圆次第道的合宜法器。”获得脱离一切障碍的功德，祈愿具足利他的能力。“请无离摄护我，赐予不住轮回或觉悟的解脱。”由此解脱，不住有寂边际，祈请毫不费力引至胜者之境。

Saying hung means to grant siddhis to realize the wisdom intent of the five classes of dakinis as the guru, including their heart mantras of five wisdoms [i.e., gu ru ha ri ni sa siddhi hung]. In conclusion, by reciting this, think that one is inseparable with the invocation of deities.

说 hung，意为赐予证悟作为上师的五部空行母密意之悉地，包括她们五智心咒[即 gu ru ha ri ni sa siddhi hung]。最后，念诵时，观想自己与所迎请诸尊无别。

Third is the invocation of enlightened mind through supplication and the seven-branch offering beginning with phet. Recite the verses buddhas throughout the three times ." until". attain confidence. . Phet phet phet." Thus, reciting phet refreshes the present visualization. "Glorious" refers to the limitless qualities of the embodiment of all buddhas throughout the three times without exception. The one who gives empowerment, teaches tan- tras, explains the upadesha, and so forth shows kindness that is impossible to repay. That is the meaning of " precious guru". As the sovereign of all families, such as the five buddha families, [the master] is the principal one who confers

第三，以祈请与七支供唤起觉悟心，从“呸”开始。念诵“遍于三时的诸佛……”至“……获得信心。呸！呸！呸！”诸偈。

因此，念“呸”，令当下观想焕新。“吉祥”，指无一遗漏总集三时一切诸佛的无量功德。授灌顶、讲续部、解释口诀等，显示无法报答的恩德；这就是“珍贵上师”之义。作为五佛部等一切部族之主，[导师]是为四或六类续部的一切本尊坛城——

With omniscience concerning all knowable things and loving concern for all beings, you have the power to liberate beings from the fears and torment of karma and passions. Hence, you are a perfect treasure trove of glorious qualities. You boldly free all beings throughout existence from the trepidation of samsara's suffering; to you who are a great hero, I supplicate with devotion by recalling your kindness and qualities.

您遍知一切所知，慈爱关怀一切众生，有力令众生从业惑的怖畏折磨中解脱。因此，您是吉祥功德的圆满宝藏。您勇猛解脱一切有中众生，使其远离轮回苦的恐惧；对于您这大勇士，我忆念恩德功德，虔敬祈请。

Look upon me with your eyes of compassion. In order to benefit us, we implore you to approach from the basic space of the unborn dharmakäya and turn your effortless, spontaneous wisdom mind to gaze upon us. Not just momentarily, but continuously throughout the three times, think of us with your omniscient loving kindness. Until now, I have cherished my body and abundance, including the root of virtue. Now, these are offered free from attachment or fixa- tion. With intense devotion expressed through all three doors, I rely upon you as my permanent protector in all lifetimes, the only source of refuge. I go for refuge knowing that you will never deceive me and that you are the supreme source of protection. By liberating through sight, sound, recollection, and touch, you are the great captain guid- ing those with a connection to the pure lands. With devotion that is irreversible and free from transition or change in the three times, I prostrate to you and bring to mind whatever pleasing material things there are in phenomenal existence to present as the offerings.

请以悲眼垂视我。为利益我们，祈请您从无生法身本初界中趋近，以无勤任运智慧心回顾我们。不只一时，而是三时恒常，以遍知慈爱忆念我们。直到如今，我珍爱自身与资财，包括善根；现在，无贪无执将其供养。三门表达强烈虔敬，我依止您为生生世世恒常怙主、唯一皈依处。我知您绝不欺骗，是最上保护之源，故而皈依。以见、闻、忆、触令解脱，您是引导有缘者趋向净土的大舵手。以三时不退、无迁无变的虔敬，我顶礼您，忆念器情中一切悦意物，呈献供养。

Saying "all faults and downfalls are confessed"159 refers to the inadvertent nonvirtues, as well as formal violations of commitments, all of which are con- fessed. Saying "rejoice in virtue" means the virtue accumulated throughout the three times. *Always" refers to the victors and their heirs, and saying "turn the dharma wheel" means according to the faculties of the objects to be tamed. Say- ing "remain forever firm" means [for the guru to remain] for oceans of eons.

“忏悔一切过失与堕罪”〔尾注159〕，指无意的不善，以及正式违犯誓言，一切皆忏。“随喜善根”，指三时所积善；“恒常”，涉及诸胜者及其法子；“转法轮”，指随所化根器而转；“永远坚固安住”，指[上师]住世如海诸劫。

Saying "the oceanic realms of beings" means dedicating the root of virtue to all of them, so samsara will be emptied from the depths like an empty vessel. By supplicating from the heart, not the mouth, to the nature of the root guru who is precious like a wish-fulfilling jewel, "I pray to you, hold me with compassion." "Wisdom dakini" means the aspect of the three kayas. 'Grant blessings" means to bless one's stream of mind. "Supreme guide of beings" means [the guru is] like a captain or leader of the blind. "Grant blessings for a meaningful precious human rebirth" means to not waste this opportunity that is adorned with the dharma. "Grant blessings to remember death from the heart" means

“如海众生界”，指将善根回向一切众生，使轮回如空容器，从根底空尽。由心而非仅口，向如如意宝般珍贵的根本上师本性祈请：“我向您祈请，请以悲心摄持我。”

“智慧空行母”，指三身之相；“赐加持”，指加持自己的心相续；“众生最上导师”，指[上师]如舵手，或盲人向导；“加持暇满人身具义”，指不浪费这一为佛法庄严的机会；“加持由衷忆念死亡”，是指——

