无死圣母 · 第2章：长寿修法

CHAPTER 2:

第二章：

Long-Life Practice

长寿修法

by Tulku Orgyen Tobgyal

乌金督佳仁波切讲授

Generally, it can be said that all the sentient beings living in this world are the product of delusions and that those delusions are the result of our karma. Basically, we don’t actually die; mind does not die. However, mind is supported by a physical body which is created by our delusions, and that body will live a short or a long life. Either way, because we have a body, that body will at some point die. A body that is born must die. Mind is supported by a physical form, so we must have a body. When mind and body separate, the body becomes a corpse, inanimate physical matter. So although mind is always mind, when mind and body are separated, the body will no longer be a body.

一般可以说，住在这世间的一切有情都是迷妄的产物，而这些迷妄又是业的结果。根本而言，我们并不真正死去，心不会死亡。然而，心以肉身为依托，这身体由我们的迷妄形成，有的寿命短，有的寿命长。无论如何，既然有身体，这身体就终有一天会死。有生的身体必有死。心以形体为依托，所以我们必须有身体。心与身体分离时，身体便成了尸体，是无生命的物质。因此，虽然心始终是心，心身分离以后，身体却不再是活的身体。

In every sentient being can be found what we call buddha nature, or sugatagarbha. It is thanks to the fact that we have this nature that beings are capable of enlightenment. So the basis of enlightenment for sentient beings is buddha nature. Enlightenment, buddha, is very special; but if there were no basis for enlightenment, it wouldn’t be possible for anyone to become a buddha. In that case the length of our lives, long or short, would be entirely irrelevant.

每一个有情都具有我们所谓的佛性，或善逝藏。正因具有这一自性，众生才能够觉悟。因此，有情觉悟的基础就是佛性。觉悟，也就是佛的境界，极为殊胜；但如果没有觉悟的基础，任何人都不可能成佛。那样的话，我们寿命长短便完全无关紧要。

At the same time we must have a physical body to follow the path that leads to buddhahood. It is taught that of the six classes of beings, the human body is the supreme basis from which to attain enlightenment. In the Way of the Bodhisattva, Shantideva said,

同时，我们必须有肉身，才能行于通向佛果的道路。教法说，六道众生之中，人身是证得觉悟最殊胜的所依。寂天在《入菩萨行论》中说：

So take advantage of this human boat.

因此，当善用此人身舟，

Free yourself from sorrow’s mighty stream!

渡越忧苦的滔滔大河！

This vessel will be later hard to find.

此舟日后实难再得，

The time that you have now, you fool, is not for sleep!⁹

愚人啊，眼下不是睡眠之时！[9]

This verse means that the human body is like a boat that’s extremely useful for crossing water. So the boat—of the human body—is very important. But we aren’t often reborn with a human body, so when we are we must take care to make the most of it and avoid going to sleep.

这首偈颂的意思是，人身如同一艘极有助于渡水的船。因此，人身这艘船十分重要。但我们并不常常转生为人，所以一旦得到人身，就必须谨慎地充分利用它，不要陷入沉睡。

The sutras describe about how the precious human birth is endowed with the eight freedoms and ten advantages which shows how important this human body is. The sutras also explain how difficult it is to find such a body using many examples, quotations and quantifications. Guru Rinpoche said,

经中说明珍贵人身具足八暇十满，显示了人身的重要。经中还用许多譬喻、引文及数量比较，解释得到这种身体有多困难。莲师说：

As the first of all activities,

一切事业之首，

The vidyadhara should achieve longevity!

持明者应成就长寿！

And,

又说：

If life is long, it can be virtuous,

寿命若长，可行善业，

And the purpose of this life and the next can be achieved.

今生来世之义皆能成办。

It’s good to live a long life because then you are able to fully accomplish the purpose of this and future lives. How do we prolong life? With great compassion and many skilful methods, the victorious ones have taught a variety of ways of extending life, both common and supreme. The common methods include “extracting the essence” (rasayana) and using medicinal substances, as well as special breath and yogic exercises, all of which have a positive impact. Uncommon or supreme methods include deity meditation, mantra recitation and dzogrim practice.

长寿是好的，因为这样便能够圆满成办今生与未来世的目的。我们如何延长寿命呢？诸佛以大悲心和种种善巧方便，教导了许多延寿的方法，有共同的，也有殊胜的。共同方法包括“摄取精华”（rasayana）及使用药物，还有特殊的呼吸与瑜伽练习，这些都有积极的作用。不共或殊胜的方法，则包括本尊禅修、持咒与圆满次第修行。

Since longevity is so important, in every terma that Guru Rinpoche hid to be rediscovered by the tertöns, there is some form of long-life practice. Some tertöns revealed as many as five or six practices, others two or three. Therefore, many long-life sadhanas exist.

由于长寿如此重要，莲师为后世伏藏师所埋藏的每一部伏藏中，都有某种长寿修法。有些伏藏师掘出多达五六种修法，其他的则有两三种。因此，长寿成就法有很多。

Guru Rinpoche himself did a long-life practice in Maratika Cave, where he saw the actual face of the protector Amitayus who granted him an empowerment with his vase. Guru Rinpoche was then blessed with an immutable vajra body which will last until the end of the kalpa.

