无死圣母 · 第4章：无死圣母心髓日修法《唯一手印》释义

CHAPTER 4:

第四章：

An Explanation of Single Mudra, the Daily Practice from the Chimé Phakmé Nyingtik

无死圣母心髓日修法《唯一手印》释义

by Tulku Orgyen Tobgyal

乌金督佳仁波切讲授

SINGLE MUDRA

唯一手印

This text, Single Mudra, is the daily practice from Jamyang Khyentse Wangpo’s mind treasure, the Chimé Phakmé Nyingtik, the Heart Essence of the Sublime Lady of Immortality.

《唯一手印》这一文本，是蒋扬钦哲旺波意伏藏“Chimé Phakmé Nyingtik”，即《无死圣母心髓》中的日修法。

A mandala is usually made up of the principal deity and their retinue. When a practice involves several deities, it is said to be a practice with many mudras. However, when all these deities are gathered into the main deity, it is a “single mudra practice”. So the title, Single Mudra, signifies that this is the practice of the main deity and that she embodies all the deities in the mandala. When we practise elaborately, we meditate on the principal deity and the retinue, then recite the approach mantra of each deity. So for the Chimé Phakmé Nyingtik we focus on the main deity, the four Taras and the four gatekeepers. We can also do this practice by simply meditating on the main deity.

坛城通常由主尊与眷属组成。一种修法若包含多位本尊，就称为多手印修法；当这些本尊全部摄集于主尊时，就是“唯一手印修法”。因此，《唯一手印》这一名称，表示这是主尊的修法，而她体现了坛城中的一切本尊。广修时，我们观修主尊及眷属，然后持诵每位本尊的近修咒。因此，修无死圣母心髓时，我们专注于主尊、四度母与四守门尊。也可以仅仅观修主尊来修持此法。

The traditional example of how this works is like inviting a king to visit you, although these days it would more likely be a high lama or an important statesman. When you extend an invitation to such a person, it is understood that the entourage of attendants, secretaries and so on are included. In the case of a king, whether you invite the entourage or not, they will accompany him as a matter of course. Similarly, when we meditate on the main deity, we automatically accomplish the retinue. The deities of the mandala don’t just disappear because we’re not thinking about them. Therefore, if we accomplish the main deity, we also accomplish all the deities in her retinue which is why it isn’t necessary to think of each deity individually. So if we meditate on this Single Mudra daily practice, we don’t have to worry about anything being incomplete. Everything will be accomplished because everything that’s necessary is there.

传统上用迎请国王来访作比喻，说明其中道理；不过，如今更可能迎请的是大上师或重要政治家。向这样的人发出邀请时，大家自然明白，侍从、秘书等随行人员也在邀请之列。以国王为例，无论是否邀请他的随从，他们理所当然都会陪同前来。同样，观修主尊时，我们自然也成就其眷属。坛城诸尊并不会因为我们没想到他们就消失。因此，若成就主尊，也就成就她所有的眷属本尊，这就是为什么无须逐一想着每位本尊。所以，修《唯一手印》这一日修法时，不必担心有所欠缺。一切都会成办，因为所有必要的内容都已具备。

Homage to the Guru, sublime Tara!

顶礼上师圣度母！

This is the daily yoga practice of Chimé Phakmé Nyingtik as

此为无死圣母心髓之日修瑜伽，

a single deity, the essence of the root sadhana called “Activities

以单一本尊而修，是根本成就法《显露

for Uncovering Primordial Wisdom”, in three sections: the

本初智慧之事业》的精髓，分为三部分：

preliminary, the main practice and the conclusion.

前行、正行与结行。

The title of the root sadhana of the Chimé Phakmé Nyingtik is “Activities for Uncovering Primordial Wisdom”, and the daily practice that we’re discussing today, the Single Mudra, is an essentialization of that root sadhana. Single Mudra has three sections: the preliminary, the main practice and the conclusion.

无死圣母心髓根本成就法的名称是《显露本初智慧之事业》，今天讨论的日修法《唯一手印》，是此根本成就法的精要。《唯一手印》分为前行、正行与结行三个部分。

I. THE PRELIMINARY

一、前行

Someone who has correctly received the empowerment for

已如法领受

this practice, who keeps the samayas and vows well, who has

此法灌顶，善护三昧耶与戒律，

trained their mind in absolute and relative bodhichitta and

已于胜义、世俗菩提心训练自心，

whose diligence is unwavering should retire to a secluded place

且精进不退者，应退居寂静处，

and embark on the conduct conducive to meditation.

行持有助于禅修的行为。

There is not one Vajrayana deity that you can practise unless you have received the appropriate empowerment. You must therefore first receive the empowerment for this practice, and having received it you must keep the samayas and vows. Before you begin any Vajrayana practice, you must have trained your mind in both absolute and relative bodhichitta. Bodhichitta is the basis or support for Vajrayana practice, and relative bodhichitta is the generation of the mind of enlightenment both in aspiration and in action. Without holding both absolute and relative bodhichitta in your mind, you cannot practise the Vajrayana. Whether you practise in a Sutric or Tantric context, without a certain amount of diligence you won’t accomplish anything. Therefore, cultivate diligence as much as you can and abandon laziness.

若未领受相应灌顶，就没有任何一位金刚乘本尊是可以修持的。因此，首先必须领受此法灌顶，领受后必须守护三昧耶与戒律。在开始任何金刚乘修法以前，必须已于胜义、世俗两种菩提心训练自心。菩提心是金刚乘修行的基础或所依，世俗菩提心包括愿与行两个方面的发菩提心。心中若不持有胜义与世俗菩提心，就不能修金刚乘。无论依经乘还是密续修行，若没有一定的精进，都不会有所成就。因此，应尽力培养精进，舍弃懈怠。

The text goes on to say that you “should retire to a secluded place” which means somewhere without sentient beings, no people during the day and no gods or demons at night. Sit on a soft cushion “and embark on the conduct conducive to meditation”, meaning that you meditate on the deity, having stabilized your mind. To start with, avoid agitating the mind. Turn inwardly and look at your mind. Whatever thoughts arise, just relax in the vast expanse. Also allow your breath to settle so that you are at ease and relaxed. Relaxing and being at ease are what the text describes as the conduct conducive to meditation, but that’s a little difficult. Thoughts like “now I’m going to meditate on the deity” and “I’m going to have a session of practice” should be avoided. Of course, if we didn’t ever have that kind of thought, we wouldn’t do any practice at all.

文本接着说“应退居寂静处”，意思是一个没有有情的地方：白天没有人，夜间没有天神或魔众。坐在柔软的垫子上，“行持有助于禅修的行为”，意思是先使心稳定，再观修本尊。起初，要避免扰动心，转向内在，观察自己的心。无论生起什么念头，都只在广阔境界中放松。也让呼吸平静下来，使自己舒适、放松。放松与舒适，就是文本所谓有助于禅修的行为，但这有点困难。“现在我要观修本尊了”“我要修一座法了”之类念头，应该避免。当然，若从来没有这类念头，我们也根本不会修任何法。

In the moments before you start to practise, this is what you should do. Basically, rest naturally on your cushion, avoid agitating your mind with ideas and whatever thoughts arise, leave them alone. Just look at the mind itself. In this way your thoughts will be naturally liberated by themselves. Similarly let the breath settle in its natural flow. To remain relaxed in this way is conducive to meditation.

开始修持前的片刻，就应这样做。基本上，是在坐垫上自然安住，不要以观念扰动心；无论生起什么念头，都任其自如，只看心本身。如此，念头便自然自行解脱。同样，让呼吸安住于自然的流动。这样保持放松，有助于禅修。

I imagine that the guru, the Wish-Fulfilling Wheel, in

我观想上师如意轮，

whom all sources of refuge are embodied appears in the sky

一切皈依处的总集，显现于

before me. Before her, I and all sentient beings focus body,

面前虚空。在她面前，我与一切有情

speech and mind on a single aim, take refuge and arouse

身、语、意专注同一目标，皈依并生起

bodhichitta.

菩提心。

From this state of ease imagine that the guru, the Wish-Fulfilling Wheel in whom all sources of refuge are embodied, appears in the sky before you. The Wish-Fulfilling Wheel is the deity we practise, and she is indivisible from the lama. Visualize yourself and all sentient beings standing before her as you pay homage with body, speech and mind. Show respect with your body by folding your hands in the anjali mudra, show respect with your speech by reciting the words of refuge and fill your mind with one-pointed devotion. Body, speech and mind are all focused on a single aim and coordinated to take refuge and arouse bodhichitta at the same time. As it says in the four-line refuge prayer, “We take refuge in Guru Wish-Fulfilling Wheel.” We rely on her as our object of refuge and also as the witness to the arousal of bodhichitta in our minds. The refuge and bodhichitta prayers have been translated into English and the meaning is easy to understand so there is no need for explanation.

从这一安适状态中，观想一切皈依处的总集——上师如意轮——显现于面前虚空。如意轮就是我们所修的本尊，与上师不可分割。观想自己与一切有情站在她面前，以身、语、意礼敬。身体合掌结印以示恭敬，语言念诵皈依文以示恭敬，心中则充满专一虔敬。身、语、意共同专注一个目标，协调一致，同时皈依并发菩提心。正如四句皈依文中所说：“我等皈依上师如意轮。”我们依止她为皈依境，也作为自心生起菩提心的见证。皈依与发心祈祷文已有英译，意思容易理解，无须解释。

A. Taking Refuge

A. 皈依

NAMO

N AMO

Until we attain enlightenment, I and all sentient beings

直至证得菩提，我与一切有情，

Take refuge with unwavering devotion

以不动摇的虔敬，皈依

In you, Guru Wish-Fulfilling Wheel, who are

上师如意轮您，

The very essence of the Three Jewels!