Grant blessings to tame the mind without pretense" means being with- out deception, trickery, or hypocrisy toward others. "Grant blessings that the mind may be steadfastly free from attachment" means to not have attachment toward anything that creates obstacles for dharma, such as places, compan- ions, and abundance. "Grant blessings to be at ease without companionship" pertains to companions that encourage the circumstance of social distraction. "Grant blessings to be able to remain in fear-invoking environments" means that, in order to enhance realization, one vows to remain in indeterminate envi- ronments. "Grant blessings to live in retreat, free of activity," means to be with- out distraction concerning this life's food, clothing, and fame. Grant blessings to maintain the dignity of dharma unerringly" means to know the key point of the correct view and meditation. "Grant blessings that devotion may be stead- fast and unchanging" means to be free of sporadic, inconsistent practice. "Grant blessings to cultivate undiminishing renunciation" means to not be suppressed by flattery, praise, fame, and the like. "Grant blessings to remember insepa- rability with the guru" means all situations whether happy, sad, up, or down. to know this throughout 'Grant blessings to accomplish indestructible siddhi" means attainment that is unaffected by nonconducive circumstances. "Grant blessings to attain great confidence with fearlessness" means having no anxiety toward benefit, harm, hope, fear, or anything that is encountered. "Grant blessings to realize appearances lack true existence" means to know that the phenomena of samsara and enlightenment are primordially like magic or dreams. "Grant blessings to realize the prajna of selflessness" refers to determining this result through the prajna of discerning awareness. "Grant blessings to unimpededly see there are no reference points" means to be without concretizing or points of reference. "Grant blessings to seize the immutable ground free from confusion" means to realize that, aside from samsara and enlightenment self-appearing, things are not otherwise.

“加持无伪调伏心”，指对他人无欺骗、诡计或虚伪；“加持心坚固离贪”，指不贪著任何妨碍佛法之事，如处所、伴侣与资财；“加持无伴而安适”，涉及助长社交散乱之缘的伴侣；“加持能住怖畏处”，指为增进证悟，承诺住于不确定的环境；“加持住静处、离事务”，指不因今生衣食名声而散乱；“加持无误持法尊严”，指了知正确见修的关键；“加持虔敬坚固不变”，指远离时有时无、前后不一的修持；“加持出离不减”，指不被谄媚、赞扬、名声等压倒；“加持忆念与上师无离”，指在苦乐、盛衰等一切处境中，都知此义。

“加持成办不坏悉地”，指不受违缘影响的成就；“加持获得无畏大自信”，指对利益、损害、希望、恐惧或任何所遇，都无忧惧；“加持证悟显现非实有”，指了知轮回与觉悟诸法，本初如幻如梦；“加持证悟无我般若”，指以明辨觉知的智慧，确定此果；“加持无碍见无所缘”，指无实体化、无参照点；“加持掌握无迷不变地”，指证悟：除了轮回与觉悟自显之外，事物并无其他方式。

"Grant blessings to maintain unceasing continuity in practice without dis- traction" means achieving mastery in samadhi without meditation throughout the day and night. "Grant blessings to meditation" refers to the philosophy realize the great perfection without that transcends effort-based, intellec- tual meditation. "By seeing the self-nature of the uncontrived fundamental ground" means there are no new causes or contributing circumstances since that

“加持修持无散乱、相续无间断”，指昼夜自在于无修等持；“加持证悟无修大圆满”，指超越依努力、知性而作禅修的见地；“见无造根本基之自性”，指没有新的因或助缘，因为那——

Fourth, receiving the four empowerments of samadhi starts with "Phet phet phet! Father Guru, Buddha of the Three Times, ..." and so forth until now realize the spontaneously present vidyadhara. Ah la la phet phet phet!" Thus reciting this, the line that supplicates the father guru as the nature and embod- iment of all buddhas of the three times calls out by saying "you know" and requesting empowerment.

本页原注

第四，领受四种等持灌顶，从“呸！呸！呸！父上师、三时佛……”等，直到“……如今证得任运持明。阿拉拉，呸！呸！呸！”如此念诵，祈请父上师为三时一切诸佛本性与总集的句子，呼唤“您知”，请求灌顶。

本页原注

In order to cleanse and purify your fortunate child's four obscurations, the obscurations of my body and channels, confer the four empower- ments such as the enlightened body vase empowerment and so forth so that I may fully mature. May I attain the potential for my body and so forth to become the four kayas, such as the nirmänakäya, and to attain the four states of vidyadharahood160 while planting the seed of the mature vidyadhara® in my mind.

为净除您有缘孩子的四障，即我的身与脉之障等，请授予佛身宝瓶灌顶等四灌，使我完全成熟。愿我获得身体等成为化身等四身的能力，并成就四种持明位〔尾注160〕，将异熟持明*的种子种入心中。

Imagine this is so. Saying ah la la means the possibility for this to occur is extremely astonishing. The way for visualizing all of this will be taught later on.

