无死圣母 · 第3章：无死圣母心髓日修要略

CHAPTER 3:

第三章：

Daily Chimé Phakmé Nyingtik in a Nutshell

无死圣母心髓日修要略

by Tulku Orgyen Tobgyal

乌金督佳仁波切讲授

INTRODUCTION

引言

Of all the teachings that Jamyang Khyentse Wangpo received through the seven methods of transmission, the Chimé Phakmé Nyingtik is said to be the most profound. Not only does it bring about a long life but a life that is free of obstacles. It also causes wisdom to blossom and is said to bestow the most blessings.

据说，在蒋扬钦哲旺波通过七种传承方式所领受的一切教法之中，无死圣母心髓最为甚深。它不仅使人长寿，还使生命远离障碍。它也能令智慧绽放，据说其所赐加持最为殊胜。

The Chimé Phakmé Nyingtik was the heart practice of Jamyang Khyentse Wangpo’s student, Jamgön Kongtrul Lodrö Taye, and of the fourteenth, fifteenth and sixteenth Karmapas: Tekchok Dorje, Khakhyab Dorje and Rigpe Dorje. Other great Kagyupa masters like the previous Situ Rinpoche, Situ Pema Wangchuk Gyalpo, also practised it, as does the present Sakya Trichen who has said of this practice, “This is my sole yidam”, and most Nyingma lamas.

无死圣母心髓是蒋扬钦哲旺波的弟子蒋贡康楚罗卓泰耶，以及第十四、十五、十六世噶玛巴——Tekchok Dorje、Khakhyab Dorje 和 Rigpe Dorje——的心要修法。其他噶举派大德，如上一世司徒仁波切 Situ Pema Wangchuk Gyalpo，也修持此法；当今萨迦法王也如此，他曾说此法“是我唯一的本尊”，大多数宁玛派上师也修持此法。

The Chimé Phakmé Nyingtik cycle contains a tantra and associated sadhanas as well as individual lama sadhanas for accomplishing Guru Rinpoche, Shri Singha and Vimalamitra. Dzogchen is referred to throughout.¹⁴ It’s also the cycle that contains the longer sadhana we’ve been practising during this drupchen for which Jamgön Kongtrul Lodrö Taye wrote a retreat manual,a self-empowerment¹⁵ and a fire offering practice.¹⁶ The text we’re using to guide us through the drupchen¹⁷ was put together by Jamyang Khyentse Chökyi Lodrö. But today we’ll look at the daily practice.

无死圣母心髓法类包含一部续典及相关成就法，也有分别成就莲师、师利僧哈和无垢友的上师成就法。整个法类处处论及大圆满。[14] 我们这次大修法会所修的广轨也属于这一法类；蒋贡康楚罗卓泰耶为它撰写了闭关手册、自灌顶仪轨[15]和火供法。[16] 我们用来指导这次大修法会的法本[17]由蒋扬钦哲确吉罗卓编订。不过，今天我们要讲的是日修法。

This short sadhana was written by Jamyang Khyentse Wangpo to fulfill Jamgön Kongtrul Lodrö Taye’s request for a daily Chimé Phakmé Nyingtik text. The long sadhana describes nine deities, but in the daily practice we only meditate on the main deity which is why it’s called the “Single Mudra” practice.

这一简轨是蒋扬钦哲旺波应蒋贡康楚罗卓泰耶之请，为无死圣母心髓日修而撰写的。广轨描述九尊本尊，而日修法只观修主尊，因此称为“唯一手印”修法。

You’ve asked me to tell you how to do the Chimé Phakmé Nyingtik as a daily practice. First, you must receive an empowerment. There are three ways of giving the Chimé Phakmé Nyingtik empowerment: the elaborate ritual, the medium-length ritual and the simple blessing. You must receive at least one of them.¹⁸

你们请我讲解如何将无死圣母心髓作为日课修持。首先，你必须接受灌顶。无死圣母心髓的灌顶有三种授予方式：广轨、中轨以及简略加持。你至少必须接受其中一种。[18]

Next you must practise the path. Actually, if you were to follow the traditional approach, first you would do a retreat based on the longer sadhana. The instructions specify that you should spend twenty-one days on the approach practice, seven on the accomplishment and one day on the activity phase. So if you add the first afternoon and final morning, a Chimé Phakmé Nyingtik retreat will last thirty-one days. Usually only after completing a retreat would you start to practise the daily sadhana. However, you can do the daily sadhana even if you haven’t done a retreat.

接下来，你必须修持道法。其实，若依传统方式，你首先应当依广轨闭关。教授规定：近修二十一天，成就七天，事业阶段一天。因此，加上开始的一个下午和结束的一个上午，无死圣母心髓闭关总共三十一天。通常要完成闭关以后，才开始修日修成就法。不过，即使没有闭关，也可以修日修成就法。

If you just do the daily practice, you don’t need to offer tormas, offerings or long-life pills, although of course it’s always better to have them. For a retreat you will need supports and samaya substances for your practice, in this case include a thangka and a kapala containing pills made from the longevity substances mentioned at the beginning of the longer sadhana. I’ve been asked if these substances are difficult to obtain. No, they’re not. We have them here in Bir in large quantities.

如果只是日修，就不必供食子、供品或长寿丸，当然，备齐这些总是更好。闭关时则需要修法所依与三昧耶物；在这里，包括一幅唐卡，以及一个嘎巴拉碗，里面盛放以广轨开头所说的长寿物质制成的丸药。有人问我，这些物质是否很难获得。并不难。我们在比尔这里就有很多。

If you’re practising the path of Chimé Phakmé Nyingtik, it’s said to be better to do the practice early in the morning, but it’s also fine to do it at any time. Before you begin the practice, you must turn your mind inwardly, look at your mind and motivate yourself with the fervent wish to practise the kyerim and dzogrim of Chimé Phakmé Nyingtik for the sake of all sentient beings. First you must think about this. Then recite the invocation prayers to ward off any obstacles to your practice by doing whichever prayer you are familiar with, the Seven Line Prayer for example.

