成就明灯之器

AN ILLUMINATING VESSEL OF SIDDHIS by JIGDREL YESHE DORJE GUIDELINES FOR THE PRACTICE OF THE APPROACH CYCLE TO ACCOMPLISH VAJRAYOGINĪ AS THE SOLE MOTHER KRODHIKĀLĪ with THE METSEK VISUALIZATION AND RECITATION TRANSLATED by LIGHT OF BEROTSANA

成就明灯之器 An Illuminating Vessel of Siddhis

吉札耶喜多杰（Jigdrel Yeshe Dorje）著

成就金刚瑜伽母为唯一佛母克罗底迦梨（Krodhikālī）的近修修持指南

附：美则（Metsek）观想与持诵

英译：Light of Berotsana

BEROTSANA PUBLICATIONS P.O. BOX 124 ASHLAND, OR 97520 www.berotsana.org

出版与三昧耶说明 Publication and Samaya Information

BEROTSANA PUBLICATIONS
P.O. BOX 124
ASHLAND, OR 97520
www.berotsana.org

Copyright © 2017 Light of Berotsana All rights reserved. No portion of this book may be reproduced by any means, without prior written permission from the publisher.

版权 © 2017 Light of Berotsana。保留所有权利。未经出版者事先书面许可，不得以任何方式复制本书任何部分。

Samaya Commitment This is a restricted practice. To use this book you must receive an empowerment for Ḍākinī Tröma Nagmo, a reading transmission for the practices included in this text, and permission from a lineage teacher to read and do these practices. Please take care to honor the samaya commitment that accompanies this tradition like a shadow.

三昧耶承诺 Samaya Commitment

这是具有阅读与修持限制的法门。使用本书，必须接受黑忿怒空行母的灌顶、本书所含修法的口传，以及传承上师允许阅读和修持这些法门的许可。请谨慎守护如影随形地伴随着这一传统的三昧耶承诺。

Guidelines for the practice of the approach cycle to accomplish Vajrayoginī as the sole mother Krodhikālī entitled An Illuminating Vessel of Siddhis

《成就明灯之器》：成就金刚瑜伽母为唯一佛母克罗底迦梨的近修修持指南

藏文ན་མོ་གུ་རུ་ཛྙཱ་ན་ཌཱ་ཀི་ནཱི་ཀྲོ་དྷི་ཀ་ལི་ཡེ། 音译namo guru jñāna ḍākinī krodhikālī yé
Homage to the Guru, the Wisdom Ḍākinī Tröma Nagmo!

敬礼上师、智慧空行母黑忿怒母！

Emptiness free from thought, speech, and expression is the Mother of basic space, Appearing as youthful exaltation in the dance of loving concern.
O glorious Vajrayoginī, you are the wrathful vajra Mother.
I respectfully bow down to you in realization of your coemergent nature.

离思、言、诠的空性，是法界之母，
于慈爱关怀之舞中，显现青春大乐。
吉祥金刚瑜伽母啊，你是忿怒金刚佛母；
了知你俱生之本性，我恭敬顶礼。

The method for accomplishing both common and supreme siddhis relies upon the practice of the principal female of the maṇḍala. These clear instructions that are easy to engage and internalize have been compiled for all fortunate ones to joyfully embrace.

成办共同与殊胜悉地的方法，依赖于修持坛城中的主尊佛母。这些清晰、易于修习并融入自心的教授，为一切具缘者编集，愿他们欢喜受持。

This belongs to the category of mind terma as taken from the cycle of the Sky Treasury of the Dharmatā and is the method for practicing the sole mother Tröma Nagmo entitled Heart Drop of the Ḍākinī. This exceptional and extremely profound cycle of practice is described in order that practitioners may internalize the approach, accomplishment, and activity stages in a single retreat. The methods emphasized here are perfectly complete and clearly set forth in two parts: an explanation of the actual practice for the approach, and the advice that accompanies the important general points of the practice.

此法属于《法性虚空藏》法类中所取的意伏藏，是修持唯一佛母黑忿怒母的方法，名为《空行母心滴》。这里阐述这一殊胜而极深奥的修法，是为了令修行者能在一次闭关中，将近修、成就和事业次第融入自心。这里着重说明的方法圆满具足，分为两部分清楚陈述：解释近修的实际修法，以及随附的重要修持总要。

2

For the first part there are three: The Preparation, Actual Practice, and Conclusion

第一部分：近修的实际修法 The First Part: The Actual Approach Practice

第一部分有三项：

Preparation: The individual practitioner should be one who has thoroughly purified their mind stream through the general and uncommon preliminaries. In addition they must have received empowerment into this maṇḍala, and be maintaining samaya vows purely. The ideal environment for this practice is described in the teachings to be remote and frightening such as charnel grounds, remote islands and the like, but this applies to someone on the level of a fearless yogin. [The term tulzhuk means a shift from ordinary mind to a wisdom perspective. Outwardly this may manifest as a change in your clothes, lifestyle orientation, and the like.] For a beginner the environment should be spiritually inspiring and free from harm that could come about from enemies, wild animals, thieves, and others. The place should be free of disease and pleasing to behold. Best is a place that has been blessed by the presence of sublime masters, yet if that is not the case then at least it must be naturally pleasing and auspicious, and not a location that has been used or occupied by anyone who has gone against your master or lineage.

前行、正行与结行。

前行 Preparation

修行者应以共同与不共前行，彻底净化自己的心相续。此外，还必须已经接受此坛城的灌顶，并清净守持三昧耶。教言中说，此修法的理想环境是尸陀林、偏远岛屿等僻静而可怖之地，但这是针对已达到无畏瑜伽士程度的人。〔tulzhuk 一词意为从凡常心转向智慧的视角；外在可能表现为服饰、生活取向等的改变。〕对初学者来说，环境应能启发修道之心，且不受敌人、野兽、盗贼等伤害。该处应无疾病，景致悦意。最好是曾有殊胜上师驻锡加持之处；若非如此，至少应天然悦意、吉祥，而且不曾被反对自己上师或传承的人使用、居住。

Your retreat companions must have unimpaired samaya and be of pure and gentle heart. They should be willing to support you in any way necessary, with conduct that is in harmony with the dharma. In addition the terma tells us:

闭关的助伴必须三昧耶无损，心地清净温和。他们应愿意以一切必要的方式支持你，其行为与佛法相应。此外，伏藏中告诉我们：

The practice place must be extremely remote and the practitioner should remain alone without companionship.

修持之处必须极其偏僻，修行者应独住，不与他人为伴。

Thus it is. In terms of conducive offering substances, necessities, a physician, and the basic supplies for your sustenance—all of this must be brought to mind and included within the retreat boundaries ahead of time. This applies to all retreats. The timing involves beginning on an auspicious day while the sun is in its northern declination, so the winter months are preferred. For one or two weeks prior to beginning the actual practice of the approach you should set up the outer boundary. During the evening of the first day of [the preliminary] retreat, instantly visualize yourself with vajra pride as the wisdom ḍākinī. Just as in the general ritual, bless a torma and offer this to the protectors of the place and the local spirits. Request them to

如是。就顺缘供物、必需品、医生，以及维持生活的基本资具而言，这一切都必须事先考虑，并纳入闭关的界限之内。所有闭关皆是如此。开始的时机，应在太阳北行期间择吉日，所以以冬季诸月为佳。正式开始近修正行前一至两周，应设定外界。〔前行〕闭关第一日的傍晚，具金刚慢，刹那观自己为智慧空行母。如通常仪轨所述，加持一朵玛，供养处所护法与地方神灵，请他们成办觉悟事业。

If you have a close, trustworthy dharma friend, ask that they engage in virtuous activity to support your practice such as reciting the sūtras, making smoke and water offerings, fish release, ransoming lives, making small clay stūpa molds [tsa tsa], and so forth. This is done to purify the mind stream and ensure that obstacles will not occur and so that the signs of siddhis arising will be swift. If there is no time to include these practices there will be no fault of omission.

若有亲近可信的法友，可请其从事善行以支持你的修持，如诵经、烟供、水供、放鱼、赎命、制作小型泥塑佛塔〔擦擦〕等。如此是为清净心相续，确保不生障碍，并使悉地征相迅速出现。若无暇纳入这些修法，也没有遗漏的过失。

It is best to begin the actual formal retreat on the tenth day of the waning moon when the ḍākinīs gather. Whatever the case may be, on the day of engaging with the approach recitation, thoroughly sweep and clean your retreat hut. In front of where you will sit, place an authentic thangka or image of the deity as the support for your visualization. Arrange the shrine as beautifully as possible with ornaments and offerings. On that afternoon, while maintaining the pride of self-awareness as the deity, cleanse and purify the activity vase or the scented water in a conch by reciting the syllables:

最好在空行母聚会的下弦月第十日，正式开始闭关。不论如何，在开始近修持诵之日，应彻底清扫闭关房。在座位前方，放置如法的唐卡或本尊像，作为观想所依。尽可能以庄严物和供品美化供坛。当日下午，保持自觉性即本尊的佛慢，念诵以下种子字，净化事业瓶或海螺中的香水：

ram yam kham

4

藏文རཾ་ཡཾ་ཁཾ་ 音译ram yam kham 藏文སྟོང་པའི་ངང་ལས་བསང་ཆུའི་སྟེང་དུ་པདྨ་དང་ཉི་མ་ལ་གནས་པའི་ས་ཡིག་ལྗང་གུ་ཡོངས་སུ་གྱུར་པ་ ལས་ལས་ཀྱི་མཁའ་འགྲོ་ཁྲོས་མ་ལྗང་ནག་གཡས་གྲི་གུག་དང་གཡོན་ཐོད་ཁྲག་ཐོགས་པ། མཆན་ཁུང་ གཡོན་དུ་ཡབ་ཧེ་རུ་ཀའི་ངོ་བོ་ཁ་ཊྭཱཾ་རྩེ་གསུམ་བརྟེན་པ། སྤྱན་གསུམ་དང་ལྡན་ཅིང་ཞལ་ཞི་མ་ཁྲོ་འཛུམ་ གྱི་ཉམས་ཅན། དབུ་སྐྲ་ཐོར་ཚུགས་དང་ལྷག་མ་རྒྱབ་ཏུ་གྲོལ་བའི་རྣ་ལྟག་གཡས་སུ་ཕག་ཞལ་ངུར་བ། སྐུ་གཅེར་མོ་རུས་པའི་རྒྱན་དྲུག་གིས་སྤྲས་པ། ཞབས་གཉིས་གར་སྟབས་ཀྱིས་ཡེ་ཤེས་མེ་འོད་འཁྲིགས་ པའི་ཀློང་དུ་བཞུགས་པའི་སྐུར་གསལ་ལ། 音译tōngpé ngang lé sang chui tengdu padma dang nyima la népé sa yig janggu yōng su gyurpa lé lékyi khandro tröma jangnak yé driguk dang yön tödtrak tokpa chan khüng yön du yab heruké ngowo khatvang tsésum tenpa chan sum dang den ching zhal zhimatro dzum gyi nyam chan ütra tortsuk dang lhakma gyabtu drolwé na tak yésu phagzhal ngurwa ku chermo rupé gyen druk gi trépa zhab nyi gartab kyi yéshé méöd trikpé lōngdu zhukpé kur sal la Visualize that from within emptiness appears a green syllable sa resting upon scented water, a lotus and sun seat. This transforms into the green-black wrathful karma ḍākinī, holding a curved blade in the right hand and skull filled with blood in the left. She sports a trident in the cleft of her left arm as the essence of her heruka consort. She has three eyes and a semi-wrathful countenance. Part of her hair is tied in a knot at her crown and the rest flows freely down her back. Above her right ear appears a squealing pig's head. She is naked and wearing the six bone ornaments. Her legs are in the dancing posture as she stands in an expanse of radiating wisdom fire. Visualize the kāya in this way.