观想如是。“阿拉拉”，表示这能够发生，极其稀奇。如何观想这一切，稍后将教导。

To expand upon this now: at the time of the ground, the coarse three doors of body, speech, and mind and all three combined; the subtle channels, winds, and bindus, including all three combined; the extremely subtle aspect of innate chan- nels, winds, and bindus; and the intrinsic nature of those three as the clear-light bodhichitta nature are all abiding within the body. Receiving the vase empower- ment and the view that accompanies that is the wisdom of nonconceptual empty appearances. This means that, aside from all phenomena of the outer universe and inhabitants being adventitious, impure phenomena from the perspective of confusion, the intrinsic nature of those appearances abides as the manifestation of the wisdom deity, purity, and evenness. The aspect of emptiness is the intrinsic nature free from elaborations as the meaning of nondual appearances and empti- ness. Realizing this is the way of abiding just as it is, and the for all of this is the nature of one's mind. consummate ground Due to the functioning of karmic winds and so on, the aspect of adventitious conceptualization emerges while, ultimately, abiding as nonconceptual empty appearances. While visualizing the stages of this empowerment, certainty with

现在进一步说：基位时，粗分身语意三门及三者总合，微细脉风明点及三者总合，极微细俱生脉风明点，以及这三者的自性——明光菩提心本性——都安住于身中。领受宝瓶灌顶及其相应之见，是无分别显空智慧。这意味着，除从迷乱角度，外在器情一切现象是暂时不净法之外，这些显现的自性，安住为智慧本尊、清净与平等的化现。空性一面，是离戏自性，即显空无二之义。证悟此义，就是如实安住之法，而这一切的圆满之基，就是自心本性。

由于业风等运行，暂时分别的面向生起，而究竟仍安住为无分别显空。观想此灌顶次第时，应准确确定——

namin rigazin (rnam smin rig 'dzin)

• namin rigdzin（rnam smin rig 'dzin）。

The basis of the body abides in the channels, so the impure aspect affecting the channels and the functioning of that is the impure body and the like. The potential that is generated from this is the obscuration of channels. To cleanse that and bring one's mind to maturity involves the stages of meditation on the path, and the potential for attaining the result is placed in the stream of mind. Hence, one prays that the body becomes the nirmanakäya. This means that the present impure body does not change into nirmänakäya; but rather this body's nature abides within the channels, so the intrinsic nature of the channels is the self-radiance of innate wisdom. This nature of the channels as extremely subtle clear light primordially abides as what is called "the extremely subtle body".

身体的基础安住于脉，因此，影响脉及其运作的不净面，就是不净身体等。由此产生的潜能，是脉障。净除它、令自心成熟，涉及道上禅修次第，并将获得果位的潜能置于相续中。因此，祈愿身成化身。其义不是目前不净身体变成化身，而是此身本性安住于脉，脉的自性是俱生智慧自光。这极微细明光之脉性，本初安住为所谓“极微细身”。

At present, while the stains endure and their functionality is active, this [impure] body appears. When the time comes that-through the swift path of Vajrayana-the stains including all habits are eliminated and purified, the effect of that will be that the vajrakäyas of the victorious ones will appear. These will appear in harmony with the aspirations of individuals to or low. Hence, one prays, "May there be the be tamed, whether high potential for the ordinary body to mature and become the vajra nirmanakäya." That is the meaning.

目前，垢染持续、其功能活动之时，便显现此[不净]身体。当通过金刚乘速道，垢染及一切习气消除清净时，其效果，就是诸胜者金刚身显现。这些身将依高低不同所化者的愿望而相应显现。因此祈请：“愿具足普通身体成熟、成为金刚化身的潜能。”这就是其义。

If applied to the way of proceeding on the path of Mantra according to the four states of vidyadharahood, then this will bring the attainment of the mature vidyadhara. There are different ways to describe the mature vidyadhara. Nev- ertheless, according to the assertion given by Omniscient Longchenpa: when stable familiarity on the path of the generation and completion stages occurs and by giving rise to the realization of Mantra's path of unification, the mind is then brought to maturity as a wisdom deity. Furthermore, as long as one is still not separate from the karmic body, that is the time of a mature vidyadhara. For the three "phets", the first means the mind is inspired by this meaning; the second, that the meaning is realized; and the third assures that the realization is stable and confidence attained.

若运用于依四持明位行真言道的方式，就会带来异熟持明的成就。描述异熟持明有不同方式。然而，依遍知龙钦巴的主张，生圆次第道稳定熟习，生起真言双运道的证悟，心就成熟为智慧本尊。此外，只要尚未离开业身，就是异熟持明之时。三个“呸”，第一意为心受此义启发，第二证悟其义，第三确保证悟稳固、获得自信。

Similarly, this applies to the speech, or wind, and the mind, or bindus.161 When pure, the speech fully matures as the vajra sambhogakäya and so forth, so one must know how to apply this. The remaining empowerments, such as the secret, have views that are in the following order: the nonconceptual wisdom of empty clarity, the nonconceptual wisdom of empty bliss, and the nonconcep- tual wisdom of empty awareness. Concerning this present mind that has become inseparable with the nature of karmic winds: by the power of this sullying fac- tor, the mind has become obscured. Ultimately, mind is exceedingly lucid as the empty nature and abides as the nonconceptual wisdom of empty clarity. When

同样，这也适用于语或风，以及心或明点。〔尾注161〕清净时，语完全成熟为金刚报身等，应知如何应用。其余秘密等灌顶，相应之见依次为：无分别明空智慧、无分别乐空智慧，以及无分别觉空智慧。对于目前已与业风本性不可分离的心，由于这一染污因素的力量，心受到遮蔽。究竟而言，心极其明晰，以空为本性，安住为无分别明空智慧。当——

Likewise, the great wisdom of empty bliss, like oil that permeates a sesame seed, primordially pervades the nature of one's mind. Aside from having not actualized this at present, the mind's nature abides as the wisdom of empty bliss. Ultimately, all of this is indivisible awareness-emptiness that transcends thought and expression. Abiding as the intrinsic nature of innate wisdom at the time of empowerment, it is necessary to gain certainty with the meaning of this as mentioned before.

