本次中文依据原英译本完成，为AI辅助中文新译，经过模型逐段自审，尚未人工定稿，未经完整藏文原典校勘。原作者、原藏英译者与本次中文译审角色分别署名。原书阅读、传承及出版说明按来源保留。
原PDF第453页（原书第417页）
AN AMBROSIA OCEAN OF SUBLIME EXPLANATIONS 417 Thus, as taught, if the practice is successfully carried forth: aside from this, it is unnecessary to achieve severance in another frightening place.
如教言所说，若能成功实行这一修持，除此之外，就不必在另一恐怖处所成办断除。
The exceptional locale is to wander in the fear-provoking charnel grounds. The exceptional practice is feast. CO cast off the heap of aggregates as the The exceptional objects to tame are the gods-märas to care for, and the exceptional point to be known is the realization of selflessness.
殊胜处所，是游行于令人恐惧的尸陀林。 殊胜修持，是舍弃蕴聚，奉作会供。 殊胜所化，是应关照的神魔；殊胜所知，是无我的证悟。
These are the verses that summarize the section.
以上偈颂总结本节。
3.2.2.3 Supplementary Explanation for the Generation Stage of Tröma Third is the supplementary explanation for the generation stage of Tröma as the meditation deity. First, for refuge, the field of refuge includes Samantabhadri without ornaments, with hands in the mudra of evenness. To her right is Vajravarähi standing, while holding a curved blade and skull. To her left is Tröma Nagmo in the dancing posture, holding a curved blade and skull. They are surrounded by an assembly of the three-käya wisdom dakinis the dharmakäya, sambhogakäya, and nirmanakäya. In front are all sentient beings, including oneself, taking heartfelt refuge and offering their bodies, wealth, and root of all virtue.
3.2.2.3 忿怒母生起次第的补充说明 3.2.2.3 Supplementary Explanation for the Generation Stage of Tröma
第三，补充说明以忿怒母为本尊的生起次第。首先，皈依境中有无饰普贤佛母，双手结平等印；她右边是站立的金刚亥母，持钺刀与颅器；左边是作舞姿的黑忿怒母，持钺刀与颅器。周围是法身、报身、化身的三身智慧空行母众。前方包括自身在内的一切有情，至心皈依，并献上身体、财富与一切善根。
Supplicate thinking, "May all of you bless my stream of mind." During the generation of bodhichitta, the field of refuge is invited to bear witness. Imagine that all sentient beings undergoing tremendous suffering are present in front. Aspire to place them all on the ground of unsurpassed awakening. In order to do SO, think, "I will actually accomplish the state of the three-käya wisdom dakinis," and arouse the bodhichitta and offer the seven-branch prayer. All dakinis then dissolve into oneself in the aspect of orbs of white and red light. Think that one's three doors are blessed.
祈请时想：“愿你们全体加持我的心相续。”发菩提心时，迎请皈依境作证。观想一切遭受巨大痛苦的有情在前，发愿将他们全都安置于无上觉悟之地。为此，想：“我将真实成就三身智慧空行母的境界。”发菩提心，献七支祈愿。一切空行母随后化为白红光团，融入自身。观想自己的三门得到加持。
It is unnecessary to meditate on expelling the obstructers or the wheel of protection. During the descent of blessings, from one's heart, light radiates. Through the power of intense devotion, the Triple Gem, Three Kayas, Three Roots, and all assemblies of deities, including their pure lands, are invoked. All perfectly pure lands dissolve into the environment. The celestial palaces dissolve into the abodes. All deities dissolve into the practitioners, while some dissolve into the accomplishment substances. To bless the offering materials, all phenomena of dualistic existence vanish like a rainbow into the nature of emptiness. Instantly, from that, the self-radiance of clear-light wisdom free from sullying factors arises in the sky like a rainbow. All offering substances fill the upper realms of the
LINGPA'S CHÖD buddhas, pleasing them as clouds of Samantabhadra's offerings. Filling the lower realms of sentient beings, visualize that all suffering is fully purified.
