无死圣母 · 附录1：关于无死圣母心髓的简要问答：从近修与成就说起

APPENDICES

附录

APPENDIX 1:

附录一：

Brief Answers to Questions on Chimé Phakmé Nyingtik, Beginning with Approach and Accomplishment

关于无死圣母心髓的简要问答：从近修与成就说起

by Jamyang Khyentse Wangpo

蒋扬钦哲旺波 著

Om svasti siddhi

Om svasti siddhi

When you arrive at the approach practice in the Chimé Phakmé Nyingtik, there are many ways of structuring the different phases of practice such as the ordinary approach practice uniting approach, accomplishment and activities for those who meditate mostly on an aspirational level, or drawing from the chest of the four branches of approach and accomplishment for the extraordinary practice on the level of flawless perfection¹¹⁰ and so on. However, the long sadhana of the Chimé Phakmé Nyingtik briefly mentions the three phases of approach, accomplishment and activities.

修持无死圣母心髓，进行到近修时，各修持阶段有许多不同的组织方式。例如，对于主要在胜解意愿层面禅修的人，有将近修、成就与事业合一的普通近修法；对于无瑕圆满层面的殊胜修持[110]，则可从近修与成就四支的宝匣中取用，等等。不过，无死圣母心髓的广轨简要提到了近修、成就与事业三个阶段。

Length of Practice

修持的时长

The sadhana also speaks of the three ways to measure them: time, number and signs. The text says that practitioners of greatest capacity should practise approach for three weeks, accomplishment for one week and activity for one day which, including receiving the siddhis, makes one month. Those of medium capacity should multiply that by three, making a total of three months. Practitioners with lesser capacity should therefore practise for six months.

成就法也讲到衡量这些阶段的三种方式：时间、数量与征相。仪轨说，上根行者应近修三周、成就一周、事业一天，加上领受悉地，共为一个月。中根行者应将此乘以三，总计三个月。因此，下根行者应修六个月。

In terms of numbers, we also distinguish practitioners of superior, medium and lesser capacities. Although it roughly takes the same amount of time, generally when you focus on the number of mantras you accumulate, the minimum should be one hundred thousand for each of the ten syllables of the main deity mantra, making one million; seven hundred thousand of the nineteen-syllable approach mantra of the combined practice; four hundred thousand of the jnanasattva and four hundred thousand of the nirmanasattva mantras; one hundred thousand of each of the accomplishment mantras of the four Taras; and forty thousand of each of the mantras of the four Gatekeeper Taras for the activity. This is the minimum number of mantras practitioners of medium capacity should recite, and that should take three months to accomplish. So the number of recitations for those of superior and lesser capacity are easy to work out.

就数量而言，也区分上、中、下根行者。虽然大致需要同样长的时间，但一般来说，若着重于所积累的咒语数量，最低限度应为：主尊咒的十个字，每字十万遍，合计一百万遍；合修的十九字近修咒七十万遍；智慧尊咒四十万遍、化现尊咒四十万遍；四度母的成就咒各十万遍；事业阶段四守门度母的咒语各四万遍。这是中根行者应念诵的最低咒数，应以三个月完成。因此，上根与下根的念诵数量便容易推算。

For mere familiarization with the practice, you should recite four hundred thousand for the main deity’s ten-syllable mantra; one hundred thousand for the combined practice; forty thousand for the jnanasattva and forty thousand for the nirmanasattva mantras; ten thousand of each for the accomplishment mantras; and however much you can manage in one day for each of the mantras of the four Gatekeeper Taras for activity. These numbers are based on the speed of those of superior capacity.

若只是为了熟悉修法，应念诵主尊十字咒四十万遍；合修咒十万遍；智慧尊咒四万遍、化现尊咒四万遍；成就咒各一万遍；事业阶段四守门度母的咒语，各在一天内尽力念诵。这些数量以上根行者的速度为依据。

In terms of signs, the best, next best and least good are as usual.