本页原注

同样，乐空大智慧，如油遍满芝麻，本初遍于自心本性。除了目前未现证之外，心性安住为乐空智慧。究竟，这一切是不可分的觉空，超越思想与表达。灌顶时，安住俱生智慧自性，必须如前所说，对此义获得确信。

本页原注

In addition to that, the origin of the mind is posited as bindus. That means that, according to this tradition of unsurpassed Mantra, the ultimate support for the mind are the abiding bindus. This refers to the white and red essential fluids and all coarse constituents whose nature is inseparable with the extremely sub- tle essence of those elements as the clear-light bodhichitta. The bindus appear and abide due to that abiding nature. If there were no innate bindu such as this, then even during the time of being impure, mental concepts could not possibly emerge. Even during the time of being pure, the enlightened mind of the vic- tors that is the wisdom exaltation of the dharmakäya could not possibly emerge. Here, by applying effort in the practice of bindus, the mind arises as the nature of bliss due to that key point. This is an uncommon explanation that belongs to our tradition of the Earlier Translation School. The gist of what this means is not only difficult to comprehend; it is a subject belonging to the section of profound secrecy.

此外，将心的来源安立为明点。意思是，依此无上真言传统，心的究竟所依，是安住的明点。这指白红精华液及一切粗分成分，其本性与这些元素极微细精华——明光菩提心——无别。由于这种安住本性，明点显现安住。若无如此俱生明点，即使不净时，心的分别也不可能生起；即使清净时，作为法身智慧大乐的胜者觉悟心，也不可能生起。这里，努力修习明点，依这一要点，心生起为乐的本性。这是不共属于我们旧译派传统的解释。其要义，不仅难以理解，还属于甚深秘密的内容。

During the fourth empowerment, saying "the glorious expanse of the four käyas" means the expanse of the subtle three doors, or the ultimate fundamental nature of empty appearances, empty clarity, empty bliss, and the union of these three as the exceptional wisdom of inseparable empty awareness. One prays to become the nature of the inseparable four kayas as the wisdom vajrakäya.

第四灌顶中，“四身吉祥广界”，指微细三门之界，或显空、明空、乐空的究竟实相，以及三者双运为觉空无别的殊胜智慧。祈愿成为四身无别的本性，即智慧金刚身。

Here, it is acceptable to apply the nirmänakäya and the other three with the enlightened body, speech, and mind of the victorious ones. "Praying to be brought to maturity and liberation" means that, initially, one must mature the possibility to attain this; and then one must liberate within that nature. For the remaining three vidyadharas, given that the realization of the path of seeing must arise in the mind stream, the karmic body is cleansed. Without the influence of karma and passions when one attains a kaya free from birth and death, that is the immortal vidyadhara When attaining the realization of the path of meditation, that is the mahamudra vidyadhara." When the wisdom of buddha is realized

这里，将化身等四身，与诸胜者身语意相应应用，是可以的。“祈请成熟解脱”，意味着最初必须成熟获得此境的可能性，随后在此本性中解脱。其余三种持明，由于见道证悟必须在相续生起，业身便净除。不受业惑影响，获得无生死之身时，是寿自在持明*；获得修道证悟时，是大手印持明†；当证悟佛智——

tsewang rigdzin (tshe dbang rig 'zin) b chag gya chenpo'i rigdzin (phyag rgya chen poi rig 'dzin)

• tsewang rigdzin（tshe dbang rig 'dzin）。

† chag gya chenpo'i rigdzin（phyag rgya chen po'i rig 'dzin）。

Through these empowerments, practitioners are rendered suitable vessels for a particular path. Generally, the vase empowerment corresponds to the generation stage while the final three render practitioners suitable for the completion stage. Through the secret empowerment, there is the practice of the completion-stage winds, or striking the key point through the channels and winds by practicing with one's body. Through the prajña-wisdom empowerment, there is the practice of the bindus, or relying upon the path of mudrä with the body of another. 162 Through the fourth empowerment, one becomes suitable to practice the path of clear-light Mahämudrä and Atiyoga.

本页原注

通过这些灌顶，修行者成为特定道的合宜法器。一般而言，宝瓶灌顶对应生起次第，后三灌使人成为圆满次第的法器。通过秘密灌顶，有圆满次第修风，或以自身修持脉风而击中关键；通过般若智慧灌顶，有明点修习，或依靠他人身体的手印道；〔尾注162〕通过第四灌顶，成为修持明光大手印与阿底瑜伽之道的法器。

本页原注

Based on whatever is emphasized, one applies the path of the three inner tantras to the practice of the four empowerments. Through Mahäyoga, in conjunction with the vase empowerment, the path of nondual, empty appear- ances is primarily revealed. Anuyoga mainly reveals the practice in conjunction with both the secret and prajna [empowerments]. Concerning that, the secret empowerment's path of nondual, empty clarity is Anuyoga's preliminary prac- tice with one's own body. The prajñä-wisdom empowerment's path of nondual empty bliss is Anuyoga's actual path. Mahäsandhi Atiyoga mainly reveals the fourth empowerment's wisdom of nondual, empty awareness itself. These are the points to be known.