不必观修驱逐障碍者或护轮。加持降临时，自心放光，以强烈虔诚之力，迎请三宝、三身、三根本及一切本尊众，包括他们的净土。一切完全清净之土融入环境，天宫融入住处，一切本尊融入修行者，有些融入成就物。加持供物时，能所存在的一切现象，如虹消散于空性本性。刹那间，从中生起无垢明光智慧的自光，如虹显于天空。一切供物充满上方诸佛
境域，如普贤供云令其欢喜；充满下方有情境域，观想一切痛苦完全清净。
原PDF第454页（原书第418页）
During the generation of the deity, all impure appearances of the karmic eon dissipate into basic space. Actualizing the nature of phenomena, the pure appearance of the wisdom deity emerges. The outer support of the universe and the inner movement of sentient beings as the inhabitants, including one's body, elements, and sense sources, all dissolve into the space of the ground, like a magical illusion. Otherwise, like a rainbow vanishing in space, think that one remains in the equal pervasion of the great fundamental nature of emptiness. The dharmata nature, as it is, is rendered evident as the samadhi of the nature as it is.
生起本尊时，业劫的一切不净显现消散于本界。现证法性，智慧本尊的清净显现生起。外在作为所依的宇宙，以及内在活动的有情居民，包括自身身体、诸大与诸处，都如幻术一般融入基界。或者，想它们如虹消失于虚空，自己安住空性大实性的平等周遍中。如实法性显露，即如实三摩地。
From within that, to render evident the all-pervasive, all-knowing clear-light wisdom free from sullying factors is to actualize and illuminate all essential qualities of the sugatas. That is the all-illuminating samadhi. Then think that the nature of this wisdom appears as the syllable hung. Given that is the cause of the support and supporting mandala, it is the causal samadhi. [a;234] Light radiates from that hung. Think that, then, self-appearances become the absolute Akanishtha equal to the domain of the space of phenomena. It is mentioned in the oral teachings that, in order to practice the ritual of chöd, this alone will suffice.
从中，令周遍、遍知、无垢的明光智慧显露，就是现证并照明诸善逝的一切根本功德，即普明三摩地。然后观想这智慧的本性显为“吽”字；它是能依所依坛城之因，因此是因三摩地。〔脚注 a；原书尾注234〕光从此“吽”放射，观想自显随后成为究竟色究竟天，等同法界的范围。口传教言提到，为修断法仪轨，仅此便已足够。
If the meditation deity is being emphasized, it is then necessary to visualize the celestial palace. In the midst of that, upon lotus, sun, and moon seats, the syllable hung descends from space while radiating light. This light penetrates into the pure lands of the trikaya victors and their heirs. Reabsorbing back, all of their power and blessings are gathered. Once again radiating downward, the suffering of all beings is purified. Gathering all longevity, merit, and glorious abundance, this dissolves into the hung.
若着重修持本尊，就必须观想天宫。在其中莲花、日、月座上，“吽”字从空中降下，同时放光。光穿入三身胜者及其佛子的净土，收回时，汇集他们的一切威力与加持。再次向下放光，净除一切有情痛苦，汇集所有寿命、福德与吉祥丰盛，融入“吽”字。
Then the nature of awareness as hung fully transforms into the sole mother, Tröma Nagmo, visualized according to the deity generation in the main text. Within the space of that käya, all mandalas of the victorious ones are generated like a reflected form within a mirror. From the self-radiance of wisdom's magical play, like the sun and its rays, the assembly of retinue deities are generated. From Tröma, who is like the sun, the self-radiance of the five wisdoms like the sun's light radiates as the five dakinis such as Vajra Dakini and the others, who are like sun rays. From that, their emanations and further emanations with their individual colors manifest, holding curved blades that indicate their family and skull cups filled with blood, while they pose in the dancing posture.