观想空性之中，香水上方的莲花日轮座上，出现一个绿色的 sa 字。它转变为绿黑色忿怒事业空行母，右手持钺刀，左手持盛血颅器。左臂弯倚三叉杖，其本体为嘿噜嘎父尊。她具三眼，面容半忿怒。部分头发结于顶上，其余披散背后。右耳上方显现一颗发出叫声的猪头。她身躯赤裸，佩戴六骨饰；双腿呈舞姿，站立于智慧火光周遍的境界中。如是明观尊身。

Repeat:
藏文ས་ཀརྨ་ཌཱ་ཀི་ནི་ཧཱུཾ་ཕཊ༔ 音译sa karma ḍākinī hung phet one hundred and eight times and then, 藏文ལས་ཀྱི་མཁའ་འགྲོ་མའི་རང་བཞིན་གྱི་ཆུའི་རྡུལ་ཕྲ་རབ་ཏུ་གྱུར་བསམ་ལ།

lékyi khandromé rangzhin gyi chui dul trarab tu gyur Think that karma ḍākinī naturally dissolves into the particles of water.

念诵 sa karma ḍākinī hung phet 一百零八遍，随后观想事业空行母自然融入水的微粒中。

5

From this time onward, use this water for all activities associated with purification. Then, as before, dedicate the tormas for the local spirits and negative forces as mentioned above and implore their enlightened deeds. At the entranceway you must hoist a boundary marker that has images of the four messenger ḍākinīs and their mantras. Otherwise if you wish to simplify, then using a wooden plaque as the boundary marker, write the following mantras and then place the plaque at the entranceway, saying:

从此以后，凡有关净化的事业，都使用此水。然后如前所述，向地方神灵与负面力量献供朵玛，祈请其觉悟事业。在入口处，必须竖起画有四使者空行母及其咒语的界标。若欲从简，可用木牌作界标，写上以下咒语，放置在入口处，并念诵：

藏文ཨོཾ་བཛྲ་ཀྲོ་དྷི་བཛྲ་ཨཾ་ཀུ་ཤ་ཛཿརཀྵ༔ ཨོཾ་བཛྲ་ཀྲོ་དྷི་རཏྣ་པཱ་ཤ་ཧོཿརཀྵ༔ ཨོཾ་བཛྲ་ཀྲོ་དྷི་པདྨ་སྥོ་ཊ་བཾ་རཀྵ༔ ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཀརྨ་གཎྜེ་ཧོཿརཀྵ༔
om benzar krodhi benzar angkusha dza rākṣha om benzar krodhi ratna pasha ho rākṣha om benzar krodhi padma photra bam rākṣha om benzar krodhi karma gendhé ho rākṣha

om benzar krodhi benzar angkusha dza rākṣha
om benzar krodhi ratna pasha ho rākṣha
om benzar krodhi padma photra bam rākṣha
om benzar krodhi karma gendhé ho rākṣha

In front of the marker, set out four red [triangular-shaped] tormas and the five sense offerings.

在界标前，陈设四个红色〔三角形〕朵玛与五欲供品。

藏文རཾ་ཡཾ་ཁཾ་གིས་བསང་སྦྱང་། ཨོཾ་ཨཱཿཧཱུཾ་ལན་གསུམ་གྱིས་བྱིན་གྱིས་བརླབ། Cleanse and purify them by saying ram yam kham and bless this by repeating om ah hung three times. Cleanse the boundary marker with the activity mantras [of the ḍākinīs] and purify with the sobhawa mantra: 藏文ཨོཾ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨ་སྭ་བྷཱ་ཝ་ཤུདྡྷོ་ཧཾ༔ 音译om sobhawa shuddha sarwa dharma sobhawa shuddho ham

藏文སྟོང་པའི་ངང་ལས་མདུན་གྱི་ཐོ་བྱང་ཛཿལས་ལས་མཛད་དཀར་མོ་ལྕགས་ཀྱུ་དང་ཐོད་ཁྲག་ཐོགས་པ།
藏文ཧཱུཾ་ལས་ལས་མཛད་སེར་མོ་ཞགས་པ་དང་ཐོད་ཁྲགས་ཐོགས་པ། བཾ་ལས་ལས་མཛད་དམར་མོ་ལྕགས་ སྒྲོག་དང་ཐོད་ཁྲགས་ཐོགས་པ། ཧོཿལས་ལས་མཛད་ལྗང་མོ་དྲིལ་བུ་དང་ཐོད་ཁྲགས་ཐོགས་པ། བཞི་ ཀའང་ཞི་མ་ཁྲོ་འཛུམ་གྱི་ཉམས་ཅན། དབུ་སྐྲ་ཐོར་ཚུགས་དང་ལྷག་མ་རྒྱབ་ཏུ་གྲོལ་བ། སྐུ་གཅེར་མོ་ རུས་པའི་རྒྱན་དྲུག་གིས་སྤྲས་པ། ཞབས་གཉིས་གར་སྟབས་ཀྱིས་ཡེ་ཤེས་མེ་འོད་འཁྲིགས་པའི་ཀློང་དུ་ བཞུགས་པ། ཡང་སྤྲུལ་མཁའ་འགྲོ་བྱེ་བ་འབུམ་སྡེའི་ཚོགས་ཀྱིས་བསྐོར་བའི་གནས་གསུམ་ལས་འོད་ ཟེར་དཀར་དམར་མཐིང་གསུམ་འཕྲོས་པས་དབྱིངས་ནས་ཡེ་ཤེས་པ་དཔག་ཏུ་མེད་པ་སྤྱན་དྲངས།

念 ram yam kham 净化，念 om ah hung 三遍加持。以〔空行母的〕事业咒净化界标，再以自性清净咒净化：

om sobhawa shuddha sarwa dharma sobhawa shuddho ham

6

tōngpé ngang lé dun gyi tojang dza lé lédzed karmo chakkyu dang tödtrak tokpa hung lé lédzed sermo zhakpa dang tödtrak tokpa bam lé lédzed marmo chakdrok dang tödtrak tokpa ho lé lédzed jangmo drilbu dang tödtrak tokpa zhi ka’ang zhimatro dzum gyi nyamchan ütra tortsuk dang lhakma gyabtu drolwa ku chermo rupé gyen druk gi trépa zhab nyi gartab kyi yéshé méöd trikpé lōngdu zhukpa yangtrul khandro jéwa bümdé tsok kyi korwé nésum lé ödzer kar mar ting sum tropé yingné yéshépa paktu mépa chandrang Then from emptiness visualize that in front of the marker appears the syllable dza that transforms into the white messenger ḍākinī holding a hook and a skull filled with blood. From the syllable hung appears the yellow messenger ḍākinī holding a lasso and skull filled with blood. From bam appears the red messenger ḍākinī holding handcuffs and skull filled with blood. From the syllable ho the green messenger ḍākinī holding bell and skull filled with blood. All four of them have semi-wrathful expressions with part of their hair tied in a knot at the crown and the rest flowing freely down their backs. They are naked and wear six bone ornaments. Both legs are in the dancing posture while standing in a vast expanse of wisdom fire and light. They are surrounded by further emanations of hundreds and thousands of ḍākinīs. From their three places white, red, and blue light rays radiate to invoke boundless wisdom beings from basic space.

随后从空性中，观想界标前出现 dza 字，转变为白色使者空行母，手持铁钩与盛血颅器。由 hung 字显现黄色使者空行母，手持绢索与盛血颅器。由 bam 字显现红色使者空行母，手持手铐与盛血颅器。由 ho 字显现绿色使者空行母，手持铃与盛血颅器。四尊皆呈半忿怒神态，部分头发结于顶上，其余披散背后；身躯赤裸，佩戴六骨饰。双腿呈舞姿，站立于广大的智慧火光中。周围环绕着进一步化现的成百上千空行母众。从她们的三处，放射白、红、蓝光，从法界迎请无量智慧尊。

藏文བཛྲ་ས་མཱ་ཛཿཛཿཧཱུཾ་བཾཿཧོཿ གཉིས་སུ་མེད་པར་བསྟིམ།

With the repetition of benzar samadza dza dza hung bam ho they dissolve to become nondual.

念 benzar samadza dza dza hung bam ho，智慧尊融入，成为无二。

藏文ཨོ་བཛྲ་པུཥྤེ་དྷུ་པེ་ཨཱ་ལོ་ཀེ་གནྡྷེ་ནཻ་ཝི་དེ་ཤབྡ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱའི་བར་གྱིས་ཉེར་སྤྱོད་དང་། ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཛཿཧཱུཾ་བཾཿཧོཿརཀྴ་སིདྡྷི་ཕ་ལ་ཧོཿས་པ་རི་ཝཱ་ར་ཨི་དཾ་བ་ལིཾ་ཏ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧིཿ ཞེས་ལན་གསུམ་མམ་བདུན་གྱིས་གཏོར་མ་ཕུལ་ལ། Recite om benzar pushpé dhupé, aloké, gendhé, névidya shabdha pratishta soha and make the sense offerings.

念 om benzar pushpé dhupé, aloké, gendhé, névidya shabdha pratishta soha，献五欲供。

Then recite om benzar krodhi dza hung bam ho rākṣha siddhi pala ho sapariwara idam balingta kha kha khahi khahi. Recite this three or seven times and offer the torma.

再念 om benzar krodhi dza hung bam ho rākṣha siddhi pala ho sapariwara idam balingta kha kha khahi khahi 三遍或七遍，供养朵玛。

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Then recite:

随后念诵：

藏文ཀྱཻ༔མ་མི་མིན་ཡེ་ཤེས་མཁའ་འགྲོ་མ༔ ཕྱོགས་རྣམ་བཞིའི་ལས་མཛད་མཁའ་འགྲོ་མ༔ མ་འབུམ་ཕྲག་ མཁའ་འགྲོའི་ཚོགས་དང་བཅས༔ གནས་འདིར་གཤེགས་རྟེན་འདིར་རྟེན་ཆོས་ལ༔ ངའི་བསམ་པ་ ཡོངས་སུ་མ་རྫོགས་པར༔ ཁྱེད་འདིར་བཞུགས་གང་འདུལ་ཐབས་མང་གིས༔ བདུད་རྣམ་བཞི་དབྱིངས་ སུ་གཅོད་པ་དང༔ ཡུལ་ལྷ་འདྲེའི་འགྲོ་དོན་མཐར་ཕྱིན་ནས༔ དཔལ་ཧེ་རུ་ཀ་ལྟར་བྱིན་གྱིས་རློབས༔ 音译kyé ma mimin yéshé khandroma chok namzhi lédzed khandroma ma bümtrak khandrö tsok dang ché né dirshek tendir tencho la ngé sampa yōngsu ma dzokpar khyed dirzhuk gangdul tab mang gi düd namzhi ying su chödpa dang yul lhadré drodön tarchin né pal heruka tar jin gyi lob
Hark! Motherly nonhuman wisdom ḍākinīs, karma ḍākinīs of the four directions, including your assembly of one hundred thousand ḍākinīs. Approach this sacred place and make this your home. Until my wishes are fulfilled remain here and assist me through your skillful means to sever the four māras in basic space and to accomplish the welfare of the gods-māras of this domain. Grant blessings to become identical with the herukas.