您即三宝的真实精髓！

B. Generating Bodhichitta

B. 发菩提心

HO

H O

Sentient beings are as numerous as space is vast,

有情之众如虚空广大，

In order to free every one of them from the ocean of suffering

为令一切众生皆脱离苦海，

By attaining immortality through this yoga of Jetsun Phakma,

以至尊圣母此瑜伽成就无死，

I arouse the enlightened mind of bodhichitta.

我发起觉悟之心——菩提心。

Throughout the refuge and bodhichitta prayers Guru Wish-Fulfilling Wheel has been in the sky before you, but now she instantaneously dissolves into you.

念诵皈依与发心祈祷文时，上师如意轮一直安住面前虚空；现在，她刹那间融入你。

C. Expelling the Negative Forces

C. 遣除作障力量

HUNG HUNG HUNG

HUNG HUNG HUNG

The natural sound of this vajra mantra drives away all

此金刚咒的自然之声，遣除一切

malevolent forces.

恶意作障之力。

A mantra practitioner should continuously meditate on their yidam deity. If at this point you aren’t, you should meditate on a deity like Hayagriva or Vajrakilaya—a wrathful deity. The deity appears instantly and from his heart emanates a large assembly of male and female wrathful deities who produce weapons and swirls of fire. As you say HUNG HUNG HUNG, the natural sound of this vajra mantra resonates and the weapons and swirls of fire drive all obstacles to the attainment of enlightenment and all malevolent forces far away. This is the visualization. For the mantra, HUNG HUNG HUNG is enough. The sound of HUNG is the self-radiance of primordial wisdom and indivisible from the mind of all the buddhas. Within the mind of the buddhas, there is not a single obstacle.

密咒修行者应持续观修自己的本尊。如果此时尚未如此，就应观修马头明王、金刚橛等忿怒本尊。本尊刹那显现，从其心间放出众多忿怒男女尊，化出兵器与旋转火焰。念 HUNG HUNG HUNG 时，这一金刚咒的自然之声震响，兵器与旋转火焰将一切障碍证悟之事及一切恶意力量远远驱逐。这就是观想。咒语只须 HUNG HUNG HUNG 即可。HUNG 之声是本初智慧的自光，与一切佛的心不可分割。诸佛心中，没有任何障碍。

D. Protective Spheres

D. 护轮

BENDZA JNANA RAKSHA AH HUNG

BENDZA JNANA RAKSHA AH HUNG

Visualize that with this, you have stabilized the protective

观想由此已令

spheres.

诸护轮坚固。

Once the malevolent forces have been driven far away say, “BENDZA JNANA RAKSHA AH HUNG” and meditate on the protection spheres. The usual visualization is of a fence of vajra prongs, blazing masses of wisdom fire and male and female wrathful deities. This is what you visualize. The visualization should be clear yet stable and like it’s really there. How do you achieve that kind of visualization? By imagining it again and again.

将恶意力量远远驱逐后，念“BENDZA JNANA RAKSHA AH HUNG”，观修诸护轮。通常观想金刚杵股所成的围墙、炽燃的智慧火聚，以及忿怒男女尊。这就是你所观想的内容。观想应清晰而稳定，仿佛真实在场。如何做到这种观想呢？就是反复想象它。

E. Blessing the Offerings

E. 加持供品

If you have real offerings prepared, consecrate them with:

若已备有实物供品，以此加持：

OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG

OM AH HUNG SARWA PUDZA MEGHA SAMAYE HUNG

and the Sky Treasury mudra.

并结虚空藏手印。

If you have made material offerings, it’s necessary to bless them. If not, then the blessing isn’t necessary. Generally, there are two kinds of offering, the real and the imagined. Real offerings are either pure or impure, depending whether or not they are perceived with dualistic grasping and therefore need to be blessed. But we don’t think that imagined offerings really exist, so we don’t grasp at them, right? Therefore, they cannot be impure and don’t need to be blessed.

若陈设实物供品，就必须加持；若没有，就不必加持。通常，供养分为实物与意幻两种。实物供养是清净还是不清净，取决于是否以二元执著来感知，因此需要加持。但我们不认为想象的供品真实存在，因此不会执著它们，对吧？所以，它们不会不清净，也就不必加持。

Mantrayana practice requires four elements—deity, mantra, mudra and samadhi. It’s important to accompany the blessing mantra with a mudra, so to bless the material offerings you have made, you should now do the Sky Treasury mudra.

密咒乘修行需要四个要素：本尊、咒语、手印与三摩地。加持咒配合手印十分重要，因此，要加持已经陈设的实物供品，现在应结虚空藏手印。

The Sky Treasury mudra includes a wish-fulfilling jewel that you make with your hands. With the creation of the wish-fulfilling jewel, the material offerings become beautiful to look at, emit a pleasant sound, smell delicious, taste delectable and feel wonderful (the five sensory stimulants), and outer, inner, and secret offerings multiply to become inconceivable in number and inexhaustible—they will remain without diminishing for all time. The causes for making our offerings so inconceivably vast are the blessings of the buddhas, the force of the aspirations of the bodhisattvas, our own accomplishment of the two accumulations and the incredible power of deity, samadhi, mudra and mantra. This is what you must meditate on.

虚空藏手印包括用双手结成如意宝珠。结成如意宝珠时，实物供品变得悦目、悦耳、香气宜人、滋味甘美、触感美妙，即五种感官妙欲；外、内、密供养增广至数量不可思议、取用不尽，永远存在而不减少。使供养如此不可思议广大的因，是诸佛加持、菩萨愿力、我们自己圆满二资粮，以及本尊、三摩地、手印与咒语不可思议的力量。你必须观修的就是这些。

An elaborate practice to bless the offerings involves a great deal of recitation and ritual, but in short practices like this one there are just a few lines. Whether the practice is long or short, it must be complete. What makes a practice complete? If you recite mindlessly even when you recite a long prayer, the meaning behind the practice will not be complete. However, if you recite a short prayer like the prayer in this practice and think about every word you say and actualise it in your mind, the point of the practice will be accomplished. Of the three sections in this practice—the preliminary, the main practice and the conclusion—the preliminary is now finished.

广修供品加持，需要大量念诵与仪式；像这样的简轨则只有几行。无论修法长短，都必须完整。什么使修法完整呢？若漫不经心地念，即使念很长的祈祷文，修法背后的意义也不会完整。但若念诵像本修法中的短祈祷文，思维所说的每个词，并在心中现起其意义，修法的要旨就成办了。本修法有前行、正行、结行三部分，现在前行已经结束。

II. THE MAIN PRACTICE

二、正行

The second part, the main practice, is in two parts:

第二部分正行，分为两部分：

A. The principal phase is to cultivate the practice of meditative

A. 主要阶段是修习禅定，

equipoise by focusing your meditation on the deity and

专注观修本尊；

B. The subsidiary phase is to practise the concentration of the

B. 辅助阶段是修习

mantra recitation.

持咒的专注。

There’s a little to explain here. Why is the principal phase meditating on the deity? Because it is said, “The mandala of the deity matures the body.” If you didn’t have a body, how could you speak? And the three realms of samsara come into being based on body, speech and mind, don’t they? So you must purify body, speech and mind. To do that, you practise the meditation yoga of the deity which also starts with the body. First focus on meditating on your body as the mandala of the deities which is the main focus here.

这里稍须解释。为什么主要阶段是观修本尊？因为说过：“本尊坛城令身体成熟。”若没有身体，怎能说话？轮回三界也是依身、语、意而生起的，不是吗？所以，必须净化身、语、意。为此，你修持本尊禅修瑜伽，也从身体开始。首先，专注将自己的身体观为诸尊坛城，这是这里的重点。

A. Meditation on the Deity

A. 本尊禅修

There are three steps to meditation on the deity:

本尊禅修有三个步骤：

1. Create a clear visualization of the samayasattva,

1. 清晰观想三昧耶尊；

2. Invite and merge the jnanasattva indivisibly with the samayasattva,

2. 迎请智慧尊，与三昧耶尊不可分割地融合；

3. Keep the mind focused on the vivid presence and clear appearance of the form of the deity which is samayasattva and jnanasattva indivisible.

3. 心持续专注于三昧耶尊与智慧尊无二无别的本尊身相，其身相鲜明现前、清晰显现。

1. Visualization of the Samayasattva

1. 观想三昧耶尊

Here, to generate the cause is to plant the structure of the three samadhis …

此处，生起其因，就是建立三种三摩地的结构……

It is completely wrong to try to meditate on deities without the three samadhis. This doesn’t mean that there’s no form of kyerim practice that can be done without the three samadhis as there are many different kinds of kyerim. But for the Mahayoga kyerim practice that we are doing here, the three samadhis are necessary because they establish the framework. A framework in this context is the root of the practice upon which you accomplish the result.

没有三种三摩地而试图观修本尊，是完全错误的。这并不是说，不存在不用三种三摩地的生起次第修法，因为生起次第有许多不同类型。但我们这里所修的玛哈瑜伽生起次第，三种三摩地是必要的，因为它们建立了架构。在这一语境中，架构就是修法的根本，依此而成就果位。

… and the result is the creation of the mandala of the palace

……其果则是建立宫殿

and the deities, support and supported, which you do by

与诸尊、所依与能依的坛城；方法是

bringing to mind the meaning of the words as you read them.

念诵词句时，在心中现起其意义。

Meditate on this. Here “meditate” means that you create the visualization of the mandala in your mind as you focus on the text that you recite. You need to understand what you are doing as you go along. This is why it is said in the teachings that, “Vajrayana is recitation and meditation.”

应对此观修。这里“观修”的意思，是一边专注念诵的文本，一边在心中形成坛城的观想。修持时，需要明白自己正在做什么。因此教法说：“金刚乘是念诵与禅修。”

So what is the point of recitation? What is the point of the chanting we accomplish by using our mouths and voices? The sound of our voices directs our minds to what we must meditate on. “Recitation and meditation” means that we recite or chant the words of the practice and actualise the meaning of those words in our meditation. For example, the word “house” immediately evokes in our minds the image of a building in which people live. Similarly, the word “seat” evokes the kind of furniture people sit on. If I were to add “… and an old man with a long beard”, you would immediately picture an old man sitting in the house. Visualization practice is like that except that we don’t bring ordinary, worldly images to mind.