随后，作为“吽”的觉性本性，完全转为独一母黑忿怒母，依根本文生起本尊的描述观想。其身界中，一切胜者坛城如镜中映像般生起。智慧幻化游戏的自光，如太阳与光芒，生起眷属本尊众。从如太阳的忿怒母，五智自光如阳光放射，成为如光线的金刚部等五空行母。由此，她们的化身与再化身，以各自颜色显现，持表示其部族的钺刀及满血颅杯，作舞姿。
In the four intermediate directions, they are surrounded by their individual retinues, who are similar to them as the dakinis of the self-radiance of the four immeasurable qualities, such as compassion. Their further emanations also de zhin nyid kyi ting ngen dzin, kuntu nang wa'i ting ngen dzin, and gyu'i ting ngen dzin (de bzhin nyid kyi ting nge dzin, kun tu snang ba'i ting nge dzin, and rgyu'? ting nge 'dzin)
include the dakinis who are located to the east as the dakini of peaceful activity, white in color, with a snake head, riding a blue iron wolf, and holding blazing vajra in the right hand that severs duality. To the south is the enriching-activity dakini, golden, with a lion head, riding a golden donkey, and holding emblems as described in the main text.235 To the west is the power dakini, red in color, with a vulture's head, riding vulture, holding a copper rod that sucks out the heart blood of perverted ones. For example, this resembles the tip of a drum stick that is slightly curved at the base. To the north is the wrathful karmic däkini, green in color, with a bear head, riding a red jackal. In her left hand, she holds a snake lasso that takes away the breath of beings. Encircled by vast, inconceivable host of dakas and dakinis, who are the owners of the sacred grounds and the charnel grounds, think that they actually appear in their dwelling places like an assembly gathering.
四隅方有各自相似的眷属围绕，作为悲等四无量功德自光的空行母。其进一步化身还
原书脚注 a： de zhin nyid kyi ting ngen dzin, kuntu nang wa'i ting ngen dzin, gyu'i ting ngen dzin（de bzhin nyid kyi ting nge 'dzin, kun tu snang ba'i ting nge 'dzin, rgyu'i ting nge 'dzin）。
包括：东方息业空行母，白色蛇首，骑蓝色铁狼，右手持断除二取的炽燃金刚杵；南方增业空行母，金色狮首，骑金色驴，所持标帜依根本文所述〔原书尾注235〕；西方怀业空行母，红色鹫首，骑鹫，持吸取颠倒者心血的铜杖，其形如末端略弯的鼓槌；北方诛业空行母，绿色熊首，骑红豺，左手持夺取众生命息的蛇索。她们被广大不可思议的空行勇父与空行母众围绕，这些是圣地与尸陀林之主。观想他们如众会聚集，真实显现于各自住处。
原PDF第455页（原书第419页）
By the splendor of their käyas and wisdoms, all harm-doing gods-maras, including all sentient beings of the three realms and sponsors- like salt melting in water- mingle with the enlightened mind of great clear light to merge with the great perfection. Just as the sun, its light, and rays of light are the play of single sun, it is necessary to know that the principal one and the retinue are not other than a single manifestation.
以其身与智慧的威光，一切作害神魔，包括三界有情与施主，如盐融于水，与大明光觉心融合，融入大圆满。正如太阳、阳光、光线皆为同一太阳的游戏，必须了知主尊与眷属并非别物，而是同一显现。
Then, the way of generating the dharmapalas is that, in the eastern direction in a vast and deep ocean of milk, the embodiment of all earth lords, nägas, and nonhuman spirits appears as the King of Nagas, Migon Karpo,' wearing a white silken turban adorned with the heads of nine snakes. His lower body is a coiled snake; and the five nagas, five nonhuman spirits, and five earth-lord families are indicated in front by an arrangement of deities that sequentially appear as white, gold, red, and green. Think that they are under one's control and that they embody the subterranean earth lords, nagas, and nonhuman spirits, with coiled snake lower bodies.