依所强调者，将内三续之道应用于四灌修持。摩诃瑜伽配合宝瓶灌顶，主要揭示显空无二之道；阿努瑜伽主要配合秘密与般若[灌顶]揭示修法。其中，秘密灌顶的明空无二道，是阿努瑜伽以自身修持的前行；般若智慧灌顶的乐空无二道，是阿努瑜伽的正行道；大圆满阿底瑜伽，主要揭示第四灌顶觉空无二智慧本身。这些是应知要点。

Fifth, resting within the fundamental nature of original purity applies to the verses that begin the father guru's wisdom mind ..! until now purity and evenness. Ah la la!" The blessings of the father guru's wisdom mind [great expanse] dissolve into oneself as blue-black light, [and] one delights in the expanse of the ground as the originally pure fundamental nature of the great perfection. Actually awakening in the nature of the ever-youthful vase käya, knowing the purity and evenness of samsara and enlightenment, one rests in evenness and recites ah la la. Train in the subsequent confidence of this realiza- tion as the dynamic strength of appearances that are the nonconceptual,163 joyful play that arises as a matter of course.

第五，安住本初清净实相，对应从“……父上师智慧心……”至“……如今……清净与平等。阿拉拉！”诸偈。父上师智慧心[广大界]的加持，化为蓝黑光融入自身；[自己]喜受基之广界，即本初清净的大圆满实相。真实觉醒于常童瓶身本性，了知轮回与觉悟的清净平等，安住平等性，念“阿拉拉”。训练此证悟的后得自信，将显现的动态力量，体验为无分别〔尾注163〕、自然生起的欢喜游舞。

3.2.1.2.2.2.2 Explanation through the Stages of Visualization Second, the visualization for this is as follows.164 Instantly, by the dynamic play of the consummate phenomena of the mind, like the connection between a magician, substances, and mantras, all objective appearances such as houses, people, and so on become like the illusory display of diverse magical spectacles. Then, when the potential through substance and mantra is exhausted- just like

3.2.1.2.2.2.2 通过观想次第解释

第二，其观想如下。〔尾注164〕刹那间，心中圆满诸法的动态游舞，如幻师、物质与真言之间的联系，使房屋、人等一切所显对境，成为种种幻术景象的虚幻展示。然后，当物质与真言的力量耗尽时，正如——

hun drüb rigdzin (lhun grub rig 'dzin)

• lhun drüb rigdzin（lhun grub rig 'dzin）。

In the space in front, upon a lotus and sun seat, appears the embodiment of all three lineage masters without exception as the nature of the root guru appearing as the single mother, the sole source of all the victors, Vajravarähi, clear red with one face and two arms, holding a curved vajra blade in the right hand and a skull filled with blood in the left. Both legs are in the dancing posture, [and she] wears the six bone ornaments and all of the charnel-ground accouterments. From her crown, a squealing black pig's head juts out; and with the major and minor marks, she is peacefully smiling while poised in an expanse of blazing [red-black] wisdom fire. At her crown is the naked Samantabhadri in the mudrã of evenness, and both legs are in the vajra asana upon a lotus and moon seat. Surrounding are all the root lineage masters, the buddhas, bodhisattvas, vidyadharas, and their assemblies. All of them are facing one and gazing with loving kindness. Meditate that they appear like banks of colorful rainbow light. At the center of the guru's crown is the syllable that represents the vajra nature of all käyas of the victors, a white om. Within the center of the throat is the syllable that represents the vajra nature of enlightened speech, a red ah. In the center of the heart parallel with the breasts is the syllable of the vajra nature of enlightened mind, a blue hung. All three syllables are ablaze like the light of one-hundred thousand suns. Imagine she is a great wisdom treasury of empowerment and blessings. With unflagging faith and devotion as men- tioned before, begin the supplication buddhas of the three times ..." and So forth. After single-pointedly supplicating with father guru.." and so forth, the visualization for receiving the four empowerments is as follows.

面前虚空，莲花日轮座上，一切三传上师无余总集，为根本上师本性，显为唯一佛母、一切胜者唯一来源金刚亥母。色鲜红，一面二臂，右手持金刚钺刀，左手持盛血颅器；双腿舞姿，[她]佩六骨饰与一切尸林装束，头顶伸出尖叫黑猪头，具大小相好、寂静微笑，安住炽盛[红黑]智慧火界中。头顶是裸身普贤佛母，结平等手印，双腿于莲花月轮座上结金刚跏趺。周围是一切根本传承上师、诸佛、菩萨、持明与其众会，皆面向自己，慈爱凝视。观想他们显现如彩虹光云聚。

上师顶心有白色 om，代表一切胜者佛身的金刚本性；喉中央有红色 ah，代表佛语金刚本性；两乳之间的心间有蓝色 hung，代表佛意金刚本性。三字皆如十万太阳光般炽耀。观想她是灌顶与加持的大智慧宝藏。以前述不退信心虔敬，开始“……三时诸佛……”等祈请。一心祈请“……父上师……”等之后，领受四灌的观想如下。

From the guru's forehead where the white om blazes like the full moon, white om syllables with rays of light emanate like stars shooting in space. Entering one's body through the crown, all negativities, obscurations, seeds of karma, and habits accumulated through the body are completely purified and

上师额间，白色 om 如满月炽耀，白 om 字与光芒，如流星行空般放射。从自己头顶进入身体，将由身所积一切恶业、障碍、业种与习气，完全净除——

From the ah in the throat, red ah syllables and light rays like lightning bolts shooting in the sky dissolve into one's throat. Cleansing all negativities, obscurations, karmic passions, and habits accumulated through speech, the secret speech empowerment is received. One's speech is blessed as the play of vajra speech. Think that the state of the sambhogakäya is actualized.

