无死圣母 · 第5章：无死甘露

CHAPTER 5:

第五章：

The Sweet Ambrosia of Immortality

无死甘露

Concise Instructions on Kyerim and Dzogrim based on Single Mudra, the Daily Practice of the Heart Essence of the Sublime Lady of Immortality

依无死圣母心髓日修《唯一手印》所作生起次第与圆满次第简要指导

by Jamyang Khyentse Chökyi Lodrö

蒋扬钦哲确吉罗卓 著

Namo Guru Arya Tarayai!³⁵

Namo Guru Arya Tarayai! [35]

Noble Lady, the merest recollection of whom

圣母，仅仅忆念您，

Brings the accomplishment of perfect longevity,

便能成就圆满长寿，

Bhagavati, Wish-Fulfilling Wheel,

薄伽梵母、如意轮，

Inseparable from the guru, grant auspiciousness!

与上师无别，祈赐吉祥！

Your sadhana, oral instructions from the great master of Oddiyana,

您的成就法，邬金大士的口传教言，

Is a treasure that arose from the dark casket of the profound expanse

是从 Ösal Trulpe Dorje 智慧心

Of the wisdom mind of Ösal Trulpe Dorje.^*

甚深广境之暗匣中涌现的伏藏。*

This heart essence of the Noble Lady, I shall now explain in stages.

此圣母心髓，我今将次第解说。

Among the various kama and terma teachings on the immortal White Tara, Wish-Fulfilling Wheel, bestower of longevity, which originate with accomplished acharyas, here we are concerned with the essence of the wisdom mind of the master of Oddiyana, knower of the three times, a profound mind treasure of Pema Ösal Dongak Lingpa, the teaching of the Heart Essence of the Sublime Lady of Immortality, which is a profound and vast dharma cycle. Here I shall explain in stages the instructions on the unelaborate Single Mudra, the daily practice which is the essence and distillation of the sadhana, Activities to Uncover Primordial Wisdom. This will consist of preliminaries, main part and concluding stages.

在成就阿阇黎所传的种种赐予长寿之无死白度母如意轮教法——教传及伏藏——中，此处所论，是了知三时的邬金大士智慧心之精髓，贝玛沃色东阿林巴的甚深意伏藏，即《无死圣母心髓》教法这一甚深广大的法类。此处我将次第解释无繁广仪式的日修《唯一手印》之指导；它是《显露本初智慧之事业》成就法的精髓和提炼。本指导分前行、正行与结行。

1. THE PRELIMINARIES

一、前行

This section includes: A. the preliminaries to the session and B. the preliminaries to the commentary.

本节包括：甲、每座前行；乙、释论前行。

A. The Preliminaries to the Session

甲、每座前行

Sit on a comfortable seat in the seven-point posture of Vairochana. The crucial point of speech is to allow the circulating wind-energies to settle in their natural place. Expel any stale wind-energy from the right and left nostrils in turn and then both at the same time, nine or three times. This will separate the pure and impure essence of the wind-energies. Then rest for a while. This preparation will make you a suitable vessel for meditative concentration.

于舒适座垫上，依毗卢遮那七支坐法安坐。语的要点，是令运行的风息安住于其自然处。从右、左鼻孔依次排出陈旧风息，再由两鼻孔同时排出，共作九次或三次。这能分开风息的清净与不净精华。随后稍作安住。如此准备，便使自己成为堪能修习禅定之器。

In the space before you appears Buddha Amitabha, indivisible from your root guru. He is in nirmanakaya attire, and his two hands rest in the posture of meditative equipoise, holding an alms bowl filled with the ambrosia of immortality. He is seated upon a lotus and moon disc seat. With ardent devotion and fervent longing, recite the following prayers at least three times,

观想前方虚空中现出与根本上师无二无别的阿弥陀佛，身着化身装束，双手结禅定印，托盛满无死甘露的钵，坐于莲花月轮座上。以炽热虔诚与恳切渴望，至少三遍念诵下列祈祷：

Glorious root lama …³⁶

具德根本上师……[36]

And,

以及，

Essence of the buddhas of past, present and future, precious guru, to you I pray:

过去、现在、未来诸佛之体性，珍贵上师，我向您祈请：

Inspire me with your blessings;

祈以加持启发我；

Grant your blessings, so the extraordinary realization of the profound path is born in me;

祈赐加持，令甚深道之不共证悟于我生起；

Grant your blessings, so that I may, in this life, attain the immortal wisdom kaya!

祈赐加持，令我今生证得无死智慧身！

At the end, imagine that your guru melts into light and dissolves into you. Leave your mind in a state free of grasping, clear yet empty. When a thought arises suddenly, do not indulge it, but apply the relevant visualizations as explained in this commentary. It is crucial that all the stages outlined below are preceded by what has been explained here.

最后，观想上师化光融入自身。令心安住于不执取、明而空的状态。念头忽然生起时，不要追随，而应按本释论所说，修相应观想。下述各阶段之前，都必须先行此处所述内容，这一点至关重要。

B. The Preliminaries to the Commentary

乙、释论前行

This has two parts: 1. the common preliminaries and 2. the uncommon preliminaries.

分为二部分：一、共同前行；二、不共前行。

1. The Common Preliminaries

一、共同前行

The profound treasure text Vajra Verses of Tara says,

甚深伏藏《度母金刚偈》说：

In an isolated and pleasant place

于幽静悦意之处，

Inspire yourself with strong renunciation.³⁷

策发强烈出离心。[37]

At first, exert yourself only in the methods that inspire renunciation and the wish to be liberated from samsara. Contemplate the following: whether you are born in higher or lower realms, you will never escape the three kinds of suffering and not enjoy even so much as a hair’s breadth of happiness. Furthermore, if you are reborn in any of the three lower realms, you will experience unbearable suffering. If you cannot endure even a single day of intense heat, cold or hunger right now, how will you possibly cope with the suffering of the lower realms?

起初，只专心修习能激发出离心及解脱轮回之愿的方法。思惟如下：无论投生善趣或恶趣，都无法逃离三苦，连毫发许的安乐也享受不到。尤其若转生三恶趣中的任何一处，便会遭受无法忍受的痛苦。若眼下连一天严酷的炎热、寒冷或饥饿都忍受不了，又怎能承受恶趣之苦？

If you take birth in one of the three higher realms and are unable to remove ignorance—the cause of samsara—you might for a while experience a tiny amount of defiled happiness. Yet that semblance of happiness is itself a cause for experiencing only suffering. When you realise how you will naturally sink lower and lower, you will be overcome with sadness. Throughout time without beginning until now, you have wandered in these realms. Yet still the actions of your body, speech and mind are mostly negative and unvirtuous. It is certain therefore that when you die, you will immediately go to the lower realms. The Thus-Gone One has said that whatever actions you have done will not go to waste and that you will never experience the karma of things you have not done. You are the sole recipient of the ripening of your actions which cannot be transferred to someone else. As there can be no washing away or avoiding what you have done, you must experience the intense ripening of karma for a long time. As a result of some slight virtuous action, you might be reborn in the higher realms; yet even as a human, you will still experience the suffering of birth, old age, sickness and death. If you are reborn as a god you will experience the suffering of death, transmigration and fall. In the upper realms you might remain in meditation for a long time, yet when that mind is exhausted you won’t escape the fall to lower states, which means you must experience continual suffering. From now on therefore, adopt only virtuous actions and avoid what is unvirtuous.

若投生三善趣之一，而未能遣除轮回之因——无明，或许暂时享有极少许有漏安乐。但这安乐的假象本身，却是唯有感受痛苦之因。明白自己将如何自然地越堕越低时，你便会悲伤不已。从无始以来直到如今，你都在这些趣中流转；然而身语意所作，大多仍是恶业与不善。因此，可以确定，死后即会堕入恶趣。如来说过，所作之业不会空耗，未作之业也绝不会感受。自己所作之业的异熟，只能由自己承受，不能转移给别人。已作之业既无法洗去，也无法逃避，就必须长久感受强烈的业果。凭少许善业，你也许转生善趣；但即使生而为人，仍会经历生老病死之苦。若转生为天人，则要经历死亡、迁变与堕落之苦。处于上界，或许能长久安住禅定，但当那心力耗尽，仍不能免于堕落下趣，这意味着必须不断受苦。因此，从现在起，只取善行，远离不善。

You must immediately devote yourself to practice right now! Postponing it until tomorrow or the day after will be to no avail. Your life is as impermanent as bubbles on water, as susceptible to momentary change as a candle in the wind and as transient and unstable as clouds in the sky, liable to disappear at any moment. The outer world too is always changing with the arrival and passing of the four seasons. And beings within it, regardless of their status, lead uncertain lives. There is no escaping the fact that the time of death is uncertain, conditions that lead to death are uncertain and everyone is certain to die. When you experience the suffering of death, your strength, wealth, family, looks or possessions—however excellent they might be—will be of no help at all. You alone must experience this suffering.