然后，生起护法的方法是：东方广大深乳海中，一切地主、龙与非人的总集，显为龙王米贡嘎波〔Migon Karpo，脚注 a〕，戴饰有九蛇首的白绢头巾，下身为盘蛇。五龙、五非人与五地主部族，以前方依次出现的白、金、红、绿本尊排列表示。观想他们受自己掌控，是地下地主、龙与非人的总集，下身皆为盘蛇。
In the southern direction in a nine-tiered iron a fortress is Shine Yamaradza,5 blue-black in color, extremely terrifying, delighting in flesh, and eager to kill. In his right hand, he holds a hammer for killing; and the rest is according to the main text. Wearing a leopard skin, he rides upon a water buffalo, with legs drawn up. He is surrounded by yamãs, such as the horse-headed yamäs of anger, the pig-headed yamãs of delusion, and the eight classes of gods and cannibals-all anxious to kill, sever, and chop.
南方九层铁堡中，阎魔王〔Shinje Yamaradza，脚注 b〕蓝黑色，极其恐怖，喜食肉，急欲杀戮。右手持杀戮之锤，其余依根本文。他穿豹皮，骑水牛，双腿蜷起。周围有嗔恨的马首阎魔、愚痴的猪首阎魔，以及八部天与食人者等阎魔众，全都急欲杀戮、切断、砍斫。
In the western direction within a copper palace that has a dazzling peak reaching into the firmament is the red King of Tsen, riding a red horse. He is frightening to behold, brandishing a spear with a banner in the right hand that flashes mi mgon dkar po gshin rje ya ma ra dza
LINGPA's CHÖD with lightning. In his left hand, he holds a lasso and wears a red robe. At his waist, he sports a bow and arrow, as well as a long sword. His orange-colored hair swirls upward. Within the amulet that he wears around his body are the three-hundred and sixty retinues of tsen held in a hidden manner. A red bird soars above him, go before him, and red dogs bring up the rear. Meditate upon him as red men a his swiftness is reduced, for as it states single horseman. Without a consort, according to worldly proverbs, "The mind of a man is changed by a female, and the obstacle for a woman's life is a strong man." Like that, if he has a consort, then his activity will be swifter. It is taught that his consort is Soglen Marmo,' who rides a red horse. Shinje's consort is Tsamuntri,b and the naga king's consort is Zhal Karmo.® To the north, within a red lake of blood with pounding waves and flames of fire that reach to the sky, is the black female Remati. She squeezes a bag of disease under her armpit. Her color and hand emblems are according to the information in the main text. She is surrounded by an army of one-hundred thousand females. All of them are as stated previously. The principal ones represent the nature, and the retinues represent the dynamic strength of the magical manifestation. To distill this to the essence, it is taught that one must know all deities and the entirety of samsara and enlightenment to be mingled as the single taste of great clear light within the expanse of the wisdom intent.
西方铜宫的耀眼尖顶高达苍穹，其中是红色赞王，骑红马，形貌可怖，右手挥舞带幡之矛，闪耀
原书脚注 a： mi mgon dkar po。
原书脚注 b： gshin rje ya ma ra dza。
电光；左手持绳索，身穿红袍，腰佩弓箭与长剑，橙色头发向上旋起。身上所佩护符中，隐含三百六十赞神眷属。红鸟在上翱翔，红人在前行，红狗随后。观想他为独自骑士。没有明妃，其行动速度便会减弱；世间谚语说：“男人之心因女人而改变，女人生命的障碍是强壮男人。”如是，若他有明妃，其事业会更迅速。教言说，他的明妃为索连玛摩〔脚注 a〕，骑红马；阎魔的明妃为察蒙赤〔脚注 b〕，龙王的明妃为夏嘎摩〔脚注 c〕。
北方红色血湖波浪翻腾，火焰高达天空，其中是黑色女尊热玛蒂，腋下夹病囊。颜色与手中标帜依根本文所述。她被十万女众军围绕，皆如前所说。主尊代表本性，眷属代表幻化的显能力。归摄精要，教言说，必须了知一切本尊及整个轮涅，在智慧密意广大界中，融为大明光一味。
原PDF第456页（原书第420页）
The nature of the retinue of hundreds and thousands of dakinis, the ocean of dharmapalas, and the eight classes of god-cannibals of phenomenal existence is the sole mother, Tröma Nagmo. To expand upon that, believe that their käyas represent an oceanic mandala of nirmänakayas; their speech, an oceanic mandala of the sambhogakäya; and their minds, an oceanic mandala of the dharmakäya. As an inexhaustible ornamental wheel of the Tathägata's enlightened body, speech, and mind, even all oceans of mandalas are invoked in the aspect of selfradiant light that dissolves; and this, too, cleanses all suffering within the six realms. Dissolving in the aspect of light, think that samsara and enlightenment become a single taste; and the upper pure buddhas and lower impure samsara, the nature of samsara and enlightenment, as well as the self-strength of this magical manifestation are all established as a single mandala. This is the unsurpassed upadesha.