至于征相，上、中、下等征相如通常所说。

Receiving the Siddhis

领受悉地

Concerning the way to receive the siddhis, you can rely on the specific sequence of the drupchen arrangement. More simply, place on your shrine a new offering torma (chötor) and so on, and assemble siddhi substances early the next morning after completing the number of activity mantras. After the mantra recitation, say the offering and praise for a thousand recitations. The mantra to invoke the siddhis is the combined practice mantra followed by KAYA WAKA TSITTA and so on, which you should recite an appropriate number of times. Then offer confession with the Inexpressible Ultimate Confession (Yeshe Kuchok). Say the descent of blessings that is in the sadhana text and the elaborate offering and praise prayers. Finally, recite the prayer called “requesting siddhis” in the sadhana that starts with, “OM Sublime Lady …” Actualising the usual visualizations, place the phumba on your head and take some of its water; place the nectar at your throat and drink some; place the long-life torma at your heart; eat some of the substances in the kapala and keep consuming what remains for a long time as usual. Then offer a large tsok and conclude the practice.

关于领受悉地的方法，可以依循大修法会编排中的具体次第。较简略地说，在念完事业咒数量后的次日清晨，于供台上安放新的供养食子（chötor）等，并备齐悉地物。持咒后，念诵供养与赞颂一千遍。祈请悉地的咒语，是合修咒后接 KAYA WAKA TSITTA 等，应念诵适当遍数。然后以《不可言说的胜义忏悔》（Yeshe Kuchok）作忏悔。念诵成就法仪轨中的降加持文，以及广式供养赞颂文。最后，念诵仪轨中称为“祈求悉地”的祈祷文，起首是“O M 圣母……”。实际作通常的观想，将 phumba 宝瓶置于头顶，并取用其中一些水；将甘露置于喉间，饮用一些；将长寿食子置于心间；食用颅器中的一些物品，其余如常在较长时间内继续服用。随后献上广大荟供，结束修法。

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The Mandala

坛城

The mandala is the usual peaceful mandala with eight-level toranas. On the red pleasure terrace stand the sixteen offering goddesses. Even though the protectors of virtues such as the seventy-five glorious protectors gather in the worldly deities’ perimeter that surrounds the mandala inside the vajra fence, when drawing the mandala you only need to draw the perimeter and you don’t have to draw the implements of the deities.

坛城为通常的寂静坛城，具八层牌楼（toranas）。红色享乐平台上立着十六供养天女。七十五吉祥护法等善法护持者，虽然聚集在金刚围栏以内、围绕坛城的世间神祇区域，但绘制坛城时，只需画出该区域，不必画出诸尊的法器。

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The Lord of the Dance

舞王

As for the colour of the body of the male consort, the Lord of the Dance, the text says,

关于男尊伴侣舞王的身色，仪轨说：

As her natural radiance the supreme skilful means, the Lord of the Dance …

作为她的自性光辉，无上善巧方便，舞王……

Accordingly, the appearing aspect of skilful means arises from her light. So fundamentally he is white. However, here the male and female deities are together in reversed union; and as it is explained that the desire of the male is greater than that of the female, he should be visualized as red in colour, because he is full of desire. When painting the deities, this colour should also be used.

依此，善巧方便的显现面由她的光明生起，所以根本上他是白色的。然而，此处男女尊以反向双运的方式结合；又因解释说男尊的欲强于女尊，所以应观想他为红色，因为他充满欲。在绘画诸尊时，也应采用此色。

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Ushnisha Vijaya

尊胜佛母（Ushnisha Vijaya）

Ushnisha Vijaya’s right hand is in the gesture of granting refuge and is poised on her right knee, forming the threatening mudra and holding the hook that gathers nectar. Her left hand in the mudra of supreme giving at the level of her heart holds a long-life vase from which she pours a stream of nectar. Her feet are loosely crossed in the sattvasana.¹¹¹

尊胜佛母右手作施予皈依之势，安于右膝，结期克印，持摄集甘露之钩。左手在心口处结胜施印，持长寿宝瓶，从中倾注甘露流。双足以菩萨坐姿松缓交叠。[111]

Should you wish to draw or carve the deity, you can place in the hand in the mudra of supreme giving the stem of an utpala flower that blossoms at ear level, but you can also raise the hand which forms the mudra of supreme giving.