莲师本人曾在玛拉蒂卡洞修持长寿法，亲见怙主无量寿佛，无量寿佛以宝瓶赐予他灌顶。莲师由此获得加持，成就了不变的金刚身，直至劫末都将住世。

When our human bodies are destroyed and our consciousnesses transferred to another field, we call it “death”; and when we emerge from our mother’s womb, we call it “birth”. In between birth and death, we live “long lives” or “short lives”. In one year, there are three hundred and sixty-five days or twelve months. If someone lives for one hundred years, they are generally considered to have had a very long life. Although each day slips by easily and quickly, in one hundred years there are actually only thirty-six thousand five hundred days. See for yourself, work it out on a calculator! Then work out how many days there are in sixty years: twenty-one thousand nine hundred.

当我们的人身坏灭，意识迁往另一个境域，我们称之为“死亡”；当我们从母胎出生，我们称之为“诞生”。从生到死之间，我们有的“长寿”，有的“短命”。一年有三百六十五天，或十二个月。一个人若活到一百岁，通常便被认为十分长寿。虽然每一天都轻易而迅速地溜走，一百年实际也只有三万六千五百天。你自己看看，用计算器算一算！再算算六十年有多少天：两万一千九百天。

As you can see it’s very important for dharma practitioners to have a long life. But from a dharma perspective it doesn’t really matter how long worldly people who don’t practise live. Worldly people are quite naturally, absolutely convinced that they also need long lives. But as a dharma practitioner you can see that a worldly life is full of negative activities. You can also see that it’s probably better for worldly people not to live for too long; this train of thought also exists in the teachings. Every day that a person who doesn’t practise dharma remains in this world results in the further accumulation of vast amounts of negative actions, the karma of which will ripen and be experienced in future lives. So the negativity accumulated by spending a single year as a human being in this world can only lead to rebirth in the hell realms where the suffering is extremely intense and where you have to remain for a very long time.

由此可见，对修行佛法的人而言，长寿十分重要。但从佛法的角度看，不修行的世间人活多久，其实并不重要。世间人很自然地深信，自己也需要长寿。不过，身为修行人，你能看出世俗生活中充满恶业，也能看出，世间人或许不要活得太长反而更好；教法中也有这样的思路。不修佛法的人，每在世间多住一天，便进一步积累大量恶行，其业果将在来世成熟、被亲身感受。因此，在此世间做人仅仅一年所积累的恶业，就只能使人转生地狱，在那里承受极其强烈的痛苦，而且必须停留极其漫长的时间。

As the Victorious One has great compassion and many skilful means at his command, he has taught the supreme methods for prolonging life. Medical treatments, extracting essences, maintaining good health, breathing and physical exercises are all ordinary methods and they are common to most cultures. Even termas, for example, teach us how to prepare long-life pills from medicinal ingredients and explain breathing techniques and physical exercises for lengthening life spans.

佛陀具有大悲心，掌握种种善巧方便，因此传授了延长寿命的殊胜方法。医疗、摄取精华、保养身体、呼吸练习与体能锻炼，都是普通的方法，为大多数文化所共有。譬如，连伏藏也教我们如何用药材制作长寿丸，并解释延寿的呼吸方法和身体练习。

Once we have a body, we breathe in and out twenty-one thousand times every twenty-four hours. It’s said that once we’ve exhausted our allotted number of breaths, we die. One of the signs of the approach of death is that our breath gets shorter, so to remedy that the teachings suggest various methods, like vase breathing. Similarly, the formation of the body depends on the five elements. This is why there are methods for lengthening a body’s life using the five elements. These are some of the common methods that have now become well-known throughout the world. Many people have taken advantage of them, and as a result live for quite a long time.

我们一旦有了身体，每二十四小时就呼吸两万一千次。据说，分配给我们的呼吸次数一旦用尽，我们便会死去。死亡将近的征兆之一，是呼吸变短；为了补救，教法提出宝瓶气等各种方法。同样，身体的形成依赖五大，这也是为什么有借助五大延长身体寿命的方法。这些是一些如今已为全世界所熟知的共同方法。许多人从中受益，因此活得相当长久。

Even if we don’t mix both the ordinary and the supreme methods for prolonging life, by practising these methods we will lengthen our life spans. However, when we do long-life practices, the ordinary and the supreme methods are brought together. By practising both methods we will attain both ordinary and supreme accomplishments. So we can lengthen life through both ordinary and extraordinary meditation by, for example, gathering ordinary medicinal substances to make long-life pills and at the same time practising the extraordinary deity meditation. During deity meditation we spend a lot of time in samadhi, and by doing so we bless the medicinal substances. This is how we bring together the ordinary and supreme methods.

即使不将普通与殊胜的延寿方法结合起来，只要修持这些方法，也会延长寿命。然而，在长寿修法中，普通与殊胜的方法是结合在一起的。两种方法都修，便能获得共同与殊胜两种成就。因此，我们可以通过普通与不共的禅修来延寿，例如，收集普通药材制作长寿丸，同时修持不共的本尊禅修。在本尊禅修中，我们长时间安住三摩地，由此加持药物。这就是我们将普通与殊胜方法相结合的方式。

Some breathing practices and physical exercises can be found in both Buddhist and non-Buddhist traditions. However, the practices found in tantric Buddhism are different. For example, while tantric breathing exercises rely on the breath, obviously they also involve the clear visualization of the three channels, five chakras and the deities residing within them. These are the special or extraordinary elements that are brought into tantric practice. We recite mantras to invoke the wisdom mind of the wisdom deities, and the breathing practice involves the vase-retention practice using the three syllables OM AH HUNG. When we breath in, we visualize the syllable OM; when we retain the breath, we visualize the syllable AH; and when we breathe out, we visualize HUNG. So these long-life practices involve extraordinary methods.