成百上千空行母眷属、如海护法，以及显有八部天与食人者，其本性都是独一母黑忿怒母。进一步，应信其身代表如海化身坛城，语代表如海报身坛城，心代表如海法身坛城。作为如来身语意无尽庄严轮，甚至所有如海坛城也以自光形态被迎请、融入，并由此净除六道一切痛苦。融为光后，观想轮涅成为一味；上方清净诸佛、下方不净轮回、轮涅本性，以及这一幻化的自力，全都成立为一个坛城。这是无上口诀。
Even while reciting the invocation verses, invocation occurs in this way from basic space; so there comes to be inseparability with the three vajras of enlightened body, speech, and mind. That is the understanding of stability. To elaborate, although initially invoking [the blessings] from basic space as that is the place srog len dmar mo b tsa mun tri zhal dkar mo
they are invited from, ultimately this is spontaneously present from the beginning. One must know that the originally pure nature is the single nature of the dharmatã.
即使念迎请偈，迎请也如此从本界发生，因此与觉悟身语意三金刚不可分。这是稳固的理解。进一步说，虽然最初从本界迎请〔加持〕，因为那里是……〔续下页。〕
原书脚注 a： srog len dmar mo。
原书脚注 b： tsa mun tri。
原书脚注 c： zhal dkar mo。
……它们被迎请的地方，但究竟而言，这从最初就任运现前。必须了知，本初清净的本性，就是法性的单一本性。
原PDF第457页（原书第421页）
In addition, during homage, to know the primordial, self-awareness nature is unborn, the intrinsic nature is unceasing, and unbiased compassion is the nature of the dakinis is the supreme homage of reverence toward the view. In order to indicate that, one then sequentially emanates enumerable bodies as many as there exist particles, all offering prostrations. While doing so, bringing palms together at the three places pleases the enlightened body, speech, and mind of the victorious ones. Think that the obscurations of one's three doors are purified; and from one's heart as the deity, light radiates and penetrates the one who is prostrating so that his or her longevity, merit, glory, and abundance increase. This, too, is a crucial upadesha.
此外，礼敬时，了知本初自觉之体不生、自性不灭、无偏悲心为空行母之性，就是敬重见地的最胜礼敬。为表示这一点，依次化出如微尘数的无量身体，全部顶礼。同时，在三处合掌，令胜者觉悟身语意欢喜。观想自己的三门障碍清净，并从自身本尊心间放光，照入顶礼者，使其寿命、福德、荣光与丰盛增长。这也是关键口诀。
During offerings, imagine that the three realms self-occur and naturally arise in the aspect of outer, inner, and secret offering substances, such as the outer offerings of the desirables and so forth. Even the five desirables, such as visual objects that appear as form, are self-occurring and naturally arising so that visual consciousness becomes the ornament of awareness. Even all appearances of the five dynamic strengths are, by nature, ornaments of the mind. With this awareness and given that one's mind is the dakini, one will be able to know how clouds of offerings arise as that ornament.