若要绘制或雕刻此尊，可以在结胜施印的手中放置一枝乌巴拉花茎，花开于耳际；也可以举起结胜施印的手。

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The Four Gatekeeper Taras

四守门度母

The four Taras, one at each of the four gates, are in a dancing posture with their right legs bent in the half-lotus dancing posture. Their right arms are extended, their right hands rest on their right knees in the gesture of bestowing refuge and they brandish their respective hand implements (iron hook and so on) with the threatening mudra. Their left hands in the gesture of supreme generosity are at their hearts holding the stems of utpala flowers which blossom at the level of their left ears.

四门各有一位度母，均呈舞姿，右腿弯曲，呈半莲花舞姿。右臂伸展，右手以施予皈依之势安于右膝，结期克印，挥动各自所持法器（铁钩等）。左手在心间作无上布施之势，持乌巴拉花茎，花开于左耳际。

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Rotation of the Mantra Garland

咒鬘的旋转

Generally, we visualize the encircling mantra mala as follows: during the approach practice, we focus on visualizing the arrangement of the mantra mala; during the close approach practice, we visualize the mantra rotating; during the accomplishment stage, we visualize the palanquin; and during the great accomplishment stage, we visualize the emanation and reabsorption of rays of light. Yet it is enough to only visualize its arrangement when practising essentially. In most of the Mother Tantra cycles and when you practise female deities, the syllables are usually arranged counterclockwise. But in this sadhana, the mantra should be arranged in a clockwise direction just like the sadhanas of the Sarma tantras. The root mantra, the combined mantra, the jnanasattva mantra and the nirmanasattva mantra are all arranged in a clockwise direction.¹¹²

一般而言，环绕的咒鬘观想如下：近修时，着重观想咒鬘的排列；近近修时，观想咒鬘旋转；成就阶段，观想肩舆；大成就阶段，观想光芒放出与收摄。然而，若修其要义，仅观想咒鬘的排列就足够了。在大多数母续法系及修持女性本尊时，咒字通常按逆时针方向排列。但在此成就法中，咒语应如新译派密续的成就法一样，按顺时针方向排列。根本咒、合修咒、智慧尊咒与化现尊咒，都按顺时针方向排列。[112]

First concentrate on this visualization until it is completely familiar. Then you can start visualizing the emanation and reabsorption while reciting the mantra. Once the visualization of the mantra arrangement is extremely clear, we can imagine it turning. Visualize just the root mantra when reciting it. For the combined practice, visualize the root mantra with the rest of the combined mantra appended at the end. During the recitation of the jnanasattva mantra, keep the same visualization and change the core seed syllable: TAM becomes HRIH, encircled by Amitayus’ mantra. At the heart of the nirmanasattva, at the centre of the sun and moon locket, visualize the syllable DROOM surrounded by her mantra mala. For the approach and activity mantras also, it is sufficient to visualize the individual core seed syllable of each deity (TAM, DROOM, HRIH, HUNG and DZA, HUNG, BAM, HO) at their hearts on a lotus and a moon in the colour of their respective deity and surrounded by the mantra garland.