现在就必须立即投身修持！拖到明天或后天都无济于事。生命如水泡般无常，如风中烛般刹那易变，如空中云般短暂不稳，随时可能消失。外在世界也随着四季来去不断变化。其中的众生，无论地位如何，生命都无定准。死期不定、死缘不定、人人必死，这些事实无可逃避。当你遭受死亡之苦时，力量、财富、家人、容貌、财物，无论多么优越，都毫无帮助。这痛苦只能由你独自承受。

The suffering of fear in the intermediate state is inconceivable, undirected you will have no control over where you might be reborn or where you might go. Even your cherished body must be left behind, and when you die and go on to the next world your only refuge and protection will be the sacred dharma. Not to practise but to procrastinate and fail to strive at this very moment to practise the divine, sacred dharma would be to deceive yourself foolishly as if a mighty demon had entered your heart. So do not cheat yourself but look after your own best interests through the sacred and divine sun of dharma.

中阴恐惧之苦不可思议，无所指引，你对自己会投生何处、去向何方毫无自主之力。连珍爱的身体也必须留下，死后去往来世，唯一的皈依与保护便是正法。此刻若不精进修持神圣正法，反而拖延不修，便是愚痴地自我欺骗，犹如有大魔进入心中。所以不要自欺，应以神圣法日照护自己真正的利益。

The perfect support for practising the divine dharma is to have a body complete with the eighteen freedoms and advantages. If you possess such a support, it is because you have accumulated good deeds in the past. However, be sure not to lose this valuable asset for you will not find such an excellent support again even among the gods, much less anywhere else, and even the supposedly great loss of a few prized possessions would be nothing in comparison.

修持神圣佛法的圆满所依，是具足十八暇满的身体。若拥有这样的所依，乃因过去积集了善行。但务必不要失去这一宝贵资产，因为如此殊胜的所依，即便在天界也无法再得，更不用说别处；相较之下，失去几件珍贵财物这种所谓的大损失，根本不值一提。

The support of this body makes it possible to secure lasting happiness. Just look at the life stories of the buddhas and bodhisattvas and the scholars and adepts of the past. It could also lead to ruin in this life and the next. Look at the stories of wrongdoers reborn in the hell realms. This marks a crossroads—the point at which you could go up or down—so do not lose sight of what will work out well or badly and do not fall prey to mistaken ideas or flawed advice.

依靠此身，可以获得长久安乐；看看过去诸佛菩萨、班智达与成就者的传记便知。它也可能导致今生来世的毁败；看看造恶者投生地狱的故事便知。这正是一个岔路口，是可上可下的关键，所以不要忽略什么会带来善果、什么会带来恶果，也不要陷入错误观念或有缺失的劝告。

Now that you have found the jewel of the freedoms and advantages, do not squander them, but strive with enormous effort physically, verbally and mentally in order to make the most of them. The focus of your energy should be the sacred dharma, the nectar that dispels all the various faults of existence and quiescence, the great medicine that cures the chronic illness of samsara. Yet this cannot be understood through your own ingenuity, you must rely on the condition of an authentic spiritual friend and serve him or her with the three means of gratification³⁸ and by carrying out every command. With the devotion of seeing everything the teacher does as authentic, preserve the life force of the path. Do not disregard what issues from the excellent vase of the teacher’s mouth but with devoted application, continuous application and strong, insatiable diligence, practise until your mind turns towards the dharma, the dharma progresses on the path, the path pacifies confusion and deluded perceptions dawn as wisdom. Think, “O guru, grant me such ability. Three Jewels, care for me! Let me attain such ability! Inspire me with your blessings so that I become just so!” With thoughts such as these, generate strong renunciation like the flow of a river. When you arise from your session, dedicate the merit and carry out the activities of post-meditation while never losing your heartfelt renunciation. This also applies to everything that follows.

如今已得暇满宝，不要虚耗，应以身语意极大努力精进，充分利用它们。精力应专注于正法——遣除有寂种种过患的甘露、治愈轮回痼疾的大药。然而，仅凭自己的聪明无法通达它，必须依靠真实善知识这一助缘，以三种令师欢喜的方式[38]承事，并奉行每一项教诫。以视上师一切所作为真实无误的虔诚，守护道之命根。不要轻忽从上师口中妙瓶流出之语；应以恭敬的修习、相续不断的修习，以及强烈而不知足的精进，修至心转向法、法入于道、道遣迷惑、迷乱显现转为智慧。心想：“上师啊，祈赐我这样的能力！三宝，请护念我！愿我获得这样的能力！祈以加持激励我，使我成为这样的人！”以这般心念，生起如河流般不断的强烈出离心。出座时回向功德，行持后得诸事，始终不失由衷的出离心。此亦适用于以下一切修持。

2. The Uncommon Preliminaries

二、不共前行

This has five parts. There are instructions on a) taking refuge, b) generating the mind set upon supreme awakening, c) purifying the unfavourable circumstances of negative actions and obscurations, d) gathering the favourable circumstances of the accumulations and e) the blessings of guru yoga. The Vajra Verses say,

分五部分：甲、皈依；乙、发起趋向无上觉悟之心；丙、净除恶业与障蔽之违缘；丁、积集资粮之顺缘；戊、上师瑜伽的加持。《金刚偈》说：

Take refuge, strive to purify and increase,

皈依，勤修净除与增益，

Meditate on the blessings of guru yoga,

修习上师瑜伽之加持，

Receive the four empowerments, and blend mind and wisdom.

领受四灌顶，令心与智慧相融。

a) Taking Refuge

甲、皈依

Imagine that your surroundings are like the blissful realm adorned with infinite clouds of excellent offerings. In the space before you is a multi-coloured, hundred-thousand-petalled lotus. At the height of its anther is a moon disc seat upon which your root guru sits in the form of the Sublime Lady without consort. Consider that she is the embodiment of all sources of refuge. In front of her on a ground made of lapis lazuli, you and all sentient beings take refuge with body, speech and mind in unison. Consider with one-pointed faith and devotion that the guru’s body is the sangha, speech the sacred dharma and mind the buddha, and recite the following from the Chimé Phakmé Nyingtik sadhana,

观想周围犹如极乐世界，无量胜妙供养云庄严其间。前方虚空中有一朵十万瓣的杂色莲花，在花蕊顶端有月轮座，根本上师以无佛父的圣母形相安坐其上。观想她是一切皈依处的总集。在她面前的琉璃地上，你与一切众生身语意一致地皈依。以一心的信心与虔诚，观想上师之身是僧、语是正法、意是佛，并念诵无死圣母心髓成就法中的下文：

NAMO

NAMO

Until we attain enlightenment, I and all sentient beings …

乃至获得菩提，我与一切有情……

In each session recite this one hundred or one thousand times, whichever you can manage without letting your mind be distracted. At the end of the session rays of light stream from the objects of refuge, striking you and all other sentient beings, purifying your negative actions, obscurations and habitual tendencies and transporting everyone to a pure realm. The object of refuge, the Venerable Bhagavati, melts into light, in essence the ambrosia of immortality, and dissolves into you. Imagine that the blessings of her three secrets enter you. The nature of your mind has always been free from arising and ceasing, it is the primordially deathless, natural state. This is the true nature of the Sublime Lady’s three secrets, and to maintain it is the absolute refuge of the way things abide.

每座念诵一百或一千遍，依自己能不散乱而完成的数目而定。座末，皈依境放光照触你与一切众生，净除恶业、障蔽与习气，将所有人带往清净刹土。皈依境至尊薄伽梵母化光，其体性为无死甘露，融入自身。观想她三密的加持进入你。心的本性始终离于生灭，是本来无死的自然状态。这就是圣母三密的真实本性；安住于此，即是实相胜义皈依。

b) Generating the Mind Set upon Supreme Awakening

乙、发起趋向无上觉悟之心

Just as space is boundless in measure, there is no limit to the number of sentient beings. Each of these limitless beings moreover has been our own father and mother more times than could be measured even with the particles of the earth. Each time they were our father or mother, they helped us in infinite ways and protected us from incalculable harm. Although they showed us nothing but incredible kindness, their ignorance regarding the law of cause and effect means that their actions conflict with their deepest desires. Think to yourself, “I possess the necessary cause, a human body complete with the freedoms and advantages as well as the necessary condition of having met a spiritual friend. As this has nothing to do with my own proverbial ‘masculine cunning’ or ‘feminine guile’, there could be no greater shame than to fail to free these beings, my very own parents, from the cage of their suffering. Thus, I shall do all that I can within this lifetime to liberate myself and all other beings from the ocean of existence. To this end I shall exert myself in the stages of the path of the Great Vehicle and especially the Vajrayana which brings liberation in a single lifetime and is so rarely encountered throughout the past, present and future and specifically the quintessence of the infinite Mother Tantras of Unsurpassable Yoga, the practice of the Sublime Lady.” With such a motivation, recite the following,

正如虚空无边，众生的数量也无量。而这无量众生中，每一位曾作自己父母的次数，即便以大地微尘之数也无法衡量。每一次作父母时，他们都以无量方式帮助我们，保护我们免受不可计量的伤害。他们对我们唯有不可思议的恩德，但因不了解因果之理，所作所为却与最深的愿望相违。应这样想：“我具备所需之因——暇满人身，也具备所需之缘——值遇善知识。这绝非凭我所谓的‘男子机巧’或‘女子计谋’所得；若不救这些正是自己父母的众生出离痛苦牢笼，便没有比这更可耻的事。因此，我将在此生尽一切所能，令自他一切众生解脱三有大海。为此，我将精进于大乘道次第，尤其是三世中极难值遇、能令一生成就解脱的金刚乘，具体而言，即无上瑜伽无量母续之最精髓——圣母修法。”以如此发心，念诵下文：

HO! Sentient beings are as countless as space is vast …

HO！有情无数，犹如虚空广大……

Begin by meditating on your mother from this life and training your mind. The way to train the mind is to generate love and compassion time and again. Until you are able to take your mother’s suffering upon yourself, it is vitally important that you continue to train your mind. Then gradually extend the meditation to include more and more sentient beings until finally you are able to meditate on all sentient beings who are as limitless as space. Furthermore, it is crucial that your vow of aspirational bodhichitta remains extremely stable and that you conduct yourself according to the six transcendent perfections, the precepts of bodhichitta in action. When generating the mind set upon awakening, imagine that you receive it from your guru—visualized as the object of refuge—who acts as witness.