修持无死圣母心髓道法，据说最好是在清晨，但任何时间修也都可以。开始之前，必须将心转向内，观照自心，以热切愿望发起动机：为了所有众生，修持无死圣母心髓的生起次第和圆满次第。首先必须如此思维。接着，念诵祈请文，以遣除修法的障碍；可以念自己熟悉的任何祈请文，例如《七句祈祷文》。

I. THE PRELIMINARIES

一、前行

Immediately the lama appears in the sky before you in the form of White Tara Wish-Fulfilling Wheel in union with Amitayus Lord of the Dance.¹⁹ She is surrounded by all the deities of the mandala, lamas, yidams, dakinis, dharma protectors and so on. Once you have created this visualization in your mind, take refuge by repeating the words of the text three times,

上师立即显现在你面前的虚空中，形相是白度母如意轮，与无量寿佛舞自在双运。[19] 她周围环绕着坛城中的一切本尊、上师、空行母、护法等等。在心中建立这一观想之后，将法本中的皈依文念诵三遍：

Homage!

敬礼！

Until we attain enlightenment, I and all living beings

我与一切有情，直至证得菩提，

Take refuge with unwavering devotion

以不动摇的虔敬心皈依

In you, Guru Wish-Fulfilling Wheel, who is

您——上师如意轮，

The very essence of the Three Jewels!

三宝之本体！

Then with the objects of refuge as your witnesses, generate bodhichitta. The way you benefit sentient beings is by realising the unborn nature of things which is when your service to them becomes truly far-reaching.

接着，以皈依境为证，发菩提心。利益众生的方法，是证悟诸法无生的本性；到了那时，你对众生的利益才真正广大深远。

At this point the longer sadhana includes the seven-branch offering, but the daily practice doesn’t and you recite HUNG HUNG HUNG instead. The sound of the HUNGS becomes a huge number of wrathful deities who eliminate all obstructing forces which are destroyed by the sound of HUNG. Of course, the real obstructing forces are our thoughts. In fact, just thinking about the meaning of HUNG has the power to chase away all other thoughts.

在这里，广轨中有七支供，但日修法中没有，而是念诵 HUNG HUNG HUNG。HUNG 字之声化现为无量忿怒尊，遣除一切障碍力量；它们被 HUNG 声摧毁。当然，真正的障碍力量就是我们的念头。事实上，只是思维 HUNG 字的意义，就有力量驱除一切其他念头。

Now you say BENDZA JNANA RAKSHA AH HUNG to establish the protective sphere. What is a protective sphere? It is your mind which is by nature empty, so negative influences and obstructing forces cannot harm it. In fact, none of the five primary elements like space or earth can affect it.

现在念 BENDZA JNANA RAKSHA AH HUNG，建立护轮。什么是护轮？就是你的心，其本性为空，因此负面影响和障碍力量都无法伤害它。事实上，空、地等五大中的任何一种，都无法影响它。

Having arranged the offerings, recite the mantra OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG to bless them. If you don’t have actual offerings, don’t recite this mantra. Add the Sky Treasury mudra and mantra OM NAMA SARWA TATAGATE BAYO BISHO MUGEBE SARWA TAKAM UTGATE SAPA-RANA IMAM GAGANA KAM SOHA to multiply the offerings and render them inexhaustible like the offerings made by Samantabhadra.

摆好供品后，念诵 OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG 加持供品。如果没有实物供品，就不要念这个咒。再加上虚空藏手印与咒语 OM NAMA SARWA TATAGATE BAYO BISHO MUGEBE SARWA TAKAM UTGATE SAPA-RANA IMAM GAGANA KAM SOHA，使供品倍增，像普贤菩萨的供养一样无穷无尽。

If you just want to make a small offering, prepare the traditional seven offering bowls plus amrita and rakta. If you don’t have a torma, use some food instead.

如果只想作少量供养，就准备传统的七个供碗，再加甘露和血供。如果没有食子，可以用食物代替。

II. THE MAIN PRACTICE

二、正行

Up to this point you have been practising the preliminaries. Now we come to the actual practice which is meditation on the deity and kyerim practice, the generation stage or creation meditation.

此前所修的是前行。现在进入真正的修持，也就是本尊观修与生起次第，即生起阶段或生起观修。

A. Visualization of the Deity

甲、本尊观想

1. Meditation on the Samayasattva The Three Samadhis

1. 观修三昧耶尊：三种三摩地

To meditate on the deity start by reciting the mantra OM MAHA SHUNYATA JNANA BENDZA SOBHAVA EMAKO HANG and establish that everything is emptiness which is sometimes called “great emptiness”. Then follow the text.

观修本尊时，首先念诵 OM MAHA SHUNYATA JNANA BENDZA SOBHAVA EMAKO HANG，确定一切皆为空性；这有时也称为“大空性”。然后依照法本修持。

First purify the entire world and all beings within it into the state of emptiness. It is mind that purifies everything into emptiness and mind itself is empty right from the start. Mind is empty, it isn’t made empty. It’s empty naturally and always has been. When there is delusion, mind is simply deluded, but even so mind is empty. This is an important point. Next, when a thought arises as the natural display of emptiness, you must meditate on compassion for all sentient beings who are themselves merely the play of emptiness. These are the first two samadhis—the samadhi of suchness and the samadhi of universal manifestation, or great compassion. The dynamic energy of compassion, or rather of the indivisible unity of emptiness and compassion, manifests in the form of the causal syllable TAM which you can visualize as Tibetan script, Chinese, Indian or any other script.

首先，将整个世界及其中的一切众生净化于空性境界之中。将一切净化为空性的是心，而心自身从一开始就是空的。心本来为空，并非被变成空。它自然为空，向来如此。有迷惑时，心只是迷惑了；即便如此，心仍是空的。这一点很重要。接着，当念头作为空性的自然显现而生起时，你必须对一切众生观修悲心，众生自身也不过是空性的游戏。这就是前两种三摩地——真如三摩地与普现三摩地，后者也就是大悲。悲心的活力，更准确地说，空性与悲心不可分割的一体之活力，显现为作为因的 TAM 字；你可以把它观想为藏文、中文、印度文字，或任何其他文字。

The three samadhis appear in the text as follows: “The luminous space of suchness” is the first samadhi, the second samadhi is “in which arises the power of all-illuminating compassion” and the third samadhi is “their union is the causal samadhi, a white TAM …”. When you practise kyerim, these three samadhis must be brought to mind right at the beginning. The next part of the text which begins “appearing like a rainbow from the sky” is very straightforward. One important point though is that those who don’t know much about the palaces of deities should just remember that the palace you visualize isn’t an ordinary house. It doesn’t obstruct anything and has no substance so you can see in from the outside and out from the inside, and it’s made of precious, pure crystal. Everything about it defies the imagination.