有些呼吸与身体练习，佛教和非佛教传统中都有。不过，佛教密乘中的修法有所不同。例如，密乘的呼吸练习虽然以呼吸为依托，显然也包括清晰观想三脉、五轮，以及安住其中的本尊。这些就是密乘修法所引入的特殊或不共因素。我们持诵咒语，祈请智慧本尊的智慧心；呼吸修法则包括以 OM AH HUNG 三字修持宝瓶持气。吸气时观想 OM 字，持气时观想 AH 字，呼气时观想 HUNG 字。因此，这些长寿修法包含不共的方法。

The special point you need to understand here is that all long-life sadhanas accomplish ordinary and supreme accomplishments. Therefore, we achieve the ordinary siddhi of longevity and the supreme siddhi at the same time. We first lengthen our lives, which in the best-case scenario will eventually lead us to the supreme accomplishment of rainbow body. At the very least during our eighty- or ninety-year life, we will attain realization as vast as space and the ability to accomplish benefit for ourselves and others. Thus, long-life practice can provide us with the opportunity to become good dharma practitioners.

这里需要了解的特别要点是，一切长寿成就法都能成办共同与殊胜的成就。因此，我们在获得长寿这一共同悉地的同时，也获得殊胜悉地。我们首先延长寿命；在最好的情况下，最终会由此获得虹身这一殊胜成就。至少，在八九十年的一生中，我们会获得广大如虚空的证悟，以及成办自他利益的能力。因此，长寿修法可以给我们机会，成为优秀的佛法修行者。

Turning to how long we live, from the Buddhist point of view whether we live a long or short life depends on our karma; basically, the length of life is determined by karma. For example, if you protect and save life, you will have a long life, but killing and always being angry causes a life to be short.

至于我们能活多久，从佛教观点看，寿命长短取决于业；基本上，寿命的长短是由业决定的。譬如，保护、拯救生命会使你长寿，杀生和经常发怒则会导致短寿。

Anyway, everyone should have a long-life practice, and it must bring together both the ordinary and supreme methods. This means that you must be taught how to do such a long-life practice. There’s no need to teach you the ordinary methods because you already know them, and everyone I meet seems to have something to say about this. “Take walks,” they say. “Take exercise, don’t eat meat and eat lots of vegetables and fruit.” Americans add, “Take a lot of vitamins!” whereas Canadians and Europeans are less keen on vitamins. They say, “Spend more time in the countryside, communing with nature.”

无论如何，每个人都应有一项长寿修法，而且必须兼具普通与殊胜的方法。这意味着，你必须受教，学会如何修持这样的长寿法。普通的方法无须教你们，因为你们早已知道，而且我遇到的每个人似乎对此都有话可说。他们说：“散散步，做做运动，不要吃肉，多吃蔬菜水果。”美国人还加上一句：“多吃维生素！”加拿大人和欧洲人则不那么热衷于维生素。他们说：“多到乡间去，亲近大自然。”

Sogyal Rinpoche said I should explain the long-life practice called Chimé Phakmé Nyingtik because according to him you have all received the empowerment. Chimé Phakmé Nyingtik is the practice of the mandala of deities that surround White Tara in union with Amitayus. I explained the history of this cycle thoroughly two years ago.¹⁰

索甲仁波切说，我应该讲解称为无死圣母心髓的长寿修法，因为据他说，你们都已领受灌顶。无死圣母心髓，是修持围绕着与无量寿佛双运的白度母之诸尊坛城的法门。两年前，我曾详尽讲解这一法系的历史。[10]

When we practise whichever sadhana we’re doing, first we always take refuge and generate the mind of enlightenment. Next all the negative forces that might obstruct deity meditation in the main part of the practice must be sent far away. You do this in the longer sadhana with an elaborate obstacle-elimination practice and in the shorter sadhana through the mantra recitation. This is followed by the descent of blessings and blessing the offerings which come together in the Chimé Phakmé Nyingtik.

无论修持哪一种成就法，我们总是先皈依、发菩提心。接下来，必须将一切可能障碍正行本尊禅修的负面力量远远遣除。在较长的成就法中，以广轨除障修法来做；在简轨中，则通过持咒来做。随后是降下加持与加持供品；这两项在无死圣母心髓中合在一起。

I. ENLIGHTENED BODY: VISUALIZATION OF THE DEITY MANDALA

一、觉悟身：观想本尊坛城

A. The Three Samadhis

A. 三种三摩地

In the main part of the practice at the point when we meditate on the deity, we must establish the structure of the three samadhis. This is done in the same way for all ritual practices: the samadhi of suchness, the samadhi of great compassion and the causal samadhi. It is impossible to do this kind of practice without them.

正行中修本尊时，必须建立三种三摩地的结构。一切仪轨修持都同样如此：真如三摩地、大悲三摩地与因位三摩地。没有它们，就不可能修持这一类法门。

The samadhi of suchness is emptiness meditation. The second samadhi, the samadhi of great compassion, is compassion meditation. This means we meditate on emptiness and on our great compassion for all beings who fill the whole of space. The third samadhi is the causal samadhi. This is where the outer environment and all the beings it contains—in other words the support and the supported, the palace and the deities—arise from the union of emptiness and compassion as the seed syllable which is their cause. So the third samadhi is the meditation on the seed syllable.