先观今生母亲，修习自心。修心的方法，是一次又一次地生起慈悲。在能够把母亲的痛苦承担到自己身上之前，持续修心极为重要。之后逐渐扩大禅修范围，涵盖越来越多的众生，直到最终能够缘虚空般无量的一切众生而修。此外，愿菩提心的誓愿必须极为稳固，行为应依六波罗蜜——行菩提心学处——而行。发菩提心时，观想从作为见证者的上师处领受；上师即观为皈依境。

Ordinarily you would not dissolve the objects of refuge right away, but first generate the mind set upon awakening and only then dissolve the field of refuge. Alternatively, you could visualize rays of light emanating from the body of your guru who is in the form of the Sublime Lady. If you are feeling dull, consider that these rays dissolve at the point between your eyebrows. If you are feeling agitated, consider that they dissolve at your navel. When your mind is balanced, consider that they dissolve into your heart. Then focus on the brilliant white essence in your head, at your navel or at your heart and practise calm abiding.

通常，不应立即收摄皈依境，而应先发菩提心，再融摄皈依境。或者，观想现为圣母身相的上师放射光芒。若感昏沉，观想光融入眉间；若感掉举，观想光融入脐部；心平衡时，观想光融入心间。随后专注头部、脐部或心间明亮的白色精华，修习寂止。

Within that state, consider how all thoughts that grasp outwardly or cling inwardly are insubstantial, do not leave any trace behind and are like an illusion or a dream. They lack true existence and transcend the extremes of singularity and plurality. To see them vividly as the great union of clarity and emptiness is to see reality itself. Settle for as long as you can in this meditative absorption of calm abiding and clear seeing. By meditating on intense clarity in short sessions many times over, the duration of your sessions will gradually increase. This will happen automatically as the practice becomes more familiar. This advice comes from the pith instructions of The Profound Essence of Tara.³⁹

在此状态中，观照所有向外执取或向内执著的念头，都无实质、不留痕迹，如幻如梦。它们无真实存在，超越一与多的两边。鲜明地见其为明空大双运，即是见实相本身。尽可能长久安住于这一止观三摩地。反复多次以短座修极明晰的禅定，坐修时间就会逐渐增长。修习渐熟，此事自然发生。这一教诫出自《度母甚深心髓》的口诀。[39]

c) Purifying the Unfavourable Circumstances of Negative Actions and Obscurations

丙、净除恶业与障蔽之违缘

Although the visualization and recitation of Vajrasattva as a means of purifying negative actions and obscurations is not included here, it may still be added based on other sources.

此处虽未收入作为净除恶业与障蔽之法的金刚萨埵观诵，仍可依据其他来源补入。

Sentient beings are utterly pure by nature, but they do not recognize this and wander in samsara as a result. The principal obscurations that are brought about due to ignorance conceal reality but do not taint their basic nature and are only adventitious, which is why they may be purified. There are countless methods of purification, but the greatest form of activity among the skilful methods of Vajrayana is to practise the yoga of the guru as Vajrasattva. This constitutes the power of support. Feeling intense regret and remorse for negative actions committed in the past constitutes the power of repentance. Purification through the flow of ambrosia and recitation of mantra constitutes the antidotal power. Resolving never to succumb to negative actions again in the future even at the cost of one’s life constitutes the power of resolve. When these four powers are complete, all natural and proscribed misdeeds and downfalls will be purified.

众生本性全然清净，却不认识这一点，因而流转轮回。由无明而起的主要障蔽遮蔽实相，却不染污本性，只是客尘，所以能够净除。净化之法无数，而金刚乘善巧方便中最殊胜的事业形式，是修上师为金刚萨埵的瑜伽。这构成所依力。对过去所造恶业生起强烈懊悔，构成悔过力。通过甘露流注与持咒来净化，构成对治力。立誓未来即使舍命也绝不再造恶业，构成誓愿力。四力具足时，一切性罪、遮罪与堕罪皆得清净。

Here you may recite any appropriate text from a treasure revelation of similar type or use the root text of The Heart of Blessings: A Practice of the Guru (Vima Ladrup),⁴⁰ which is a branch of this very practice. Visualize Vajrasattva about one handspan above your head. Consider that a stream of white ambrosia flows from the mantra garland at Guru Vajrasattva’s heart and enters your Brahma aperture. It washes away all disease which is expelled in the form of black blood, all demons which take the form of insects and other creatures and all negative actions and obscurations which take the form of black smoke. They emerge from your sense organs and all the pores of your body which is left cleansed and clear like a sphere of crystal. The flow of ambrosia fills you completely and makes you entirely white. Consider that through this, the blessings of Guru Vajrasattva’s three secrets infuse your being. Recite the hundred-syllable mantra as many times as you can. At the end through your confessions and pledges, Guru Vajrasattva confirms that all your negative actions and obscurations have been purified. He melts into light and dissolves into you through which you sustain an experience of natural awareness, clarity and emptiness free from grasping which is the true face of the Vajrasattva of definitive meaning.

此处可念诵任何同类伏藏中的适当文本，或使用本修法自身支分《加持心髓：上师修法》（Vima Ladrup）的根本文本。[40] 观想金刚萨埵在头顶上方约一拃处。想象白色甘露从上师金刚萨埵心间咒鬘流下，进入你的梵穴。它洗净一切疾病，以黑血之相排出；一切魔障，以昆虫等生物之相排出；一切恶业与障蔽，以黑烟之相排出。它们从感官与全身毛孔排出，身体洗涤清净，如水晶球般澄澈。甘露之流完全充满你，使全身洁白。观想由此上师金刚萨埵三密的加持浸润你的身心。尽力多诵百字明。最后，由你的忏悔与誓愿，上师金刚萨埵确认你的一切恶业障蔽已经净化。他化光融入你，由此安住于自然觉知、明空无执的体验，这正是了义金刚萨埵的真实面目。

d) Gathering the Accumulations & e) Guru Yoga

d) 积集资粮与 e) 上师瑜伽

Here we combine the practices of gathering the accumulations and guru yoga, showing how they can be practised as a unity. For the outer practice of this dharma cycle, it is crucially important that the practices of gathering the accumulations and the guru yoga recitation follow the Secret Path to Immortality, A Guru Yoga Based on the Three Deities of Longevity⁴¹ composed by the Omniscient Guru, Khyentse Wangpo himself, either in an elaborate or concise way. Were I to explain this elaborately, I fear it would become too long-winded, so I shall state only a few crucial points related to the guru yoga.

此处将积集资粮与上师瑜伽结合，说明如何一体修持。对于本法系的外修，极为重要的是，积资修法与上师瑜伽念诵，应依遍知上师钦哲旺波亲自撰写的《无死秘密道：依长寿三尊而修的上师瑜伽》[41]，或广或略地修持。若作广释，恐怕过于冗长，因此只说明上师瑜伽的几个关键点。

In general, the Tibetan word “lama” refers to what is unsurpassed. The Sanskrit word “guru” which means heavy suggests being heavily laden with qualities. In reality our guru, the glorious protector, is certainly none other than the Buddha himself. The guru might display pure or impure appearances, but as is evident from the biographies of the accomplished adepts of the past, the deeds of the buddhas and bodhisattvas cannot be judged based on ordinary concepts of good or bad. Impure perception is similar to a bile disorder which causes a white conch to appear yellow, it is our own impure mind that is at fault. If our mind is impure, we will perceive even the likes of Buddha Shakyamuni as flawed. Therefore, any perceived faults do not belong to the guru but only reflect our own shortcomings. We must consider how the guru is equal to the buddhas in terms of qualities but greater than the Buddha in the matter of kindness. We must reflect again and again on this exceptional kindness. We cannot recall gifts and rewards that the guru lavished upon us or words of praise and encouragement, but it is most important to consider repeatedly the kindness of bestowing the highest benefit and happiness—both temporary and ultimate. This is a crucial point. How is this bestowed? By pointing out the co-emergent wisdom of naturally arisen awareness.

