无死圣母 · 附录2：无死圣母心髓近修、成就与事业阶段持咒时的观想

APPENDIX 2:

附录二：

The Visualization for the Mantra Recitation of the Phases of Approach, Accomplishment and Activity of Chimé Phakmé Nyingtik

无死圣母心髓近修、成就与事业阶段持咒时的观想

by Dilgo Khyentse Rinpoche

顶果钦哲仁波切 著

I. VISUALIZATION FOR THE MANTRA RECITATION IN THE APPROACH PHASE

一、近修阶段持咒时的观想

Visualize yourself vividly and clearly in the divine form of Jetsun Arya Tara. In your heart is the jnanasattva Amitayus, brilliant white, alone without a consort and with all the sambhogakaya adornments. In his heart on a white lotus blossom sits a hollow sphere composed of the sun below and moon above, within which stands the core ¹¹⁵ seed syllable TAM, and around it the ten vajra syllables arranged in a clockwise direction. Keep your mind focused attentively on this and recite the mantra.

鲜明清晰地观想自己现为至尊圣度母的尊身。自己心间是智慧尊无量寿佛，身色皎白，独身无佛母，具足一切报身庄严。其心间白莲花上，有一个下为日、上为月所组成的中空球体，内立心要[115]种子字 TAM，其周围十个金刚字按顺时针方向排列。专注于此，念诵咒语。

Reciting the mantra invokes and inspires the wisdom mind of Amitayus, and from the syllable TAM and the mantra mala, limitless and inconceivable rays of light radiate and pour out from the jewel on the ushnisha of Jetsun Arya Tara’s head. Within the expanse of this light appears the nirmanasattvas, the emanations Ushnisha Vijaya, their bodies dazzling white in colour. Their right hands in the gesture of granting refuge are poised on their right knees and form the threatening mudra as they hold a hook in a gathering manner. Their left hands at the level of their hearts in the mudra of supreme giving hold a long-life vase from which they pour a stream of nectar. Their feet are loosely crossed in the sattvasana, and they preside on a lotus blossom and moon disc seat. In a blaze of light and dazzling rays, countless emanations of Ushnisha Vijaya like the specks of dust in sunbeams stream out uninterruptedly above, below and in every possible direction.

持咒祈请并感动无量寿佛的智慧心，从 TAM 字和咒鬘放射无量不可思议的光芒，由至尊圣度母头顶肉髻上的宝珠涌出。在这片光明中，出现化现尊，即尊胜佛母（Ushnisha Vijaya）的化身，身色耀眼洁白。右手安于右膝，作施予皈依之势，结期克印，持钩作摄召状。左手在心口处结胜施印，持长寿宝瓶，倾注甘露流。双足以菩萨坐姿松缓交叠，安坐于莲花月轮座上。在炽盛光明与耀眼光芒之中，无数尊胜佛母化身，如阳光中的微尘，向上、向下及一切方位相续流出。

They go to the deities of the root mandala, the four Taras and the four gatekeepers, as well as to the buddhas and bodhisattvas of the whole of space and time, the yidam deities of the six classes of tantra, the hosts of dakas and dakinis in the sacred places and the ocean-like throng of dharma protectors bound by their solemn vajra pledge and gather the blessing, capacity and strength of all their inconceivable qualities of wisdom, love and power. They go throughout the whole outer, inanimate environment of this world, gathering the vital energy of its five elements. They go to the living inhabitants within and gather the vital energy of their longevity, merit, prosperity and wealth, charisma and excellent auspicious signs both spiritual and worldly.

她们前往根本坛城诸尊、四度母与四守门尊处，以及一切时空中的诸佛菩萨、六部密续的本尊、诸圣地的勇父空行母众，以及受庄严金刚誓约约束、如海般的护法众处，摄集他们不可思议的智慧、慈爱与威力等一切功德的加持、能力和力量。她们遍至此世界外在无情器界，摄集其五大元素的精气；又至内在有情居民处，摄集他们寿命、福德、富足财富、威仪魅力以及出世间与世间殊胜吉祥征相的精气。

All these wonderful qualities combine to form the substance of alchemy and rejuvenation (rasayana) called the “quicksilver that accomplishes all”. White like an autumn moon shining as bright as the sun, it sparkles and gleams with all kinds of auspicious patterns like svastikas and coils of joy and symbols turning clockwise. Its power is such that it can transform whoever it touches so they possess the strength of an elephant, the life span of the sun or moon and an indestructible body with the vigour of a sixteen year old. If it touches iron, it is transmuted into gold. If it scatters onto a dead and withered tree, it will immediately burst into life with leaves and fruit and flowers.

这一切妙德汇聚成为名叫“成办一切之水银”的炼金与回春之物（rasayana）。其白如秋月，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。其威力能使任何被它触及的人具有大象之力、日或月之寿，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，枝叶、果实与花朵齐发。

So imagine these forms and images gathering as the blazing, brilliant splendour of great bliss and dissolving into your body¹¹⁶ and into all the practice substances, long-life pills, amrita, rakta, torma and offerings. As a result, imagine that blessings, radiance, energy and power all shine out in glory like flowers bursting into blossom after the rain. As you visualize this, recite just the ten-syllable vajra mantra.