听啊！如母的非人智慧空行母，四方事业空行母，以及十万空行母眷属！请临此圣地，以此为居所。在我的愿望圆满之前，请安住于此，以种种善巧助我于法界中断除四魔，圆满利益此境的神魔。祈赐加持，令我与嘿噜嘎无别。

藏文ཏིཥྛ་བཛྲ།
Thus implore their enlightened deeds and while reciting tistra benzar, toss flower petals.

如是祈请其觉悟事业，念 tistra benzar，抛撒花瓣。

Having consecrated the plaque in this way, imagine that countless ḍākinī guardians protect all directions of the retreat hut. Ultimately, the object to protect, the act of protection, and the method of protecting are all only intrinsically pure. In this nature of clear light empty-exaltation awareness, characteristics have never existed. Give
rise to confidence with the view that severs boundaries in indestructible vajra awareness, the evenness of existence and quiescence. Hence everything is determined to be within this expanse, free from being refuted or established at all.

如此为木牌开光后，观想无数空行护卫守护闭关房的一切方向。究竟而言，所护之境、守护之行与守护的方法，皆唯本自清净。在此明光、空乐觉性之本性中，从来不曾存在任何相。以见生起信心，于坚不可坏的金刚觉性——有寂平等——中断除界限。因此，一切皆决定于此境界中，完全远离所破与所立。

From this moment onward, aside from whatever is necessary to have within the retreat that was already included within your intention, do not encounter anyone or anything new, send or receive any material things or virtual messages. You must carefully observe the discipline and rules for this level of retreat according to the

从此刻起，除了已预先纳入意念、闭关中确实必需的事物外，不要接触新的人或物，不要收发任何物品或虚拟讯息。必须依下文所述，谨慎遵守此层次闭关的纪律与规则。

In front of the support image of the samaya being, place a maṇḍala platform in the shape of a half moon. Sprinkle this with nectar made of the five ambrosias. Upon that, if possible it is ideal to set out an authentic drawing of this maṇḍala. Nevertheless, given that this is the unelaborate approach for those of sharp faculty, it is as stated in the terma:

在三昧耶尊的所依像前，安置半月形坛城台，以五甘露制成的甘露洒净其上。若可能，最好陈设此坛城的如法绘图。然而，由于这是为利根者而设的无戏论方法，如伏藏中说：

Upon a half moon shaped excellently arranged maṇḍala, place individual piles of flower petals or grains. Otherwise, place a torma upon an elevated stand.

在善为陈设的半月形坛城上，分别堆置花瓣或谷粒；或者，将朵玛放在高台之上。

Thus, as mentioned you can choose either the torma or the group formation maṇḍala made of mounds. According to the lineage instructions, apply blue colored fragrant rice in mounds that equal the enumerations of the deities in the maṇḍala taking care to distinguish between the principal ones and the retinue. Upon that place a tripod that holds up either a skull or a precious vessel. Make a traditional torma composed of tsampa and medicinal herbs and also include the five types of flesh and nectar. Elaborate upon this by including the ornaments of a pig's head, fire flames, an image of Tröma, and a dark blue silken parasol. Place the torma so that it is stable. Either to the
front or back of that according to convenience, place the offering tormas that will match the principal one. To the right and left sides place the general and specific protector tormas, along with the medicine and blood kapalas. In front, beautifully arrange the two types of water offerings and the five sense organ offerings. They can be placed in either a straight line or in a circle.

因此，如上所说，可选择朵玛，或以一堆堆供物组成的群聚坛城。依传承教授，用染成蓝色的香米堆成与坛城尊数相等的米堆，谨慎区分主尊与眷属。其上放一三脚架，承托颅器或珍宝器皿。用糌粑与药草制作传统朵玛，并加入五肉、五甘露。再以猪头、火焰、黑忿怒母像和深蓝丝伞等庄严，使其更加具足。将朵玛稳妥放好。随方便，在其前方或后方放置与主朵玛相配的供养朵玛。左右安置共同与不共护法朵玛，以及盛药与血的颅器。前方美观地陈设两种供水与五欲供品，可排成直线，也可围成圆形。

Make your seat into a comfortable cushion and beneath it using either barley or rice draw a clockwise swastika. Alternatively you may draw a human corpse using red dirt. Upon the table in front place your vajra and bell,

以舒适的坐垫为座，在其下以大麦或米绘制右旋卍字；也可用红土画出一具人尸。在面前桌上摆放金刚杵、铃、达玛如鼓，以及盛放抛撒用谷粒或花瓣的容器。

That first evening, accumulate merit by making vast offerings to the Triple Gem and confess with intense remorse all of your shortcomings and downfalls. With great longing and devotion towards the wisdom ḍākinī and your master, supplicate for the removal of obstacles for accomplishing this retreat and for siddhis to be swiftly attained. Then engage in the yoga of sleep.

第一晚，向三宝广作供养以积资粮，以强烈悔心忏悔一切缺失与堕罪。对智慧空行母及自己的上师生起深切渴慕与虔敬，祈请消除此闭关的障碍，令悉地迅速获得。然后修睡眠瑜伽。

The actual practice [of the approach]: The main practice begins during the early morning session of the following day. How? Early that morning arise with the yoga of awakening. During predawn be seated on a comfortable cushion in the meditation posture. Your motivation should not be based upon this life’s fame, gain, respect, or any other incorrect states of mental fixation. You should also not be pursuing mere happiness for the future life such as higher rebirth. Rather, for the welfare of limitless sentient beings, think that in this life during these degenerate times, you must attain the state of Vajra Krodhikālī, the sole mother of the Victorious Ones.

正行：近修 The Actual Practice of the Approach

正行于翌日清晨座开始。如何修呢？当天清晨，以醒觉瑜伽起身。黎明前，舒适地坐在坐垫上，保持禅修姿势。动机不应建立在今生的名声、利益、恭敬或任何其他错误执著上，也不应仅仅追求来世的安乐，如善趣受生。应当思惟：为了无量有情的利益，必须在这浊世的今生，证得诸佛唯一之母——金刚克罗底迦梨——的果位。

Then begin by performing Tröma’s Laughter that Suppresses through Splendor and continue on with the various supplication prayers. Continue through the guru yoga, refuge, bodhicitta, accumulation of merit, descent of the blessings, and blessing the offering materials. For those stages you may use either the extensive or concise versions of the sādhana. However, the intermediate version is ideal for this practice because it is not overly elaborate nor is it difficult to perform. In either case, the visualizations remain the same.

然后先修黑忿怒母“以威光镇伏之笑”，接着念诵种种祈请文。继续修上师瑜伽、皈依、发菩提心、积资粮、降加持及加持供物。这些次第，可用广轨或略轨。然而，中轨最适合此次修持，因为它既不过于繁广，也不难修持。不论用何种仪轨，观想皆相同。

During the actual generation of the deity, since this is the unelaborate generation stage of Ati, designations such as the three samādhis are transcended. This is the self-originating spontaneous maṇḍala of phenomenal existence arising from the ground of being. Like a fish leaping from water, the deity is generated instantly in a moment of total recall. For that, the universe and the inhabitants are manifest as the Akaniṣhṭha charnel ground, the great secret source of all phenomena as exaltation. In the midst of this grand and perfect palace of the mother Samantabhadrī, upon the stamen of a variegated

正式生起本尊时，由于这是阿底的无戏论生起次第，已超越三种等持等名言安立。这是显有从本基生起、自生任运的坛城。如鱼跃出水面，本尊在完全忆念的一刹那即刻生起。为此，器情世界显现为色究竟尸陀林，一切法为大乐的大秘密生源。在普贤佛母宏伟圆满的宫殿中央，杂色莲花的花蕊上——此莲花象征无需寻求、任运具足的广大功德——

In brief, cultivate the certainly of knowing the universe and inhabitants to be the state of primordial spontaneous perfection that is the uncultivated wisdom maṇḍala of purity and evenness. Then complete the stages of the invocation of the wisdom beings, request for stability, homage, and present offerings and praise according to the liturgy of the sādhana. The main point is to train in the clear appearance of the deity through the general and specific aspects, vajra pride, and pure recollection. Focus upon each of these areas while mingling deity awareness with vajra pride and remaining single- pointedly in the equipoise of this magic-like nature.

简言之，应培养这样的定解：器情世界就是本来任运圆满之境，即无须修造、清净平等的智慧坛城。然后依成就法仪文，完成迎请智慧尊、祈请安住、顶礼、供养、赞颂等次第。要点在于修习本尊总体与局部的清晰显现、金刚慢，以及清净忆念。专注这些方面，将本尊觉知与金刚慢融为一体，一心安住于如幻本性的等持中。

When ready to move on or in order to engage in the mantra recitation, first bless the mala according to the description given later. Then visualizing yourself as the nirmāṇakāya Tröma Nagmo, in your heart imagine an eight-faceted [maroon colored] enclosure that looks
like a pitched tent. Within that upon a lotus and sun seat appears the clear red sambhogakāya Vajravarāhī [Dorje Phagmo] holding a curved vajra blade and a skull, with a trident in the cleft of the left arm. A squealing pig's head juts from her crown and she is naked and adorned with the six bone ornaments. Her legs are in the dancing

准备进入下一步，或欲念诵咒语时，先依后文所述加持念珠。然后观自己为化身黑忿怒母，在心间观想一座八面的〔栗红色〕围室，形似支起的帐篷。其中莲花日轮座上，是明亮红色的报身金刚亥母〔Dorje Phagmo〕，手持金刚钺刀与颅器，左臂弯倚三叉杖。顶上突出一颗发出叫声的猪头；身躯赤裸，佩戴六骨饰。双腿呈舞姿，在广大的智慧火焰中欢悦。

Abandoning all faults of recitation, recite the mantra like a flowing river. Occasionally recite the silent recitation that does not depend upon the movement of the tongue and lips. The vajra recitation may also be recited. When it is time to conclude the session recite the vowels, consonants, the one hundred syllable mantra and the essence mantra of interdependence in order to restore any omissions or unnecessary additions and stabilize the mantra’s potential. Then recite the concise version of the offering and praise. Finally all appearances based upon characteristics such as the deities, mantras and so forth, vanish like warm breath on the face of a mirror. Free from all elaborations, for as long as possible rest in the evenness of the basic space of original purity just as it is. When arising from that, once again like a fish leaping from water visualize yourself as the deity and maintain that awareness in between sessions. Dedicate the merit and offer concluding prayers.