喉间 ah 放出红色 ah 字与光芒，如空中闪电，融入自己喉间。净除由语所积一切恶业、障碍、业惑与习气，领受语秘密灌顶。自己的语被加持为金刚语游舞，观想现证报身之境。

From the hung in the heart, blue-black hungs and light rays radiate like massing clouds in the sky. Dissolving into one's heart, all negativities, obscu- rations, karmic passions, habits, and the like accumulated through the mind are cleansed. The wisdom-prajna mind empowerment is received. The mind is blessed as the nature of enlightened mind. Think that the mind realizes the state of the originally pure dharmakäya.

心间 hung 放出蓝黑 hung 字与光芒，如空中云聚，融入自己心间，净除由心所积一切恶业、障碍、业惑、习气等。领受意智慧般若灌顶，心被加持为佛意本性，观想心证悟本初清净法身之境。

Once again, from the five places of the guru, light rays in five colors ema- nate. They dissolve into one's five places, completely cleansing all habits and passions that prevent the attainment of liberation. Think that all cognitive obscurations based on fixation upon the three rounds that prevent the state of omniscience are cleansed. The absolute word empowerment is received. All aspects of mind and appearances become the nature of nondual empty awareness. One is blessed to attain the glory of spontaneously perfecting the two purposes. Meditate that the nature of the three käyas' enlightened body, speech, and mind is inseparable and actualized as the svabhävikakäya.

再从上师五处放出五色光，融入自己五处，完全净除障碍解脱的一切习气与烦恼。观想基于三轮执著、障碍遍知的一切所知障，都已净除。领受胜义句义灌顶，心与显现的一切方面，成为觉空无二本性；蒙加持而获得任运圆满二利的荣光。观想三身的身语意本性无别，现证为自性身。

Once again, imagine that the nature of the guru's nonconceptual mind as a blue-black bindu of light dissolves into one's heart. The intrinsic nature of the original ground, the fundamental nature of the dharmatã, just as it is, is actualized. The aspect of appearances as self-awareness is introduced as basic space and wisdom kayas and bindus that are primordially, spontaneously pres- ent. One receives the tögal empowerment of the supreme dynamic strength of awareness. The wisdom intent of the self-appearing, unelaborate dharmakäya is manifest. Through the rupakäya's dynamic strength of compassion that appears to others and in harmony with the faculties and aspirations of individual dis- ciples, the wheel of dharma is put into motion; and the status of becoming a dharma sovereign of the three realms is rendered evident. Think that the state of simultaneously perfecting the qualities of abandonment and realization of the four vidyadharas is realized. The fourth empowerment is explained in two ways: as the common word empowerment and the uncommon dynamic strength of awareness empowerment. The first brings maturity in trekchö and the latter in tögal. It is easy to understand that the final verse mentioned in this practice reveals the dynamic strength empowerment.

再次观想，上师无分别心的本性，化作蓝黑光明点，融入自心。如实的本初基自性、法性实相，得以现证；显现作为自觉的一面，被直指为本初任运的界与智、身与明点。领受觉性最上力用的顿超灌顶，自显离戏法身密意现前。通过他显色身的大悲力用，随各别弟子根器与意愿，转动法轮，显明成为三界法主的地位。观想四持明断证功德同时圆满之境已证得。第四灌顶有两种解释：共同句义灌顶，以及不共觉性力用灌顶。前者令彻却成熟，后者令顿超成熟。容易理解，此修法最后的偈句，揭示了力用灌顶。

Then, think that one becomes a brilliant bindu of red light that dissolves into the heart of the precious guru. Reciting phet, think that the guru enters

然后，观想自己成为灿烂红光明点，融入珍贵上师心间。念“呸”，观想上师进入——

So that the oceanic assembly of enlightened guides who dwell in the ten directions and three times may tame unruly disciples such as us, they reveal the rupakäya that is coarse and appears to ordinary individuals. Such kindness cannot be repaid, even once the end of existence is met. Visualizing oneself as the deity and thinking that, in the space in front, the guru appears in the aspect of the special deity, receive the supreme empowerment of samadhi that brings one's mind to maturity. Such is the cherished treasure of this profound path.

十方三时住世的如海觉悟导师众，为调伏我们这样难调的弟子，示现凡夫所见的粗分色身。 此恩，即使到达有之尽头，也无法报答。 自观本尊，观想面前虚空上师显为特别本尊之相，领受使自心成熟的最上等持灌顶。 这就是此甚深道的珍贵宝藏。

Thus, these are the verses that summarize the section.

以上是总结本节的偈颂。

The explanations given here for the three kaya meditation-recitation, as well as the guru yoga, are now complete. These are placed in the category of the pre- liminaries given that the actual practice involves the instructions for chöd, or severance. Ultimately, these practices are the main practice on the path because this is the exceptional swift path that connects with unsurpassed Secret Mantra. Therefore-once arriving at this juncture according to this profound doc- trine, it is crucial for disciples to become suitable vessels by having their minds brought to maturity through either receiving an extensive or concise Tröma empowerment.

这里关于三身修诵与上师瑜伽的解释，现已完成。它们列于前行类别，是因为正行涉及断法，即斩断的教授。究竟而言，这些修法本身就是道的正行，因为这是与无上秘密真言相连的殊胜速道。因此，依此甚深教法，到达这一阶段时，弟子通过接受广或略的黑忿怒母灌顶，使心成熟、成为合宜法器，极为关键。

3.2.1.2.2.2.3 Upadesha Describing the Phowa Practice Third, the auxiliary practice of phowa, or transference of consciousness, enti- ted Opening the Wisdom Gateway follows. The text states:

3.2.1.2.2.2.3 迁识修法口诀

第三，迁识，即神识迁移的辅助修法，

The path of phowa called Opening the Wisdom Gateway is revealed for all future lineage holders. They must achieve the crucial point in prac- tice. If all fortunate ones who wish to traverse the path to liberation lack this training, then when the time [of death] arrives, they will not be liberated.