真如三摩地是空性禅修。第二种三摩地，大悲三摩地，是悲心禅修。意思是，我们禅修空性，以及对遍满整个虚空的一切众生的大悲心。第三种是因位三摩地。这里，外在环境及其中的一切众生，换言之，所依与能依、宫殿与诸尊，从空性与悲心的双运中，以作为其因的种子字而生起。因此，第三种三摩地就是观修种子字。

The instructions specify that you establish the structure of the three samadhis. If you try to practise without the three samadhis, you really don’t know much about kyerim. If you want to do kyerim practice, you must understand, experience and realise the three samadhis. First you must establish a good intellectual understanding of what they are, and then you must think about and try to experience them. Unless you develop a good realization of these three samadhis, you will not be able to practise kyerim. The three samadhis are not specific to long-life practices, they are an integral part of Mahayoga kyerim practice. But in Dzogchen there are some generation stage practices that don’t use them.

教授明确要求建立三种三摩地的结构。若试图不依三种三摩地而修，说明你对生起次第实在所知不多。若要修生起次第，就必须了解、体验并证悟三种三摩地。首先要在理解上清楚它们是什么，然后加以思维，并努力去体验。除非对这三种三摩地生起良好的证悟，否则就无法修持生起次第。三种三摩地并不是长寿修法所特有的，它们是玛哈瑜伽生起次第修行不可分割的部分。不过，在大圆满中，有些生起次第修法不用它们。

For beginners if you don’t know how to establish the structure of the three samadhis, well then the path of kyerim will not bring about fruition. For details about the three samadhis and the reasoning behind these practices, we rely heavily on the sacred texts which offer extensive explanations. When Khenpo Petse gave the explanation based on the Secret Essence Tantra last year, he must have explained all this.¹¹ But even if you have already received the detailed teachings, you must also receive and practise the pith instructions from the great masters which pull together all the instructions you’ve received. You will then be able to practise their essence. Without the pith instructions the detailed explanations in the sacred texts aren’t very useful. The teachings on the three samadhis, for example, fill an entire volume, and a whole volume of teaching is far too much to bring to mind in an instant when you meditate.

对于初学者，若不知道如何建立三种三摩地的结构，生起次第之道便不会带来果位。关于三种三摩地的细节及这些修法背后的道理，我们很大程度上依赖有广泛阐释的圣典。去年堪布贝则依据《秘密藏续》讲解时，想必已经解释过这些。[11] 但即使已领受详尽的教导，也必须领受并修持大上师们将你所学的一切教授汇集起来的窍诀。这样，才能修持其精髓。没有窍诀，圣典中的详尽解释也不会很有用。譬如，三种三摩地的教法足足有一整卷，而一整卷教法实在太多，禅修时无法刹那间全都忆起。

At the beginning of all rituals there are instructions about how to actualise kyerim and meditate on the three samadhis. Some of these instructions have four lines, one line for each samadhi; some have one verse for each samadhi; some have just one line for all three and some only have a mantra and no verse in Tibetan. As it is said, “Secret Mantra is recitation and meditation.” This means that when you do a Secret Mantra Vajrayana ritual, you say the words with your mouth while your mind meditates on their meaning. We generally say things out loud so others can hear us, but when we do a sadhana, it is not like that. The reason we say the words out loud during sadhana practice is to help us concentrate—and to help our minds meditate. Just giving voice to the words can be done just as easily with a machine as it can with our own voices, but since we are not machines we must combine recitation with meditation.

所有仪轨开头都有关于如何现起生起次第、观修三种三摩地的教授。有些教授有四行，每种三摩地各用一行；有些每种三摩地用一首偈；有些只用一行涵盖三种；有些只有咒语，没有藏文偈颂。正如所说：“密咒即念诵与禅修。”这意味着，修秘密真言金刚乘仪轨时，口中念诵词句，心中则观修其意义。通常我们大声说话，是为了让别人听见；修成就法却不是这样。成就法中出声念诵，是为了帮助我们专注，帮助心禅修。仅仅发出词句的声音，用机器和用我们自己的嗓音一样容易；但我们不是机器，所以必须把念诵与禅修结合起来。

For example, when a Vajrakilaya practice text says that the deity has six arms and three faces, we say those words at the same time that we imagine all those arms and faces in our mind’s eye. Just to say “three faces” without actualising that picture in your mind is of no use whatsoever. I only have one head and no matter how many times I repeat that I want three heads, unless I bring to mind and meditate on myself as a deity with three heads, I will always only have one head.

例如，金刚橛修法文本说本尊有六臂三面，我们在念这些词句的同时，也在心眼中想象所有这些手臂与面孔。若只是说“三面”，却不在心中现起这一形象，就毫无用处。我只有一个头，无论重复多少次说想要三个头，若不在心中忆想、观修自己是一位三头本尊，我终究只会有一个头。

Because the three samadhis are so crucial, I’ll try to explain them essentially according to the practice instructions.

三种三摩地如此重要，因此我将试着依照修行教授，解释其要义。

1. The Samadhi of Suchness

1. 真如三摩地

If you have been introduced to rigpa by your teacher and have recognized the nature of your mind, then the samadhi of suchness is simply to abide by that recognition. You don’t have to do anything other than rest your mind in that samadhi—just leave the mind unaltered.