一般而言，藏语“喇嘛”指无上。梵语“guru”意为沉重，表示满载功德。实际上，我们的上师、吉祥怙主，确实不是他者，正是佛陀本人。上师可能示现清净或不清净的形相，但从昔日成就者的传记可清楚看出，诸佛菩萨的行为，不能用普通善恶概念来评判。不净观如同胆病使白海螺看似黄色，过错在于我们自己不清净的心。若自心不净，就连释迦牟尼佛这样的人，我们也会看出过失。因此，所见的任何过失都不属于上师，只反映自身的缺陷。必须思维：上师功德等同诸佛，恩德却胜过佛陀。应反复思维这一特殊恩德。我们无法忆起上师赐予自己的礼物、奖赏，或赞美鼓励的话语；最重要的，是一再思维其赐予暂时与究竟最上利益安乐的恩德。这是关键。如何赐予呢？就是直指自然生起的觉知之俱生智慧。

The guru who points this out is one’s root guru. The deep connection that exists between you and this guru is based on the following. In general, we are connected because all sentient beings are one within the all-pervading space of reality, and there is therefore no one with whom we are unconnected. More specifically in the past when the precious guru was training in bodhisattva conduct on the path of learning, we took on a form such as that of a tiny insect and were touched by the guru’s shadow or else we overheard a fragment of the guru’s speech or were struck by a glimmering ray of the guru’s wisdom intent. Whichever the case from the moment this connection was first forged—whether directly or indirectly, good or bad—the teacher became what is known as “a guru connected through past lifetimes”. Moreover, just as all appearances are but our own perception, the guru too arises through the pure perception within our own mind. The guru does not exist outside us, ultimately it is our own awareness that is the true guru. The expressive power of the appearance quality of this awareness manifests externally according to one’s mental capacity as the guru’s form body (rupakaya). This also accounts for how the appearances of samsara arise to someone whose mind is disturbed by habitual tendencies and how the experience of nirvana arises due to the gradual purification of delusion and the appearance quality of the wisdom of great equalness in which the two truths are indivisible. The arising of one’s own mind as the guru is thus an especially crucial point.

直指这一点的上师，就是自己的根本上师。你与这位上师之间的深厚联系，基于如下事实。总的来说，一切有情在周遍的法性虚空中为一体，因此我们彼此相连，没有任何人与我们毫无关系。更具体地说，过去珍贵上师在有学道修菩萨行时，我们曾受生为微小昆虫等形相，被上师的身影触及，或偶然听到上师的片言只语，或受到上师智慧密意的一线微光照触。无论哪种情形，从首次结成此缘的那一刻起，无论直接间接、善缘恶缘，这位导师便成为所谓“宿世有缘上师”。此外，正如一切显现只是自己的感知，上师也从自心的清净观中生起。上师并非存在于我们之外，究竟而言，自己的觉知就是真实上师。这一觉知之显现特质的表现力，依个人心量，向外显现为上师色身（rupakaya）。这也解释了为何心受习气扰动者会生起轮回显现，以及为何随着迷妄逐渐净化、二谛无别的大平等智慧之显现特质展露，会生起涅槃的体验。因此，自心显现为上师，是尤其关键的一点。

With this understanding, follow the points of meditation provided in the recitation text. Purify all phenomena into emptiness with the mantra and generate therefrom the pure realm of great bliss, in the centre of which in the sky before you your guru arises in naturally abiding form as the essence of the three deities of immortal life. As a concise method of gathering the accumulations, perform the visualization of the seven branches in the usual way. You could also gather the accumulations by offering the mandala a hundred thousand times. Perform the recitation of invoking the guru’s sacred pledge and wisdom mind. Gather and dissolve the vital elixir of longevity and consider that the ambrosia of longevity gradually fills you beginning at the point between your eyebrows, thereby conferring the four empowerments. Repeat this visualization again and again. The guru melts into light and dissolves into you, and you sustain an experience of wisdom intent in which mind and wisdom blended as one.

有了这一理解，便依念诵文本所提供的禅修要点修持。以咒将一切法净化为空，从空中生起大乐净土；在净土中央、你的面前虚空，上师以自然安住的形相显现，为无死长寿三尊的本质。作为积集资粮的简略方法，依通常方式观修七支供。也可通过供十万遍曼荼罗来积集资粮。念诵祈请上师神圣誓言与智慧心的祈祷文。摄集并融入长寿精华甘露，观想长寿甘露从眉间开始逐渐充满你，由此赐予四灌顶。反复作此观想。上师化光融入你，安住于心与智慧融合为一的智慧密意体验。

II. THE MAIN PART: THE EXPLANATION OF THE DEITY

二、正行：本尊释义

This has three parts: A. the explanation of enlightened body: the kyerim phase of the mudra, B. the explanation of enlightened speech: the mantra recitation which is an aspect of kyerim and C. the explanation of enlightened mind: concise instructions on the suchness of the dzogrim phase.

分三部分：A. 觉悟身的释义：手印之生起次第；B. 觉悟语的释义：作为生起次第一方面的持咒；C. 觉悟意的释义：圆满次第真如的简要教授。

A. The Explanation of Enlightened Body: The Kyerim Phase of the Mudra

A. 觉悟身的释义：手印之生起次第

This has three parts: 1. expelling obstructive forces and visualizing the protective sphere, 2. blessing the offering substances and 3. the actual meditation on the deity.

分三部分：1. 遣障与观想护轮；2. 加持供物；3. 正式本尊禅修。

1. Expelling Obstructive Forces and Visualizing the Protective Sphere

1. 遣障与观想护轮

HUNG is the syllable of non-duality beyond grasping, the life force of the infinite bliss-gone ones—peaceful and wrathful—and the awareness of the mudra.⁴² As you utter it, you transform into the deity of the genuine nature, Lotus Heruka (Hayagriva). His body is red and his two hands hold a lotus and a bell. His form is wrathful and fierce and he is adorned with the wrathful accoutrements. Imagine that HUNG syllables shoot out from his nostrils. They obliterate everything in the ten directions and emit sparks of fire which incinerate and destroy all obstructive forces. To subjugate thoughts associated with the three poisons and the demons and obstructive forces that they engender, melodiously recite three HUNGS, the natural expression of the three kayas. Obstructive forces are thereby expelled.

H UNG 是超越执著的无二之字，是无量寂静忿怒善逝的命力，也是手印的觉知。[42] 念诵此字时，你化为真实本性之尊莲花赫鲁嘎（马头明王）。身红色，双手持莲花与铃，身相忿怒威猛，佩戴忿怒庄严。想象 HUNG 字从他的鼻孔射出，摧毁十方一切，发出火星，将一切作障力量焚毁殆尽。为了降伏与三毒相连的念头，以及由其生起的魔众和作障力量，以悦耳音调诵三声 HUNG，即三身的自然表达。由此遣除作障力量。

As the HUNG syllables return, visualize the vajra sphere of protection while reciting the mantra. Consider that the sphere’s vajra foundation is formed of tiny vajras without any spaces between them sealed with molten metal. The vajra fence is formed of horizontal and vertical vajras, and within it is the vajra tent shaped like a helmet. At its single peak is the top of a half-vajra. Within the space of the fence and tent descends the vajra canopy. On the outside, the fence and tent are covered by a net of tiny interwoven vajras, in the middle it is bound together with a chain of vajras. A ring of fire resembling the burning coals of a smith blazes out limitlessly in all directions with such strength that it is impervious to water from within or apocalyptic gales from without. This exceedingly robust, formidable protection is utterly impenetrable to demons and obstructive forces alike. On an ultimate level, to settle into the vast expanse of naturally arisen awareness—which has never been tainted by the elaborations of self-centred thoughts and ideas—is the absolute protection sphere.

HUNG 字收回时，一边念咒，一边观想金刚护轮。想象护轮的金刚地基，由微小金刚杵组成，毫无缝隙，并以熔化的金属封合。金刚围墙由横竖金刚杵构成，墙内是头盔形的金刚帐，其单一顶尖是半金刚杵的上端。围墙与帐内的空间中，垂下金刚华盖。外面，围墙与帐覆盖着微小金刚杵交织的网，中间以金刚锁链束紧。一圈如铁匠炉中炭火般的火焰，无边无际地向各方炽燃，其强猛程度，使内在之水、外在劫末狂风都无法侵透。这一极其坚固、威严的防护，魔众与作障力量都绝对无法穿越。究竟而言，安住于从未受自我中心的念头观念之戏论染污的自生觉知广界，即是胜义护轮。

2. Blessing the Offering Substances

2. 加持供物

Arrange outer and inner offerings if you have them. If not—by understanding how all appearance and existence are the mudra of offering—imagine that everything is purified into emptiness with OM, multiplied with AH and transformed with HUNG into outer, inner and secret offering substances. Bless the offerings by reciting the mantra three times, together with the Sky Treasury mudra.

若有外、内供品，就加以陈设。若没有，则理解一切显现与存在皆为供养手印，观想以 OM 将一切净化为空，以 AH 增广，以 HUNG 转化为外、内、密供物。配合虚空藏手印，诵咒三遍，加持供品。

Taking refuge has as its objects of purification—your own and all other beings’ adoption of false paths, your failure to secure the protection of the Three Jewels and your espousal of false views, throughout beginningless time. The means of purification is to take refuge authentically. The result of purification is to actualise enlightenment endowed with the three kayas. Generating the mind set upon enlightenment has as its objects of purification—the fact that you have entered the lesser vehicle, selfish concerns, anger towards others and so on. They are purified by this very means of purification (generating bodhichitta). The result of purification is uninterrupted enlightened activity based on great, non-referential compassion.

皈依的所净，是无始以来自己与一切众生趋入邪道、未能获得三宝庇护、执持邪见等。能净的方法是真实皈依，净化之果是现证具足三身的觉悟。发起志求觉悟之心的所净，是曾入小乘、自私自利、嗔恨他人等。以此能净方法本身——发菩提心——将其净化。净化之果，是基于广大无缘悲心而无间断地行觉悟事业。

Expelling negative forces and visualizing the protection sphere have as their objects of purification all deluded thoughts that obscure the natural state, as well as the guardians of the directions and the male and female haughty spirits that they engender, who are gathered and overpowered. In particular, those who have not entered the Secret Mantra Vehicle and those who have entered it but have fallen into mistaken view and behaviour are eliminated here. The practice itself brings about the purification, and the result of such purification is the destruction of the maras when awakening is attained.