那么，念诵的意义是什么？用嘴与声音进行唱诵，意义是什么？我们的声音引导心朝向所应观修的内容。“念诵与禅修”，是指诵读或唱诵修法词句，并在禅修中现起这些词句的意义。例如，“房子”一词会立刻在心中唤起供人居住的建筑形象。同样，“座位”一词会唤起供人坐的家具。如果我再加上“……还有一位留着长胡须的老人”，你就会立即想象一位老人坐在房子里。观想修行也是如此，只是不在心中唤起普通世俗的形象。

“House” ordinarily makes us think of the kind of house we live in, not the inconceivably vast and beautiful palace that is the home and support of the deities which isn’t something we can imagine. A “person” implies an ordinary human being who is someone like us, living in a house and who is made of atoms, blood and flesh, not a wisdom deity whose nature is light that shines in all directions. A “seat” is something that a human being sits on like a chair which is all our minds are capable of picturing. We can’t imagine the seats of lotus, sun and moon that the deities sit on. Since we are unable to picture in our mind’s eye what these palaces, seats and deities look like, we do a sadhana practice that helps us visualize them clearly and eliminates mind’s impure concepts that continuously relate back to samsara. So as we visualize, we eliminate ordinary, impure conceptions and actualise the pure mandala of the deities.

“房子”通常使我们想到自己住的那种房子，而非诸尊的居所与所依——广大美妙、不可思议的宫殿；那不是我们所能想象的。“人”意味着像我们一样住在房屋里、由原子和血肉组成的普通人，而非本性为光、照耀一切方向的智慧本尊。“座位”就是椅子之类供人坐的东西，我们的心只能想象这些，无法想象本尊所坐的莲花日月座。由于无法以心眼描绘这些宫殿、座位与本尊的模样，我们修持成就法，帮助自己清晰观想，并消除心中不断关联轮回的不净概念。因此，我们在观想的同时，消除凡俗不净的观念，现起清净的本尊坛城。

Recite the mantra,

诵咒：

OM MAHA SHUNYATA JNANA BENDZA SOBHAWA EMA KO HANG

OM MAHA SHUNYATA JNANA BENDZA SOBHAWA EMA KO HANG

As you recite the mantra, remember that all phenomena both of samsara and nirvana are empty. If it weren’t for emptiness, nothing would be possible. It is because space is empty that it can be permeated by the world in the same way that when a house is empty a person can live in it. Only when a cup is empty can we pour something into it. If it’s already full of something, we cannot add anything else.

念咒时，忆念轮回与涅槃的一切法皆空。若非空性，一切皆不可能。正因为空间是空的，世界才能遍布其中，正如房子空着，人才能住进去。杯子空着，才能往里倒东西；若已经装满某物，就无法再加别的东西。

However, emptiness isn’t easy to talk about. First you establish the framework of the three samadhis. The first two lines talk about the samadhi of suchness,

然而，空性并不容易讲说。首先，建立三种三摩地的架构。前两行讲真如三摩地：

All things in samsara and nirvana are

轮回与涅槃中一切事物，皆是

The primordial, luminous space of suchness, in which arises …

本初光明的真如虚空，其中生起……

This is easy to understand. “Samsara” refers to the six kinds of sentient being who go round and round in the three realms, “nirvana” refers to those whose minds have turned towards going beyond samsara and who hope to reach the level of buddhahood and so on. All phenomena in both samsara and nirvana are primordial clear light. In the words of the Buddha,

这很容易理解。“轮回”指在三界中不断流转的六类有情，“涅槃”指心已转向超越轮回、希望达到佛果等境界者。轮回与涅槃的一切法，皆是本初光明。用佛陀的话说：

Mind is devoid of mind, the nature of mind is clear light.²⁸

心无有心，心之本性是光明。[28]

Buddha saw that all phenomena are clear light which is the natural radiance of primordial wisdom. Dzogchen practitioners call this clear light “the energy of rigpa” (rigpa’i tsal). Clear light is nothing other than suchness. There is just one line for the samadhi of great compassion,

佛陀见到一切法皆为光明，即本初智慧的自然光辉。大圆满修行者称此光明为“觉性的力用”（rigpa’i tsal）。光明不外乎真如。大悲三摩地只有一行：

The power of all-illuminating compassion.

普照大悲之力。

Within and united with this emptiness, this clarity is “great compassion”. It’s not a small compassion, it is hugely vast like the shining sun. When the sun shines all the obscurations of ignorance are completely eliminated and cannot manifest. So the compassion that is in union with emptiness is great, and the energy of great compassion is the samadhi of great compassion.

在此空性之中、并与其一体的这份明性，就是“大悲”。它不是小范围的悲心，而是如日光般极其广大。太阳照耀时，一切无明障蔽都被彻底消除，无法显现。因此，与空性双运的悲心是广大的，而大悲的力用就是大悲三摩地。

The next two lines refer to the third samadhi, the causal samadhi,

接下来两行指第三种三摩地，即因位三摩地：

… their union

……二者双运，

Is the causal samadhi, a white TAM,

即因位三摩地，白色 TAM 字，

Appearing like a rainbow from the sky and …

如虚空中彩虹般显现，并……

From the energy of the union of emptiness and compassion arises the causal samadhi. “Causal” means that the syllable is the cause of all samsara and nirvana, in the form of a white letter TAM which appears like a rainbow from the sky. This letter TAM is not visualized in Indian characters. The Sarmapas consider Indian characters to be extremely sacred and say that this is how we should visualize the syllables, but Khyentse Wangpo told Tibetans to imagine Tibetan letters.

空性与悲心双运的力用中，生起因位三摩地。“因位”意味着此字是一切轮回与涅槃的因，呈白色 TAM 字，如虚空中的彩虹般显现。这个 TAM 字不观作印度文字。新译派认为印度文字极为神圣，主张应如此观想种子字，但钦哲旺波告诉藏人，应想象藏文字母。

These three samadhis are extremely important. Without the three samadhis kyerim practice is completely useless. So when you practise meditate as follows, All things in samsara and nirvana are The primordial, luminous space of suchness, in which arises …

这三种三摩地极其重要。没有三种三摩地，生起次第修行完全无用。因此，修持时应如此观修：轮回与涅槃中一切事物，皆是本初光明的真如虚空，其中生起……

All things in samsara and nirvana are

轮回与涅槃中一切事物，皆是

The primordial, luminous space of suchness, in which arises …

本初光明的真如虚空，其中生起……

Rest, meditating on the meaning of emptiness. If your teacher has introduced you to your true nature through the pith instructions (mengak), rest in that. If not, rest in the form of meditation that you are familiar with.

安住，观修空性的意义。如果上师已通过窍诀（mengak）向你直指真实本性，就安住其中；若没有，就安住于自己熟悉的禅修方式。

Actually, everything unfolds within the samadhi of suchness so in fact there is no wavering from suchness. However, we do waver and move away from it which is when we accumulate the negative emotions and karma that lead us to spin around in samsara where we experience never-ending suffering. As we bring to mind all the deluded sentient beings in the three realms of samsara who exist in this way, we immediately embrace them with compassion. This is what is called the “power of all-illuminating compassion”.

实际上，一切都在真如三摩地中展开，因此事实上从未偏离真如。然而，我们确实会动摇、偏离；就在那时积累烦恼与业，使自己在轮回中不断流转，经历无尽痛苦。当我们忆起轮回三界中一切如此生存的迷妄有情，便立即以悲心摄持他们。这就称为“普照大悲之力”。

The causal samadhi arises from the energy of the union of suchness and compassion, and you meditate on a white syllable TAM which appears like a rainbow from the sky. The nature of TAM is light and the radiance of that light, and this corresponds to buddha nature which is the ground of all sentient beings. Buddha nature contains all the infinite qualities of the buddhas such as the thirty-two major marks and the eighty minor marks, which appear as light and the emanation and reabsorption of rays of light.

因位三摩地由真如与悲心双运的力用而生，你观修如虚空中彩虹般显现的白色 TAM 字。TAM 的本性是光及其光辉，这对应于一切有情之基——佛性。佛性具足诸佛无量功德，如三十二相、八十随好等，这些功德显现为光，以及光芒的放射与收摄。

The three samadhis are explained in major texts like the Secret Essence Tantra or the Lamrim Yeshe Nyingpo which present in great detail all the key aspects of the practice, for example the purpose of purification and what we purify from the perspective of ground, path and fruition. These explanations are good to know.²⁹ If you don’t know this information and try to practise using these verses on the three samadhis while ignoring what I’ve just explained, which is the bare minimum of information that you need, your practice will be completely incorrect. What comes next is easier.

《秘密藏续》或《道次第智慧心髓》等重要文本，都解释三种三摩地，极其详尽地阐述修行的一切关键方面，例如从基、道、果的角度说明净化的目的与所净化的对象。了解这些解释是有益的。[29] 如果不了解这些内容，又忽略我刚才讲的、你至少必须知道的基本内容，却想依三种三摩地的这些偈颂修行，那么修法就会完全错误。接下来的部分较容易。

The Palace

宫殿

Sending out light that purifies clinging to reality in the world and amongst beings.

放光净化对于器世间与有情实有的执著。

From the syllable TAM stream rays of light.

从 TAM 字流出光芒。

Within the expanse of the five elements, the consorts,…

于五大佛母的界中……

The five elements are the nature of the five consorts and appear one on top of the other. “Within their expanse” means that above them, we visualize,

五大的本性是五佛母，层层相叠而显现。“于其界中”的意思，是我们在它们上方观想：

… the celestial mansion of great liberation,

……大解脱天宫，

Made of precious crystal,

珍贵水晶所成，

Complete with four sides, four doors and all its features.