法本中的三种三摩地如下：“真如光明界”是第一种；“于中生起遍照悲力”是第二种；第三种是“二者双运，为因三摩地，白色 TAM 字……”。修生起次第时，一开始就必须忆起这三种三摩地。法本接下来以“如虹自空显现”开头的部分十分明白。不过，有一点很重要：不了解本尊宫殿的人，只须记住，所观想的宫殿并非普通房屋。它不障碍任何事物，没有实体，所以可以从外面看见里面，从里面看见外面；它由珍贵纯净的水晶构成。其中一切都不可思议。

In a nutshell, the important points here are:

简而言之，这里的要点是：

—Having accomplished the meditation on the three samadhis, you meditate on the outer environment.

——完成三种三摩地的观修之后，观修外在环境。

—Meditate on the palace.

——观修宫殿。

—Meditate on the lotus, sun and moon disc seat.

——观修莲花、日月轮座。

—Visualize the descent of the syllable TAM which comes to rest on that seat.

——观想 TAM 字降下，安住于座上。

—Meditate on the deities.

——观修本尊。

The rest of this section is very clear. Everyone can understand what’s meant by “one head, two hands and so on”, so I don’t need to explain it to you.

本节其余部分都很清楚。“一面二臂”等是什么意思，人人都能理解，因此我不必解释。

Clear Visualization

明晰观想

As you meditate on yourself as the deity, it is important to hold the image of that deity in your mind as clearly as possible. A thangka is a samaya support for practice. Look at the picture in the thangka, then close your eyes and the picture will appear in your mind. You then check the details of that mental image and repeat the process until you can hold a clear image of the deity in your mind. Once you can do that, play with the image by visualizing it as being very big, then very small and so on. This is what thangkas are drawn for. Eventually though that mental image will not be like a painting, hologram or mere drawing but vivid and clear. This aspect of deity practice is called “clear visualization” which means that you should visualize as clearly as you can. However, if you can’t visualize clearly, don’t imagine that your practice is therefore useless, because it isn’t. Simply thinking about the deity is already extremely beneficial.

观想自己为本尊时，很重要的一点，是尽可能清楚地在心中保持本尊形象。唐卡是修法的三昧耶所依。先看唐卡上的画像，然后闭眼，画像便会在心中浮现。接着检查心中形象的细节，反复如此，直至能够在心中保持清晰的本尊形象。做到之后，就灵活运用这一形象，把它观得很大，再观得很小，等等。这就是绘制唐卡的用意。不过，最终心中的形象不会像绘画、全息影像或仅仅一幅图，而是鲜明清晰。本尊修法的这一方面称为“明晰观想”，意思是尽你所能观得清楚。然而，如果观不清楚，也不要以为自己的修法因此毫无用处，因为并非如此。仅仅忆念本尊，就已经有极大的利益。

Vajra Pride

金刚慢

Mind is what meditates on the deity. Primordially your mind is the buddha, mind is buddha nature. The teachings tell us that delusion is adventitious which means that originally it wasn’t there, it came later. Because delusion came later, it can be eliminated. Had it been primordial, we wouldn’t be able to get rid of it. This is why we practise, thinking, “I am the deity.” It’s not a trick! You’re not fooling yourself or trying to convince yourself of something that’s not true. So recognize that you are the deity—we are all buddhas—and steadfastly maintain the vajra pride of being the deity. The sun is always in the sky. When clouds mass overhead you cannot see the sun, but the moment they’ve passed you can see it perfectly.

观修本尊的是心。你的心本初就是佛，心就是佛性。教法告诉我们，迷惑是客尘，也就是说，它原本不在，是后来才有的。因为迷惑后来才有，所以能够遣除。假如它是本初即有的，我们便无法摆脱它。这就是我们修持时思维“我是本尊”的原因。这不是把戏！你没有欺骗自己，也不是试图说服自己相信不真实的事。因此，应认识到自己就是本尊——我们全都是佛——并坚定保持自己是本尊的金刚慢。太阳始终在天空中。乌云密布时，你看不到太阳；但云一散去，就能清楚地看见。

Remembering the Purity

忆念清净

Buddhas and sentient beings are nothing more than the natural radiance of mind which is by nature empty. So the delusion of thinking, “I am a buddha” is nothing more than the play of the natural radiance of an empty mind. The buddha—the deity—is also empty. Therefore, remember the purity. Remember that the appearance of the deity—Jetsun Drolma’s face, hands and so on—are nothing more than the play of emptiness.

诸佛与众生，无非是本性空寂之心的自然光辉。因此，认为“我是佛”的迷惑，也无非是本性为空之心的自然光辉的游戏。佛——本尊——也是空的。因此，要忆念清净。要记得，本尊的显相——至尊度母的面容、手臂等等——都不过是空性的游戏。

These are the three most important elements of the practice—clear visualization, vajra pride and remembering the purity. As you practise sometimes focus on the clarity of your visualization, sometimes concentrate on maintaining vajra pride and sometimes remember the purity. In other words we practise kyerim by alternating between these three aspects of practice.

这就是修法最重要的三个要素：明晰观想、金刚慢和忆念清净。修持时，有时着重观想的清晰，有时专注保持金刚慢，有时忆念清净。换言之，我们在这三个方面交替用功，修持生起次第。

2. Inviting and Absorbing the Jnanasattva

2. 迎请并融入智慧尊

Until now you have been meditating on yourself as the deity, and this visualized deity is called “the samayasattva” or samaya being. Next we invite the jnanasattvas, the wisdom deities.

此前，你一直观想自身为本尊，这个观想出来的本尊称为“三昧耶尊”，即三昧耶之尊。接下来迎请智慧尊，即智慧本尊。

First, though, you must actualise the three vajras. Human beings have three aspects known as body, speech and mind. At this point you are visualizing yourself as the deity with the deity’s face, hands and so on. Deities also have three aspects which we call the three vajras: enlightened body, enlightened speech and enlightened mind. Here you visualize the three vajras at your forehead, throat and heart. Usually vajra body appears as Vairochana, vajra speech as Amitabha and vajra mind as Akshobhya, but here the text says you mark your three places with the three seed syllables OM AH HUNG which radiate rays of light inviting the jnanasattvas, the wisdom deities.