若上师已经向你直指觉性，而你也认出了自心本性，那么，真如三摩地就只是安住于这一认知。除了让心安住在这三摩地之外，无须做任何事，只须令心不加改造。

If you haven’t recognized the nature of mind, to use Dzogchen terminology and which other approaches describe as “seeing emptiness”, then it’s not possible truly to meditate—your practice will be limited. So what should you do? As you recite the words that actualise the samadhi of suchness, gaze into the sky and consider your body is merging with space. Look at the thought that is present in your mind and let the mind rest as it looks at itself. In that instant mind doesn’t see anything. Neither does it think, “I am not seeing anything.”

如果用大圆满的术语来说，你尚未认出心性，其他法门则称为尚未“见空性”，那么就无法真正禅修，你的修行会受到限制。该怎么办呢？念诵令真如三摩地现起的词句时，凝视天空，想身体融入虚空。看着心中现有的念头，让心在观照自身时安住。在那一刹那，心什么也没有看见，也不会想“我什么也没看见”。

If you cannot practise like that either, just think, “All phenomena are emptiness.” That’s all you can do. But of course merely to think or say to yourself, “This is emptiness” is not the same as having determined that “This is emptiness” is the truth. The first two methods require that you recognize the view of emptiness which you then bring into your own experience. But in this third method you just entertain the thought, “All things are emptiness”, you don’t bring emptiness itself into your practice.

如果连这样也无法修，就只想：“一切法皆是空性。”你能做的只有这些。当然，仅仅想着或对自己说“这是空性”，不同于已经确定“这是空性”是真实的。前两种方法要求认出空性见，然后将其带入自己的体验。第三种方法却只是心中想着“一切事物皆是空性”，并未将空性本身带入修行。

2. The Samadhi of Great Compassion

2. 大悲三摩地

Here you see how all sentient beings have failed to realise emptiness and are therefore deluded. In reality there is no delusion but sentient beings are caught up in their own dualistic perceptions, and it’s these perceptions that delude them. So cultivate compassion for all deluded beings. Your compassion must be extremely vast, not small-scale compassion. And it shouldn’t be limited to one or two people, rather it should be immense, great compassion for all sentient beings wherever they may be.

在这里，你看到一切有情都未能证悟空性，因此处于迷妄。实际上并无迷妄，但众生被自身的二元分别知觉所困，正是这些知觉令其迷惑。因此，要对所有迷妄众生培养悲心。你的悲心必须极其广大，不能是小范围的悲心，也不应局限于一两个人，而应是对无论身在何处的一切有情都怀有无比广大的大悲心。

Actually, this compassion arises from the power (tsal) of emptiness and reaches every corner of space. It arises naturally like heat rising from fire or a rainbow appearing in the sky. If it doesn’t happen naturally, you have no choice but to cultivate compassion deliberately, for example by thinking about, “… all these poor sentient beings who pervade the whole of space.”

实际上，这种悲心从空性的力用（tsal）中生起，遍及虚空每一个角落。它自然生起，就像火焰散发热量、天空出现彩虹。如果不能自然生起，就只能有意培养悲心，例如想：“……这一切遍满整个虚空的可怜众生。”

3. The Causal Samadhi

3. 因位三摩地

Based on the previous two samadhis, the coming together of the two elements of emptiness and compassion, the third or causal samadhi arises. When you practise Arya Tara, the causal samadhi takes the form of the seed syllable TAM. So here you meditate on a white syllable TAM. When it comes to the shape of the letters you visualize, although some lamas have said they should take the form of the Indian script known as Lantsa, Jamyang Khyentse Wangpo said it wasn’t necessary. He said people could visualize the syllables in their own script since the Vajrayana teachings say the syllables, which develop in the chakras when the aggregates, elements and sense sources of the body are formed, appear in the native script of your country. So Tibetans can visualize the mantras in Tibetan, Chinese can visualize Chinese characters, Indians can visualize Indian script and so on.

以前两种三摩地为基础，空性与悲心这两个要素会合，便生起第三种、即因位三摩地。修圣度母时，因位三摩地呈现为种子字 TAM。因此，这里观修一个白色 TAM 字。至于所观字母的形状，虽然有些上师说应采用称为兰札体的印度文字，蒋扬钦哲旺波却说不必如此。他说，人们可以用自己的文字来观想这些字，因为金刚乘教法说，身体的蕴、界、处形成时，在脉轮中生起的字，呈现为各自国家的本土文字。因此，藏人可用藏文观想咒语，中国人可观想汉字，印度人可观想印度文字，等等。

B. Visualization of the Deity Mandala

B. 观想本尊坛城

When you practise kyerim meditation, you should visualize the external world as a pure buddha realm such as the Heaven of Great Bliss (Skt. Sukhavati). And you should visualize all sentient beings as male and female deities and all houses and buildings as palaces.¹² In the middle of the deity’s palace the causal syllable TAM descends to rest on a lotus and moon-disc seat. It then transforms into Arya Tara who is visualized as she appears in the thangka, inseparable from your own mind.

修生起次第禅修时，应将外在世界观想为清净佛土，例如极乐世界（梵文 Sukhavati）。应将一切有情观为男女本尊，一切房屋建筑观为宫殿。[12] 在本尊宫殿中央，因位种子字 TAM 降下，安住在莲花月轮座上。随后，它化为圣度母；依唐卡所绘的形象观想她，与自心无二无别。

Jamyang Khyentse Wangpo said that the difference between the visualization you create and the thangka is that in your visualization the Lord of Dance, Amitayus,¹³ is bright red. This is a secret instruction, and it’s because it’s a secret instruction that traditionally Amitayus’ colour is not shown in a thangka.