四方四门，一切庄严具足。

What does the palace look like? It has four doors, four corners and all the features of a palace which according to the Secret Essence Tantra represent the thirty-seven elements leading to enlightenment.

宫殿是什么样子？有四门、四角及宫殿的一切特征；依据《秘密藏续》，这些代表三十七菩提分法。

The Seat

宝座

In its centre on a four-petalled lotus are

中央四瓣莲花上，

Skilful means and wisdom—sun and moon fused together—…

方便智慧——日月相合——……

The Deity

本尊

In the centre of which is the syllable TAM, as their union,…

正中为双运之 TAM 字……

This means that if we take rebirth in the three realms of existence, we must rely on the four modes of birth, one of which is to be born to a father and mother from the mother’s womb. This is represented by the essence of your consciousness appearing between the sun and the moon in the form of a syllable TAM which purifies the habit of being born from a womb that samsaric sentient beings have formed.

意思是，若转生三有，必依四种出生方式之一，其中一种便是依父母、从母胎而生。这由你的意识精华以 TAM 字之相显现于日月之间来代表，用以净化轮回众生所养成的胎生习气。

At this point in the process of rebirth from a womb, there is a mind but there is no physical form. Over the course of nine months the human baby gradually takes shape, and to purify this habitual tendency the syllable TAM emanates and reabsorbs rays of light,

胎生转世过程的这个阶段，已有心，却还没有身体形相。在九个月中，人类婴儿逐渐成形；为了净化这一习气，TAM 字放光并收摄光芒：

Light emanates from TAM as an offering to the noble ones,

TAM 字放光，供养诸圣，

Gathering and bringing back the quintessence of samsara and nirvana, …

摄集并带回轮回涅槃的精华，……

After nine months and ten days in the womb, the human baby’s body has been formed and is born. Then the TAM,

在母胎中九个月零十天之后，人类婴儿的身体已经形成，便出生了。随后，TAM 字，

Which transforms into the magical body of wisdom,

化为智慧幻身，

Embodiment of the enlightened activity of the buddhas, past, present and future,

三世诸佛觉悟事业的化身，

Wish-Fulfilling Wheel, bestower of immortality.

赐予无死的如意轮。

Brilliant white, with one face and two hands,

皎洁明白，一面二臂，

Her right hand in the mudra of supreme generosity,

右手结殊胜施予印，

Her left grants refuge, symbolizing the Three Jewels,

左手施皈依，表征三宝，

And holds an utpala flower on which rests the vase of longevity.

持乌巴拉花，花上安放长寿宝瓶。

Peaceful, smiling, with seven eyes of wisdom,

寂静微笑，具七智慧眼，

She is lovely. Adorned with silks and jewelled ornaments,

美妙端严，绸衣宝饰庄严，

Her two legs are crossed in vajra posture,

双腿结金刚跏趺，

She sits on her lotus and moon disc seat.

安坐莲花月轮座。

The form of the deity is now complete. Since we have a body when we are born, we already have a form. So the visualization of the form of the deity is to purify our habitual tendency of taking a form.

如今，本尊身相已完整。我们出生时有身体，也就已有形相；因此，观想本尊的身相，是为了净化我们受取形相的习气。

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

作为她的自然光辉，殊胜方便舞自在，

Holds a lotus flower and long-life vase,

持莲花与长寿宝瓶，

And embraces her in union.

与她相拥双运。

The deity Wish-Fulfilling Wheel appears in union with her male consort to symbolize the indivisibility of skilful means and wisdom. The Lord of the Dance is Avalokiteshvara.³⁰

如意轮本尊与佛父呈双运相，象征方便与智慧不可分割。舞自在即观世音菩萨。[30]

This concludes the section on the visualization of the support, the palace, and the supported mandala of the deity.

至此，所依宫殿与能依本尊坛城的观想部分结束。

2. Inviting and Absorbing the Jnanasattva

2. 迎请并融入智慧尊

Humans have body, speech and mind right? Similarly the deities must have enlightened body, speech and mind—the three vajras. We therefore now receive the blessings of the three vajras.

人有身、语、意，对吧？同样，本尊必须有觉悟身、语、意，即三金刚。因此，现在领受三金刚的加持。

The crown of their heads, throats and hearts,

他们的头顶、喉间与心间，

Are marked with the syllables of the three vajras,

以三金刚字庄严，

From which rays of light stream out and

从中放射光芒，

Invite the jnanasattvas.

迎请智慧尊。

This means you visualize yourself clearly as the samayasattva, and from your body rays of light shine out to invite the jnanasattva. Conceptually we tend to think of ourselves as being different from the deity. To purify this concept, you invite the jnanasattva, the wisdom deity, which dissolves into you in the form of the samayasattva. Recite the words of invitation,

意思是，清晰地观想自己为三昧耶尊，从身中放光，迎请智慧尊。在概念上，我们倾向于认为自己与本尊不同。为了净化这一概念，便迎请智慧尊——智慧本尊——融入呈三昧耶尊形相的自己。念诵迎请文：

HRIH

H RIH

Long-life Goddess with supreme discerning wisdom,

具殊胜妙观察智的长寿天女，

Crowned by Amitabha, the Buddha of Limitless Light,

无量光佛阿弥陀佛为顶严，

Lady who is the enlightened activity of the buddhas of past, present and future,

三世诸佛觉悟事业的圣母，

Approach! You who manifest as the Wish-Fulfilling Wheel

显现为如意轮的您，请降临！

With the retinue of assembled families that you emanate,

与您所化现的各部尊众眷属，

Rupakayas that magically arise

皆为神变生起的色身，

From the dharmakaya beyond arising.

从超越生起的法身而现。

Your samaya of great compassion obliges you to

您大悲的三昧耶，令您必定

Confer the supreme siddhi on this practitioner.

赐此修行者殊胜悉地。

Direct your wisdom mind into this mandala of the samayasattva,

请将智慧心投向此三昧耶尊坛城，

And arouse in me indestructible vajra wisdom!

令我生起不坏金刚智慧！

SAMAYA HO SAMAYA STAM E A RA LI HRING HRING DZA JNANA SATO AH

S AMAYA HO SAMAYA STAM E A RA LI HRING HRING DZA JNANA SATO AH

With this, the jnanasattvas are invited. And with,

由此迎请智慧尊。再以：

BENDZA JNANA DZA HUNG BAM HO …

B ENDZA JNANA DZA HUNG BAM HO……

DZA invites the wisdom deities,

DZA 迎请智慧尊，

HUNG receives the wisdom deities as they arrive,

HUNG 接引抵达的智慧尊，

BAM pleases the wisdom deities and

BAM 令智慧尊欢喜，

HO makes the wisdom deities indivisible with the samayasattva.

HO 令智慧尊与三昧耶尊无二无别。

… SAMAYA TISHTALEN

……SAMAYA TISHTALEN

This mantra requests the deities to remain. So,

此咒祈请诸尊安住。因此，

… they are invited, dissolved, pleased and requested to remain steadfast and constant.

……迎请、融入、令其欢喜，并祈请坚定恒常地安住。

Paying Homage

礼敬

If you wish, you can briefly offer prostration, offerings and praise.

若愿，可简略作礼拜、供养与赞颂。

This means that if you don’t want to do all that, it’s fine; but if you want to prostrate, make offerings and express praise, you can.

意思是，若不想做这些，也没有关系；若愿礼拜、供养并赞颂，也可以做。

AH LA LA HO is an expression of wonder.

A H LA LA HO 表示赞叹。

AH TI PU HO represents prostrations to the deity—the person prostrating

A H TI PU HO 代表向本尊礼拜；礼拜者

is the activity deity that you, as the samayasattva, emanate—and

是身为三昧耶尊的你所化现的事业尊；而

PRA TI TSA HO auspiciously concludes the prostration to the deity.

PRA TI TSA HO 则令对本尊的礼拜吉祥圆满。

Offerings

供养

Make outer, inner and secret offerings and the offering of

作外、内、密供养及

suchness, with:

真如供养，念诵：

OM

O M

Whether actually present or manifested by the mind,

无论实设或心所化现，

All the offerings in infinite universes, inner, outer and secret …

无量宇宙中的一切内、外、密供养……

All offering substances—outer (drinking water, washing water, flowers, fragrance, light, perfumed water, food, music and so on), inner (visual forms, sounds, odours, tastes and tactile sensations) and secret (amrita, rakta and torma)—are offered.

供养一切供物：外供包括饮水、濯足水、花、香、灯、涂香水、食物、音乐等；内供包括色、声、香、味、触；密供包括甘露、rakta 与食子。

I offer to you, noble Wish-Fulfilling Wheel;

我献于您，圣如意轮；

Accept them and grant me the siddhi of immortality!

愿您纳受，赐我无死悉地！

These two lines are easy to understand. I’ll explain the mantra briefly. It starts with OM, then ARYA TARA refers to Jetsun Drolma who is surrounded by the retinue of deities, so SAPARIWARA refers to all the deities. As you make the offerings:

这两句很容易理解。我简要解释咒语。先是 OM，然后 ARYA TARA 指至尊度母，周围环绕本尊眷属，因此 SAPARIWARA 指所有本尊。作供养时：

—to represent drinking water, you say ARGHAM,

——供饮水，念 ARGHAM；

—washing water is PADAM,

——濯足水是 PADAM；

—flowers are PUSHPE,

——花是 PUSHPE；

—fragrance is DHUPE,

——香是 DHUPE；

—light is ALOKE,

——灯是 ALOKE；

—perfumed water is GENDE,

——涂香水是 GENDE；

—food is NEWIDYA and

——食物是 NEWIDYA；

—music is SHAPTA.