舍弃一切持诵过失，如河流相续般念咒。偶尔可修不依唇舌动作的默诵，也可修金刚诵。收座时，念诵元音、辅音、百字明及缘起心咒，补足遗漏与多添之处，使咒力稳固。然后念略式供养与赞颂。最后，本尊、咒语等一切有相显现，如镜面上的暖气般消失。远离一切戏论，尽可能长久地如实安住于本初清净法界的平等中。起定时，再如鱼跃出水面，观自己为本尊，并在座间保持这一觉知。回向功德，念诵结行祈愿。

During the afternoon and evening sessions, following the blessing of the offering materials, begin directly with the actual deity generation. It is unnecessary to bless the mala again. At the conclusion of the evening session, perform the general dharmapāla offerings and in particular the offerings to the four Lords of the Life Force either

午后与晚间各座，在加持供物后，直接从本尊生起正行开始，无须再次加持念珠。晚座结束时，修共同护法供养，尤其应对四命主作广或略的供养。

When it is time for bed, it is acceptable to either rest in the clear light of sleep that is free from characteristics or engage the yoga of sleep, which involves focusing single pointedly upon the hung in your heart. At predawn, imagine that with the sound of mantras, bells and ḍāmarus, the dakas and ḍākinīs appear in the space before you to beckon you from slumber. Then instantly arise as the deity in the same way as you imagine yourself between sessions. Cleanse your mind with the common preliminaries and begin the practice as aforementioned with refuge, bodhicitta, the seven branch prayer, all the way to the conclusion of the session as before. Practice in four daily sessions or practice from predawn until noon as one session and then from the afternoon all the way to the evening. Although practicing in two sessions does not pose a contradiction, since the intermediate sādhana does not involve an abundance of elaborate recitation requirements it is more effective for the mind to focus on four sessions of practice each day. That is the ideal way to engage this practice.

就寝时，可安住于离相的睡眠明光，或修睡眠瑜伽，即一心专注心间 hung 字。黎明前，观想勇父空行在面前虚空中现身，以咒语、铃与达玛如鼓之声唤醒你。然后即刻如座间所观，现起本尊身。以共同前行净治自心，如前开始皈依、发菩提心、七支供，直到如前结座。每天修四座；也可从黎明前至正午为一座，午后直至晚间为一座。虽然修两座并无矛盾，但中轨并没有大量繁复的念诵要求，因此每日四座更能令心专注。这是修持本法的理想方式。

Whatever the case, through these stages of practice the enumerations of [the approach] mantra accumulation are to either accumulate two million one hundred thousand mantras or one hundred thousand for each syllable of the mantra. The timing would be from six months down to one and the signs of accomplishment are described in the root terma text:

无论如何，通过这些修持次第，〔近修〕咒语累积数为二百一十万遍，或咒语每个字十万遍。时间可从六个月到一个月；成就征相则如根本伏藏文所述：

Indications include witnessing the wisdom ḍākinī’s face, plowing a field or harvesting crops, flying in space, climbing upward toward the peak of a mountain, the rising of the sun and moon, destroying crags and trees, being enthroned as a chieftain, gathering a retinue, conferring public empowerment, picking flowers and so forth. Whoever experiences these outer indications either actually or in the dream state will then give rise to manifold inner signs such as understanding

征相包括面见智慧空行母、耕田或收获庄稼、空中飞行、向山顶攀登、日月升起、摧毁峭壁与树木、登上首领宝座、聚集眷属、公开传授灌顶、采花等。凡在实际中或梦中经历这些外相者，继而会生起种种内相，如了知一切法皆从大界涌现，心相续中生起觉受与证悟等。

The actual practice [of the accomplishment]: Having completed the approach, when beginning the accomplishment cycle, arrange extensive offerings and tormas. Maintain the support and supporting accomplishment maṇḍalas in front as the basis for your visualization. Meditate that yourself as the deity and the deities in front are indivisible and continue to briefly recite the approach recitation.

正行：成就 The Actual Practice of Accomplishment

完成近修，开始成就次第时，应陈设广大供品与朵玛。在前方保持能依与所依的成就坛城，以之作为观想基础。观自己本尊与前方诸尊无别，并继续简要念诵近修咒。

Imagine the essential life force of the entire retinue is gathered into the mantra and then into the syllable hung. All of their qualities, potential and power mingle as one with the seed syllable. From the seed syllable, light rays radiate upward to present offerings to please the buddhas and bodhisattvas. All of their power, blessing, and siddhis dissolve back into the seed syllable in the aspect of an orb of five- colored light. Supreme qualities develop. Once again the light rays radiate downward and like the rays of the sun striking morning frost, they completely cleanse all negativity, obscurations, karma, passions, and habits of the beings of the three realms. All appearances become the palaces and realms of the Akaniṣhṭha of Space Activity. All inhabitants become Vajrayoginī Krodhikālī. Imagine everyone reciting the mantra with a single intention and melody with a vibrational humming that resembles a rent-open beehive. Phenomenal existence is set into motion and begins to shake, rise up and tremble. The mantras elevate slightly from their seats and begin to spin in a counter- clockwise direction. Focus upon that while diligently reciting the accomplishment mantra. Then offer an extensive gaṇachakra feast and complete the session similar to the cycle of approach. In this way complete the practice by accumulating the requisite numbers of mantras as instructed above. Practice this way for at least three weeks.

观想一切眷属的命髓摄入咒语，再摄入 hung 字。所有功德、威能与力量皆与种子字融为一体。从种子字向上放光，献供令诸佛菩萨欢喜。他们一切力量、加持与悉地，以五色光团形态融回种子字，殊胜功德由此增长。光芒再次向下放射，如阳光照耀晨霜，彻底净除三界众生一切罪恶、障碍、业、烦恼与习气。一切显现皆成为空行色究竟的宫殿与刹土；一切有情皆成为金刚瑜伽母克罗底迦梨。观想众人以同一意念和曲调念咒，振动的嗡鸣如蜂巢被剖开时的声音。显有被激动，开始摇晃、升起、震颤。咒字稍离其座，开始逆时针旋转。专注于此，精进念诵成就咒。随后作广大会供，并如近修次第一样结座。如此依前所教圆满规定的咒语数目，完成修持。至少应这样修三周。

The actual practice [of the enactment of activity]: After completing the requirements that precede this by means of recitation, timing, or signs of accomplishment, now you must apply the visualizations and recitations for accomplishing the four enlightened deeds. If ten days are set aside to accomplish this section, then divide the ten days by the four. This will allow each of the four activities to be performed for two

正行：事业 The Actual Practice of Enactment of Activity

以持诵数、时限或成就征相，完成此前的要求后，须修习成办四种觉悟事业的观想与持诵。若为这一部分安排十天，便将十天分为四份，每种事业各修两天半。

[For the peaceful] Briefly visualize and recite the approach and accomplishment mantras and then imagine that from your heart white light rays like the rising moon emerge. Pervading the entire universe and inhabitants, all poisons affecting the elements of the universe are purified, including negative obscurations, passions, and karma of the inhabitants. Returning back, the light rays dissolve into you to pacify all illness, demonic force possession, negativity and obscurations. Imagining this, recite the root mantra: 藏文ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཀ་ལི་བཾ་ཧ་རི་ནི་ས་ཧཱུྃ་ཕཊ༔ 音译om benzar krodhi kali bam ha ri ni sa hung phet with the appendage: 藏文ནད་གདོན་སྡིག་སྒྲིབ་ཤཱིནྟཾ་ཀུ་རུ་སྭཱ་ཧཱ༔ 音译ned dön dig drib shintang ku ru soha

息业：简要观修并念诵近修与成就咒，然后观想从心间放出如初升月亮般的白光，遍满整个器情世界，净化器世间诸元素中的一切毒害，以及有情的罪障、烦恼和业。光芒收回融入自身，息灭一切疾病、邪祟侵扰、罪恶与障碍。如此观想，念根本咒：

om benzar krodhi kali bam ha ri ni sa hung phet

加诵：

ned dön dig drib shintang ku ru soha

[For the increasing] Similarly imagine that golden light rays radiate out and that all longevity, prosperity, merit, and glory of yourself and others increases. While imagining this, recite the root mantra with the appendage: 藏文ཚེ་བསོད་དཔལ་འབྱོར་པུཥྚིཾ་ཀུ་རུ་ཨོཾ༔

tsé söd paljor putreng ku ru om

增业：同样，观想金色光芒放射，使自他一切寿命、财富、福德与光荣增长。如是观想，念根本咒，加诵：

tsé söd paljor putreng ku ru om

[For the magnetizing] Then red light rays like hooks radiate out to magnetize all gods-māras and humans who become powerless. The males are hooked from their hearts and the females from their secret places. Arriving before you through devotion and attraction they melt into red light that absorbs into you. Think that they are completely overcome, while reciting the root mantra with the appendage: 藏文ཁམས་གསུམ་སྣོད་བཅུད་ཝ་ཤཾ་ཀུ་རུ་ཧོཿ

khamsum nöd chud washang ku ru ho

怀业：继而放出如钩的红光，摄受一切神魔与人，令其无力自主。男性从心间被钩摄，女性从秘密处被钩摄。他们由虔敬与吸引来到面前，融为红光，摄入自身。想他们已完全受到调伏，念根本咒，加诵：

khamsum nöd chud washang ku ru ho

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[For the wrathful] Then blue-black light rays resembling sharp, intense weapons, like lightening bolts radiate out to annihilate all enemies and obstructers. Reabsorbing and dissolving into you, imagine that all illness, demonic force possession, and obstacles are fully purified within non-conceptual awareness. Recite the arrow-like piercing wrathful mantra that is in the main sādhana. 藏文ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཀ་ལི་བཾ་ཧ་རི་ནི་ས་ན༔ཡཿཙཿམཿས་མ་ཡ་ནྲྀ་ཏྲི་སརྦ་ཤ་ཏྲུཾ་མཱ་ར་ཡ་ཕཊ༔ 音译om benzar krodhi kali bam ha ri ni sa na ya tsa ma samaya nri tri sarwa sha trum maraya phet

诛业：随后放出如锐利猛烈兵器、如闪电的蓝黑光芒，摧灭一切敌人与障碍者。光收回融入自身，观想一切疾病、邪祟侵扰与障碍，皆于无分别觉性中完全净化。念正行成就法中如箭穿透的忿怒咒：

om benzar krodhi kali bam ha ri ni sa na ya tsa ma samaya nri tri sarwa sha trum maraya phet

For each of these four mantras, the number of recitations is similar, but if you wish to accomplish a particular activity then you must recite additional accumulations for that. The indications of accomplishment are similar to what was mentioned before. Although only wrathful activity is directly mentioned here, the remaining three enlightened activities can be exchanged and practiced in place of that. This is oral advice that comes directly from the great Terton himself.

这四种咒语的持诵数相同；若欲成办某一特定事业，则须额外累积相应咒语。成就征相与前述相似。虽然这里直接提到的只是忿怒事业，其余三种觉悟事业也可替换修持。这是大伏藏师本人亲授的口诀。

Third is the stage of conclusion: Having completed the approach, accomplishment, and activity sections, in the predawn or morning session replenish the offerings and tormas. In a lovely vessel, place the flaming jewel heart-shaped increasing torma made of tsampa mixed with sweets, dairy, herbs, and dharma medicine. Surround this with longevity pills and place it in front of the maṇḍala. In addition you may set out whatever has been acquired such as the feast substances of food and drink.

第三：结行次第 Third: The Stage of Conclusion

完成近修、成就与事业部分后，于黎明前或上午座，更换供品与朵玛。在美观的器皿中，放置以糌粑混合甜物、乳制品、药草与法药制成的心形炽焰宝珠增益朵玛，周围环置长寿丸，安放在坛城前。此外，可陈设所得的各种饮食会供物。

When generating yourself as the deity include the torma in front of you and think that although appearing distinctly like a face and its reflection in the mirror, the single nature is the dynamic strength of awareness. Meditate as though face-to-face until the wisdom being dissolves to become one with you. After briefly reciting the mantras, offer torma to the dharmapālas, and offer the gaṇachakra up to the remains.