供养时，观想三界自生、自然显现为外、内、密供物，例如外在悦意供等。即使显为色的视觉对象等五欲，也是自生、自然显现，使眼识成为觉性的庄严。甚至五种显能力的一切显现，本性都是心的庄严。具此觉知，由于自心就是空行母，便能了知供云如何生起为其庄严。
In brief, all objective appearances are vividly known to be the universe that is nonreferential, consummate emptiness as perpetual as space. All phenomena as the abundance of the contents of existence are regarded as pure outer, inner, and secret offering clouds. That is the offering of phenomenal existence arising as the ground. Especially, all material offering substances fall apart in the nature of emptiness and once again, by the force of magically manifest wisdom, arise in the aspect of oceanlike clouds of Samantabhadra's offerings.
简言之，鲜明了知一切所境显现，都是无所缘、圆满空性、如虚空般持续的宇宙。作为存在所含丰盛内容的一切法，都视为清净的外、内、密供云。这就是显有生起为基的供养。尤其，一切物质供品消融于空性，继而以智慧幻化之力，再次显为如海普贤供云。
The inner mind becomes outer space; the inner pure elements become the coarse, outer elements and such. In the manner of all outer and inner elements being interconnected in unity, delusion is human flesh, anger is ox flesh, pride is horse flesh, desire is peacock flesh, and jealously is dog flesh [i.e., the five types of flesh]. Know that these five nectars that originate from the essence of the unsurpassed substances of empty bliss are by nature unparalleled, empty, blissful wisdom nectar that liberates upon experience. Their aspect is blessed as offering substances according to the liturgy found in the root text [i.e., terma]. In particular, according to the unique practice of chöd, one must imagine the body dissolves into emptiness; and from the space of emptiness, this appears as flesh and blood -the nature of which is wisdom nectar- offered to the assemblies of wisdom dakinis.
内心成为外在虚空，内在清净诸大成为外在粗大诸大等。一切内外诸大相互关联、统一：愚痴是人肉，嗔恨是牛肉，傲慢是马肉，贪欲是孔雀肉，嫉妒是狗肉〔即五肉〕。应知这些从空乐无上物之精华所生的五甘露，本性是无与伦比、空乐的智慧甘露，受用即解脱。其显相依根本文〔伏藏〕仪轨加持为供物。特别是依断法独特修持，必须观想身体融入空性；从空性界中，显为血肉，其本性是智慧甘露，供养智慧空行母众。
For the praise, just as during the homage, the body emanates as countless
particles; and bodies dance beautifully while melodiously singing the songs of praise. While recalling the qualities of the subjects, praise iS rendered. Having attained all siddhis and powerful blessings of the ten directional victors and their heirs, the objects of praise who are the mandalas of deities and all fixated appearances within samsara and enlightenment, including hope and fear, that render one an unsuitable vessel are purified in the space of the dharmakäya. To gain certainty in knowing that all phenomena of samsara, enlightenment, and the path- these three-are singularly perfected in the expanse of awareness is unsurpassed praise. In truth, there exist no qualities that surpass awareness becoming the aspect of Tröma and all phenomena perfected in her expanse.
赞颂时，如礼敬时一样，身体化为无数
微尘般的化身，优美舞蹈，以悦耳旋律唱诵赞歌。忆念所赞对象的功德而赞颂。获得十方胜者及其佛子的一切悉地与大力加持之后，所赞的本尊坛城，以及轮涅中一切执著显现，包括使自己成为不堪之器的希望与恐惧，都清净于法身界。确定了知轮回、觉悟与道这三者的一切法，独一圆满于觉性广大界中，就是无上赞颂。实际上，没有任何功德能超越觉性显为忿怒母，以及一切法圆满于她的广大界中。
原PDF第458页（原书第422页）
During the mantra recitation, one recites phet three times, as mentioned previously, since all principal ones and retinue are the magical manifestation of Tröma; so they are all the same nature. Even all mantras are the nature of Tröma Nagmo's deities, as well as the inseparable play that is complete as Tröma. One must know how to remain within this nature.