遣除恶力与观想护轮的所净，是一切遮蔽自然状态的迷妄念头，以及这些念头所生的方位守护者、男女傲慢鬼神；将其摄集并制伏。尤其在此，遣除未入秘密真言乘者，以及虽已进入却堕入错误见行者。修法本身成办净化，这种净化之果，是证得觉悟时摧毁诸魔。

Blessing the offerings has as its objects of purification—the perception of the world and its inhabitants as ordinary and the impulsive consumption of sensory pleasures. Purification is achieved through the blessing of the offerings, and the result of such purification is to experience the infinite display of primordial wisdom upon attainment of awakening.

加持供养的所净，是将世界及其中居民看作凡俗，以及冲动地享用感官欲乐。通过加持供养来净化，净化之果，是证得觉悟时体验本初智慧的无量显现。

Generally speaking there are what are known as the four doors of Secret Mantra: 1) the door of words as a reminder of the ultimate meaning, 2) the door of secret mantra as an invocation of the wisdom mind, 3) the door of meditative concentration for single-pointed focus and 4) the door of the display of the mandala forms showing the symbols laden with meaning. As this suggests your meditation needs to follow the words of the text that you recite. This is crucially important at every stage above and below.

一般有所谓秘密真言四门：1）词句之门，提醒究竟义；2）密咒之门，祈请智慧心；3）禅定之门，令心专一；4）坛城身相显现之门，显示充满意义的象征。这说明，禅修必须跟随所诵文本的词句。在前后每一修持阶段，这一点都极其重要。

3. The Actual Meditation on the Deity

3. 正式本尊禅修

This has three parts: a) visualizing the samaya deity, b) inviting and dissolving the wisdom deity and c) focusing the mind on a clear appearance of the deity’s form.

分三部分：a) 观想三昧耶尊；b) 迎请并融入智慧尊；c) 心专注于本尊清晰的身相显现。

a) Visualizing the Samaya Deity

a) 观想三昧耶尊

This has two parts: (i) establishing the framework through the three samadhis and (ii) generating the result, the palace and deities of the mandala.

分两部分：(i) 以三种三摩地建立架构；(ii) 生起其果，即坛城宫殿与诸尊。

(i) Establishing the Framework through the Three Samadhis

(i) 以三种三摩地建立架构

Recite the mantra OM MAHA SHUNYATA … while settling in its meaning which is that all phenomena included within dualistic perception are completely purified into great nondual wisdom whose nature is indestructible.

诵 OM MAHA SHUNYATA……咒，同时安住其义：二元知觉所摄的一切法，都完全净化为本性不坏的广大无二智慧。

The text to be recited may be explained as follows. The line that begins, “All things in samsara and nirvana …” refers to the samadhi of suchness. All these phenomena that are visible and audible to us and to others have always been utterly pure and naturally luminous. They are none other than the great emptiness of the indestructible, all-pervading space of suchness. Rest for a long time in that space-like experience devoid of appearance. This serves to cleanse and purify the bardo of death. By planting the seed of actualising the dharmakaya, you create the interdependent circumstances for the result to be perfected. This ripens you and lays the foundation for the luminosity of the higher path of the completion phase to arise in your mind. When it is said that purifying the bardo of death is the dharmakaya, this shows the connection between ground and fruition and how we should cultivate confidence in that relationship, which we should maintain throughout the following sections of the practice.

所诵文本可作如下解释。“轮回与涅槃中一切事物……”开头的句子，指真如三摩地。这一切为自他所见所闻的现象，从来都是全然清净、自然光明的。它们无非是不坏、周遍真如虚空的大空性。长时安住于这如虚空般、无有显现的体验。此修持洗净并净化临终中阴。种下现证法身的种子，便创造了果位圆满的缘起条件，使你成熟，并为圆满次第更高道位的光明在心中生起奠定基础。所谓净化临终中阴即为法身，显示了基与果的联系，以及应如何培养对此关系的信心；在接下来的修行各部分中，都应保持这种信心。

The second line refers to the samadhi of universal manifestation. As you rest in the samadhi of suchness, from that experience of great, all-pervading space beyond conceptual elaboration, you feel an illusion-like great compassion free of grasping towards the illusory objects, all beings who lack such realization and who appear while being devoid of true existence. Through the power of the pervasive unity of these two,^* you develop the thought, “I shall lead them to the level of supreme awakening!” This purifies the intermediate state (bardo) and creates the interdependent circumstances for perfecting the result of the sambhogakaya. It lays the foundation for great compassion, the cause of arising out of clear light as a deity of union.

第二句指普现三摩地。安住真如三摩地时，从超越概念戏论、广大周遍的虚空体验中，对一切缺乏这种证悟、虽无真实存在却显现的众生——如幻的对境——生起如幻、无执的大悲心。由这两者周遍一体的力量，* 生起念头：“我要将他们引至无上觉悟之位！”这净化了中间状态（中阴），并创造圆满报身果位的缘起条件，为大悲心奠定基础；大悲心是从光明中生起为双运本尊的因。

The third line refers to the causal samadhi. Awareness arises instantly in space as the cause, a white syllable TAM shining like a crystal. It emanates five-coloured light rays in every direction, without boundary or limit, as if a rainbow had arisen in a pristine sky. They purify all grasping at the world and its inhabitants as ordinary and create a vast, expansive sphere of protection like the one visualized earlier. This purifies all unfavourable conditions and obstacles concerning the place of birth in the next life, creates the interdependent circumstances for overcoming the four maras at the time of fruition and lays the foundation for eliminating any obstacles or potential pitfalls in the practice of the channels, wind-energies and essences during the completion phase.

第三句指因位三摩地。觉知刹那间在虚空中生起为因——晶莹如水晶的白色 TAM 字。它向一切方向放射五色光，无边无限，如净空中出现彩虹。这些光净化对器世间与有情为凡俗的一切执著，并形成如先前所观、广大宽阔的护轮。此修持净化与来世受生处有关的一切违缘障碍，创造果位时战胜四魔的缘起条件，并为圆满次第修脉、风、明点时消除一切障碍及潜在歧途奠定基础。

(ii) Generating the Result, the Palace and Deities of the Mandala

(ii) 生起其果，即坛城宫殿与诸尊

Rays of light radiate from TAM, the cause of the protective sphere, and transform into the mandalas of space, wind, fire, water and earth, together with Mount Meru, into their utterly pure essences in the vast expanses of Dhatvishvari, Samayatara, Pandaravasini, Mamaki and Buddhalochana. Upon Mount Meru is an expansive ground, smooth and level, formed of vajra dust. In its centre is a blossoming lotus flower made of jewels, multicoloured and with a hundred thousand petals, at the heart of which is a sun mandala as wide as the flower itself. In its centre is a twelve-pronged crossed vajra with white prongs in the east, yellow ones in the south, red ones in the west, green ones in the north and blue in the middle. Visualize the palace at their centre. This purifies the foundation of the outer world formed on the basis of the five elements and Mount Meru, for any location of birth as a sentient being. It creates the interdependent circumstance for the result and perfection within the dharmadhatu space of the five mothers, the realm in which all buddhas awaken. It lays the foundation for the completion phase when the five elements and Mount Meru, which are the five chakras and the central channel, and the lotus, the sun and the crossed vajra, which are the chakras of channels, the wind-energies and essences, are all made pliant and workable.

从护轮之因 TAM 字放射光芒，化为空、风、火、水、地诸坛城及须弥山，在 Dhatvishvari、Samayatara、Pandaravasini、Mamaki 与 Buddhalochana 的广界中，成为其全然清净的本质。须弥山上有广大的平坦地面，由金刚微尘所成。中央是宝石所成、色彩斑斓、具十万花瓣的盛开莲花，花心有一日轮，与莲花同宽。日轮中央是十二股十字金刚杵，东方白色，南方黄色，西方红色，北方绿色，中央蓝色。在其中央观想宫殿。这净化了有情任何受生处中，依五大与须弥山所成的外在世界根基；创造了在五佛母法界虚空——一切佛觉悟之境——中圆满成就果位的缘起条件；也为圆满次第奠定基础，使五大与须弥山，也就是五轮与中脉，以及莲花、日轮、十字金刚杵，也就是脉轮、风与明点，都变得柔顺堪用。

At the hub of the crossed vajra is the palace of great liberation immeasurable in extent made of precious jewels and white crystal. It is square and has four doors, one on each of its four sides. Each door has eight causal and resultant toranas.⁴³ The eight-level resultant toranas consist of a basal frieze with vajras upright, a frieze with a lotus-motif, a frieze with box-motif bevelling, white pearl pendant ornaments, a jewelled frieze, tassels and garlands, sharbu ornaments and a roofed canopy. The eight-level causal toranas are said to be in eight tiers on the outside of the doors much like a staircase. The palace is further adorned with the terraces of sense pleasure, the golden brick frieze, chains and hanging chains, sharbu ornaments, pagoda roof and so on. In its centre the summit made of stacked elements is topped with a vajra made of precious material. The palace radiates rays of light everywhere and has no distinction between interior and exterior. Nothing is obstructing. The sixteen offering goddesses dance on the red terraces of sense pleasure and hold offering substances aloft. Immediately inside the vajra fence, visualize that the perimeter of worldly deities, the guardians of all that is good, such as the seventy-five glorious protectors, abide. This is what the great lord guru who revealed this treasure himself said.⁴⁴ Visualize in the centre of this perfectly constituted palace a white, four-petalled lotus upon which a sun disc below and a moon disc above symbolize the red and white essences.