——音乐是 SHAPTA。

The inner offerings are:

内供是：

—all beautiful forms are RUPA,

——一切妙色是 RUPA；

—all sounds are SHAPTA,

——一切声音是 SHAPTA；

—all fragrant smells are GENDE,

——一切芬芳香气是 GENDE；

—all tasty things to eat are RASA and

——一切美味食物是 RASA；

—all good clothes are SPARSHE.

——一切优美衣物是 SPARSHE。

Finally, PRATITSA SOHA offers the outer and inner offerings.

最后，以 PRATITSA SOHA 献上外供与内供。

For the secret offerings:

密供中：

—SARWA PENTSA AMRITA is amrita,

——SARWA PENTSA AMRITA 是甘露；

—MAHA RAKTA is rakta and

——MAHA RAKTA 是 rakta；

—MAHA BALINGTA KHAHI is the torma.

——MAHA BALINGTA KHAHI 是食子。

SARWA DHARMADHATU means all phenomena have dissolved into dharmadhatu, emptiness. With SARWA EMA KO HANG you offer all phenomena. This mantra encompasses great depth of meaning and involves all the aspects of offering, union, liberation, suchness, emptiness and so on. So at the beginning of the offering section the text says,

S ARWA DHARMADHATU 意味着一切法都已融入法界、空性。以 SARWA EMA KO HANG 供养一切法。此咒涵盖极其深奥的意义，包含供养、双运、解脱、真如、空性等所有方面。因此，供养部分开头说：

Make outer, inner and secret offerings and the offering of suchness.

作外、内、密供养及真如供养。

This is what the offerings are. In terms of what you visualize, emanate an activity deity in front of you that is the same as yourself in the form of Jetsun Tara. From the lotus she is holding and from her forehead, throat and heart (the three main centres), she emanates an infinite number of offering goddesses. These goddesses present the offerings we’ve just spoken about to the mandala.

以上就是供养的内容。至于观想，在面前化现一位与你自身至尊度母形相相同的事业尊。她从手持的莲花，以及额、喉、心三个主要部位，化现无数供养天女。这些天女向坛城献上刚才所说的供养。

There are many traditions and methods for making offerings, but essentially you should offer as much of the best quality food, drink and so on as is possible and consider that the offerings are inexhaustible.

供养有许多传统与方法，但基本上，应尽可能多地供养最上等的食物、饮料等，并观想供品无穷无尽。

Praise

赞颂

Offer praise with …

以此献上赞颂……

Imagine that Brahma, Vishnu, the four great kings, all the protectors of the world, all the buddhas of the ten directions and all the bodhisattvas offer praise in one voice.

想象梵天、毗湿奴、四大天王、一切世间护世者、十方诸佛与一切菩萨，异口同声地赞颂。

You were born from the tears of

您诞生于

The Lord of the World and Master of Compassion.

世间怙主、大悲主的泪水。

Mother of the buddhas of past, present and future,

三世诸佛之母，

Wish-Fulfilling Wheel, to you I pay homage and offer praise!

如意轮，我向您礼敬赞颂！

At the end of this part of the practice, the deity making the offerings and offering praise dissolves into you.

此部分修法结束时，作供养与赞颂的本尊融入你。

3. Focusing the Mind on the Form of the Deity

3. 心专注于本尊身相

Focus your mind exclusively on a clear image, both the overall outline and specific details, of the form of the deity, the great mudra, in which samayasattva and jnanasattva are inseparable.

心唯专注于本尊大手印清晰的形象，无论整体轮廓还是具体细节，皆须清楚；其中三昧耶尊与智慧尊不可分割。

“Great mudra” is also known as mahamudra. Generate an image in your mind of the Glorious Wish-Fulfilling Wheel with seven eyes in union with the Lord of the Dance. Focus your mind one-pointedly and visualize them so clearly that you can even see the white and black parts of their eyes and clearly differentiate the colour of their bodies. Clear visualization is important.

“大手印”也称 mahamudra。在心中生起吉祥如意轮的形象：具七眼，与舞自在双运。一心专注，将他们观得如此清晰，甚至可以看见眼中的黑白部分，分明辨别身体颜色。清晰的观想十分重要。

The great tantras say that when you meditate on deities, you should have a samaya support to look at that has been blessed. These days you can find many photos of this White Tara. Look at it without getting distracted. If you concentrate your mind one-pointedly as you look at the image, eventually you will be able to see it in your mind’s eye. But remember that the mental image you create in your mind is different from the photograph. As you meditate you must train your mind so that the image can be bigger or smaller and that the deities actually move—which they don’t in the photograph, do they?! You should also see that the bodies of the deities are made of light, be able to enlarge and reduce their size and increase the stability of your visualization.

诸大密续说，观修本尊时，应有经过加持的三昧耶所依可供观看。如今能找到许多这尊白度母的照片。看着图像，不要散乱。若观看时一心专注，最终就能以心眼见到。但要记住，心中形成的意象与照片不同。禅修时，应训练心，使图像可大可小，本尊还能实际移动——照片里可不会动，对吧？！也应见到诸尊身体由光构成，能够将其放大、缩小，并增强观想的稳定性。

The practical advice the masters give here is that you should practise often and in short sessions. Until you’ve meditated and trained yourself in this way for some time, kyerim will be difficult; but once you’re used to meditating like this, there is no doubt that you will accomplish a clear visualization. Right now though you are not used to what the deity looks like. But this will become similar to when you think of your father for example, you don’t have to remember each of his features, you just think of him and he appears in your mind’s eye without much effort because you’re familiar with what he looks like.

上师们在此给出的实际建议，是短时多次地修持。未经这样一段时间的禅修与训练，生起次第会很困难；但一旦习惯如此禅修，毫无疑问就能成就清晰观想。只是现在，你还不熟悉本尊的样子。以后便会类似想起父亲时那样：不必逐一回忆他的特征，只要想到他，他就不费力地出现在心眼中，因为你熟悉他的模样。

Feel the firm and stable confidence of vajra pride.

感受金刚慢坚定稳固的信心。

On the absolute level all sentient beings have buddha nature, sugatagarbha, and it is exactly the same buddha nature as that of the deities and buddhas. It is because we have buddha nature that enlightenment is possible. “Sugatagarbha” is the cause that ultimately results in enlightenment. In the same way there is no oil in sand and however hard you press the sand you’ll never get any oil, anything that doesn’t have sugatagarbha like stones and earth cannot reach enlightenment. On the other hand sesame seeds already contain oil, and you can extract it simply by pressing the seeds.

在胜义层面，一切有情都具有佛性、善逝藏，与本尊及诸佛的佛性完全相同。正因为有佛性，觉悟才有可能。“善逝藏”是最终导致觉悟之果的因。譬如沙中无油，无论多用力压榨，也永远榨不出油；同样，石头、泥土等不具善逝藏的事物，也不能觉悟。相反，芝麻种子本来含油，只要压榨便能提取。

For all of us although buddha nature is our ground, that ground is temporarily obscured. Yet it is exactly the same as the ground of the buddhas. Because buddha nature brings with it all the qualities and wisdom of the buddhas, once our obscurations have been eliminated we become buddhas. This is how you should think, and you should feel the stable confidence or pride that you and the deity are one and the same.

对我们所有人而言，佛性虽是我们的基，此基却暂时受到遮蔽。然而，它与诸佛的基完全相同。由于佛性具足诸佛所有功德与智慧，一旦消除障蔽，我们便成佛。应当如此思维，并感到稳固的信心或自信：自己与本尊完全相同。

Once an experience of clarity and stability has developed, remember the purity, ground and fruition, and in this way train your mind so that the kyerim practice matures you and brings you closer to attaining the supreme siddhi.

一旦生起明晰与稳定的体验，就忆念清净、基与果，以此训练自心，使生起次第修行令你成熟，更接近证得殊胜悉地。

So you must cultivate a clear image of the deity in your meditation and also develop the stable confidence that you are the same as the deity. When you can hold a clear image of the deity in your mind, have a stable confidence that you are the deity. Then realise that both experiences are simply the display of the energy of emptiness on the absolute level; in the context of the ground they exist and in the context of fruition they are empty, yet they must be connected. Your meditation should be an experience of clear visualization and of stable vajra pride which you immediately know to be the emptiness of fruition, without taking any notice of the idea that you recognize that emptiness.

因此，禅修中必须培养清晰的本尊形象，也要生起自己与本尊相同的稳固信心。当你能够在心中保持清晰的本尊形象时，要稳固确信自己就是本尊。随后，认识到在胜义层面，这两种体验都只是空性力用的显现；从基的角度它们存在，从果的角度它们是空，但两者必须相连。你的禅修，应是清晰观想与稳固金刚慢的体验，同时立即了知其为果位的空性，而不去理会“我认出了那空性”的想法。

When meditating upon clear appearance, focus exclusively on the clear visualization of the deity. Make every effort to visualize as clearly and in as much detail as possible. At the same time even when the visualization is extremely clear, be aware that the deity isn’t something new you’ve created. On the absolute level the deity is indivisible from you. Right now while you are on the path, your sugatagarbha is obscured, but it will become manifest as the real buddha at fruition. Bearing this in mind will give rise to stable vajra pride. Stable vajra pride is the confidence that you really are the buddha, and you arrive at that confidence once you’ve eliminated any idea that “Buddha is better” or “the deity is good, but I am inferior”. Just think, “I am the deity!” This is the kind of confidence that should be generated here.

观修明晰显现时，只专注于本尊的清晰观想，尽一切努力观得尽可能清楚、详尽。同时，即使观想极其清楚，也要觉知本尊并非你新造出来的东西。在胜义层面，本尊与你不可分割。目前你在道上，善逝藏受到遮蔽；但到果位时，它将显现为真实的佛。牢记这一点，就会生起稳固的金刚慢。稳固的金刚慢，是确信自己真正就是佛；消除“佛更好”或“本尊是好的，我却低劣”等一切想法以后，便能达到这种确信。只想：“我就是本尊！”这里应生起的，就是这种信心。

Once an experience of clarity and stability has developed,

一旦生起明晰与稳定的体验，

remember the purity, ground and fruition, and in this way

就忆念清净、基与果，以此

train your mind so that the kyerim practice matures you and

训练自心，使生起次第修行令你成熟，

brings you closer to attaining the supreme siddhi.