名为《开启智慧之门》，如下。文本说：

名为《开启智慧之门》的迁识道，为未来一切传承持有者揭示。他们必须成办修习关键。所有希求行解脱道的有缘者，若缺乏此训练，到[临终]时，就不能解脱。

Thus, it is as taught. It is important to familiarize oneself with this phowa prac- tice right now.

如是所说。现在就熟习此迁识修法，是重要的。

In order to begin the practice, first complete refuge and bodhichitta;168 and then begin by reciting, "Phet! Phenomenal existence is the pure realm of Khachöd." Thus reciting, bring the visualization to mind. Saying phet here means

开始修习，先完成皈依与菩提心；〔尾注168〕然后念：“呸！器情万有是空行净土。”如此念诵，忆起观想。这里“呸”表示——

The inner empty posture of the channels is that, in the center of one's käya that is straight like a pillar is the upward pathway that leads directly to the upper pure land of Khachöd. This is the supreme wisdom channel, the pure essence of the five faculties as tsa üma, or avadhüti. It is straight, subtle, lucid, and rich with all characteristics complete. Indicating the three käyas, it is white on the outside, red on the inside, and blue in between. The upper end at one's crown is wide open like a skylight or the bell of a long horn. The diameter is similar to a medium-sized bamboo shaft. According to what is mentioned in the texts on the profound teachings on chöd, at the secret place üma branches into two directions that travel down to the soles of each foot, where it is then blocked. On the right sole is the white bindu representing upaya received from one's father appearing in a clear expanse as a white bindu of light. On the left is the red bindu representing prajna received from one's mother visualized in a clear expanse as a red bindu of light. Both are the size of the bodhisattva bird's first and fluttering. egg,169 buoyant Regarding the chakras in the five places, the green consort Samayatärä® rests in the center of the secret chakra that sustains bliss. She has one face and two arms; her right hand is in the mudra of giving refuge and the left in evenness. At the emanation chakra in the navel is the golden consort Buddha Lochanä, her right hand in the mudra of supreme generosity and her left in evenness. In the dharma chakra at the heart is the white consort Mamaki,d her right hand in the earth- touching gesture and the left in evenness. In the abundance chakra at the throat is the red consort Pandaraväsini, with both hands in the mudrã of evenness. In

本页原注

脉的内空姿态是：在自身中央，直如柱子的向上通道，直达上方空行净土。这是最上智慧脉，五根的清净精华，名为 tsa üma，即 avadhūti*。它正直、微细、明晰，富含圆满特征。表示三身，故外白、内红、中间蓝。头顶上端如天窗或长号喇叭口般大开，直径如中等竹管。依断法甚深教法的文本所述，中脉在密处向两边分支，下降到双脚脚底，在那里封闭。右脚底有从父亲所得、代表方便的白明点，显于清明界中，为白光明点；左脚底有从母亲所得、代表智慧的红明点，观想于清明界中，为红光明点。二者大小如菩萨鸟初卵〔尾注169〕，轻盈浮动。[编辑注：英文原书为 bodhisattva bird's first egg。尾注169解释为度母与观世音化现之鸟仅产一卵的典故，并说明此处观想应呈球形；不是对实际鸟种的鉴定。]

关于五处脉轮，绿色佛母三昧耶度母†住于持乐密轮中央，一面二臂，右手施皈依印，左手平等印。脐间化轮有金色佛眼佛母‡，右手殊胜施印，左手平等印；心间法轮有白色玛玛基佛母§，右手触地印，左手平等印；喉间受用轮有红色白衣佛母¶，双手平等印。在——

本页原注

'rtsa dbu ma, a wa dhu ti b Damtsig Drolma (dam tshig sgrol ma) Sangye Chenma (sangs rgyas spyan ma) a ma ma' ki Gö Karmo (gos dkar mo)

• rtsa dbu ma，a wa dhu ti。

† Damtsig Drolma（dam tshig sgrol ma）。

‡ Sangye Chenma（sangs rgyas spyan ma）。

§ ma mā ki。

¶ Gö Karmo（gos dkar mo）。

Above one's crown about the length of a cubit is the wisdom chakra of the crown aperture, the perfectly pure land of Akanishtha, an uncreated, self- occurring perfect array that is the primordial nature of käyas and wisdom. By transferring to this space, it is free from all elaborations, abides in the manner of the three gateways of liberation, and without meditation is naturally actualized and perfectly complete. Since one will have arrived in a state of permanent exal- tation, this name merely indicates the pure land but is not to be understood as an autonomous place that actually exists.

本页原注

自身头顶约一肘处，是梵穴智慧轮、完全清净的阿迦腻吒净土，是无造自生的圆满庄严、身与智的本初本性。迁至此界，远离一切戏论，依三解脱门方式安住，无修而自然现证、完全圆满。由于将到达恒常大乐之境，此名只是指示净土，不应理解为真实独立存在的地方。

本页原注

The dakinis of the five places and the Akanishtha pure land are recognized as the destinations. The central channel is recognized as the pathway, and the nature of one's consciousness as bindu the size of the bodhisattva bird egg is recognized as the traveler. Practice with those as the three recognitions. Then, recite the lineage supplication in the hauntingly beautiful melody while culti- vating intense devotion. When transferring, with the first phet, the two white and red bindus at the soles of the feet travel upward and unite as one where both legs connect. There, they become a single bindu mixture of white and red. Again reciting a single phet, the bindu enters the secret place and mingles with the consort Samayatara's enlightened mind of exaltation. One achieves mastery over the pure land of Karmaprasiddhi," and [the wisdom of | all-accomplished activity is actualized.