十字金刚杵中央，是珍宝与白水晶所成、广大无量的大解脱宫殿。宫殿呈方形，四面各有一门，共四门。每门有八层因与果的门楼。[43] 八层果门楼由以下构成：竖立金刚杵的基部饰带、莲花纹饰带、方格斜削纹饰带、白珍珠垂饰、宝石饰带、流苏与花鬘、sharbu 饰物，以及有顶的华盖。八层因门楼据说在门外层层排列，如同阶梯。宫殿还饰有妙欲平台、金砖饰带、锁链与垂链、sharbu 饰物、宝塔式屋顶等。中央层叠构件所成的顶端，上置珍材所成的金刚杵。宫殿向各处放光，内外无别，毫无阻碍。十六供养天女在红色妙欲平台上舞蹈，高举供物。紧靠金刚围墙内侧，观想一圈世间神众安住，如七十五吉祥护法等，守护一切善妙。这是揭示此伏藏的伟大怙主上师亲自所说。[44] 在这结构圆满的宫殿中央，观想一朵白色四瓣莲花，其上日轮在下、月轮在上，象征红白明点。

The palace purifies all forms of residence in which beings might live or move about. The lotus, sun and moon purify the semen and blood in the mother’s womb for womb and egg birth and the other two types of birth, the birth from warmth and moisture and miraculous birth. They also purify the habitual tendencies that cause attachment and clinging to environment and body. This creates the interdependent circumstances for actualising the great palace as a natural manifestation of primordial wisdom at the time of the result. During completion phase practice the palace represents the qualities of clarity, emptiness and bliss within a mind in which the channels, essences and wind-energies have merged as one. The lotus seat represents the chakra of channels at the crown of the head, the sun the chakra of channels at the navel and red essence below, and the moon represents the chakra of channels at the crown and white essence above. This lays the foundation for the state of union of all aspects of the kayas and wisdoms of the supremely immutable, great bliss in which the sixteen aspects of the four joys rise and descend through the blazing and dripping of the blissful fire of tummo.

宫殿净化众生可能居住或活动的一切住所。莲花、日轮与月轮，净化胎生与卵生中母胎内的精血，以及另外两种出生方式——湿生与化生；也净化导致对环境及身体贪著执持的习气。这创造了在果位现证本初智慧自然显现之广大宫殿的缘起条件。圆满次第修行中，宫殿代表脉、明点与风已融合为一之心中的明、空、乐功德。莲花座代表头顶脉轮；日轮代表脐部脉轮与下方红明点；月轮代表头顶脉轮与上方白明点。这为殊胜不变大乐的一切身智双运状态奠定基础，其中四喜的十六分，经由拙火乐焰的燃烧与滴降而上下升降。

The generation of the supported, the deities, is as follows. In the space between the united sun and moon is the causal syllable TAM. Moon, sun and seed syllable conjoin, merging as one, within the essence of great bliss out of which rays of light shoot out and fill the sky, making offerings to the noble ones, waking the shravakas from cessation and bringing those on the path to the level of no more learning. The rays of light combine with the blessings of the victorious ones and their heirs throughout the ten directions, and the vital essence of samsara and nirvana and all the splendour of existence and peace gather together and dissolve into the mass of light rays which transforms instantly into the completely perfect form of the deity. This purifies the coming together of the white and red essences in the womb and the entrance of a consciousness from the intermediate state, as well as the combination of blood, semen and consciousness following the experience of transformation based on a potential father and mother’s sexual intercourse. The radiation and reabsorption of light rays purify the gradual development of the body in the womb which comes about through the potential of the four primary elements and the ten winds which produce the aggregates, elements and sense sources. The full manifestation of the deity’s form purifies the development of the foetus within the womb and its eventual birth. It also creates interdependent circumstances for the time of the result for buddhas to take on whatever forms are appropriate for beings to be trained and for displaying the deeds such as taking birth from a womb.

能依诸尊的生起如下：相合的日月之间，有因位种子字 TAM。月、日与种子字在大乐本质中结合、融为一体，从中放光，遍满虚空，供养诸圣，令声闻从灭尽定中醒来，并将道上行者引至无学位。光芒与十方诸佛及佛子的加持结合，轮涅的命力精华及有寂的一切光辉都聚集起来，融入光团，刹那间化为完全圆满的本尊身相。这净化了母胎中红白明点的会合与中阴识的进入，也净化了因未来父母交合而经历转变之后，血、精与意识的结合。光芒的放射与收摄，净化身体在母胎中的逐渐发育；这一发育由四大与十种风的潜能推动，生成蕴、界、处。本尊身相的完整显现，净化胎儿在母胎内的发育与最终出生，也创造果位时诸佛依所化众生而示现适宜身相，以及示现胎生等事业的缘起条件。

When practising dzogrim the significance of the union of the sun and moon is as mentioned before; or else, it signifies the union of bliss and warmth at the site of knots in the chakras within the central channel. The seed syllable represents wind-energy and mind entering the central channel and dissolving there. The radiation and reabsorption of light rays represents the bliss-emptiness that arises from melting bliss. The full manifestation of the deity’s form lays the foundation for attaining the supreme wisdom kaya—the inseparable union of natural, co-emergent bliss and emptiness.

修圆满次第时，日月相合的意义如前所述；也可表示中脉内各轮结处的乐暖结合。种子字代表风与心进入中脉并在其中消融。光芒的放射与收摄，代表融乐所生的乐空。本尊身相的完整显现，为获得殊胜智慧身——自然俱生乐与空的无别双运——奠定基础。

In essence Tara is the mother who gives birth to the four types of noble ones,⁴⁵ the Lady of the Transcendent Perfection of Wisdom (prajnaparamita), wisdom endowed with all qualities arising as an illusory, magical manifestation. She is the supreme mother who gives birth to all the victorious ones of the three times, the embodiment of enlightened activity and the sublime and noble lady, Wish-Fulfilling Wheel. Her body is white and luminous, the colour of the moon or crystal and immaculate. She has one face and two hands. Her hands are extremely supple, straight and soft like the palasha tree. Her right hand makes the gesture of supreme generosity. Her left hand, held at her left breast, is in the mudra of granting refuge and between her thumb and ring finger she holds the stem—supple, delicate and fresh—of a white utpala flower which blossoms at the level of her ear. The flower is mid-bloom and supports a long-life vase made of crystal and adorned with the fruits of a wish-fulfilling tree. To the right is a fruit-bearing flower, and to the left a flower that is closed.

本质上，度母是生育四类圣者之母[45]，是般若波罗蜜多佛母，是具足一切功德的智慧，以如幻神变的形式显现。她是生育三世一切诸佛的殊胜佛母、觉悟事业的化身、尊贵殊胜的圣母如意轮。身白色而光明，如月或水晶之色，毫无瑕垢。一面二臂，双手极柔软、端直，如 palasha 树般柔嫩。右手结殊胜施予印。左手置于左胸前，结施皈依印，拇指与无名指之间持白乌巴拉花茎，柔韧纤细、新鲜，花开于耳旁。花半开，承托水晶所成、以如意树果实庄严的长寿宝瓶。右边是一朵已结果的花，左边是一朵未开的花。

She is peaceful and smiling and astonishingly beautiful. Her body is lithe and supple. Her waist is slender and her breasts prominent and attractive. Her secret lotus is not visible. Half of her hair is bound up in a topknot adorned with a jewel at its crest, the rest hangs loosely behind both ears. The hair is pitch black, the colour of a bee. Her eyes are wide and beautiful with high brows. Her nose and lips are unblemished and attractive. She is seated upright with a slender waist, and her legs crossed in vajra posture. She wears a silken lower garment of various colours which hangs like a warrior’s bow, a blue-coloured sash, a lower garment of red silk, an upper garment of dark-blue silk, a crown featuring the crests of jewels, earrings studded with various gems, a choker, armlets, bracelets and anklets, a belt, a necklace that extends to her breasts and a necklace that extends to her navel. She has eyes on the soles of her feet and the palms of her hands, and her face has eyes to the right and left and in the centre—seven eyes which contribute to her dazzling beauty.

她寂静微笑，美丽得令人惊叹。身体轻盈柔软，腰肢纤细，双乳丰满悦目，秘密莲花不可见。一半头发结为顶髻，髻顶饰宝珠，其余披于双耳之后。头发漆黑，如蜜蜂之色。双眼宽广美丽，眉高，鼻唇无瑕而秀美。她端直而坐，纤腰，双腿结金刚跏趺。身着五彩绸下衣，垂若勇士之弓，系蓝色腰带，穿红绸下裙、深蓝绸上衣，戴珠宝顶饰之冠、嵌各种宝石的耳环、颈圈、臂钏、手镯与足钏、腰带，以及垂至胸前与垂至脐部的两种项链。足底、掌心各有眼，脸部左右与中央亦有眼；七眼令其美貌更加灿烂。

Her male consort, Lotus Lord of the Dance, is born of her own radiance. Since he is the appearing aspect of skilful means, his body is white with a tinge of red and he is filled with passion. He has a peaceful, smiling expression. His right hand holds a red lotus and his left hand a vase of longevity. He is beautifully adorned with silken garments and jewelled ornaments. Seated in cross-legged lotus posture he embraces the main deity. They are united in the great bliss and emptiness of the union of means and wisdom, and they abide in an expanse of boundless wisdom light.