蒋扬钦哲旺波说，你所作观想与唐卡之间的区别是：观想中的舞自在无量寿佛[13]是鲜红色的。这是一项秘密教授；正因为是秘密教授，传统上唐卡中不显示无量寿佛的这一颜色。

Now you meditate on the jnanasattva. At Tara’s heart again on a lotus and moon-disc seat sits the jnanasattva Amitayus, white in colour. The form of this Amitayus is the same as the most commonly known Amitayus except that he is white. White Tara is the samayasattva, the samaya deity, and the Amitayus in her heart is the jnanasattva, the wisdom deity.

现在观修智慧尊。在度母心间，同样于莲花月轮座上，坐着白色的智慧尊无量寿佛。这一无量寿佛的形相，与人们最熟悉的无量寿佛相同，唯独颜色是白色。白度母是三昧耶尊，即誓言本尊，她心间的无量寿佛是智慧尊，即智慧本尊。

If you do an elaborate Chimé Phakmé Nyingtik practice, during kyerim you will have to visualize many deities such as the Taras seating in the four directions who pacify, enrich, magnetise and subjugate and the four Gatekeeper Taras standing at the four gates. But for the shorter daily sadhana, you only have to visualize the three main deities, the three deities of long life: Jetsun Tara, Amitayus and Ushnisha Vijaya. However, you don’t have to visualize other deities of the mandala.

若修无死圣母心髓广轨，生起次第中便须观想许多本尊，例如坐于四方、行息增怀诛事业的度母，以及站在四门的四位守门度母。但在较短的日修成就法中，只须观想三位主尊，即长寿三尊：至尊度母、无量寿佛与尊胜佛母，无须观想坛城的其他本尊。

Visualize the samadhisattva in the heart of the jnanasattva. In this practice the samadhisattva is a white syllable TAM which the text says sits on a lotus, sun and moon-disc seat and is surrounded by the syllables of the mantra mala. As you visualize the deities, also visualize at your three centres the three syllables that embody the vajra body, speech and mind of all the sugatas—white OM, red AH and dark blue HUNG. Or if you are doing a more elaborate practice, visualize Akshobhya, Amitabha and Amoghasiddhi. Whichever you do, it is important that you consider them to be vajra body, vajra speech and vajra mind.

在智慧尊心间观想三摩地尊。此修法的三摩地尊是白色 TAM 字；文本说，它安住在莲花日月轮座上，周围环绕咒鬘的文字。观想本尊时，也在自己的三处观想代表一切善逝金刚身、语、意的三个字：白色 OM、红色 AH 与深蓝色 HUNG。若修较广的修法，则观想不动佛、阿弥陀佛与不空成就佛。无论采用哪一种，重要的是将它们认作金刚身、金刚语与金刚意。

Next you extend an invitation to the jnanasattvas. From the syllables of the three vajras rays of light stream out to the pure buddha fields such as Akanishtha to invite the jnanasattvas who look very similar to the samaya deities that you have already been visualizing. Innumerable wisdom beings appear and pour into you, just as water pours into water. Think to yourself, “Samayasattva and jnanasattva have merged indivisibly, they are now one taste.”

接着迎请智慧尊。从三金刚的种子字放出光芒，射向色究竟天等清净佛土，迎请与已经观想的三昧耶尊形相非常相近的智慧尊。无数智慧尊显现并融入你，就像水注入水中。心想：“三昧耶尊与智慧尊已不可分割地融合，如今同成一味。”

Invite them by saying the four mantras DZA, HUNG, BAM and HO and performing the four mudras of hook, noose, chain and bell. DZA emanates the Hook goddesses who invite the wisdom deities. HUNG invokes the Noose goddesses who receive the wisdom deities as they arrive, and the wisdom deities merge indivisibly with the samaya deities. From BAM the Chain goddesses appear who please the wisdom deities and ensure that they remain with the samaya deities. Finally, HO emanates Bell goddesses who welcome the wisdom deities to remain, continually and joyfully. With SAMAYA TISHTALEN ask them to stay, and with AH LA LA HO ATIPUHO PRATITSA HO do prostrations. Now make the outer, inner and secret offerings, after which you must offer praise.

念诵 DZA、HUNG、BAM、HO 四个咒字，并结钩、索、锁、铃四手印来迎请。D ZA 化现出钩天女，迎请智慧尊。H UNG 召来索天女，接引抵达的智慧尊，使智慧尊与三昧耶尊不可分割地融合。BAM 化现锁天女，令智慧尊欢喜，并确保他们与三昧耶尊同住。最后，HO 化现铃天女，欢迎智慧尊持续而欢喜地安住。以 SAMAYA TISHTALEN 请其安住，以 AH LA LA HO ATIPUHO PRATITSA HO 作礼拜。现在献上外、内、密供养，之后必须献上赞颂。

These are the stages you go through to create a visualization or kyerim, and this is deity meditation. Actually, kyerim practice boils down to clarity, stable vajra pride and remembering the purity.