不过，首先必须现前三金刚。人有身、语、意三个方面。此时你观想自己是本尊，具本尊的面容、手臂等等。本尊也有三个方面，称为三金刚：觉悟之身、觉悟之语和觉悟之意。这里，你在自己的额间、喉间和心间观想三金刚。通常，金刚身显为毗卢遮那佛，金刚语显为阿弥陀佛，金刚意显为不动佛；但这里法本说，在三处以 OM AH HUNG 三种子字为标帜，由它们放出光芒，迎请智慧尊，即智慧本尊。

In reality the wisdom deity and the samaya being are not separate. However, although mind thinks “they are not different”, it still hangs on to the idea that the wisdom deity must be somehow distinct from the samaya being. As long as it makes that separation, you will need to invite the wisdom deity. Once samayasattva and jnanasattva are indivisible, you won’t need to extend the invitation. The words of the invitation prayer are easy to understand so follow the text until DZA HUNG BAM HO.

实际上，智慧尊与三昧耶尊并不分离。然而，虽然心想“二者没有不同”，却仍执持某种想法，认为智慧尊一定在某方面不同于三昧耶尊。只要心还作这种区分，就需要迎请智慧尊。当三昧耶尊与智慧尊不可分时，就不再需要迎请。迎请文很容易理解，因此照着法本修到 DZA HUNG BAM HO 即可。

Taking Their Seats

安住座上

After the invitation at SAMAYA TISHTALEN you ask the deities to take their seats and remain in this place. However, the wisdom deity doesn’t take a seat, she simply merges indivisibly with the samaya being like water poured on water.

迎请之后，念到 SAMAYA TISHTALEN 时，请诸尊就座，安住此处。然而，智慧尊并不是坐在某个座上，而是与三昧耶尊不可分地融为一体，如水入水。

Paying Homage

敬礼

Then you pay homage. AH LA LA HO! expresses amazement at the enlightened body, speech and mind of the deity. AH TI PU HO means “I pay homage”, and PRATI TSA HO means “I acknowledge and receive homage”. “Ultimate prostration” is to rest in the realization of the indivisibility of the deity and yourself.

然后敬礼。AH LA LA HO! 表达对本尊觉悟身、语、意的赞叹。AH TI PU HO 意为“我敬礼”，PRATI TSA HO 意为“我认可并领受敬礼”。“究竟顶礼”，就是安住于本尊与自己不可分的证悟之中。

Offerings

供养

Emanate offering deities who then present you with the outer offerings that are made up of the seven offerings of refreshing and cleansing waters, incense, flower, lamp, scented water and food, plus music. You also offer the five inner offerings of beautiful forms, sounds, fragrance, taste and touch. Amrita, rakta and torma are the secret offerings, and SARWA DHARMADHATU EMAKO HANG indicates the ultimate offering, the offering of suchness.

化现供养尊，向你献上外供：清凉饮水、净足水、香、花、灯、香水、食物七供，再加音乐。也供养美妙的色、声、香、味、触五种内供。甘露、血供和食子是密供；SARWA DHARMADHATU EMAKO HANG 表示究竟供养，即真如供养。

In the longer sadhana the offerings are presented in individual verses that describe each in detail. Here in the daily practice there’s just one verse for all the offerings, plus the individual mantras of each kind of offering.

广轨中，各种供养分别以偈颂呈献，并加以详述。这里的日修法只有一颂总摄所有供养，再加上各类供养各自的咒语。

Praise

赞颂

The next verse, “OM! You were born from the tears …” is the offering of praise. If you want to practise these three sections of homage, offering and praise, you can. However, you can also skip them. In that case having invited the wisdom deity, jump to the mantra recitation section after reciting the mantra SAMAYA TISHTALEN.

下一颂“OM！您由泪水化生……”是赞颂供养。如果想修敬礼、供养和赞颂这三个部分，可以修；也可以略去。在后一种情况下，迎请智慧尊之后，念完 SAMAYA TISHTALEN，就直接进入持咒部分。

3. Focusing the Mind on the Form of the Deity Clarity, Confidence and Purity: Essence of Kyerim and Dzogrim

3. 专注本尊身相：明晰、确信与清净——生起次第和圆满次第的精髓

The really important points for this practice are the clarity of the visualization, vajra pride and remembering the purity. Of these three a strong sense of being the deity is crucial. Trust that you look like the deity with the absolute confidence that you’re not trying to fool yourself, that it’s not an invention and that ultimately the deity is indivisible from your mind. “This is who I am!” If you do not trust in this way, you will not accomplish the practice; but if you do, you will.

此修法真正重要的要点是观想明晰、金刚慢和忆念清净。其中，强烈地感到自己就是本尊，至关重要。相信自己具有本尊的形貌，绝对确信自己没有试图欺骗自己，这并非虚构，而且究竟而言，本尊与自心不可分。“这就是我！”如果没有这样的确信，就不能成就此法；有这样的确信，就能成就。

The two other aspects on which you meditate—clarity of visualization and vajra pride—are also the play of emptiness and must be dissolved back into emptiness. When you dissolve your visualization (kyerim) back into emptiness, it’s called dzogrim. As the text advises, when you tire of practising like this, recite the mantra.

你所观修的另外两个方面——观想明晰与金刚慢——也都是空性的游戏，必须融归空性。把观想的生起次第融回空性，称为圆满次第。如法本所说，这样修持感到疲倦时，就念诵咒语。

Focusing the Mind on the Enlightened Body of the Deity

专注本尊的觉悟之身

We have spoken about the three main aspects of kyerim practice—clear visualization, vajra pride and remembering the purity—and you must meditate on each of them in turn. They are the essence of kyerim and are crucial to kyerim practice. At first you won’t be able to do all three at once, but as you become more familiar with the practice you’ll be able to bring them all together. When you reach the point where you have established a clear visualization and vajra pride, immediately remember the purity. This is how you begin to hold all three aspects in your mind at the same time.

我们已经讲过生起次第修法的三个主要方面——明晰观想、金刚慢和忆念清净——必须依次观修每一项。它们是生起次第的精髓，对生起次第修持至关重要。起初，你无法同时做到三者；随着修持渐趋熟练，就能将三者结合起来。当已经建立明晰观想与金刚慢时，立即忆念清净。这样便开始能够在心中同时保持这三个方面。

For a Vajrayana practitioner, whether man or woman, the Mantrayana samaya is to perceive the nature of everything as the deity which means that when you think, “Everything is the deity”, you automatically meditate on your yidam deity with the three aspects of clear visualization, vajra pride and remembering the purity. In other words there’s never a time when you don’t meditate on the deity. Vajrayana practitioners should try to maintain an awareness of the deity every moment! If you only have an instant in which to practise, you should still try to maintain that awareness. It’s challenging at first because you aren’t yet familiar with the practice. Once you get used to it though, it’ll become easier. Things you’re very familiar with are easy to picture in your mind.