更接近证得殊胜悉地。

When you finally experience clear visualization and stable vajra pride, don’t grasp at it. It’s not appropriate to grasp at this experience, right? At this point the deity is an image, a representation that appears in your mind, and mind is empty, the energy of emptiness liberated within the state of rigpa. Whatever practice you are doing, this is where you remember the purity by calling to mind that the deity doesn’t exist in itself, thus applying the seal of emptiness. This is the best way to meditate on the deity, and if you apply this method during kyerim you will move closer to the supreme accomplishment called the “great seal”. How? As your habitual tendencies are progressively removed and the obscurations eliminated, the two accumulations are accomplished and there is not the slightest doubt that you’ll attain the supreme siddhi of the great seal.

当你终于体验到明晰观想和稳固的金刚慢时，不要执著。这种体验不应执著，对吧？此时，本尊是心中显现的一个形象、一种表象，而心是空的，是在本觉境界中解脱的空性能量。无论正在修什么法，此时都要忆念清净，想到本尊并非自性实有，从而加盖空性之印。这是观修本尊的最佳方式；在生起次第中运用此法，就会趋近称为“大手印”的殊胜成就。如何趋近呢？随着习气逐渐清除、障蔽逐渐遣除，二资粮得以圆满，你将获得大手印的殊胜悉地，这一点毫无疑问。

B. The Mantra Recitation

乙、念诵咒语

Whenever you become weary of that kind of meditation, to

每当这种观修令你疲倦时，为了

enhance your practice, train in the meditative absorption of the

增上修持，应训练于

mantra recitation.

持咒的禅定。

This means that if you practise creating the clear visualization of the deity and get tired of continually repeating this method of meditation, “In order to enhance your practice, train in the meditative absorption of the mantra recitation.” The text goes on to say,

这就是说，当你修习明晰的本尊观想，因不断重复这种观修方法而疲倦时，“为了增上修持，应训练于持咒的禅定”。法本接着说：

I am sublime Tara: in my heart

我为圣度母，于我心中，

Is the jnanasattva Amitayus,

有智慧尊无量寿佛，

Brilliant white and holding a long-life vase in the mudra of meditation,

身色洁白明耀，双手定印持长寿瓶，

Beautiful with his silk and jewelled ornaments,

绸衣珍宝庄严，妙相端丽，

In vajra posture on a lotus and moon disc seat,

于莲花月轮座上结金刚跏趺，

Shining and resplendent amidst brilliant rays of light.

灿烂光芒中辉煌朗耀。

So visualize yourself as the samayasattva Sublime Tara, Wish-Fulfilling Wheel, as I’ve already explained. At her heart is the jnanasattva Amitayus, white in colour with one face, two hands and holding a long-life vase in the mudra of meditation. At his heart is a white lotus on top of which, at the centre of a locket made by a sun and a moon, is a white syllable TAM, the samadhisattva. These are the three nested sattvas, and this is what you visualize as you recite the first part of the prayer.

因此，如前所述，观想自己为三昧耶尊圣度母如意轮。她心中是智慧尊无量寿佛，身白色，一面二臂，双手结定印持长寿瓶。他的心中有一白莲，其上日月构成的宝盒中央，是白色 TAM 字，即三摩地尊。这就是层层含摄的三尊；念诵祈请文第一部分时，便如此观想。

In the centre of his heart is a lotus and sun and moon discs,

彼心中央，莲花与日月轮中，

In the middle of which is TAM, encircled by the mantra mala.

TAM 字周围，咒鬘环绕。

The ten-syllable mantra—OM TARE TUTTARE TURE SOHA—encircles the syllable TAM. It is white and arranged clockwise and the OM stands in front of the TAM.

十字咒 OM TARE TUTTARE TURE SOHA 环绕 TAM 字。咒字为白色，顺时针排列，OM 字立于 TAM 字前方。

Concerning the visualization of the encircling mantra mala, in general we visualize mainly its arrangement for the approach, the mantra turning for the close approach, the palanquin (doli) during the accomplishment and the emanation and reabsorption during the great accomplishment. If we follow the Nyingma Kama tradition, the first example to illustrate the visualizations of the mantra is the “moon and the garland of stars” which refers to the phase of approach. When the moon is shining in the sky, it is surrounded by stars that are sharply defined and clearly distinguishable from one another. Similarly, at the centre of the sun and moon locket, the white syllable TAM is surrounded by the ten syllables OM TARE TUTTARE TURE SOHA arranged clockwise, distinct from one another and as vividly clear as the stars surrounding the moon. This is the visualization that you create just for the approach practice. What does “approach” mean? It’s like meeting someone you don’t know; when you approach that person for the first time and see what they look like, you know who they are. This is “approach”. Therefore, reciting the mantra while focusing on the core seed syllable and mantra mala is the approach practice.

关于环绕的咒鬘之观想，通常近修主要观其排列，亲近修观咒鬘旋转，成就时观“轿舆”（doli），大成就时观放射与收摄。依宁玛噶玛传承，说明持咒观想的第一个比喻是“月与星鬘”，指近修阶段。明月照耀天空时，四周群星轮廓分明，彼此清楚可辨。同样，在日月宝盒中央，白色 TAM 字周围，OM TARE TUTTARE TURE SOHA 十字顺时针排列，各字分明，犹如众星拱月般鲜明清晰。这是专用于近修的观想。“近修”是什么意思？就像与不认识的人初次相遇；第一次走近他，看清他的样貌，就知道他是谁。这就是“近修”。因此，念咒时专注于中心种子字和咒鬘，就是近修。

Then “the mantra turning for the close approach” means that the close approach meditation focuses on the slow rotation of the syllables of the mantra mala around the TAM. As the syllables are arranged clockwise, they must turn counterclockwise. “Close approach” is like getting closer to someone we already know, that’s its purpose. So the mantra mala should slowly turn counterclockwise, emanating rays of light.

接着，“亲近修时咒鬘旋转”，意思是亲近修的观修专注于咒鬘各字围绕 TAM 字缓缓旋转。由于咒字顺时针排列，所以必须逆时针旋转。“亲近修”就像更加亲近一个已经认识的人，其目的即在于此。因此，咒鬘应缓缓逆时针旋转，放射光芒。

The visualization during accomplishment practice is called the “palanquin”. As the stream of mantra malas revolve the TAM remains where it is. From OM, the first syllable of the mantra, the mantra syllables stream out through the mouth of the self-visualization, enter the mouth of the front visualization then leave through the navel to re-enter the self-visualization through its navel. One after another, the stream of mantra malas revolves in this way like “a whirling firebrand” which is a wooden stick ablaze at both ends that creates the illusion of a circle of fire if you twirl it quickly.

成就阶段的观想称为“轿舆”。咒鬘流转时，TAM 字仍安住原处。从咒语首字 OM 开始，咒字从自生本尊口中流出，进入对生本尊口中，再由其脐部流出，经自生本尊脐部重新进入。咒鬘之流如此接连旋转，犹如“旋火轮”：一根木棍两端燃烧，快速转动时，便形成火圈的幻象。

The stream of mantra malas can turn between the self-visualization and front visualization and so on or through the mouth of the female deity and into the mouth of the male deity, then out through his secret place and into hers. This palanquin visualization that resembles a whirling firebrand is the accomplishment practice. Once we have met the deity through approach practice, we become better acquainted through close approach practice, then accomplish indivisibility with the deity by means of the accomplishment practice. This is the task that we accomplish.

咒鬘之流可以在自生本尊与对生本尊之间循环，诸如此类；也可以从女尊口中流出，进入男尊口中，再由他的密处流出，进入她的密处。这种像旋火轮一样的轿舆观想，就是成就修法。通过近修与本尊相识，通过亲近修进一步熟悉，然后通过成就修法，成就与本尊不可分。这就是我们所要成办的事。

“The emanation and reabsorption during the great accomplishment” means that the circling stream of mantra malas emanate rays of light which make offerings to all the victorious ones and their heirs residing in the ten directions of infinite space. We then receive all the blessings and siddhis of body, speech and mind—body in the form of deities, mind in the form of ritual hand implements and speech in the form of seed syllables—which gather within us and in the seed syllable TAM. The commentary says,

“大成就时的放射与收摄”，意思是循环的咒鬘之流放出光芒，供养住于无边虚空十方的一切胜者及佛子。然后，我们领受身、语、意的一切加持与悉地——身以本尊形相、意以手持法器形相、语以种子字形相——汇集于自身及 TAM 种子字中。释论说：

Yet it is enough to visualize its arrangement when practising essentially.

然而，作简要修持时，仅观其排列便足够。

This means that when you practise more essentially, for example the daily practice rather than the more elaborate sadhana, it is enough to visualize the syllables of the mantra around the TAM. You don’t have to visualize them moving. In most of the Mother Tantra cycles for female deities, which apply to this practice, the syllables are usually arranged counterclockwise. However, here it is explained that the mantra should be arranged in a clockwise direction as in all the sadhanas of the Sarma tantras. So here the syllables are placed clockwise. None of this is difficult.

这就是说，修得较为简要时，例如修日课而非广轨，只须观想咒字围绕 TAM 字就足够，不必观其运动。适用于此修法的多数女尊母续法类，咒字通常逆时针排列。然而，这里说明咒字应顺时针排列，如新译派诸续成就法一样。所以这里各字顺时针安放。这些都不难。

Now the emanation and reabsorption of rays of light.