这些就是建立观想、也就是生起次第所经历的步骤，这便是本尊禅修。实际上，生起次第修行归结起来就是明晰显现、稳固的金刚慢，以及忆念清净。

Clarity

明晰显现

“Clarity” is to be able to see the deities in your mind’s eye and maintain a detailed awareness of those deities. This means you should be able to see the bodies, clothing and attributes of the principal deities and their retinues clearly and distinctly, as clearly as a reflection of the sun or the moon on the surface of a clear, still lake.

“明晰显现”是指能以心眼见到诸尊，并持续清楚觉知诸尊的细节。意思是，应能清晰、分明地见到主尊及眷属的身体、衣饰与标帜，如同澄澈平静的湖面上的日月倒影一般清楚。

Vajra Pride

金刚慢

“Vajra pride” relates to how we differentiate between ourselves and the deity. When we follow the Mahayoga approach, we must abandon the kind of grasping that considers one to be better than the other.

“金刚慢”关系到我们如何区分自己与本尊。遵循玛哈瑜伽法门时，必须放下认为一方优于另一方的那种执著。

All of us have the ground which is our buddha nature, but right now it’s masked by adventitious obscurations. Once these obscurations have been removed, it’ll become clear that your nature is exactly the same as the buddhas. Basically, you will see that there is no difference between your mind and the mind of the buddhas, or between you and the yidam deity. So you must maintain the kind of stable vajra pride that knows there is no difference if you could only purify your obscurations. If instead of stable vajra pride you start out with the dualistic notion that the deity is good and you are bad, then the practice will not work.

我们都有作为根基的佛性，只是眼下被客尘障蔽。一旦消除这些障蔽，就会明白自己的本性与诸佛完全相同。根本而言，你会看到，自心与佛心之间，或自己与本尊之间，并无差别。因此，应保持稳固的金刚慢，知道只要净化障蔽，二者便无差别。如果一开始没有稳固的金刚慢，而抱持本尊好、自己坏的二元观念，那么修法便不会奏效。

Remembering the Purity

忆念清净

To practise “remembering the purity” elaborately, you must remember that every detail of the visualization such as each deity’s face, hand, colour, hand implement, attribute and palace feature corresponds to specific pure qualities. If you practise more essentially, think, “All meaningful aspects—deities, mantras, mandala and so on—are simply an expression of mind and have no reality. They are nothing but the ground’s primordial purity (kadak), the wisdom of the dharmakaya.” To think in this way is remembering the purity.

若广修“忆念清净”，就须忆念观想中的每一细节，例如各尊的面孔、手臂、颜色、手持法器、标帜与宫殿的特征，都与特定的清净功德相应。若以较为精要的方式修持，则想：“一切有意义的要素——本尊、咒语、坛城等——都只是心的显现，没有实在性。它们无非是基的本初清净（kadak），即法身智慧。”如此思维，就是忆念清净。

Maintaining a clear visualization of the deities and stable vajra pride are both aspects of kyerim practice, whereas remembering the purity is dzogrim practice. So to practise kyerim and dzogrim at the same time, you must bring these three together. You do this by placing a thangka—as the samaya support—in front of you, then you look at it. Focus on the painting with your eyes as you use your mind to concentrate on what your eyes can see. Don’t get distracted and do this for a long time. Then close your eyes to check if you can see the image in your mind’s eye. If you can, then slowly start to train your mind to manipulate the image by sometimes making it larger, sometimes smaller and so on.

保持清晰的本尊观想与稳固的金刚慢，都是生起次第的内容；忆念清净则是圆满次第修行。因此，若要同时修持生起与圆满次第，就须将这三者结合起来。方法是在面前放置一幅唐卡，作为三昧耶所依，然后看着它。眼睛专注于画面，心则专注于眼睛所见。不要散乱，长时间如此修习。然后闭上眼睛，检查是否能以心眼看见这个形象。若能，就慢慢训练心调节这一形象，时而放大，时而缩小，等等。

II. ENLIGHTENED SPEECH: MANTRA RECITATION

二、觉悟语：持咒

Reciting the mantra corresponds to enlightened speech. We have been visualizing ourselves as Arya Tara. Arya Tara is white in colour and in union. At Tara’s heart is the jnanasattva, white Amitayus. At Amitayus’ heart is the syllable TAM surrounded by the mantra mala. TAM emanates rays of light that shoot out of your fontanelle and transform into countless white Ushnisha Vijayas. Each Ushnisha Vijaya holds a vase in her left hand and a hook in her right hand. With her hook she gathers into her vase the essence of the elements (fire, air, space, earth and water) along with the life force, merit and strength of all beings, gods and rishis who have accomplished so many mantras that they can live for thousands of years. The way they collect the life force is similar to the way bees collect pollen. Bees extract pollen without causing flowers any harm at all. In the same way extracting the essence of all life force and merit through samadhi brings no harm to others. Some Gelugpa lamas have suggested that the visualizations used in various Nyingma long-life and wealth practices actually steal the life and merit from other beings. But all this method does is gather the accomplishments of long-life and wealth through meditation practice, it doesn’t involve stealing anything or causing any kind of harm. It’s like making use of the light of the sun and the moon to see by, which by no stretch of the imagination could be described as stealing!