她的佛父莲花舞自在，由她自身的光辉而生。由于他是方便的显现面，身白略红，充满欲情，神情寂静微笑。右手持红莲花，左手持长寿宝瓶，以绸衣与宝饰美妙庄严。双腿结莲花跏趺，拥抱主尊。他们在方便智慧双运的大乐空性中结合，安住于无边智慧光明的广界。

At Tara’s head upon a moon-disc seat, visualize a white syllable OM; at her throat upon a red eight-petalled lotus, a red syllable AH; and at her heart upon a sun-disc seat, a blue syllable HUNG. These syllables have the nature of Vairochana, Amitabha and Akshobhya respectively.

在度母头部月轮座上，观白色 OM 字；喉间红色八瓣莲花上，观红色 AH 字；心间日轮座上，观蓝色 HUNG 字。这些字依次以毗卢遮那佛、阿弥陀佛与不动佛为本性。

b) Inviting the Wisdom Mandala

b) 迎请智慧坛城

Consider that rays of light like hooks and with all the brilliant radiance of a billion suns radiate from the three seed syllables at your three places and invite the mandala of wisdom deities. Invite them, draw them in, bind them and delight them with DZA HUNG BAM HO. In this way request the wisdom deities to remain steadfastly and joyfully.

观想从自己三处的三个种子字中，放出如钩般、具十亿太阳灿烂光辉的光芒，迎请智慧本尊坛城。以 DZA HUNG BAM HO 迎请、引入、系缚并令其欢喜，由此祈请智慧尊坚固、欢喜地安住。

You may also pay homage, make offerings and offer praise in the following concise manner: First, chant AH LA LA HO to express wonder and amazement at the qualities of the principal goddess’ body, speech and mind. Then offer symbolic homage in the awareness that the deities—the indivisible union of samayasattvas and jnanasattvas—are the powerful radiance of the genuine nature of your own mind. Goddesses who emanate from your heart hold aloft the regular outer offerings and the inner offerings of the five sensory delights. They present the secret offerings: billowing clouds of amrita emanating further offering goddesses, rakta produced by the liberation of all malevolent beings throughout the three realms with red goddesses emerging from strings of bubbles on the surface, and the great torma made of samaya substances, the whole outer world which further emanates boundless sensory delights. Your undefiled sense faculties revel in delight, as the goddesses dissolve into the deities. Satisfied by the taste of wisdom in which subject and object are indivisible, you complete the great accumulations. Simply put, the offering of suchness refers to the fact that the offerings, those who offer them and their recipients are none other than the all-pervading space that has always been utterly pure. The vajra goddesses who emanate from you extol the qualities of the principal goddess, perform the dance of bliss and offer praise with sweet-sounding songs. At the end the goddesses dissolve into you.

也可依以下简略方式礼敬、供养与赞颂。先诵 AH LA LA HO，表达对主尊天女身语意功德的惊叹赞美。然后，在觉知诸尊——三昧耶尊与智慧尊无别双运——是自心真实本性之强大光辉的状态中，作象征性礼敬。从心中化现的天女，高举常规外供与五妙欲内供。她们献上密供：翻涌的甘露云，进一步化出供养天女；三界一切恶意众生被解脱而成的 rakta，表面串串气泡中出现红色天女；以及由三昧耶物所成、即整个外在世界的大食子，更进一步化出无边妙欲。天女融入诸尊时，你无染的感官尽情享受喜乐，以能所无二的智慧之味而满足，圆满广大资粮。简言之，真如供养指供物、供养者与受供者，无非本来全然清净的周遍虚空。从你化现的金刚天女赞颂主尊天女的功德，跳起喜乐之舞，以悦耳歌声赞美。最后，诸天女融入你。

c) Focusing the Mind on a Clear Appearance of the Deity’s Form

c) 心专注于本尊清晰的身相显现

Focus your mind on the general form of the deity—the great mudra—in which samayasattvas and jnanasattvas are indivisible. You are the principal goddess in union with her consort with their bodies, faces and arms all complete—empty in essence, blissful in nature, yet clearly apparent. The deities are the union of appearance and emptiness, appearing without obstruction in the form of light that has the essence of wisdom like the moon’s reflection in clear water. Bring this vividly to mind.

心专注于本尊——大手印——的整体形相，其中三昧耶尊与智慧尊不可分割。你是与佛父双运的主尊天女，身体、面孔、手臂全部具足，体性为空，自性为乐，而又清晰显现。诸尊是显空双运，以智慧为精髓的光相无碍显现，如清水中的月影。鲜明地忆起这一切。

If the appearance is unclear, direct your mental and visual focus single-pointedly to a painted image of the samaya deity. Consider that your own body instantly adopts such features. By meditating repeatedly in short sessions many times, your visualization will last longer and become progressively clearer. But your visualization should not be flat like a painted image or concrete like a statue. Train carefully and consistently in recognizing the inseparability of the deity as the essence of dharmakaya, form of sambhogakaya and expressive display of nirmanakaya and your own sense of identity. This unites kyerim and dzogrim.

如果显现不清晰，就将心与目光专一地集中于三昧耶尊的画像，观想自身立即具有这些特征。通过短时多次、反复禅修，观想会持续更久，逐渐更加清晰。但观想不应像画像那样平面，也不应像塑像那样坚实。谨慎、持续地训练，认识到以法身为体、报身为相、化身为表现的本尊，与自身认同感不可分割。这使生起与圆满次第结合。

Mental focus such as this is vitally important in and of itself. When you hear the name of someone you have met before for example, you can instantly recall the person’s physique and facial appearance. We must recall the form of the deity in a similar way. One key is to meditate on occasions when the wind-energies and mind are clear such as at night. Then after visualizing the deity as a whole, focus on particular features such as her central eye or the tip of the jewel at her crown, down to her seats, the lotus and moon disc. Visualize her form without ornaments, then with them. Focus your mind on these individual aspects until each appears clearly. Then focus your mind with unwavering clarity on all aspects simultaneously.

这样的专注本身就至关重要。譬如听见曾见过之人的名字，你能立即忆起其体形与面貌。应以类似方式忆起本尊身相。一个要点，是在风与心清明的时候禅修，例如夜间。先观本尊整体，再专注于局部，如中央之眼或顶上宝珠尖端，直至其座——莲花与月轮。先观无庄严的身相，再加上庄严。专注每一局部，直至各个部分都清晰显现；然后以不动摇的明晰，同时专注全部形相。

No matter what your focus might be, direct your mind one-pointedly in a balanced way, neither too tightly nor too loosely. Allow your mind to relax completely. If you lose your hold on the clear appearance, alert yourself; if the visualization becomes unclear because of the thoughts raging in your mind, then relax. Should your thoughts become extremely disruptive, then stop and turn instead to reciting the mantra and so on. This is how you should eliminate the flaws of dullness and agitation as you visualize. On occasion consider how your body, speech and mind have never been ordinary and how you are in fact the Blessed Lady of the fruition with all faults exhausted and all qualities perfected. By intensifying the deity’s clear appearance in this way and focusing your mind on the notion that this represents the deity in actuality, as your familiarity increases you will develop a continuous sense of actually being the deity.

无论专注什么，都应均衡地一心专注，不太紧，也不太松，让心彻底放松。若失去对清晰显现的把握，就提起警觉；若因心中念头汹涌而使观想不清，则放松。若念头极其扰乱，就停下来，转而持咒等。观想时，应这样消除昏沉与掉举的过失。偶尔思维：自己的身语意从未凡俗，实际上自己就是诸过已尽、诸德圆满的果位圣母。以此增强本尊的清晰显现，并专注于“这就是真实本尊”的认识，随着熟悉程度加深，就会形成持续而真实地作为本尊的感受。

Remembering the purity: the features of a deity’s form are not like those of a coarse, ordinary body brought about through the force of karma and destructive emotions. Rather the qualities of the three secrets of the deities who have reached the ultimate fruition take on symbolic forms that hold significance in the perception of those to be tamed.

忆念清净：本尊身相的特征，不同于业与烦恼力量所成的粗重凡俗身体；而是已达究竟果位诸尊的三密功德，呈现为对所化众生而言具有意义的象征形相。

The natural state of the ground which has always been utterly pure by nature is indivisible from the resultant kayas and wisdoms. To maintain the life force of the practice by focusing on nothing other than the outward expression of this nature at the time of the path is the “purity of one’s own awareness”. Through the blessing of this, appearance and existence arise as the mandala of deities which is the “purity of phenomena as individual deities”. To apply the seal of the view that is inexpressible and beyond arising, remaining and ceasing, and meditate on the union of appearance and emptiness is the “purity of the suchness nature of phenomena”. Practise by combining these three forms of purity with clear appearance and remembering the pride of being the deity.