五处空行母与阿迦腻吒净土，认作目的地；中脉认作道路；自识本性、如菩萨鸟卵大小的明点，认作旅人。以此三种认知修习。随后，以凄美悠扬的曲调念诵传承祈请，培养强烈虔敬。迁移时，第一声“呸”，脚底白红二明点上行，于双腿相接处合一，成为白红混合的一个明点。

Again reciting a single phet, one's consciousness and the consort Samayatärã- inseparable as a green bindu of light- mingles with the heart of Buddha Lochanã in one's navel. Mastery over the pure land Shrimat® is achieved, and the wisdom of evenness is actualized. Again saying phet, the bindu as a golden bindu of light mingles inseparably with the heart of Mämaki. Mastery over the pure land of Abhiratid is achieved, and mirrorlike wisdom is actualized. Again reciting phet, the bindu as an orb of white light mingles inseparably with the mind of Pandar- avasini at the throat. Mastery over the pure land of Sukhavati is achieved, and

再念一声“呸”，明点进入密处，与三昧耶度母的大乐觉悟心相融。自在于事业成就净土†，成所作智现证。

再念一声“呸”，自识与三昧耶度母，无别为绿光明点，与脐间佛眼佛母心相融。自在于具德净土‡，平等性智现证。再说“呸”，明点为金光明点，与玛玛基心无别相融。自在于妙喜净土§，大圆镜智现证。再念“呸”，明点为白光团，与喉间白衣佛母心无别相融。自在于极乐净土，而——

* Yingchügma (dbyings phyug ma) • Lerab Drubpa (las rab grub pa); northern field of Akanishtha, Accomplished Action Paldang Denpa (dpal dang Idan pa); southern field of Akanishtha, Endowed with Glory d Ngon Ga (mngon da'); eastern field of Akanishtha, Manifest Joy

• Yingchügma（dbyings phyug ma）。

† Lerab Drubpa（las rab grub pa）；阿迦腻吒北方刹土，成办事业，英文名 Karmaprasiddhi。

‡ Paldang Denpa（dpal dang ldan pa）；阿迦腻吒南方刹土，具足荣光，英文名 Śrīmat。

§ Ngon Ga（mngon dga'）；阿迦腻吒东方刹土，现前欢喜，英文名 Abhirati。

Because these instructions were taught to me on two occasions, they are pre- sented here in this way. Nevertheless, according to several recorded oral instruc- tions: as one's consciousness gradually transfers through the hearts of the five consorts, the five consorts themselves remain static. Later, when actually applied [at death], the five consorts rise up on their seats; and one imagines them naked, wearing bone ornaments, holding curved blades and skulls filled with blood. When reciting phet for the seventh time, it is said that then one either transfers to the space of unborn original purity or rests in the [unborn] nature of mind. Given that both of these earlier and later oral instructions are authentic, it is acceptable to practice either one.

由于这些教授曾两次传给我，所以这里如此呈现。不过，依数种记录下来的口授：当自识逐渐经过五佛母心间迁移时，五佛母自身保持不动。后来，实际运用[于临终]时，五佛母从座上起身，观想她们裸身，佩骨饰，持钺刀与盛血颅器。第七次念“呸”时，据说便迁至无生本净之界，或安住[无生]心性。由于前后两种口授都真实，修习任何一种都可以。

After repeatedly training in this way by reciting phet: from within the baseless expanse of space, awareness arises as Tröma; and the body is given as the feast of offering and generosity. Finally, one rests in the nature of the nonconceptual three rounds. Given that the practice of offering the body as the feast is clear in the terma liturgy, I found it unnecessary to include further commentary here.

如此反复念“呸”训练之后，从无基的广大虚空中，觉性生起为忿怒母，将身体施为供养与布施之荟供。最后，安住无分别三轮的本性。由于以身为荟供的修法，在伏藏仪轨中已经清楚，我认为这里无需再加注释。

Great care must be taken to clearly engage the stages of visualization with- out mental distraction. Given that this is the swift lineage of exceptional sacred instruction for the extremely profound path of phowa, even those who have practiced this for a short time have witnessed many signs of accomplishment. The terma states:

必须极为谨慎，无心散乱地清晰行持观想次第。由于这是极甚深迁识道殊胜圣教的速疾传承，乃至短暂修习者，也已见许多成就征相。伏藏说：

All individuals who practice this will be liberated through this pro- foundly supreme method. If all sons and daughters who regularly prac- tice this are not set free in this lifetime, then this father has deceived his fortunate children.

凡修此法者，都将通过这一甚深最上方法解脱。若所有恒常修持的儿女们，今生仍不解脱，就是这位父亲欺骗了自己的有缘孩子。

Thus, just as he spoke, one must have confidence in this point being made by knowing that this perfectly authentic speech is undeceiving.

因此，如他所说，应知这完全真实的教言不欺诳，对所说要点生起确信。

Consciousness, bewildered by the impure five poisons, travels through the skylike expanse of the pure five consorts.

被不净五毒迷惑的识，行经清净五佛母如虚空的广界。