先专注于此观想，直到完全熟悉。然后便可在持咒时开始观想放射与收摄。待咒语排列的观想极其清晰后，可以想象其旋转。念诵根本咒时，只观想根本咒。合修时，观想根本咒，其后接上合修咒的其余部分。念诵智慧尊咒时，保持同样观想，改变心要种子字：TAM 变为 HRIH，周围环绕无量寿佛咒。化现尊心间日月盒的中央，观想 DROOM 字，周围环绕她的咒鬘。对于近修咒与事业咒，也只需在各尊心间的莲花月轮上，观想与该尊同色的各自心要种子字（TAM、DROOM、HRIH、HUNG，以及 DZA、HUNG、BAM、HO），周围环绕咒鬘。

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Mantra Recitation

咒语念诵

For the approach, focus only on the approach visualization. You don’t need to actualise the accomplishment and activity visualizations. In terms of mantra also, begin with only accumulating the ten-syllable mantra. At the end of the session, add the recitation of a few of the other approach mantras.

近修时，只专注于近修观想，不必作成就与事业观想。咒语方面，也是先只积累十字咒。每座结束时，加诵少量其他近修咒。

For the accomplishment, briefly recite the mantras of the main deity, jnanasattva and nirmanasattva. Once you visualize each deity clearly, add the visualization of the emanation and reabsorption of rays of light from the heart of the main deity to invoke her retinue. First concentrate on accumulating Vajra Tara’s mantra for most of your practice session and recite the three others only briefly at the end of the session. Once you have completed the accumulation of Vajra Tara’s mantra, you only need to recite it a few times before concentrating on accumulating Ratna Tara’s mantra. And so on. You don’t need to meditate on the activity phase. At this point, you can recite the combined mantra if you want to.

成就阶段，简略念诵主尊、智慧尊与化现尊的咒语。清晰观想各尊之后，再加入从主尊心间放光并收摄、祈请其眷属的观想。起初，每座大部分时间专注于积累金刚度母咒，另外三尊的咒语只在座末略诵。完成金刚度母咒的积累后，只需略诵几遍，再专注积累宝度母咒，依此类推。不必修观事业阶段。此时若愿意，也可以念诵合修咒。

For the activity, divide the day into four sessions. Following your daily schedule, during the early morning session for example, briefly recite the approach and accomplishment and actualise their visualizations. Rays of light stream out from the five deities (the main deity and the four Taras in the retinue) to invoke Hook Tara’s wisdom mind. Actualise the pacifying activity visualization while mainly reciting her mantra and recite the three others briefly at the end of the session. After sunrise, practise mainly Noose Tara’s mantra and so on in the same way.

事业阶段，将一天分为四座。依每日安排，例如清晨一座，简略念诵近修与成就咒，并作相应观想。五尊（主尊与四位眷属度母）放出光芒，祈请钩度母的智慧心。主要持诵她的咒语，同时作息业观想，座末略诵另外三尊的咒语。日出以后，主要修持索度母的咒语，其余依此类推。

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Drupchö

修供法会（Drupchö）

During a Chimé Phakmé Nyingtik drupchö for example, if it is an ordinary, simple drupchö, we may recite the main ten-syllable mantra one thousand times during each session. Accordingly, we should also recite three hundred mantras of the combined practice, the jnanasattva and the nirmanasattva, one hundred for each of the four Taras and just twenty-one recitations for each of the four activities.

例如，在无死圣母心髓修供法会中，若是普通简略的修供法会，每座可念诵主尊十字咒一千遍。相应地，合修咒、智慧尊咒、化现尊咒也应各诵三百遍，四度母咒各一百遍，四事业咒各只诵二十一遍。

If you perform the practice mainly for long-life accomplishment, recite the ten-syllable mantra three hundred times and the mantra of the combined practice one thousand times since it is the mantra and clear visualization of the long-life accomplishment, while the other mantras are as before. The rest is the same as before.

若主要为了长寿成就而修，应诵十字咒三百遍、合修咒一千遍，因为它是长寿成就的咒语与明观；其他咒语如前。其余部分也如前。

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Mantras for Daily Practice

日常修持的咒语

When you practise the daily sadhana to maintain the continuous flow of the practice, you can recite only the approach mantra and omit the accomplishment and activity mantras. As a main mantra of approach, the mantra of the combined practice is also very good. Having said that, to practise more elaborately by reciting and visualizing briefly the accomplishment and activity is not only not a fault but is very good, since approach is the foundation that comes at the beginning of approach, accomplishment and activity. So after the approach, it is good each time to practise some accomplishment and also a little bit of the activity.