生起自身为本尊时，也将面前的朵玛纳入观想。虽然两者如面容与镜中影像般各别显现，其唯一本性却是觉性的力用。如面对面般观修，直到智慧尊融入，与自己成为一体。简要念咒后，供养护法朵玛，修会供至余供之前。

Then recite the one hundred syllable mantra one hundred and eight times to resolve any disturbances. Following that recite the invocation for siddhis as follows:

随后念百字明一百零八遍，弥补一切扰乱。接着念以下祈请悉地文：

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藏文ཧོཿ དགོང་ཤིག་ཡེ་ཤེས་མཁའ་འགྲོ་དགོངས༔ འདིར་འདུས་རྣལ་འབྱོར་བདག་ཅག་གིས༔ དཀྱིལ་ འཁོར་གསུམ་དུ་བསྙེན་ཅིང་བསྒྲུབ༔ བསྙེན་སྒྲུབ་ལས་སྦྱོར་མཐའ་རུ་ཕྱིན༔ དེང་སང་སྐྱ་རེངས་དང་པོ་ ཤར༔ རྡོ་རྗེ་སྲིན་པོའི་ནམ་ལངས་ཉེ༔ དངོས་གྲུབ་འབྱུང་བའི་དུས་ལ་བབ༔ རྒྱལ་བ་ཐུགས་རྗེའི་རང་ བཞིན་ལ༔ གནད་ནས་བསྐུལ་བར་མི་འཚལ་ཏེ༔ ད་ལྟ་ཐུགས་དམ་གནད་ནས་བསྐུལ༔ གསང་བ་ ཐུགས་ཀྱི་དཔལ་བེའུ་ནས༔ སྐུ་གསུང་ཐུགས་ཀྱི་དངོས་གྲུབ་སྩོལ༔ 音译ho gōng shik yéshé khandro gōng dir du naljor dakchak gi kyilkhor sum du nyen chingdrub nyendrub léjor taru chin
deng sang kyareng dangpo shar dorjé sinpö namlang nyé
ngödrub jüngwé du la bab gyalwa tukjé rangzhin la nad né kulwar mitsal té data tukdam nad né kul sangwa tuk kyi palbé’u né ku süng tuk kyi ngödrub tsol Ho! Listen! Wisdom ḍākinīs pay heed. For myself and the practitioners who have practiced the approach in this three-fold maṇḍala, now the approach, accomplishment, and activities are complete and the first light of dawn has arrived. The time for the vajra cannibal to ascend is close. The time to receive the siddhis has arrived. Victorious Ones! Your nature is so compassionate it is improper to persistently invoke you, yet now I strongly exhort your awakened intent. Please bestow the siddhis of enlightened body, speech, and mind from the eternal knot of secret enlightened mind.

吙！垂念！智慧空行母，请垂念！我与诸修行者，在这三重坛城中修习近修，如今近修、成就与事业皆已圆满，第一线曙光已现，金刚罗刹〔英译字面为食人者〕升起之时已近，受取悉地的时刻已到。诸佛啊！你们的本性如此慈悲，本不应反复催请，然而如今我强烈祈动你们的觉悟密意。请从秘密觉悟心的吉祥结中，赐予身、语、意悉地！

Then, from the three places of the ḍākinīs in front, all blessings of enlightened body, speech and mind unceasingly emerge as white, red and blue kāyas, mudrās, lights, bindus, and hand emblems that dissolve into your three places. You simultaneously receive all power, blessings and siddhis. Not only that, all the potential, glorious splendor and essential longevity of the universe and inhabitants, saṃsāra and enlightenment are drawn in as multi-colored rays of light that dissolve into the siddhi substances. They become a swirling ocean of immaculate ambrosia.

随后，前方空行母三处不断涌现身、语、意一切加持，成为白、红、蓝色尊身、手印、光、明点与手帜，融入自身三处。同时受得一切力量、加持与悉地。不仅如此，器情、轮回与觉悟的一切威能、荣光及寿命精华，皆化为多色光芒摄入，融入悉地物。它们成为旋涌的无垢甘露海。

Recite the root mantra with the appendage: 藏文ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུཾ༔ 音译kāya waka tsitta sarwa siddhi pala hung one hundred, one thousand or however many times are possible.

念根本咒，加诵：

kāya waka tsitta sarwa siddhi pala hung

念一百遍、一千遍，或尽力而念。

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la chok dang tunmōng ngödrub tsol phet yéshé nga yi lōng kyil né rik ngé khandro kurzheng shik drubpé naljor po mo la chok dang tunmōng ngödrub tsol phet tsedmé namzhi gōng lōng né lézhi khandro kurzheng shik drubchok naljor chad cham la chok dang tunmōng ngödrub tsol phet ngowo rangtsal gyutrul gyi kyilkor lhatsok kurzheng shik dakchak naljor chad cham la chok dang tunmōng ngödrub tsol lu la ku yi jin gyi lob gyurmé ku yi ngödrub tsol ngak la süng gi jin gyi lob gakmé süng gi ngödrub tsol yid la tuk kyi jin gyi lob trulmé tuk kyi ngödrub tsol rangrig yéshé dön tok shing
chönyid ngönsum tōngwa dang nammin rigdzin wang gyéteb
nangwa öd ngar minpa yi nyam ngang gōng du pelgyé shing
tséwang rigdzin wang gyéteb öd ngang lōngkur rabmin ching
rigpa tsedpeb ngöngyur né chakgyé rigdzin wang gyéteb
chöchan chönyid lōng du dzed migyur tawé dingtob ching
lhundrub rigdzin wang gyéteb rangnang yéshé kyilkhor du
rangrig rangdrol ngödrub tsol khandro drubpé tsed dam tem
dorjé sidpé namlang nyé ngödrub tsol len du la bab ma dang khandro tuk ma yel sang sum khorlö yang sang chud chakgya yigé dorjé hung gosum wang gi gor zhuk né dorjé sum gyi ngang du drol lhundzok yéshé déwaché hri maha ha ri ni sa ratsa hriya hring hring dza dza kāya siddhi om waka siddhi ah tsitta siddhi hung sarwa siddhi trang
karma siddhi ah
Dharmakāya mother Samantabhadrī, arise from the dharmadhātu! To the supreme practitioners and myself, bestow the supreme and common siddhis.

法身大母普贤佛母，请从法界现起尊身！向我等殊胜修行者，赐予共同与殊胜悉地。

Phet! From the pure realms of the unceasing sambhogakāya, Vajravarāhī arise. To the supreme practitioners and myself, bestow the common and supreme siddhis.

呸！从无尽报身净土中，金刚亥母，请现起！向我等殊胜修行者，赐予共同与殊胜悉地。

Phet! From the pure realm of boundless compassion, Tröma Nagmo arise. To the supreme practitioners and myself, bestow the common and supreme siddhis.

呸！从无边悲心净土中，黑忿怒母，请现起！向我等殊胜修行者，赐予共同与殊胜悉地。

Phet! From the expansive maṇḍala of the five wisdoms, five families of ḍākinīs arise. To the male and female practitioners, bestow the

呸！从五智广大坛城中，五部空行母，请现起！向男女修行者，赐予共同与殊胜悉地。

Phet! The magical matrix of the dynamic strength of the nature arises as the assembly of deities of the maṇḍala. To the supreme practitioners and myself, bestow the common and supreme siddhis.

呸！本性力用之幻网，显现为坛城诸尊众。向我等殊胜修行者，赐予共同与殊胜悉地。

Phet! Bless our bodies with your kāyas. Bestow the siddhis of the unchanging kāya. Bless our speech with your enlightened speech. Bestow the siddhis of unceasing enlightened speech. Bless our minds with your enlightened mind. Bestow the siddhi of undefiled enlightened mind.

呸！以你们的尊身加持我们的身体，赐予不变身之悉地。以你们的觉悟语加持我们的言语，赐予无尽觉悟语之悉地。以你们的觉悟心加持我们的心，赐予无染觉悟心之悉地。

May we realize the meaning of self-awareness wisdom. May we directly witness the dharmatā and immediately secure the empowerment of a mature vidyādhara. May our phenomena mature as five-colored light and may the vision of the ever-increasing experience occur. The empowerment of an immortal vidyādhara is secured. Through the maturing of the vision of clear light, the extent of awareness vision is directly realized. The empowerment of a mahāmudrā vidyādhara is secured. Conditional phenomena are exhausted in the nature of phenomena. Gaining confidence with the unchanging view, the empowerment of a spontaneously present vidyādhara is secured. In the maṇḍala of self-appearing wisdom, bestow the siddhi of self-awareness that self-liberates. The extent of the accomplishment of the ḍākinī has been reached. The arising of the vajra cannibal is near. The time to receive the siddhis has arrived. Motherly ḍākinīs, do not be distracted. The quintessence of the maṇḍala of the three secrets appears as mudrās, syllables, hand emblems, and mantras. Having entered empowerment through our three doors, we are liberated within the state of the three vajras. This spontaneously perfected wisdom is great exaltation.

愿我们证悟自觉智慧之义，亲见法性，立即稳获异熟持明之灌顶。愿我们的显现成熟为五色光，觉受增长之相现前，稳获无死持明之灌顶。由明光之相成熟，觉性量至之相直接现证，稳获大手印持明之灌顶。有为诸法穷尽于法性，获得不变之见的信心，稳获任运持明之灌顶。于自现智慧坛城中，赐予自觉自解脱之悉地。修持空行母之量已达，金刚罗刹〔英译字面为食人者〕升起之时已近，受取悉地之时已到。如母空行母，请勿散乱！三密坛城的极密精髓，显现为手印、种子字、手帜与咒语。由三门进入灌顶，我们解脱于三金刚之境；此任运圆满的智慧，即是大乐。

本偈所附咒语：

hri maha ha ri ni sa ratsa hriya hring hring dza dza
kāya siddhi om
waka siddhi ah
tsitta siddhi hung
sarwa siddhi trang
karma siddhi ah

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Having supplicated, then while reciting the mantra of accomplishment: 藏文ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཀ་ལི་བཾ་ཧ་རི་ནི་ས་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུཾ་ཨཱ༔ 音译om benzar krodhi kali bam ha ri ni sa sarwa siddhi pala hung ah

祈请后，念成就咒：

om benzar krodhi kali bam ha ri ni sa sarwa siddhi pala hung ah

touch the [main ḍākinī] torma to your three places and receive empowerment. The ḍākinīs dissolve into you. Imagine that you receive all common and supreme siddhis right then and there. Take a small piece of the torma to taste as siddhi and repeat the same for the flaming jewel torma and the other substances. You may share these with family members or close associates who have pure samaya.

以〔主空行母〕朵玛触自身三处，接受灌顶。空行母融入自身，观想当下受得一切共同与殊胜悉地。取一小块朵玛品尝，作为受取悉地；对炽焰宝珠朵玛及其他物品，也同样而行。可与三昧耶清净的家人或亲近者分享。

If you plan to engage in the supplementary fire puja and extensive gaṇachakra and fulfillment to express thanksgiving, then perform the concluding stages such as the offering, praise, confession and the rest, according to the usual way of concluding the sādhana. If you are not including the supplementary practices then the remains that have been accumulated until now will be taken out together at this stage. You will then continue on with the cheddo all the way to the end as will be mentioned later. If the approach and accomplishment mantra recitations have been the principal emphasis, it is extremely important to include the supplementary practices. If you wish to limit the elaborations, then supplement with additional mantra recitations by adding ten percent to the required accumulations.