现在讲光芒的放射与收摄。

In the centre of his heart is a lotus and sun and moon discs,

彼心中央，莲花与日月轮中，

In the middle of which is TAM encircled by the mantra mala.

TAM 字周围，咒鬘环绕。

As you slowly recite the mantra, you invoke Amitayus’ wisdom mind,

缓缓持咒时，祈请无量寿佛的智慧心，

Reciting the mantra evokes his wisdom mind, causing

念诵咒语感召其智慧心，令

A stream of boundless light to burst out

无量光流喷涌而出，

From the top of the jewel on the ushnisha at the crown of his head, …

从他头顶肉髻之宝珠顶端……

So visualize yourself as the samayasattva, the Sublime Lady of Immortality, Chimé Phakmé Nyingtik’s main deity, and at her heart is the jnanasattva, white Amitayus. At Amitayus’ heart is the samadhisattva, the syllable TAM, around which revolves the mantra mala. Rays of light stream from the top of Amitayus’ head and out through his ushnisha.

因此，观想自己为三昧耶尊无死圣母，即无死圣母心髓的主尊；她心中是智慧尊白色无量寿佛。无量寿佛心中是三摩地尊 TAM 字，咒鬘围绕它旋转。光流从无量寿佛头顶涌出，穿过他的肉髻。

… from which appears the sublime Vijaya,

……其中显现圣尊胜母，

The colour of crystal. Her right hand, …

身色如水晶。她的右手……

“The colour of crystal” in this case is white.

这里“身色如水晶”，意思是白色。

In the mudra of granting refuge, holds a hook;

结施皈依印，持钩；

Her left, in the mudra of supreme giving, holds a long-life vase.

左手结胜施印，持长寿瓶。

She radiates light, as limitless forms of herself

她放射光芒，自身无量化身

Stream out like specks of dust in sunbeams.

如日光中的微尘纷纷涌出。

How should we visualize sublime Ushnisha Vijaya? The Retreat Manual says,

如何观想圣佛顶尊胜母？《闭关手册》说：

Her right hand in the gesture of granting refuge is poised on her right knee and forms the threatening mudra …

她右手作施皈依势，置于右膝，结期克印……

This means that her hand forms this particular gesture.

这就是说，她的手结成这个特定的手势。

… as she holds a hook that gathers nectar. Her left hand at

……持摄集甘露之钩。左手于

the level of her heart in the mudra of supreme giving holds

心间结胜施印，执持

a long-life vase, from which she pours a stream of nectar …

长寿瓶，由瓶倾注甘露之流……

The nectar overflows and pours out of the vase. Jamgön Kongtrul continues,

甘露盈满，从瓶中流出。蒋贡康楚接着说：

Her feet are loosely crossed in the sattvasana.

双足宽舒交叠，作菩萨坐。

Generally, vajrasana³¹ or vajra posture is the posture of the male deity, and the posture of the consort sitting in the male deity’s lap is the sattvasana. That is how to meditate on Ushnisha Vijaya.

通常，金刚坐[31]是男尊的坐姿，坐于男尊怀中的佛母则作菩萨坐。应当如此观修佛顶尊胜母。

Rays of light emanating from the heart of Amitayus leave his body through his ushnisha and stream into you in the form of the Sublime Lady of Immortality, then leave your body through your ushnisha, to become innumerable Ushnisha Vijayas.

光芒从无量寿佛心中放出，由肉髻离开他的身体，流入身为无死圣母的你，再从你的肉髻离开身体，化为无数佛顶尊胜母。

She radiates light, as limitless forms of herself

她放射光芒，自身无量化身

Stream out like specks of dust in sunbeams.

如日光中的微尘纷纷涌出。

They draw in all the subtle vital essence of samsara and nirvana,

她们摄集轮回与涅槃一切微妙精华，

The animate and inanimate universe,

一切器情世间的精华，

In the form of the quicksilver that accomplishes all,

化为成办一切的水银形态，

Marked with the symbols of great bliss.

其上标有大乐之相。

“Samsara and nirvana” refers to everything in the animate and inanimate universe. From samsara, the vital essence is drawn from all the samsaric beings who enjoy long life, are free of illness and who are wealthy including the universal monarchs, the rishis, Indra, Vishnu, gods, nagas, humans and so on. And from nirvana, it is drawn from all those who have gone beyond samsara and are ascending the bhumis, the perfect buddhas and bodhisattvas.

“轮回与涅槃”指器情世间的一切。从轮回中，摄取一切长寿、无病而富裕的轮回众生的精华，包括转轮王、仙人、帝释天、毗湿奴、天、龙、人等等；从涅槃中，则摄取一切超越轮回、次第升进诸地者，以及圆满诸佛与菩萨的精华。

So from all the beings of samsara and nirvana, the vital energy of the inanimate environment of this world (like earth, water, fire, wind and so on) and its inhabitants is gathered into a nectar that’s marked with the symbols of great bliss. You are in the form of Chimé Phakmé Nyingtik and here the nectar dissolves into bindus of enlightened body, speech and mind at your forehead, throat and heart.

因此，从轮涅一切众生之中，摄集这世界无情环境（如地、水、火、风等等）及其中有情的生命能量，成为标有大乐之相的甘露。你以无死圣母心髓本尊的形相安住，甘露在此融入你额间、喉间和心间的觉悟身、语、意明点。

“They draw in all the subtle vital essence of samsara and nirvana—the animate and inanimate universe” needs some explanation. Once the vital energy is drawn in, the rays of light that are then reabsorbed into Chimé Phakmé Nyingtik consist of an alchemical substance of rejuvenation, rasayana, that resembles quicksilver. This nectar is pure white like an autumn moon and emanates rays of light like the sun, and even the rays of light are also completely white. As the nectar pours into you, it coils down clockwise and is marked with all kinds of auspicious patterns like svastikas, coils of joy, eight auspicious symbols and so on. The power of this nectar is tremendous. It can transmit to whatever it touches the strength of an elephant, it has the same life span as the sun and the moon³² which do not seem to age and it has the seven qualities of a vajra: indestructibility, unbreakability, stability and so on. It has the ability to give old people in their sixties or seventies, for example, instantly the vigour of a sixteen year old. If it touches iron, the iron is transmuted into gold. If it’s sprinkled over a dead and withered tree, the tree will immediately burst into life sprouting abundant leaves, fruit and flowers. This is the kind of nectar that pours down into you in the form of Chimé Phakmé Nyingtik.

“她们摄集轮回与涅槃——器情世间——一切微妙精华”，需要稍作解释。摄集生命能量之后，收摄回无死圣母心髓本尊的光芒，由一种返老还童的炼制精华 rasayana 构成，形似水银。这甘露洁白如秋月，放光如太阳，连光芒也全是白色。甘露灌入你时，顺时针盘旋而下，上面有卍字、喜旋、八吉祥等种种吉祥纹样。这甘露的力量极其强大，能使一切接触它的事物获得大象之力；它的寿命如似乎不见衰老的日月一样长久[32]，并具有不可毁坏、不可摧折、稳固等金刚七德。例如，它能使六七十岁的老人，瞬间拥有十六岁少年的活力。若接触铁，铁即变为金；若洒在枯死之树上，树立即复生，茂盛的枝叶、果实和花朵纷纷生出。倾注到身为无死圣母心髓本尊的你体内的，就是这样的甘露。

It dissolves into me and the ritual implements,

融入我与法器之中，

Granting me the siddhi of immortal life,

赐予无死寿命之悉地，

And intensifying the wisdom of great bliss.

令大乐智慧增盛。

As the nectar pours into you, imagine you are filled with great bliss and that you blaze with splendour. It intensifies the wisdom of great bliss. This is how you should meditate on the nectar.

甘露倾注于你时，观想自己充满大乐，光辉炽盛。它使大乐智慧增盛。应当如此观修甘露。

While you recite these words and bring to mind their meaning, maintain an acute awareness of the practice.

念诵这些文字并忆念其义时，对修持保持敏锐觉知。

To “maintain an acute awareness of the practice” means that you concentrate one-pointedly on the practice and don’t let your mind wander or be distracted.

“对修持保持敏锐觉知”，是指一心专注修法，不令心散乱、游移。

The Mantras

咒语

OM TARE TUTTARE TURE SOHA

OM TARE TUTTARE TURE SOHA

Spend most of your time reciting these ten vajra syllables

应将大部分时间用于念诵此十个金刚字

mantra. At the end of a session, recite the mantra that

咒。一座将结束时，念诵将

combines approach, accomplishment and activity all in one:

近修、成就与事业合而为一的咒：

OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA

OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA

Recite this as much as is appropriate. Then if you wish

适量念诵。然后，若愿意

to continue, and you can, recite a few OM AMARANI

继续且能够做到，念若干遍 OM AMARANI

DZIWANTIYE SOHA and OM AMRITA AYURDADE SOHA.

DZIWANTIYE SOHA 以及 OM AMRITA AYURDADE SOHA。

The main mantra you recite is the ten-syllable mantra OM TARE TUTTARE TURE SOHA. Accumulate as many as you can. At the end of each session, whether or not you’ve been visualizing the mantra OM TARE TUTTARE TURE SOHA rotating in the heart of the jnanasattva, recite also the mantra OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA. The rest of the visualization is the same, just the mantra changes. When you just recite OM TARE TUTTARE TURE SOHA, don’t visualize the other mantra. But when you do the combined practice, you must visualize the second mantra HRIH DROOM BENDZA JNANA AYUKE SOHA following the first (OM TARE TUTTARE TURE) in the mantra mala. Then you must recite the mantras OM AMARANI DZIWANTIYE SOHA and OM AMRITA AYURDADE SOHA for a while. In Kongtrul Rinpoche’s instructions on this practice, he writes that after the combined practice mantra we must recite and visualize these two mantras, one after the other.