修日常成就法以保持修持相续时，可以只诵近修咒，省略成就与事业咒。作为主要近修咒，合修咒也很好。话虽如此，若较广地修持，简略念诵并观想成就与事业，不但没有过失，而且很好，因为近修是在近修、成就与事业三者之首先行的基础。因此，每次近修之后，修一些成就，再修少许事业，是很好的。

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The Quicksilver that Accomplishes All

成办一切之水银

The “quicksilver that accomplishes all” is the substance of alchemy and rejuvenation (chulen), white like an autumn moon, shining bright as the sun, sparkling and gleaming with all kinds of auspicious patterns like svastikas and coils of joy and symbols turning to the right. Its power is such that whoever it touches can be transformed so they then possess the strength of an elephant, the life span of the sun and the moon and an indestructible body with the vigour of a sixteen year old. If it touches iron, the iron is transmuted into gold. If it is scattered on a dead, withered tree, the tree will immediately burst into life and grow leaves, flowers and fruits. So in your meditation, imagine these forms and images gathering as the blazing, brilliant splendour of great bliss.

“成办一切之水银”是炼金与回春之物（chulen），白如秋月，明若太阳，闪耀着种种吉祥图纹，如卍字、喜旋纹及向右旋转的符号。其威力能转变任何被其触及的人，使之具有大象之力、日月之寿，以及十六岁少年般精力充沛的不坏身。它若触及铁，铁就化为金；若洒在枯死的树上，树便立即恢复生机，生出枝叶、花朵和果实。因此，在禅修中，观想这些形相汇聚成为大乐炽盛辉煌的光彩。

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The Great Practice Torma

大修食子

Although a yellow scroll revealed as an earth terma and deciphered by the great tertön Chokgyur Lingpa is the source of a detailed presentation of the structure of practice focusing on the great practice torma,¹¹³ this text is only recited during drupchens and is not necessary otherwise. First you need to study the drawing of the torma very closely, otherwise the preparation and building of the torma will be difficult.

大伏藏师秋吉林巴（Chokgyur Lingpa）所发掘并解读的一卷地伏藏黄卷，详细说明了以大修食子为中心的修持结构[113]，但此文只在大修法会中念诵，其他时候不必念。首先必须非常仔细地研究食子图样，否则准备和制作食子会有困难。

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Shrine Set-up

供台布置

In general, when you do the practice, lay out an image of the mandala if you have one, or make a mandala with heaps in number equal to the number of deities in the mandala made of grains. You mainly need a kapala filled with pills, and since it is a good practice support specific to this practice, you don’t necessarily need the practice torma. The offering torma is the usual blazing jewel (rinchen barwa) torma. You can also have a single torma instead of the practice and offering tormas, to which you apply the four considerations and so on.¹¹⁴ This torma should be in the bejewelled form (rinpoche ngawa). The long-life torma should be made of flour of unparched barley grains (tsampa) kneaded with alcohol shaped into a usual vase and surrounded with pills made of dough, all painted in red.

一般修法时，若有坛城图，就将它陈设出来；或用谷物堆成坛城，堆数与坛城尊数相等。主要需要一个装满丸药的颅器；由于它是此法特有的良好修持所依，不一定需要修法食子。供养食子采用通常的炽宝（rinchen barwa）食子。也可用一个食子代替修法食子与供养食子，对其运用四种观想等。[114] 此食子应为宝饰形（rinpoche ngawa）。长寿食子应以未经炒熟的大麦粉（tsampa）和酒揉制，塑成通常的宝瓶形，周围放置面团制成的丸子，全都涂成红色。

Kaya ayushah dhadzati shtantu

Kaya ayushah dhadzati shtantu