对于金刚乘修行者，无论男女，密咒乘的三昧耶都是将一切的本性视为本尊；这意味着，当你想“一切皆是本尊”时，就自然以明晰观想、金刚慢和忆念清净这三个方面观修自己的本尊。换言之，没有任何时候不观修本尊。金刚乘修行者应当努力每一刻都保持对本尊的觉知！即便只有一刹那可以修持，也仍应努力保持这种觉知。起初很难，因为尚未熟悉修法；熟悉以后，就会变得容易。对于非常熟悉的事物，你很容易在心中呈现其形象。

For example, if you think of your father, that thought immediately awakens in your mind a picture of all his features and you can easily hold a visualization of his eyes, ears, nose and so on in your mind. Not only do you visualize him clearly, but it happens instantly. This will be true when you think of your father or anyone you know well or live with. Just to hear their name makes the image of that person pop up clearly in your mind. So you must bring the deity to mind again and again until you become completely familiar with it.

譬如，想起父亲时，这个念头立即在心中唤起他全部特征的形象，你很容易在心中保持对他的眼睛、耳朵、鼻子等的观想。不仅观想清晰，而且是瞬间发生的。想到父亲，或任何你熟识、共同生活的人，都是如此。只要听到他们的名字，那个人的形象就会清晰地浮现心中。因此，你必须一再忆起本尊，直到完全熟悉为止。

The result of practising in this way is that the temporary obscurations that conceal the ground of the buddha nature present in all of us will diminish as they are purified, and your buddha nature will manifest more and more. This concludes what I wanted to say about generating the enlightened body of the deity.

这样修持的结果是：遮蔽我们人人本具佛性根基的暂时障垢，将随着净化而减轻，佛性则日益显现。关于生起本尊觉悟身，我要说的就是这些。

B. The Mantra Recitation: The Enlightened Speech of the Deity

B. 持咒：本尊的觉悟语

Next is the enlightened speech of the deity which corresponds to, “I am the sublime Tara: in my heart …” Actualise the meaning of the words as you read them.

接下来是本尊的觉悟语，对应于“我为圣度母：心间……”这一段。念诵时，要现起词句的意义。

In drupchens or empowerments you must meditate on a self- and a front visualization, and the front visualization separates out of the self-visualization. You visualize yourself as the mandala of the deity while generating another mandala in the sky before you that’s identical to the self-visualization. However, in this daily practice you don’t need to do that. Just visualize yourself as the deity.

大修法会或灌顶中，必须修自生与对生观想，对生观想从自生观想中分出。你将自己观想为本尊坛城，同时在前方虚空生起另一个与自生观想完全相同的坛城。不过，在这一日修法中，无须如此，只须观想自己就是本尊。

As I’m sure most of you know, when you meditate on a deity—any deity—the body of that deity isn’t made of flesh, blood, lungs, liver and so on. It isn’t like the bodies of ordinary human beings but empty and luminous, an illusory appearance. In this practice, at White Tara’s heart is Amitayus, the jnanasattva or wisdom being. The sadhana text just says, “In my heart is the jnanasattva Amitayus”, which means at the heart of the main deity. It continues, “Brilliant white and holding a long-life vase in the mudra of meditation.” He is, “Beautiful with his silk and jewelled ornaments.” He sits, “In vajra posture on a lotus and moon disc seat” and is “shining and resplendent amidst brilliant rays of light.” Since the main deity Tara Wish-Fulfilling Wheel is a buddha, she has all the qualities of a buddha. These are qualities that are inconceivable to us like the thirty-two major and eighty minor marks and so on. According to the teachings this is why the emanation and reabsorption of light is necessary in visualization practice, but we won’t be discussing how that works here.

我相信你们大多数人都知道：观修任何一位本尊时，本尊的身体并非血肉、肺脏、肝脏等所构成。它不像凡人的身体，而是空而明的幻化显现。在此修法中，白度母心间是无量寿佛，即智慧尊。成就法文本只说“我心间为智慧尊无量寿佛”，指的就是主尊心间。接着说：“皎洁明白，以禅定手印持长寿宝瓶。”他“绸衣宝饰，庄严美妙”，“于莲花月轮座上，金刚跏趺而坐”，“光芒灿烂，辉耀庄严”。主尊如意轮度母既是佛，便具足佛的一切功德，包括我们无法想象的三十二相、八十随好等。教法说，这正是观想修法中需要放光与收光的原因，但这里不讨论它如何运作。

In the centre of Amitayus’ heart is a lotus, a flower. On the seat provided by this flower rests sun and moon discs in the middle of which is TAM, encircled by the revolving mantra mala.

无量寿佛心间正中有一朵莲花。莲花所成的座上安放日月轮，中央有 TAM 字，周围环绕着旋转的咒鬘。

There are four main mantras in the Chimé Phakmé Nyingtik, one for each of the three deities of long life and one for all three combined. The mantra that circles the seed syllable will be the mantra of the deity you’re focusing on at that point and is arranged counterclockwise so that it can turn clockwise.

无死圣母心髓有四种主要咒语：长寿三尊各有一咒，还有三尊合咒。环绕种子字的咒语，就是当时专注修持的那位本尊之咒，按逆时针方向排列，以便顺时针旋转。

“Reciting the mantra evokes his wisdom mind …” This means that you should focus your mind on the mantra. By focusing on the mantra mala you accomplish the recitation of the mantra. When your mind is aware of a mantra—OM TARE TUTTARE TURE SOHA for example—the recitation is accomplished.

“持咒唤起其智慧心……”意思是，应将心专注于咒语。专注咒鬘，就成办了持咒。当心觉知咒语——譬如 OM TARE TUTTARE TURE SOHA——时，持咒便成办了。

As the mantra mala revolves around the seed syllable, it emanates rays of white light that “… burst out through the tip of the jewel on the ushnisha on the crown of my head.” Amitayus is visualized at your heart centre, and at first the wisdom light shines out of Amitayus’ ushnisha, the infinite protuberance on a buddha’s head. It then goes up and out through the top of your own head in the form of White Tara. It then manifests in the form of countless Ushnisha Vijayas—Namgyalma in Tibetan—white, with one face, two hands and holding a long-life vase and an iron hook.