若计划附修火供、广大会供与酬补，以表酬谢，则依通常成就法的结行方式，修供养、赞颂、忏悔等结行。若不附修这些修法，则在此时将迄今积存的余供一同送出，再继续修切多直至最后，如后文所述。若以近修与成就咒的持诵为主要重点，附修诸法极为重要。若欲减少繁广，可在规定累积数上增加百分之十的咒语持诵来补足。

If you have the opportunity and enjoy elaboration, then perform the auxiliary fire puja. Begin either in the afternoon that you complete the sādhana practice or on the very next day. In order to purify all shortcomings, only perform the peaceful section. The enumerations of mantra accumulations should be as just mentioned [ten percent]. Given it would then be difficult to meet that requisite number on your own, it is ideal to include many dharma friends with pure samaya to assist you in fulfilling this requirement. If you are able to accomplish that, there are many advantages such as swiftly achieving whatever enlightened deeds are enlisted. Details concerning this can be acquired from other sources.

若有条件且乐于广修，则作辅助火供。从完成成就法修持的当日下午，或翌日开始。为净除一切缺失，只修息业部分。咒语累积数依刚才所述〔百分之十〕。由于独自圆满该数目会有困难，最好请多位三昧耶清净的法友协助。若能做到，有迅速成办所祈觉悟事业等许多利益。细节可从其他来源获得。

Having completed the stages of the approach and accomplishment including the accompanying practices, choose an excellent day to conclude such as during the waxing moon when

完成近修、成就及其随附修法后，择善妙日结关，例如上弦月中星曜配置理想之日。

藏文འདིར་ནི་གཟུགས་དང་ལྷན་ཅིག་ཏུ། འཁོར་བ་སྲིད་དུ་བཞུགས་ནས་ཅིང་། ནད་མེད་ཚེ་དང་དབང་ ཕྱུག་དང་། མཆོག་རྣམས་ལེགས་པར་སྩལ་དུ་གསོལ། 音译dir ni zuk dang lhanchik tu khorwa siddu zhukné ching
nadmé tsédang wangchuk dang chok nam lekpar tsal du sol
Remain together with this image as long as saṃsāra exists and always bestow good health, longevity, abundance, and supreme siddhis.

只要轮回仍存在，请与此像共同安住，恒赐健康、长寿、丰足及殊胜悉地。

藏文ཨོཾ་སུ་པྲ་ཏིཥྛ་བཛྲ་ཡེ་སྭཱ་ཧཱ། 音译om sutra tistra benzar yé soha

om sutra tistra benzar yé soha

Toss flowers and stabilize the wisdom presence. Dissolve the samaya maṇḍala into clear light and once again arise as the kāya of the innate deity. Imagine your three places are graced as the three [vajra] syllables. Dedicate the root of virtue to achieve the state of awakening and make strong aspirational prayers. Extensively recite both general and specific prayers for auspiciousness while tossing flower petals or rice.

抛撒花朵，令智慧尊安住。三昧耶坛城融入明光，再次现起为俱生本尊之身。观想三处由三〔金刚〕字庄严。将善根回向成就觉悟，发广大坚固愿。广诵共同与不共吉祥愿文，同时抛撒花瓣或米。

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Place offerings and tormas in front of the plaque that has been erected at your entranceway. Bless and offer them while reciting the previously recited mantras.

在入口所立的木牌前，陈设供品与朵玛。念前面所诵的咒语，加持并供养。

藏文རཾ་ཡཾ་ཁཾ་གིས་བསང་སྦྱང་། ཨོཾ་ཨཱཿཧཱུཾ་ལན་གསུམ་གྱིས་བྱིན་བརླབ། Purify with ram yam kham and bless with om ah hum three times.

以 ram yam kham 净化，以 om ah hum 三遍加持。

藏文ཨོ་བཛྲ་པུཥྤེ་དྷུ་པེ་ཨཱ་ལོ་ཀེ་གནྡྷེ་ནཻ་ཝི་དེ་ཤབྡ་པྲ་ཏཱིཙྪ་ཧཱའི་བར་གྱིས་ཉེར་སྤྱོད་དང་། ཨོཾ་བཛྲ་ཀྲོ་དྷི་ཛཿཧཱུཾ་བཾཿཧོཿརཀྴ་སིདྡྷི་ཕ་ལ་ཧོཿ ས་པ་རི་ཝཱ་ར་ཨི་དཾ་བ་ལིཾ་ཏ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧིཿ
藏文ཞེས་ལན་གསུམ་མས་བདུན་གྱིས་གཏོར་མ་ཕུལ་ལ། 音译om benzar pusphé, dhupé, aloké, gendhé, névidya, shabdha pratishta soha om benzar krodhi dza hung bam ho rākṣha siddhi pala ho sapariwara idam balingta kha kha khahi khahi three or seven times.

om benzar pusphé, dhupé, aloké, gendhé, névidya, shabdha pratishta soha
om benzar krodhi dza hung bam ho rākṣha siddhi pala ho
sapariwara idam balingta kha kha khahi khahi

念三遍或七遍。

Then request [their departure] as follows:

随后如下祈请〔返回〕：

藏文ཕཊ་ཕཊ་ཕཊ༔ ཤར་རྡོ་རྗེ་རིགས་ཀྱི་མཁའ་འགྲོ་མ༔ གསལ་སྟོང་ཟུང་འཇུག་དབྱིངས་སུ་གཤེགས༔ མེ་ ལོང་ཡེ་ཤེས་ངང་དུ་བཞུགས༔ མི་འཇིགས་གདིང་ཐོབ་ས་ལ་སྐྱོལ༔ ཕཊ་ཕཊ་ཕཊ༔ ལྷོ་རིན་ཆེན་རིགས་ ཀྱི་མཁའ་འགྲོ་མ༔ དག་མཉམ་ཆེན་པོའི་དབྱིངས་༴ མཉམ་ཉིད་ཡེ་ཤེས་ངང་༴ གཉིས་སྣང་བྲལ་བའི་ས་༴ ཕཊ་ཕཊ་ཕཊ༔ ནུབ་པདྨ་རིགས་ཀྱི་མཁའ་འགྲོ་མ༔ རང་བྱུང་ཡེ་ཤེས་དབྱིངས་སུ་༴

藏文སོར་རྟོག་ཡེ་ཤེས་ ངང་དུ་༴ ཟག་མེད་བདེ་ཆེན་ས་ལ་༴ ཕཊ་ཕཊ་ཕཊ༔ བྱང་ལས་ཀྱི་རིགས་ཀྱི་མཁའ་འགྲོ་མ༔ ཕྲིན་ལས་ ཡོངས་གྲུབ་དབྱིངས་༴ བྱ་གྲུབ་ཡེ་ཤེས་ངང་དུ་༴ དག་གྲོལ་གཉིས་ལྡན་ས་ལ་སྐྱོལ༔ ཕཊ་ཕཊ་ཕཊ༔ 音译phet phet phet shar dorjé rik kyi khandroma saltōng züngjuk ying su shek mélōng yéshé ngang du zhuk mijig dingtob sala kyol phet phet phet lho rinchen rik kyi khandroma daknyam chenpö ying su shek nyamnyid yéshé ngang du zhuk nyi nang drelwé sala kyol phet phet phet nub padma rik kyi khandroma rangjüng yéshé ying su shek sortok yéshé ngang du zhuk zakmé déchen sala kyol phet phet phet jang lékyi rik kyi khandroma trinlé yōngdrub ying su shek jadrub yéshé ngang tu zhuk dakdrol nyiden sala kyol phet phet phet Phet! Phet! Phet! Vajra family ḍākinī of the east, depart to the basic space of nondual empty-clarity. Remain within mirror-like wisdom and deliver us to the ground of fearless confidence.

呸！呸！呸！东方金刚部空行母，请前往明空无二的法界，安住大圆镜智，引领我们到达无畏信心之地。

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Phet! Phet! Phet! Ratna family ḍākinī of the south, depart to the basic space of great purity and evenness. Remain within evenness wisdom and deliver us to the ground free from duality.

呸！呸！呸！南方宝部空行母，请前往大清净平等的法界，安住平等性智，引领我们到达离二取之地。

Phet! Phet! Phet! Padma family ḍākinī of the west, depart to the basic space of self-originating wisdom. Remain within discerning wisdom and deliver us to the ground of immaculate exaltation.

呸！呸！呸！西方莲花部空行母，请前往自生智慧的法界，安住妙观察智，引领我们到达无垢大乐之地。

Phet! Phet! Phet! Karma family ḍākinī of the north, depart to the basic space of the total accomplishment of miraculous deeds. Remain in all- accomplishing wisdom and deliver us to the ground of two-fold purity. Phet! Phet! Phet!

呸！呸！呸！北方事业部空行母，请前往神变事业圆满成办的法界，安住成所作智，引领我们到达二重清净之地。呸！呸！呸！

Thus, they depart and the plaque is put away.

如此，诸尊返回，将木牌收起。

At this point you should remain in the retreat hut for at least several more days and relax. Without separating from the image of the deity keep this close to you as a samaya support. Take a vow to continue the mantra recitation on a daily basis and begin with that renewed commitment. To make auspicious circumstances for the completion of this retreat, initially encounter only those with pure samaya, look upward towards the sun and moon as you depart from the hut, and walk in an upward direction.

此时，应继续留在闭关房中至少数日，放松休息。不要离开本尊像，应将其留在近旁，作为三昧耶所依。发誓每日继续持咒，以此重新立下的承诺开始修持。为闭关圆满创造吉祥缘起，起初只与三昧耶清净者接触；离开房舍时仰望日月，向上方行走。

Second is the important general information that accompanies this practice: Generally, all siddhis that occur on the path of vajrayāna are totally dependent upon blessings received from the master. Given that this depends upon your devotion and faith, the root practice is to see the master as indivisible with the deity. If you do not possess the samaya, secret mantra will not be accomplished; therefore you must not be sullied by even a subtle downfall concerning the root and branch samayas. Diligently confess and purify any shortcomings between sessions. Be certain to set forth a strict discipline concerning the duration of the retreat, number and time of sessions and so forth, and uphold that commitment to the very end.