主要念诵的咒语是十字咒 OM TARE TUTTARE TURE SOHA，尽量多累积。每座结束时，无论是否观想 OM TARE TUTTARE TURE SOHA 在智慧尊心中旋转，都还要念 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA。其余观想不变，只换咒语。只念 OM TARE TUTTARE TURE SOHA 时，不要观想另一个咒；但合修时，必须观想第二段咒 HRIH DROOM BENDZA JNANA AYUKE SOHA 在咒鬘中接在第一段（OM TARE TUTTARE TURE）之后。然后还须念一会儿 OM AMARANI DZIWANTIYE SOHA 和 OM AMRITA AYURDADE SOHA。康楚仁波切对此修法的教授说，合修咒之后，必须依次念诵并观想这两个咒。

Vowels and Consonants and Essence of Dependent Origination Mantras

元音、辅音及缘起心咒

Then,

然后，

Just before you finish the recitation session, recite the vowels and

念诵一座即将结束时，念元音、

consonants and the essence of dependent origination to make up

辅音及缘起心咒，以弥补

for any duplications and omissions and to stabilize the effects of

重复与遗漏，并使

the mantra practice.

持咒的功效稳固。

Offering and Praise

供养与赞颂

Make a brief offering and praise …

作简略供养与赞颂……

The Nyingma lamas of the past would recite the vowel and consonant mantras, the essence of dependent origination mantra and the offering and praise prayers for every thousand recitations of the mantra. But that’s not done any more. These days it’s acceptable just to do this form of recitation at the end of each session. You can recite the offering and praise prayers from the practice—they’re short.

过去宁玛派上师每念一千遍咒，就念元音辅音咒、缘起心咒以及供养赞颂文。但现在不再这样做了。如今，只在每座结束时这样念诵，也是可以的。可以念本修法中的供养和赞颂文，它们很短。

Confession

忏悔

… and confess any error with the hundred-syllable mantra.

……并以百字明忏悔一切过失。

During the practice session you may have made mistakes in your recitations or missed syllables and your kyerim practice may have lacked clarity and so on, so you must confess all these faults as you recite the hundred-syllable mantra three times.

这一座修法中，念诵可能出错，或遗漏咒字，生起次第可能不够清晰等等；因此，须念百字明三遍，忏悔所有这些过失。

III. THE CONCLUSION

三、结行

A. Dissolution & Rearising

甲、收摄与再起

Then the dissolution,

然后收摄，

AH

A H

All the features of the samayasattvas, rigpa’s natural display,

三昧耶尊的一切形相，皆本觉自然显现，

Like faces and hands, dissolve into all-pervading space.

面容、手臂等等，融入周遍虚空。

If you were born, you must also die, so we practise dissolution to purify all habitual tendencies associated with death. The words of the practice mean that all the deities you have been meditating on and have until now considered the display of your rigpa dissolve:

既有出生，就必有死亡，因此，我们修收摄，以净化与死亡有关的一切习气。修法文的意思是：此前所观修、并视为自性本觉显现的一切本尊，都融摄了：

—the universe and all beings dissolve into the palace,

——宇宙与一切众生融入宫殿；

—the palace dissolves into the deity’s retinue,

——宫殿融入本尊眷属；

—the retinue dissolves into the main deity,

——眷属融入主尊；

—the main deity dissolves into the jnanasattva at the heart of the main deity,

——主尊融入主尊心间的智慧尊；

—the jnanasattva dissolves into the samadhisattva,

——智慧尊融入三摩地尊；

—and the letter TAM slowly dissolves from the bottom up, and we rest in the state of emptiness.

——TAM 字从下往上缓缓消融，我们安住于空性境界。

In this case there are no deities in the retinue, so the universe and beings dissolve into the palace, the palace into the main deity, the main deity into the jnanasattva at her heart, the jnanasattva into the samadhisattva and then the letter TAM slowly dissolves from the bottom up and you rest in the state free of reference.

这里没有眷属本尊，因此，宇宙与众生融入宫殿，宫殿融入主尊，主尊融入她心间的智慧尊，智慧尊融入三摩地尊，然后 TAM 字从下往上缓缓消融，你安住于离所缘的境界。

Then you arise as the deity once again in order to purify the habitual tendencies of birth.

接着再次现起本尊身，以净化出生的习气。

Once again, like a rainbow appearing from the sky,

再次如虹从虚空显现，

I arise as deity and mantra, as the play of great wisdom.

我现为本尊与咒语，乃大智慧之游戏。

Now the clear image of the deity—in this case Chimé Phakmé Nyingtik—arises once more. With this, dissolve the appearance of the deity into the expanse of clear light and re-emerge in the form of the deity in which appearance, emptiness and so on are one. Then the three syllables OM AH HUNG appear clearly on the visualized body of the Sublime Lady of Immortality to,

现在，本尊的清晰形象——这里就是无死圣母心髓本尊——再次现起。由此，将本尊显相融入光明界，再度现为显、空等一体的本尊身。然后，OM AH HUNG 三字清晰显现于所观想的无死圣母身上，以：

Seal body, speech and mind with the three vajras.

三金刚封印身、语、意。

B. Concluding Prayers

乙、结行祈愿

Then,

然后，

Through the merit of this practice, may I swiftly

以此修持之福德，愿我迅速

Accomplish the Sublime Lady of Immortality,

成就无死圣母，

And may every single sentient being, without exception,

并将一切有情，无一遗漏，

Be led to that state of perfection too!

亦皆引至此圆满境地！

That’s easy!

这很容易！

With this, recite prayers of dedication and aspiration, as well

以此念诵回向、发愿文，

as appropriate auspicious prayers for the conclusion of a session,

并念适合结束一座修持的吉祥祈愿文，

before you return to your daily activities.

然后再从事日常事务。

You must now recite prayers of auspiciousness. Any prayer of auspiciousness is fine, for example the one from the longer sadhana.

现在必须念吉祥祈愿文。任何吉祥祈愿文都可以，例如广轨中的那一篇。

IV. SINGLE MUDRA COLOPHON

四、《唯一手印》跋文

Based on the principles of the path of flawless perfection,³³

依无瑕圆满之道的原则，[33]

I have written this Single Mudra yoga as a practice for beginners

我撰写此唯一手印瑜伽，作为初学者的修法，

or more generally as an easy daily practice. I wrote it at the

亦可普遍作为简便日课。我依

command—the repeated command—of omniscient Vajradhara

遍知金刚持罗卓泰耶一再的吩咐，

Lodrö Taye, whose coming was prophesied by the Buddha and

而撰写此文；佛陀曾授记其降世，

for whom my faith is so profound that he constantly adorns the

我对他的信心极为深厚，他恒常庄严

crown of my head.

我的顶上。

Following the basic terma text exactly, the lake-born guru’s

严格依循根本伏藏文，湖生上师

favourite servant, Pema Osel Dongak Lingpa, composed this

最钟爱的仆人 Pema Osel Dongak Lingpa，

at the Yiga Chödzin temple, at Palpung Monastery, which so

于令度母欢喜的八邦寺

delights Tara.

Yiga Chödzin 殿撰写此文。

May the merit of this serve as the cause for the glorious and

愿此福德成为因，使具德

holy gurus’ lives to remain secure for hundreds of kalpas and for

圣上师们寿命坚固，历经数百劫；并令

all limitless beings to accomplish the wisdom body of immortal

无边一切众生，成就无死

Jetsun Tara. Mangalam!

至尊度母的智慧身。Mangalam！

V. RETREAT INSTRUCTIONS

五、闭关教授

Approach, Accomplishment and Activity in Chimé Phakmé Nyingtik

无死圣母心髓中的近修、成就与事业

In order to practise the approach, accomplishment and activity of Chimé Phakmé Nyingtik elaborately, for the approach practice follow the explanation given above. For the accomplishment phase, practise the four Taras adding the recitation of their mantras. And for the activity phase, do the visualizations associated with the four Gatekeeper Taras who carry out the activities. This is how to practise approach, accomplishment and activity in the Chimé Phakmé Nyingtik.

若要广修无死圣母心髓的近修、成就与事业，近修依上述讲解修持。成就阶段，修四度母，并加念她们的咒语；事业阶段，修与执行事业的四守门度母相关的观想。这就是无死圣母心髓的近修、成就与事业之修法。

When you practise the approach, you only need to prepare a small offering. When you practice the accomplishment, arrange the torma, the mandala and all the appropriate substances but augment the offerings you made in the approach by adding more. Then do the recitations associated with the four Taras. When you do the activity practice, do the activity visualizations.

近修时，只需准备少量供品。成就修法时，布置食子、坛城以及所有相应物品，并在近修供品基础上增加供养。然后进行四度母的相关念诵。修事业时，则作事业观想。

If you only do the approach practice, you can accumulate as many mantras as you want to, as I’ve explained above. You should focus on accumulating the ten-syllable mantra OM TARE TUTTARE TURE SOHA, then at the end of each session recite OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA which is the approach mantra that combines the three deities of long life. After that at the end of the session, recite one hundred of each mantra as you do the visualizations of the jnanasattva and nirmanasattva.

如果只修近修，如前所述，可以随意累积持咒数量。应着重累积十字咒 OM TARE TUTTARE TURE SOHA，然后每座结束时念 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA，这是合摄长寿三尊的近修咒。此后在一座结束时，观想智慧尊与化现尊，分别念各自的咒语一百遍。

Fire Puja

火供

After practising approach, accomplishment and activity, to complete the practice, you must do the fire puja in the Chimé Phakmé Nyingtik.³⁴ It’s good to do it after you have accumulated several hundred thousand mantras.

近修、成就与事业修完后，为圆满修法，必须作无死圣母心髓的火供。[34] 累积数十万遍咒后作火供，很好。

This is how you practise the Chimé Phakmé Nyingtik in retreat based on the Single Mudra daily practice text.

这就是依《唯一手印》日修法本闭关修持无死圣母心髓的方法。