咒鬘环绕种子字旋转时，放出白光，“……从我头顶肉髻上的宝珠尖端迸射而出”。无量寿佛观在你的心间，智慧光最初从无量寿佛的肉髻，也就是佛头顶无边的隆起处射出。然后向上，穿过你所现白度母形相的头顶而出。随后化为无数尊胜佛母，藏语称 Namgyalma，身白色，一面二臂，手持长寿瓶与铁钩。

“She radiates light and rays of light and limitless forms of herself, streaming out like particles of dust in sunbeams.” Once the rays of light are streaming out of your visualized body, they transform into an infinite number of different sized Ushnisha Vijayas. As they fill the whole of space, “… they gather and bring back the quintessence of samsara and nirvana.” “Samsara” refers to the six realms of existence, and “nirvana” refers to completely enlightened buddhas—all the buddhas in an infinity of universes. The “inanimate universe” refers to the four primary elements, earth, water, fire and air, while “animate” means the sentient beings in the inanimate universes, in other words all living beings.

“她放出光明、光芒以及无量自身形相，如日光中的微尘般流散而出。”光芒从所观之身流出后，便化为无数大小不同的尊胜佛母。她们遍满整个虚空，“……摄集并带回轮回涅槃的精华”。“轮回”指六道，“涅槃”指圆满觉悟的诸佛，也就是无量宇宙中的一切佛。“无情器世间”指地、水、火、风四大，“有情”则指无情宇宙中的众生，也就是所有生命。

The Ushnisha Vijayas gather the very essence of everything in samsara and nirvana in the form of great bliss. The great bliss appears in the form of white nectar that moves like quicksilver, is radiant with light and is marked with the symbols of great bliss. The power of this nectar is such that if it’s scattered on a dead tree, the tree will immediately burst into life and become laden with leaves, flowers and fruit. If scattered on a sixty year old man, he will suddenly have the vigour of a sixteen year old and his life span will be the same as that of the sun and the moon.

尊胜佛母以大乐之相摄集轮回与涅槃一切事物的精髓。大乐呈现为白色甘露，如水银般流动，光辉灿烂，具大乐的标相。这甘露的力量，若洒在枯树上，树木会立即恢复生机，枝叶繁茂，花果累累。若洒在六十岁的男子身上，他会突然具有十六岁青年的活力，寿命等同日月。

This quicksilver-like nectar is drawn back in through your three doors which are your body, speech and mind. “Absorb into the bindus of my body, speech and mind …” Here, body, speech and mind correspond to the enlightened body, speech and mind at our three centres—forehead, throat and heart. The nectar is absorbed into your three centres,

这如水银般的甘露，经由你的身、语、意三门摄收回来。“融入我身语意的明点……”这里，身、语、意对应于额、喉、心三处的觉悟身、语、意。甘露融入你的三处，

Granting me the siddhi of immortal life,

赐我无死寿命之悉地，

And intensifying the wisdom of great bliss.

增长大乐智慧。

I believe there is a translation of this text, so this should be clear for you.²⁰ As the nectar is absorbed you receive the siddhi of immortal life. Great bliss, the great mudra (mahamudra) and the great perfection (dzogpachenpo) are intensified. The text says you should now recite the mantra OM TARE TUTTARE TURE SOHA, then OM AMARANI DZIWANTIYE SOHA, followed by OM AMRITA AYURDADE SOHA, and you should recite a few more of the first mantra. If you’re short of time you can skip the other two mantras, but if you want to recite them, please do.

我相信这篇文本已有译文，所以你们应能明白。[20] 甘露融入时，你获得无死寿命悉地，大乐、大手印（mahamudra）与大圆满（dzogpachenpo）随之增长。文本说，此时应诵 OM TARE TUTTARE TURE SOHA，再诵 OM AMARANI DZIWANTIYE SOHA，然后诵 OM AMRITA AYURDADE SOHA；第一种咒语应多诵一些。如果时间不足，可以略去另外两种咒；若想诵，当然可以。

Then recite OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA which is the mantra of the three main deities and which must be recited when you direct your practice for longevity. These are the points that concern the mantra recitation.

然后诵 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA，这是三位主尊的合咒；若将修法用于长寿，就必须持诵。这些是关于持咒的要点。

At the end of the session recite the vowel and consonant mantra and the mantra of the essence of dependent origination. The vowel mantra is A AA, I II, U UU, RI RII, LI LII, E EE, O AU, ANG AH. The consonant mantra is KA KHA GA GHA NGA, CHA CHHA JA JHA NYA, T’A TH’A D’A DH’A N’A, TA THA DA DHA NA, PA PHA BA BHA MA, YA RA LA WA SHA ZHA SA HA KSHA. And the mantra of the essence of dependent origination is OM YE DHARMA HETU PRABHAWA HETUN TESHAN TATHAGATO HYAVADAT TESHAN TSA YO NIRODHA EVAM VADE MAHA SHRAMANAH SOHA. We recite these three mantras to purify any lack of clarity or unintended additions or omissions in our practice. If you have time, recite these mantras three times, but if you’re in a hurry you can just say them once. The instructions also say that here we should make a brief offering and praise. The prayers of offering and praise don’t appear in the Tibetan text, but they have been added to the English version so you just need to follow the text. Then recite the hundred-syllable mantra. If you have a thangka or a statue, you must perform the consecration. This concludes the instructions on enlightened speech.

一座结束时，诵元音辅音咒及缘起心咒。元音咒是 A AA, I II, U UU, RI RII, LI LII, E EE, O AU, ANG AH。辅音咒是 KA KHA GA GHA NGA, CHA CHHA JA JHA NYA, T’A TH’A D’A DH’A N’A, TA THA DA DHA NA, PA PHA BA BHA MA, YA RA LA WA SHA ZHA SA HA KSHA。缘起心咒是 OM YE DHARMA HETU PRABHAWA HETUN TESHAN TATHAGATO HYAVADAT TESHAN TSA YO NIRODHA EVAM VADE MAHA SHRAMANAH SOHA。持诵这三种咒，是为了净化修行中任何不清晰，以及无意的增添或遗漏。有时间就各诵三遍，赶时间也可只诵一遍。教授还说，此处应作简短供赞。藏文本中没有供赞祈祷文，但英译本已经加上，因此只须依文修持。然后诵百字明。若有唐卡或塑像，必须作开光。觉悟语的教授至此结束。

Summary: Enlightened Body and Speech

小结：觉悟身与语

To summarize, we practise the aspect of the enlightened body by visualizing ourselves as White Tara in union with white Amitayus at her heart. At Amitayus’ heart we visualize the seed syllable TAM standing on a sun and moon disc seat that rests on a blossoming lotus. These are what we call the “three nested sattvas”. The three sattvas are White Tara, Amitayus and the syllable TAM, and they appear one inside the other.