第二部分：随附的重要修持总要 Second: Important General Information Accompanying This Practice

一般而言，金刚乘道上所生的一切悉地，完全依赖从上师受得的加持。由于这又依赖自己的虔敬与信心，所以根本修持是视上师与本尊无别。若不具三昧耶，便不能成就密咒，因此对根本与支分三昧耶，连细微堕罪也不可染污。座间应精进忏悔、清净一切缺失。对于闭关时长、座数、座时等，务必制定严格纪律，并坚持到底。

Concerning supplies that you may need or have to send out for after the boundaries have been established–from the very beginning you must bring all of this to mind and make allowance for your assistants, doctor, and/or crucial supports. In the event that an unforeseen emergency arises, you may still include that within your visualization without being overly rigid. On the other hand, do not become too loose by later thinking that

对于结界后可能需要、或必须托人从外面取来的资具，从最初就要全部考虑，并为助手、医生及关键助缘预作安排。若发生未预见的紧急情况，仍可将之纳入观想，不必过于僵硬。另一方面，也不可过于宽松，事后假称某事已纳入观想，便认为闭关中可以允许。

Once you set the outer and inner boundaries until the retreat is complete, do not teach, receive teachings, engage in protection rituals or blessing ceremonies for others. During the retreat do not send the consecrated substances outside of the boundary, such as the remainders from the feast, the tsok substances, tormas and so forth. Do not meet others or have any verbal exchange. Do not leave and then return to the retreat. Do not send out or receive any material things, in particular your leftover food, personal clothing, or cutlery. Do not speak to others about any signs of experience or realization that may occur. Do not wash your body, clothes, hair or face with water that is not blessed. Do not cut your hair or nails during the retreat. Do not move your bed, shake your cushion, sweep or even remove garbage from the hut. Do not be distracted by pretending that you can temporarily benefit others, and do not spoil your mind by pursuing personal peace and happiness. Practice continuously without allowing the warmth of your cushion to fade. Even dharma activities such as daily practice commitments become the cause for interrupting your emphasis to accomplish retreat, so reduce the urge to engage in extemporaneous practices. To accomplish the state of awakening there is nothing more profound than this path so you must feel satisfied and a hold a strong conviction in this.

从外内结界之后，直到闭关圆满，不要讲法、听法，也不要为他人举行护佑仪式或加持法会。闭关期间，不可将已加持的物品送出界外，例如会供余供、会供物、朵玛等。不要会见别人，也不要与他人交谈。不要离开闭关处再返回。不要收发物品，尤其不要送出吃剩的食物、自己的衣服或餐具。不要向他人谈论可能生起的觉受与证悟征相。不要用未经加持的水洗身、洗衣、洗发或洗脸。闭关期间不要剪发或剪指甲。不要移动床铺、抖动坐垫、清扫，甚至不要将垃圾移出房舍。不要借口能暂时利益他人而散乱，也不要追求个人寂静安乐而败坏自心。应不断修持，不让坐垫的温暖消退。即使日课承诺等佛法活动，也会打断闭关修成的重点，因此应减少临时修习其他法门的冲动。为成就觉悟，没有比此道更深奥的法门，故须于此知足，并持有坚固确信。

On a regular basis, refresh the blessing water from the vase by generally performing the visualization and mantra of the deity Metzeg [at the end of the text] and others. In particular, imagine that a stream of nectar flows into the vase from the wisdom ḍākinīs surrounded by the four goddesses of the elements. Recite the root mantra as many times as possible with the appendage: 藏文ཤུདྡྷེ་ཤུདྡྷེ་བི་ཤུདྡྷེ་སྭཱ་ཧཱ། 音译shuddhe shuddhe bishuddhe soha

应定期补充瓶中的加持水，一般可修美则（Metzeg）本尊〔见文末〕等的观想与咒语。特别观想四大种女神围绕智慧空行母，从空行母流出甘露，注入瓶中。尽力多念根本咒，加诵：

shuddhe shuddhe bishuddhe soha

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Use this water to cleanse yourself. If you have no choice but to receive something essential or your attendant must go outside of the retreat boundaries, then whenever something or someone new enters be sure to always cleanse that with the blessed water and purify with the smoke of frankincense. When you encounter new objects or people if your mind suddenly becomes dull, lethargic, agitated or sleepy, that indicates a negative effect has occurred, so you must visualize the wheel of protection. If these symptoms occur a little while after these encounters, then it indicates a contamination upheaval, in which case the one hundred syllable mantra should be recited. If possible do not utilize the new substances right away. If there are indications that obstacles are surfacing associated with violations concerning the retreat commitment, then you must sever fixation with hope and fear from the root and cultivate confidence with the view.

用此水净洁自身。若不得不接收必需之物，或侍者必须外出界外，则每当有新的人或物进入时，务必以加持水洒净，并以乳香烟熏净。若接触新的人或物时，心忽然昏钝、倦怠、躁动或困倦，表示受到负面影响，应观修护轮。若这些症状在接触后一段时间才发生，则表示染污扰动，应念百字明。若可能，不要马上使用新来的物品。若有征兆显示，因违犯闭关承诺而出现障碍，则必须从根本断除希惧执著，培养见地的信心。

If you are able to stay in isolation without a single distraction, not exchanging even a single note or email, then the signs of accomplishment will be swift and the results will quickly mature. Otherwise to practice years and months with a distracted mind and mouth and hence violate the samaya of the approach and accomplishment cycles, will ensure that there will be no results or indications of any accomplishment. Your efforts will have been wasted. Occasionally, when you feel agitated or depressed, give rise to devotion towards the master and observe and rest in your mind’s nature. If your mind becomes erratic indicating an imbalance in winds, drink bone broth. If you become torpid, drink milk tea. Take care with conduct and partake of substances that are in harmony with your elements such as food, medicine, and exercise.

若能独处而毫无散乱，连一张字条或一封电子邮件都不交换，成就征相便会迅速出现，果报也会迅速成熟。否则，心与口散乱地修上数月数年，因而违犯近修与成就次第的三昧耶，就不会有成果或任何成就征相；努力只会徒劳。偶尔感到躁动或沮丧时，应对上师生起虔敬，观察并安住于自心本性。若心散乱无常，显示风失调，应喝骨汤；若昏沉，喝奶茶。谨慎行持，采取与自身诸大相宜的饮食、药物与运动。

Concerning the mala, generally bodhi seed is praised to be potent for multiplying. Here the best mala is one made from skull but it is acceptable to use whatever you have. Before beginning the morning recitation, coil the mala [in a counterclockwise direction] in the palm of your left hand and purify it with the sobhawa mantra: 藏文ཨོཾ་སྭ་བྷཱ་ཝ་ཤུདྡྷ་སརྦ་དྷརྨ་སྭ་བྷཱ་ཝ་ཤུདྡྷོ་ཧཾ༔ 音译om sobhawa shuddha sarwa dharma sobhawa shuddho ham

关于念珠，一般赞叹菩提子有使功德倍增的力量。此处最好用颅骨念珠，但使用自己已有的念珠也可以。晨间开始持诵之前，将念珠〔逆时针〕盘在左掌中，以自性清净咒净化：

om sobhawa shuddha sarwa dharma sobhawa shuddho ham

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藏文སྟོང་པའི་ངང་ལས་ཕྲེང་བའི་མདོ་འཛིན་གཙོ་མོ་ཁྲོས་མ་ནག་མོ་ལ། ཕྲེང་རྡོག་རྣམས་འཁོར་གྱི་མཁའ་ འགྲོ་བྱེ་བ་འབུམ་ཕྲག་གི་ཚུལ་གྱིས་ཡོངས་སུ་བསྐོར་བ་ལས་འོད་འཕྲོས། རང་བཞིན་གྱི་གནས་ནས་ཡེ་ ཤེས་པ་སྤྱན་དྲངས་ཏེ་དབྱེར་མེད་དུ་ཐིམ་པར་མོས་ལ། 音译tōngpé ngang lé trengwé dōdzin tsomo tröma nagmo la treng dok nam khor gyi khandro jéwa bümtrak gi tsul gyi yōngsu korwa lé ödtro rangzhin gyi né né yéshépa chandrang té yermé du tim par mö Then imagine that from emptiness the guru bead becomes the principal deity Tröma Nagmo and the beads are the one hundred million retinue ḍākinīs surrounding her. Light radiates from them to invite the wisdom deities from their natural abodes. Imagine that they arrive and dissolve inseparably.

随后观想空性中，佛头珠成为主尊黑忿怒母，众珠成为围绕她的一亿空行眷属。从诸尊放光，迎请智慧尊从自性住处降临，融入无别。

Recite the root mantra with the following: 藏文ཨོཾ་རུ་ཙི་ར་མ་ཎི་པྲ་བརྡྷ་ཡེ་སྭཱ་ཧཱ། 音译om ru tsi rama ni trawardha yé soha twenty-one times.

念根本咒，并加诵以下咒语二十一遍：

om ru tsi rama ni trawardha yé soha

All deities melt into light and become the beads of the mala.

诸尊皆融光，成为念珠各珠。

Then recite the essence mantra of dependent origination and toss rice or flower petals upon the mala. Take care not to walk over or let anyone see or touch the mala now that it is blessed. Ensure that your mantra recitation is flawless by not reciting too loud or soft, too fast or slow, with no extra syllables or omissions, not slurred or mispronounced, free from coughing, yawning, sneezing and the like. At the interval between each round of the mala refresh your visualization and after accumulating one hundred thousand, include an additional ten percent. If you are able to do this during the mantra accumulation, afterward even if the fire puja cannot be performed, there will be no fault of omission. If you are calculating the time [in retreat] based on days then this way of accumulating will be more convenient.

随后念缘起心咒，将米或花瓣撒在念珠上。念珠既已加持，切勿跨越，也不要让别人看见或触摸。持咒应无过失：不太响、不太轻，不太快、不太慢，不增字、不漏字，不含糊、不误读，也不夹杂咳嗽、打呵欠、喷嚏等。每转一圈念珠的间歇，重新提起观想；每累积十万遍，再增加百分之十。若能在持咒累积期间这样做，此后即使不能作火供，也没有遗漏的过失。若按日数计算〔闭关〕时间，这种累积方式更为方便。

During your session all distractions such as getting up and down, fidgeting, speaking, sending notes, reciting various liturgies and visualizing different deities should be avoided as that will open the door to obstacles. Between sessions remember to be inseparable from deity awareness and repeat the mantra as much as you are able

一座之中，应避免起身坐下、扭动不安、说话、传字条、念不同仪轨、观不同本尊等一切散乱，否则会开启障碍之门。座间应记得不离本尊觉知，尽力念咒，但不要计入累积数中。

In truth, not only just the generation stage but all aspects of saṃsāra and enlightenment are solely the designation of mind’s phenomena. Like the sun and its rays, water and its moisture, aside from the self-nature of the dynamic strength of awareness, not even a particle’s worth of anything else exists. In the expanse of the sole bindu of self-awareness, all phenomena are established as great primordial perfection. Hence it is unnecessary to reinforce that through effort. Since the nature of awareness is free from the limitation of origination, cessation and enduring, nothing at all exists yet anything can arise. At the moment of arising, although no material characteristic actually exists, phenomena appears and functions on the relative plane. That is why this is the spontaneously perfect, uncultivated maṇḍala.

事实上，不仅生起次第，轮回与觉悟的一切面向，都只是心之显现的名言安立。如日与光、水与湿，除了觉性力用的自性以外，连微尘许的其他事物也不存在。在自觉性唯一明点之界中，一切法皆成立为本初大圆满，因此无须以努力去加强。由于觉性本性远离生、灭、住的限制，虽无任何实有，却能显现一切。在显现当下，虽然并无真实存在的物质特征，诸法仍于世俗层面显现并起作用。因此，这是任运圆满、无须修造的坛城。

This unimpeded wisdom is indwelling and never transfers or changes. It is the dharmakāya of placement without fixation. All of these apparent phenomena are solely the nondual state of generation and completion and never transcend that. Once experiencing the nondual empty appearance of this innate way of abiding within awareness, the key point is understood and you master the entire life essence of saṃsāra and enlightenment. That itself is the essence of any generation or completion stage. It is said:

此无碍智慧本自内具，从不迁移或改变，是无执安住的法身。一切显现唯是生圆无二之境，从未超出于此。一旦体验觉性俱生安住方式的显空无二，便了知要点，掌握轮回与觉悟的全部命髓；这本身就是一切生起或圆满次第的精髓。如云：

Although explained in hundreds and thousands of ways, there is only one thing to know. Knowing one and liberating everything is to sustain the self-radiance of self-awareness.