因此，观想这些形相汇成大乐炽盛辉煌的光彩，融入自己身体[116]以及一切修法物品、长寿丸、甘露、rakta、食子和供品之中。由此，观想加持、光辉、精气与威力全都灿然显现，如雨后鲜花盛开。作此观想时，只持诵十字金刚咒。

At the end, maintain the same visualization and recite the mantra that combines approach, accomplishment and activity all in one. When reciting the mantra of the jnanasattva Amitayus, you keep up the same visualization while the core syllable TAM transforms into a HRIH, around which his mantra is arrayed. In the case of the emanation Ushnisha Vijaya, visualize that in her heart in the centre of a locket formed of the sun and moon is a DROOM with the mantra mala arranged around it.

最后，保持同样观想，念诵将近修、成就与事业合而为一的咒语。念诵智慧尊无量寿佛的咒语时，保持同样观想，而心要字 TAM 转变为 HRIH，其咒语环绕排列。至于化身尊胜佛母，则观想她心间日月盒中央有一个 DROOM 字，周围排列咒鬘。

II. VISUALIZATION FOR THE MANTRA RECITATION IN THE ACCOMPLISHMENT PHASE

二、成就阶段持咒时的观想

From the forms of all the deities of the mandala, the light of wisdom streams out and returns as before, making the quicksilver-like substance composed of the vital essence of the entire inanimate and animate worlds dissolve into the principal deities and their entourage. Through this, their bodies experience the full intensity of uncontaminated great bliss; their speech resounds in the stirring, inspiring majestic tones of invincible vajra-like mantra like bees swarming around a broken hive and their minds rest in serene equanimity in unchanging samadhi, the supreme enlightened intention of pacifying, increasing, magnetising and subjugating.

从坛城诸尊身中放射智慧光芒，如前出而复返，使由整个器情世界精髓所成、如水银般的物质融入主尊及其眷属。由此，他们的身充分感受无漏大乐；他们的语发出如金刚般不可摧坏的咒音，雄浑激荡、令人振奋，犹如群蜂围绕破裂的蜂巢嗡鸣；他们的心安住于不变三摩地的寂然平等性，即息、增、怀、诛的无上觉悟意趣之中。

As a result, imagine that basic impure phenomena—the five skandhas and five elements, sense-fields, sense organs and objects—are all awakened into the mandala of the complete “three vajra seats” of the five families of Tara. The great wisdom mandala of all-pervading purity where enlightened body, speech, mind, qualities and activity are inseparable is activated in the everlasting flow of inexhaustible adornment.¹¹⁷

由此，观想根本的不净诸法——五蕴、五大、诸处、诸根与诸境——全都觉醒为五部度母完整“三金刚座”的坛城。遍净的大智慧坛城中，觉悟的身、语、意、功德与事业不可分离，在无尽庄严的恒常相续之中运作起来。[117]

Visualizing vividly the core syllable of each of the four Taras—TAM, DROOM, HRIH and HUNG—in the centre of a locket formed of the sun and moon resting on a lotus blossom, recite the mantras of the three principal deities and the four Taras.

鲜明观想四度母各自的心要字——TAM、DROOM、HRIH 与 HUNG——位于莲花上日月盒的中央，持诵三主尊与四度母的咒语。

III. VISUALIZATION FOR THE MANTRA RECITATION IN THE ACTIVITY PHASE

三、事业阶段持咒时的观想

The visualization during the mantra recitation for the three principal deities is to imagine that compassionate rays of light stream out from the three deities and invoke the four Taras to rest in serene equanimity in the enlightened intention of the four activities. Then rays of light from the four Taras’ samadhi of pacifying, increasing, magnetising and subjugating invoke the four emissaries at the four gates who accomplish the enlightened activities. They in turn emanate white, yellow, red and black emissaries that fill the whole sky and stream out like particles of dust in sunbeams. Without any limit to their action, they provide whatever beings need by means of the four activities: illness and harmful influences are pacified, long life and merit are increased, the three realms are magnetised with the four types of aspiration and enemies and obstructors are utterly destroyed—these are the four ordinary activities. Then harmful actions and obscurations are pacified, the power of rigpa is increased, the wind-mind is mastered and dualistic grasping is utterly destroyed—these are the four enlightened activities. Consider that they are all brought to completion. Jamyang Khyentse Wangpo said that you should do the peaceful recitation before daybreak, the recitation for increasing at sunrise, the practice for magnetising at twilight and the wrathful recitation at night.

持诵三主尊咒语时，观想三尊放出慈悲光芒，祈请四度母寂然平等安住于四事业的觉悟意趣之中。随后，四度母息、增、怀、诛三摩地的光芒，祈请四门执行觉悟事业的四使者。她们又化现白、黄、红、黑色使者，充满整个虚空，如阳光中的微尘般涌出。其事业毫无限量，借四种事业提供众生所需的一切：平息疾病与损害，增长寿命与福德，以四种愿求摄受三界，彻底摧毁敌人与障碍者——这是四种普通事业。继而，恶业与障蔽得到平息，觉性（rigpa）的力量得以增长，风心得到调御，二元执著被彻底摧毁——这是四种觉悟事业。应想这一切都已圆满成办。蒋扬钦哲旺波说，应在黎明前作息业念诵，日出时作增业念诵，黄昏时作怀业修持，夜间作忿怒念诵。