概括而言，我们通过观想自己是双运白度母、其心间有白色无量寿佛，来修持觉悟身这一方面。在无量寿佛心间，观种子字 TAM 立于日月轮座上，日月轮座安放于盛开的莲花上。这就是我们所说的“三重萨埵”。三萨埵是白度母、无量寿佛与 TAM 字，层层相套地显现。

White Tara’s consort, the male deity Avalokiteshvara,²¹ the Lord of the Dance, is the natural radiance of Tara herself. Commentaries say he is white with a slight tinge of red, but in the thangka that belonged to Jamgön Kongtrul and that has instructions on the back written in Jamyang Khyentse Wangpo’s own handwriting, he is red. I know this because I own the thangka. This is the enlightened body meditation. When you do the daily practice, you don’t need to visualize the entire retinue of deities.

白度母的佛父，即男尊观世音菩萨[21]、舞自在，是度母自身的自然光辉。注释说，他身白色、略带红光；但蒋贡康楚曾持有的一幅唐卡上，他是红色的，唐卡背面还有蒋扬钦哲旺波亲笔写的教授。我知道这一点，因为这幅唐卡归我所有。以上是觉悟身的禅修。作日修时，无须观想全部眷属本尊。

For the mantra meditation visualize each mantra in succession revolving around the seed syllable: OM TARE TUTTARE TURE SOHA around TAM, then OM AMARANI DZIWANTIYE SOHA around HRIH, then OM AMRITA AYURDADE SOHA around DROOM, then OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA around TAM.

持咒禅修中，依次观想各咒环绕种子字旋转：OM TARE TUTTARE TURE SOHA 围绕 TAM；然后 OM AMARANI DZIWANTIYE SOHA 围绕 HRIH；然后 OM AMRITA AYURDADE SOHA 围绕 DROOM；再以 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA 围绕 TAM。

As you focus your mind on this visualization also imagine that as the mantra revolves, it emanates light which fills Amitayus completely. The light then streams out of the top of his head and fills Tara. Once Tara is completely full of light, rays stream out of the top of her head and manifest in the form of an infinite number of Ushnisha Vijayas (Namgyalmas) who are white and hold long-life vases in their left hands and iron hooks in their right. Each Ushnisha Vijaya gathers nectar with her iron hook and collects it in her vase. This is how to direct the practice as you follow the words of the sadhana.

心专注这一观想的同时，也想象咒语旋转时放光，完全充满无量寿佛。光再从他的头顶流出，充满度母。度母全身充满光以后，光芒从她的头顶流出，化为无数白色尊胜佛母（Namgyalma），左手持长寿瓶，右手持铁钩。每位尊胜佛母用铁钩摄集甘露，收进瓶中。这就是依成就法词句引导修持的方法。

The mantra activity you visualize, very briefly, is of rays of light that emanate from the syllables of the mantra, accomplish the activities, then immediately return and dissolve back into the self-visualization as nectar. The nectar enters your three doors (body, speech and mind) by dissolving into your three places (forehead, throat and heart). As it does so you blaze, magnificent and resplendent, and receive the blessings as I’ve just described.

简言之，你所观想的咒语事业，是咒字放出光芒，成办事业，随即返回，以甘露之相融入自生观想。甘露融入额、喉、心三处，进入身、语、意三门。这时，你炽然放光，庄严辉耀，并领受我刚才所说的加持。

The mantra you must recite more than any other is OM TARE TUTTARE TURE SOHA. Recite fewer of the two other mantras, the mantra of Amitayus and the mantra of Ushnisha Vijaya. Also recite the combined mantra. If you wish to direct the practice for long life, accumulate more of the combined mantra. Here in the drupchen as we direct the practice for longevity, we accumulate three times more of the combined mantra than of the others.

你必须持诵最多的咒语是 OM TARE TUTTARE TURE SOHA。无量寿佛咒与尊胜佛母咒，这另外两种咒应少诵一些；也要持诵合咒。若想将修法用于长寿，就多积累合咒。在这里的大修法会中，由于我们将修法用于长寿，所积累的合咒数量是其他咒语的三倍。

After the main mantras recite the vowel and consonant mantras and the mantra of the essence of dependent origination as I’ve described. Then recite the verses of offering and praise and the hundred-syllable mantra.

主要咒语之后，依我所说，诵元音辅音咒与缘起心咒，然后诵供赞偈与百字明。

In terms of what kind of mala to use, a crystal mala is good for this practice. This was the instruction on enlightened speech.

至于用哪种念珠，这个修法用水晶念珠很好。以上是觉悟语的教授。

III. THE CONCLUSION Dissolution: The Enlightened Mind of the Deity

三、结行　收摄：本尊的觉悟意

Ah! The samayasattva, rigpa’s natural display

啊！三昧耶尊，觉性自然显现，

With its attributes like the face and hands, dissolves into all-pervading space.

其面、手等形相，融入周遍虚空。

The deity and all her aspects that we have just been visualizing are nothing more than rigpa’s natural display. The entire environment melts into light and dissolves into the palace. The palace melts into light and dissolves into the deity which melts into light starting at both the lotus seat on which she sits and the top of her head and works towards the centre of her body. White Tara dissolves into Amitayus who melts into light and dissolves into the samadhisattva, the syllable TAM. TAM melts into light from top and bottom like Tara and disappears so there’s nothing left. Everything that was visualized is now empty like space. Rest in that state.

刚才所观的本尊及她的一切形相，无非是觉性的自然显现。整个环境化光，融入宫殿；宫殿化光，融入本尊。本尊从所坐莲花座及头顶两端开始，朝身体中央逐渐化光。白度母融入无量寿佛，无量寿佛化光，融入三摩地尊 TAM 字。T AM 字如度母一样从上下两端化光，消失而无余。所观的一切如今皆如虚空般空。安住于这一状态。

“Once again like a rainbow appearing from the sky”, you arise as the play of great wisdom. This means that the deity manifests once more. This concludes the instructions on the aspect of enlightened mind.

“再次如虚空中显现彩虹”，你作为大智慧的游舞而生起。这意味着本尊再次显现。觉悟意方面的教授至此结束。

Now you say OM AH HUNG because the deity has appeared again, and we must invoke the three aspects of enlightened body (OM), enlightened speech (AH) and enlightened mind (HUNG). As I told you earlier, Vajrayana practitioners must constantly maintain the awareness of the deity and meditate as if they themselves are Jetsun Tara.