念咒时，如前所说，念三遍“呸”。由于一切主尊与眷属都是忿怒母的幻化，所以同一本性；甚至一切咒语也是黑忿怒母诸尊的本性，是圆满为忿怒母的不可分游戏。必须懂得如何安住于此本性。
Since one's nature is the space of the three-kaya dakinis as Tröma, generate this as the nirmänakäya. Then in one's heart, within heart-shaped orb of maroon-colored light like pitched tent, is the sambhogakäya Vajravarahi with a pig's head jutting from her crown as she usually appears. In her heart, within an expanse of wisdom light and bindus, appears the naked, unadorned dharmakäya Samantabhadri. In her heart, upon a split-bean-sized sun seat, is the life essence syllable, a blue-black hung, as though drawn with the tip of: hair. Surrounding that are the mantric syllables. Just like light from a candle and rays from the sun, know this to be the self-radiance of wisdom and that all states of deluded obscurity are completely cleansed like lighting candle in a dark room. Recite the mantra within the confidence of knowing the single taste of the wisdom mind.
由于自身本性是显为忿怒母的三身空行母之界，应将其生起为化身。然后，自心间有如搭起帐篷般、心形的栗红色光团，其中是报身金刚亥母，依通常形相，顶上突出猪首。她心间，在智慧光与明点的广大界中，显现裸身无饰的法身普贤佛母。普贤佛母心间，在半粒豆大的日座上，有命根字蓝黑色“吽”，仿佛以发尖绘成，周围环绕咒字。如烛光与阳光，应知这是智慧自光；一切迷乱昏暗都完全净除，如暗室点灯。以了知智慧心一味的确信念咒。
In addition, while eating, sleeping, going about, and sitting- -basically whenever-even if the visualization of the deities is not clear, it is important to not allow awareness of self as the deity to discontinue. If there is no deity pride, then whatever you try to do will not be accomplished. Until now, we have been subject to the dormant habit of assuming we are human beings; so, henceforth, it is necessary to transform this into the awareness of oneself as the deity.
此外，在饮食、睡眠、行走、坐着——基本上一切时候——即使本尊观想不清晰，也不要让自身为本尊的觉知中断，这很重要。若没有本尊慢，无论尝试做什么，都无法成办。直到如今，我们一直受制于认定自身是人的潜伏习气；从今以后，必须将其转为自身即本尊的觉知。
To expand upon this, there is nothing that exists aside from the nature appearing as the dynamic strength of awareness; hence, it is empty. The intrinsic nature is the aspect of the deity, and compassion means that the entirety of samsära and enlightenment without being liberated is fully perfected as the manifestation of that dynamic energy. Know this meaning, without becoming distracted by other thoughts, words, or allowing the warmth of the cushion to diminish.
进一步说，除本性显为觉性显能力之外，没有任何存在，因此它是空的；自性是本尊之相；悲心则意味着，整个轮涅即使尚未解脱，也作为这一显能力的表现而完全圆满。应了知此义，不被其他念头、言语分散，也不让坐垫的余温消退。
While reciting mantra, from the seed syllable in one's heart, light rays radiate; and all potential as the inexhaustible ornamental wheel of the victors' and their heirs' power and blessings of enlightened body, speech, and mind dissolve into the body, speech, and mind of oneself as Tröma. The entire assembly of the
three-kaya wisdom dakinis dissolves into oneself. By performing this visualization-similar to that at the time of the invocation--like replenishing the deity's blessings, the potency will increase.
念咒时，从自心种子字放射光芒，胜者及其佛子觉悟身语意威力与加持的无尽庄严轮，其一切潜能都融入自身忿怒母的身语意。全部众会……〔续下页。〕
……三身智慧空行母融入自身。进行这一与迎请时相似的观想，犹如补充本尊加持，力量便会增长。