持咒相应于觉悟语。我们一直将自己观想为圣度母。圣度母身白色，呈双运相。度母心间是智慧尊白色无量寿佛，无量寿佛心间有 TAM 字，周围环绕咒鬘。T AM 字放出光芒，从你的头顶梵穴射出，化为无量白色尊胜佛母。每一尊胜佛母左手持瓶，右手持钩。她用钩将火、风、空、地、水诸大的精华，以及一切众生、天人和仙人的寿命、福德与力量摄入瓶中；这些仙人因成就众多咒语而能活数千年。摄集寿命的方式，类似蜜蜂采集花粉：蜜蜂取花粉，丝毫不伤害花朵。同样，通过三摩地摄取一切寿命与福德的精华，也不会伤害他人。有些格鲁派上师曾提出，宁玛派各种长寿与财神修法中的观想，其实是在偷取其他众生的寿命与福德。但这种方法所做的，只是通过禅修摄集长寿与财富的成就，不涉及偷取任何东西，也不造成任何伤害。这就像借助日月的光明来观看事物，无论如何也不能把它说成偷窃！

We also visualize the Ushnisha Vijayas gathering all the wisdom, love, power, compassion and blessings from the victorious ones who have been freed from samsara—in other words the buddhas—and who dwell in an incalculable number of buddha fields. We also visualize their sons, the bodhisattvas and arhats and so on. Their wisdom, love and so on appear in the form of rays of light, the nature of which is longevity, and the Ushnisha Vijayas pour all this into their vases. Longevity, merit and strength increase as does the wisdom of great bliss. Truly, to receive the supreme and ordinary accomplishments, you must have complete confidence that you have received them.

我们也观想尊胜佛母从已经解脱轮回、也就是安住于不可计数佛土的诸佛那里，摄集一切智慧、慈爱、力量、悲心与加持。也观想他们的佛子、诸菩萨与阿罗汉等。他们的智慧、慈爱等呈光芒之相，本质为长寿，尊胜佛母将这一切注入宝瓶。寿命、福德与力量增长，大乐智慧也随之增长。确实，若要获得殊胜与共同成就，必须完全确信自己已经获得。

What is the nectar of great bliss? What’s it like? The nectar of great bliss is found in the god realms and is so potent that if it were sprinkled over a dry, dead tree, that tree would immediately burst into life sprouting leaves, fruit and flowers. If this nectar were given to an ordinary man, he would suddenly have the strength of a hundred elephants. And if it were given to an old woman, she would instantly regain the vitality of youth. As you meditate on this nectar, make sure it has all these kinds of quality and features. It is white like the moon, but at the same time it’s as bright as the sun.

什么是大乐甘露？它是什么样的？大乐甘露存在于天界，效力极大，若洒在枯死的树上，树木便立即焕发生机，长出枝叶、果实与花朵。若让一个普通男子服下此甘露，他会突然具有百象之力；若让一个老妇人服下，她会立刻恢复青春活力。观修此甘露时，务必令其具足这一切功效与特征。它如月般洁白，同时又如太阳般明亮。

Recite the ten-syllable mantra as you repeat this meditation again and again. As you recite the mantra, you should also practise the vajra recitation, which involves the retention of breath or vase breathing. If you cannot do vajra recitation, then you must recite the mantra out loud.

一遍又一遍重复这一观修，同时持诵十字咒。持咒时，也应修持金刚念诵，其中包括持气或宝瓶气。若不能修金刚念诵，就必须出声持咒。

When you practise the daily sadhana, focus on reciting the ten-syllable mantra OM TARE TUTTARE TURE SOHA. Then recite a smaller number of combined mantras, OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA. Then do about one hundred of each of the dharanis of Amitayus, OM AMARANI DZIWANTIYE SOHA, and Ushnisha Vijaya, OM AMRITA AYURDADE SOHA.

修日修成就法时，以持诵十字咒 OM TARE TUTTARE TURE SOHA 为主。然后持诵较少数量的合咒 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA。再将无量寿佛陀罗尼 OM AMARANI DZIWANTIYE SOHA 与尊胜佛母陀罗尼 OM AMRITA AYURDADE SOHA，各诵约一百遍。

After that follow the usual sequence: recite the mantra of the vowels and consonants, the mantra of dependent origination and the hundred-syllable mantra, followed by a brief offering and praise. Then go through the process of dissolution in which the visualized deity dissolves in the completion phase of dzogrim and arises again very vividly. Finally, do the prayers of aspiration, dedication and auspiciousness.

之后依通常次第，念诵元音辅音咒、缘起咒及百字明，随后作简短供养与赞颂。然后进入收摄过程：所观本尊在圆满次第的圆满阶段中消融，之后又极其鲜明地重新生起。最后念诵发愿、回向与吉祥祈愿文。

That was a very short, extremely essential way of presenting the daily Chimé Phakmé Nyingtik sadhana. This is unlike the time I received Chimé Phakmé Nyingtik teachings from Dilgo Khyentse Rinpoche when he taught every evening for more than a month! If you put into practise what I’ve just said, your practice will qualify as basic practice which is just one step ahead of not knowing how to practise at all. This practice of Chimé Phakmé Nyingtik brings extraordinary blessings. I have given this short explanation because Dzongsar Khyentse Rinpoche—who gave all of us the empowerment—asked me to.

以上是对无死圣母心髓日修成就法极其简短、极其精要的介绍。我当年从顶果钦哲仁波切处听受无死圣母心髓教法时，却不是这样；他每晚讲授，讲了一个多月！若将我刚才所说付诸实践，你的修行便可算是基础修行，比完全不懂如何修持只前进了一步。无死圣母心髓这一修法带来非凡加持。我之所以作这番简短解释，是因为为我们大家授予灌顶的宗萨钦哲仁波切请我这样做。