现在念 OM AH HUNG，因为本尊再次显现，必须唤起觉悟身（OM）、觉悟语（AH）与觉悟意（HUNG）三个方面。如我先前所说，金刚乘修行者必须持续保持本尊的觉知，观修自己就是至尊度母。

Of course at the end of the practice session you dedicate and add the relevant verses of auspiciousness although Jamyang Khyentse Wangpo didn’t include them in his daily practice. This is how to do this daily practice of Chimé Phakmé Nyingtik.

当然，一座修法结束时要回向，并加上相应的吉祥偈，虽然蒋扬钦哲旺波在他的日修法中并未收录这些。无死圣母心髓日修就是这样修持的。

Summary and Conclusion

总结与结语

At the beginning of the practice, you invoke the masters of the lineage with the appropriate prayers. Then meditate on refuge and bodhichitta by reciting the prayers as many times as you like, three, one or whatever. What’s important is that you really pay attention to the meaning of the words and actualise it. Say HUNG three times to eliminate all obstacles and obstructing forces. With the mantra BENDZA JNANA RAKSHA AH HUNG, generate the protective sphere. If you make offerings, recite OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG to bless them followed by the Sky Treasury mantra and mudra. If you don’t make physical offerings, you don’t need to do these mantras and mudra.

修法开始时，以相应的祈祷文祈请传承上师。然后观修皈依与菩提心，祈祷文可随意念诵三遍、一遍或其他遍数。重要的是，真正留意词句的意义，并使之现起。念三遍 HUNG，遣除所有障碍与作障力量。以 BENDZA JNANA RAKSHA AH HUNG 咒生起护轮。若陈设供品，就诵 OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG 加持，随后诵虚空藏咒并结印。若未作实物供养，就无须这些咒语与手印。

The mantra OM MAHA SHUNYATA … is the beginning of the meditation on the deity as I explained above. Then comes the section of paying homage, offering and praise. They are good to do but you can also skip them. The practice text says, “If you wish, occasionally, to perform a concise homage, offering and praise.” So if you wish you can, if you don’t you don’t have to. What you absolutely must do is follow the practice faithfully up until SAMAYA TISHTALEN, then if you want to skip paying homage, offerings and praise, you can jump to “I am the sublime Tara: at my heart …” Next you accumulate the mantras for as long as you can, then you do the offering and praise. If you want a short offering and praise, just use the short prayer we’re doing during the drupchen, “Assembly of wisdom deities …”²² This concludes the practice of the enlightened speech of the deity.

OM MAHA SHUNYATA……咒是本尊禅修的开始，如我以上所释。随后是礼敬、供养与赞颂。做这些很好，但也可以略过。修法文本说：“若愿偶尔作简略礼敬、供养与赞颂。”因此，愿意就做，不愿意就不必做。绝对必须做的，是忠实依仪轨修至 SAMAYA TISHTALEN；然后若想略过礼敬、供养与赞颂，可以直接跳到“我为圣度母：心间……”。接着尽可能长时间积累持咒，然后作供赞。若想简短供赞，只用我们大修法会中所诵的短祈祷文“智慧尊众……”即可。[22] 本尊觉悟语的修持至此结束。

The enlightened mind starts with, “Ah! The samayasattva, rigpa’s natural display …” After the dissolution you rest in meditation. As in this kind of practice we must bring together kyerim and dzogrim, at this stage we do dzogrim meditation. All phenomena are perfect and complete within the nature of mind. “Dzogrim” means completion stage.

觉悟意从“啊！三昧耶尊，觉性自然显现……”开始。收摄之后，安住禅修。这类修法必须将生起与圆满次第结合，因此在这一阶段，我们作圆满次第禅修。一切法在心性中圆满具足。“Dzogrim”就是圆满次第的意思。

When you reach enlightenment, you’ll continue to manifest for the sake of sentient beings, and similarly here we arise once again as the deity and make an auspicious connection by appearing again, like a rainbow in the sky.

达到觉悟时，你仍将为众生而继续示现；同样，此处我们再次生起为本尊，如虚空中的彩虹般重新显现，建立吉祥缘起。

At the beginning we generated bodhichitta, didn’t we? During the practice we maintain our awareness. At the end we dedicate. So the “three authentics”, also known as the “three noble principles”, are complete: good at the beginning, good in the middle and good at the end. Now I hope you’ll be able to do this practice.

开始时，我们发了菩提心，对吧？修持过程中保持觉知，结束时作回向。因此，“三真实”，也称“三殊胜”，便已齐备：初善、中善、后善。现在，希望你们能够修持此法了。

Resources: Orgyen Tobgyal’s Teachings on Chimé Phakmé Nyingtik

参考资源：乌金督佳关于无死圣母心髓的教言

Dzongsar Khyentse Rinpoche instructed me quite strongly to teach this practice. Last April here in Bir, I taught everything I know about it in great detail.²³ I relied on many important sources like the terma text,²⁴ Jamgön Kongtrul’s retreat instructions²⁵ and the presentation of the four nails by Dza Patrul Rinpoche.²⁶ I also drew points from the Lamrim Yeshe Nyingpo.²⁷ Nowadays as the usual method of study is to listen to recordings, you are welcome to listen to those teachings.

宗萨钦哲仁波切相当坚决地嘱咐我讲授此法。去年四月，就在这里比尔，我极其详细地讲授了我所知道的全部内容。[23] 我依据许多重要资料，例如伏藏文本[24]、蒋贡康楚的闭关教授[25]，以及 Dza Patrul Rinpoche 关于四钉的讲解[26]；也引用了《道次第智慧心髓》（Lamrim Yeshe Nyingpo）中的要点。[27] 如今通常的学习方式是听录音，欢迎你们听这些教言。

I received these teachings many times from Dilgo Khyentse Rinpoche. He practised the Chimé Phakmé Nyingtik every day without fail and always recited the combined mantra of the three main deities OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA one thousand times. He never missed a single day!

我多次从顶果钦哲仁波切处领受这些教言。他每天毫不间断地修持无死圣母心髓，总要持诵三主尊合咒 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA 一千遍，一天也从未间断！

I’ve explained the daily practice at Lerab Ling and I went over each word of the practice for those who were going into three-year retreat. So you may want to listen to those teachings too.

我曾在勒拉林讲解日修法，也为即将进入三年闭关的人逐字讲解修法。因此，你们或许也想听听那些教言。