虽有百千种说法，所知唯有一事。知一解脱一切，即是持续自觉性的自光。

So it is. From the perspective of having traversed the stages of the view, you strike the pith experience of the stages of nondual

如是。从已经历见地次第的角度，你切中了生圆无二次第的核心体验。

The way in which to accomplish the profound life bindu of Yoginī Tröma, mother of all the victors, has now been clearly and concisely described so as to inspire the fortunate ones to take the breath of freedom on the stage of the two siddhis. Through this merit may all limitless sentient beings become disciples on this profound path and effortlessly traverse to the realm of Space Activity to awaken their innate nature as the Vajra Queen.

至此，成办诸佛之母瑜伽母黑忿怒母甚深命明点的方法，已清晰简要地阐述，为令具缘者于二悉地的舞台上呼吸解脱之气。以此功德，愿一切无量有情成为此甚深道的弟子，无勤趋入空行刹土，觉醒本具的金刚王母自性。

This treatise on the guidelines for the practice of the approach cycle to accomplish Vajrayoginī as the sole mother Krodhikālī entitled An Illuminating Vessel of Siddhis was respectfully requested by the leader Tsewang Rigdzin Namgyal who for a long time has possessed a fortunate karmic connection with this path. He mentioned, “You must compose this as this will bring great benefit for all followers.” I, Jigdrel Yeshe Dorje, heir of the vidyādharas, wrote this based upon the retreat manual compiled by the master incarnate Pedma Lungtog Gyatso, the prophesied dharma keeper of Dudjom Lingpa. I have included clarifications that apply to this level of practice in a way that synthesizes the essence for practical application.

这篇题为《成就明灯之器》的、成就金刚瑜伽母为唯一佛母克罗底迦梨之近修修持指南，是由首领才旺仁增南嘉（Tsewang Rigdzin Namgyal）恭敬祈请而作。他长久以来与此道具有善妙业缘。他说：“您必须撰写此文，这将大利一切追随者。”我，持明传人吉札耶喜多杰，依据敦珠林巴授记的持法者、上师化身白玛龙多嘉措所编闭关手册而撰写。我加入了适用于此层次修持的阐释，汇集精髓，以便实际运用。

Colophon

I, a sprout of the vidyādharas, Jigdral Yeshe Dorje, completed this in the Blissful Garden at Samdrub Palace in my late forties on the eighth day of the waxing moon in the ninth month of the Female Sheep Year. By this merit may the enlightened activity of this profound path increase throughout all directions and times to endure indefinitely and may all living beings swiftly reach the supreme state of Jetsün Vajra Krodhikālī. May all be auspicious!

跋 Colophon

我，持明苗裔吉札耶喜多杰（Jigdral Yeshe Dorje），四十余岁后期时，于阴羊年九月上弦初八，在桑珠宫的安乐园完成此文。以此功德，愿此甚深道的觉悟事业于一切时方增长，长久住世；愿一切众生迅速到达至尊金刚克罗底迦梨的殊胜果位。愿一切吉祥！

29

Metsek Visualization and Recitation: The daily practice for dispelling the faults and contamination of samaya breakage

美则（Metsek）观想与持诵 Metsek Visualization and Recitation

消除三昧耶违犯之过失与染污的日修法。

First go for refuge and cultivate the bodhicitta:

首先皈依并发菩提心：

藏文མཆོག་གསུམ་བླ་མར་སྐྱབས་སུ་མཆི། །འགྲོ་ལ་ཕན་ཕྱིར་སྨེ་བརྩེགས་བསྒོམ།

choksum lamar kyab su chi dro la penchir metsek gom
I take refuge in the Guru who is the Triple Gem, and shall meditate upon the deity Metsek to benefit beings. Repeat three times.

我皈依即是三宝的上师，为利益众生，将观修美则本尊。

念三遍。

The actual practice is as follows:

正行如下：

藏文སྟོང་པའི་ངང་ལས་སྐད་ཅིག་གིས། །སྣ་ཚོགས་པད་ཉིའི་གདན་སྟེང་དུ། །རང་ཉིད་ཁྲོ་ཆེན་སྨེ་བརྩེགས་ནི། །མཐིང་ནག་འོད་ཟེར་ཀུན་འཕྲོ་བ། །ཕྱག་གཉིས་ཐུགས་ཀར་སྡིགས་མཛུབ་མཛད། །ཁྲོ་བོའི་ཆ་ལུགས་ རྫོགས་པར་བསྒོམ། །གནས་གསུམ་ཡི་གེའི་འཕྲོ་འདུ་ལས། །ཞི་ཁྲོའི་ཚོགས་ཀུན་སྤྱན་དྲངས་ཐིམ། །ཐུགས་ཀར་པད་ཉིར་ཧཱུྃ་མཐིང་མཐར། །བཟླས་སྔགས་འགལ་མེའི་འཁོར་ལོ་བཞིན། །མེ་ཡི་ཚཱ་ཚཱ་ འཁྲུག་ཅིང་འཕྲོ། །གནོད་བྱེད་ཉམས་ཆག་ཀུན་བསྲེག་གྱུར། ། 音译tōngpé ngang lé kedchik gi natsok padnyi denteng du
rangnyid tröchen metsek ni tingnak ödzer kun trowa chak nyi tukkar digdzub dzed trowö chaluk dzokpar gom nésum yigé tro du lé zhitrö tsok kun chandrang tim tukkar padnyir hung ting tar dé ngak galmé khorlo zhin méyi tsa tsa truk ching tro nödjed nyamchak kun sek gyur
Instantly from within emptiness, upon a variegated lotus and sun seat, I appear as the great wrathful Metsek. Blue-black, radiating light in all directions, my two hands are in the threatening mudrā at the heart and I wear all of the wrathful accouterments. Through the radiation and reabsorption of light from the three syllables in my heart, all peaceful and wrathful assemblies are invoked to dissolve. Surrounding the syllable hung upon a lotus and sun seat in my heart, the mantra syllables whirl like a spinning fire wheel. Massive fire sparks radiate out to incinerate all harmful deteriorations.

空性之中，刹那间，在杂色莲花日轮座上，我现为大忿怒尊美则。身蓝黑色，向一切方向放光；双手于心间结威吓印，具足一切忿怒装束。从我心间三字放光、收摄，迎请一切寂忿尊众融入。心间莲花日轮上的 hung 字周围，咒字如旋转火轮般盘旋，巨大火星向外迸射，焚尽一切有害的退失与破损。

30

藏文ཨོཾ་ཨུ་ཤྩི་ཊ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ཨུ་ཊ་མི་ཊ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། མོན་ཊ་ཀྲོ་ཏ་ཡ་ཏོར་ཡ་ཏོར་ཡ་ སྭཱ་ཧཱ། ཨ་ཀོ་ཀྲོ་ཏ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ཨ་བྷུ་ཀྲོ་ཏ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ཨུ་ཊ་ཤ་ཏ་ཡ་ཏོར་ཡ་ ཏོར་ཡ་སྭཱ་ཧཱ། ཨེ་ལིང་ཨེ་ཊ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ལ་མོན་ཊ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ཨས་ནི་པིས་ནི་ ཊ་ཡ་ཏོར་ཡ་ཏོར་ཡ་སྭཱ་ཧཱ། ཨོཾ་བྷུར་ཀུར་མ་ཧཱ་པྲ་ཎ་ཡེ་བྷུར་ཙི་བྷུར་ཀུ་བི་མ་ལེ་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུྃ་ཕཊ་ཏོར་ཡ་ ཏོར་ཡ་སྭཱ་ཧཱ།

om utsitraya torya torya soha ütra mitraya torya torya soha
möntra trotaya torya torya soha ahko trotaya torya torya soha
ahbhu trotaya torya torya soha ütra shataya torya torya soha
ehling ehtraya torya torya soha lamön traya torya torya soha
ehni pini traya torya torya soha om bhurkur maha tranayé bhurtsi bhurku bimalé utsuma trodha hung phet torya torya soha

咒语：

om utsitraya torya torya soha
ütra mitraya torya torya soha
möntra trotaya torya torya soha
ahko trotaya torya torya soha
ahbhu trotaya torya torya soha
ütra shataya torya torya soha
ehling ehtraya torya torya soha
lamön traya torya torya soha
ehni pini traya torya torya soha
om bhurkur maha tranayé bhurtsi bhurku bimalé utsuma trodha hung phet torya torya soha

Thus, to remedy intense contamination recite one hundred times, for medium recite twenty-one or seven times, and for minor recite seven times and blow from your mouth up into your nostrils. It is taught that all contamination and faults will be destroyed and vanish, like the sun illuminating darkness.

如此，为对治强烈染污，念一百遍；中等染污，念二十一遍或七遍；轻微染污，念七遍，并从口中向上吹气入鼻孔。教言说，一切染污与过失都会被摧毁、消失，如阳光照散黑暗。

Finally, by this virtue may all defilements based on contaminations be dispelled and may all beings attain the glory of benefit and well-being. Thus, the additions included here with the root mantra were compiled by Wakindra Dharmamati.

最后，愿以此善德，消除一切染污所生的垢障，愿一切众生获得利益与安乐的荣光。此处随根本咒附加的内容，由瓦金德拉·达尔玛玛蒂（Wakindra Dharmamati）编集。

本次译注与版本界限

• 中文题名《成就明灯之器》为本次工作译名。中文据Light of Berotsana英译转译；原作者、原英译者与本次AI译审角色分开。全部原页的藏文、拉丁转写和英文均保存在对照版；不改写咒语音系。
• PDF第4页“太阳北行”与“以冬季诸月为佳”均按英文原述保留，未自行作历法改订。
• PDF第19页是长偈的藏文及转写，英文译义续在第20–21页。按原书次序保留，不将第19页当作漏译。
• PDF第18、21页英文作“vajra cannibal”，中文作“金刚罗刹〔英译字面为食人者〕”；相应藏文第19页后段作“金刚有之黎明将近”（རྡོ་རྗེ་སྲིད་པའི་ནམ་ལངས་ཉེ༔），与第18页的རྡོ་རྗེ་སྲིན་པོའི…有差别。本次保留英译，不擅自合并为校订本。
• PDF第21页英译“immortal vidyādhara”译“无死持明”，相应藏文第19页为ཚེ་དབང་རིག་འཛིན（寿命自在持明）；英文与藏文称呼差异在此保留。四相中“extent of awareness vision”译“觉性量至之相”，不混作“法性尽”。
• PDF第25页英译“two-fold purity”译“二重清净”，相应藏文第24页为དག་གྲོལ་གཉིས་ལྡན，直译“具净与解脱二者”；本次未据藏文静默改订英译。
• PDF第31页英译说“心间三字”，藏文གནས་གསུམ་ཡི་གེ说“三处之字”。中文正文依英文，明确保留此差异。此页图已核对，差异不是文本提取造成。
• 原文包含闭关行持与传统调身说明；本译按来源完整保存，不将这些历史宗教教言改写成现代医疗建议。

本次中文：AI辅助新译。审校：模型逐段自审与部分原PDF页面视觉核对，非人工定稿；没有进行完整藏文校勘。上列藏英差异是局部可见问题，不能据此宣称已全面校勘。