基的自然状态，本性从来全然清净，与果位诸身诸智不可分割。在道位时，只专注于此本性的外在表达，以此维持修法命脉，便是“自觉清净”。由其加持，一切显现与存在皆生起为本尊坛城，即“诸法各为本尊之清净”。以不可言说、超越生住灭的见地印持，禅修显空双运，即是“诸法真如本性清净”。将这三种清净，与明晰显现及忆念自身为本尊的自信结合而修。

Since all phenomena are of one taste within suchness, Tara has a single face. Her two hands represent skilful means and wisdom, and her cross-legged vajra posture signifies the elimination of the extremes of existence and quiescence. The union of male and female deities represents appearance and emptiness. As a sign that she was born from the tears of the Lord of the World as part of the lotus family that is free of attachment and that she is overflowing with compassion, her body has the colour of the lustrous moon. As a signal of her love for beings, she smiles serenely and has an amorous demeanour. Her right hand is in the mudra of supreme generosity as a sign that she bestows the attainments of longevity and wisdom. To signify that she grants beings protection from fear and that the secret of her wisdom mind—profound, peaceful and beyond conceptual elaboration—is the Lady of the Transcendent Perfection of Wisdom, the mother of all the victorious ones, her left hand is in the mudra of granting refuge. To symbolize her unobstructed enlightened activity, she holds the stem of a white utpala at her heart. The flower which blossoms at the level of her ear supports a long-life vase to signify overcoming fear of untimely death.

一切法在真如中一味，因此度母只有一面。双手代表方便智慧，双腿金刚跏趺表示断除有与寂灭两边。男女尊双运代表显与空。她由世间怙主的泪水而生，属于离贪的莲花部，且悲心盈溢，以此为表征，身体呈光泽皎洁的月色。寂静微笑、神态含情，表示对众生的慈爱。右手结殊胜施予印，表示赐予长寿与智慧成就。左手结施皈依印，表示保护众生免于恐惧，以及其深邃、寂静、离戏的智慧心秘密，即是一切诸佛之母般若波罗蜜多佛母。心间持白乌巴拉花茎，象征无碍的觉悟事业。花开耳旁，上托长寿瓶，表示克服非时死的恐惧。

As a sign of her perfection of virtuous qualities and care for others, some of her hair is bound in a topknot while the remainder hangs loose. To signify her freedom from the torment of negative emotions, she wears silken upper and lower garments. Her silk and jewel accessories signify the seven factors of enlightenment and how she has not abandoned sensory delights but enjoys them as adornments. She is embraced by the male consort, Lotus Lord of the Dance, who is her very own radiance and represents skilful means, supremely immutable great bliss and wisdom’s aspect of appearance. The palace has the nature of the symbols, meaning and correspondence of the thirty-seven factors of enlightenment. The vajra fence is impervious to conceptual thought. The surrounding mass of flames signifies that habitual tendencies of conceptual thought have been overcome.

部分头发结为顶髻，其余披散，表示善德圆满与关怀他人。身着上下绸衣，表示远离烦恼逼迫。绸衣宝饰表示七觉支，以及她并未舍弃妙欲，而是将其作为庄严来享用。佛父莲花舞自在拥抱着她；他正是她自身的光辉，代表方便、殊胜不变大乐，以及智慧的显现面。宫殿具三十七菩提分法的象征、意义与对应关系之本性。金刚围墙不为分别念所侵，周围的火聚表示已战胜分别念的习气。

Thus, the recollection of such individual examples of purity serves to counteract any clinging to these features as ordinary. Training in this recollection of purity which connects ground and fruition serves as an immediate cause for the supreme accomplishment of kyerim. In this way you must visualize everything to its fullest extent with clarity, stability and purity in stages from the palace, vajra fence and mountains of flame on the outside through to the principal deity within.

因此，忆念这些清净的个别象征，可对治将这些特征执为凡俗。训练这种连接基与果的清净忆念，成为生起次第殊胜成就的直接因。如此，应以明晰、稳定与清净，从外面的宫殿、金刚围墙、火焰山，逐步观至内在主尊，完整无余地观想一切。

Meditating on the phase of generating the deity in this manner purifies the following: at the ground stage being born as a child, growing up, being tormented by feelings of desire and seeking to fulfill them, taking a spouse, gradually developing one’s physical, verbal and mental capacity and taking on the affairs of one’s family. The result of purification is to be born as a nirmanakaya buddha, to renounce the world and practise asceticism in pursuit of awakening, to arrive at the seat of awakening (bodhimanda), tame Mara, develop meditative concentration and gain mastery of omniscient wisdom. In relation to the higher paths this lays the foundation for arising in the deity’s form based on bliss, wind-energy and mind in order to accomplish the body of the wisdom deity of bliss and emptiness. It also lays the foundation for remaining inseparable from either a karma or wisdom mudra in order to attain the supreme accomplishment. It is thus the basis for gaining ever-greater familiarity with naturally arising wakefulness and thereby swiftly arriving at the supreme accomplishment. In this way the meditation serves as a means of ripening.

如此观修本尊生起阶段，净化以下内容：在基位，出生为婴孩、长大、受到欲望感受的折磨并寻求满足、娶妻嫁夫、身语意能力逐渐发展，以及承担家庭事务。净化之果，是作为化身佛出生、舍离世间并为求觉悟而苦行、来到菩提座（bodhimanda）、降伏魔罗、发展禅定，并自在掌握遍知智慧。就更高的道而言，这为依乐、风、心而生起本尊身相，以成就乐空智慧本尊身奠定基础；也为与业手印或智慧手印不相分离、获得殊胜成就奠定基础。因此，它是日益熟悉自然生起的觉知、迅速达到殊胜成就的基础。如此，这一禅修成为令人成熟的方法。

The blessing of the three places purifies your ordinary body, speech and mind. The means of purification are the three vajras. The result of purification is the attainment of the three secrets of all the buddhas.

三处的加持净化凡俗身、语、意。能净是三金刚，净化之果是获得一切诸佛的三密。

The invitation of the wisdom deities and request that they remain have as their objects of purification the habitual tendencies of children to develop like the other beings of the category in which they are born and to acquire a similar level of intelligence. The means of purification is the absorption of the natural mandala of wisdom deities into the mandala of samayasattvas. The result of purification is to merge as one with the realization of all the Thus-Gone Ones.

迎请智慧尊并祈请安住的所净，是儿童依其出生的种类，如同同类众生般成长、获得相似智力水平的习气。能净是将自然智慧本尊坛城融入三昧耶尊坛城。净化之果，是与一切如来的证悟融为一体。

The stages of activities such as paying homage have as their objects of purification the habitual tendencies of childish beings who indulge in sensory pleasures and pursue mundane concerns. The means of purification are to pay homage in recognition of the indivisibility of all-pervading space and wisdom, to make outer, inner and secret offerings and to offer praise while remembering the qualities of the three secrets. The result of such purification is to create the interdependent circumstances for the effortless arising of infinite offerings at the time of buddhahood and for becoming worthy of the reverence of all throughout samsara and nirvana.

礼敬等事业次第的所净，是愚稚众生沉溺感官欲乐、追逐世俗事务的习气。能净是在了知周遍虚空与智慧不可分割的状态中礼敬，作外、内、密供养，并忆念三密功德而赞颂。如此净化之果，是创造佛果时无量供养任运生起、并堪受轮涅一切众生恭敬的缘起条件。

This is in harmony with the following lines from the Profound Essence of Tara,

这与《度母甚深心髓》以下偈句相合：

Generate the mandala of support and supported.

生起所依能依坛城，

With clear appearance, stable pride

以明晰显现、稳固自信，

And recollection of purity, cultivate a clear appearance.

及忆念清净，修习清晰显现。

By reaching the limit of utmost clarity,

达到极致明晰的究竟，

Which has the ability to halt clinging to appearances as ordinary, …⁴⁶

便能止息执显现为凡俗……[46]

B. The Explanation of Enlightened Speech: The Mantra Recitation

B. 觉悟语的释义：持咒

When you become tired of meditating in such a way, you need to train in meditative concentration on the mantra recitation in order to enhance your practice. As the section on the visualization for mantra recitation states,

对上述禅修感到疲倦时，需要训练持咒三摩地，以增进修行。如持咒观想部分所说：

I am the sublime Tara: in my heart,

我为圣度母，心间

Is the jnanasattva Amitayus.

是智慧尊无量寿佛。

Brilliant white …

皎洁明白……

In the centre of Tara’s heart is a white, four-petalled lotus. On its anther is a locket of the conjoined sun below and moon on top, in the centre of which is a white TAM, bright and radiant and surrounded by the ten-syllable mantra, the combined mantra, the mantra of the jnanasattva Amitayus and the mantra of the nirmanasattva Ushnisha Vijaya. They are all joined together and arranged in a clockwise direction. Focus your mind on them, and as you do so consider that limitless rays of light stream out from the life force at the deity’s heart and the mantra garland. They emerge from the top of her crown and send out many forms of the Noble Lady Ushnisha Vijaya who is white and has one face and two hands. The right hand which is in the gesture of granting refuge and resting on her right knee forms the threatening mudra and holds an iron hook as a means of summoning; the left hand which is at the level of her heart and in the gesture of supreme generosity holds a long-life vase from which there flows a stream of ambrosia. She is seated in the cross-legged posture of a female bodhisattva. Her forms are as numerous as specks of dust in a sunbeam. They gather the wisdom of knowledge, love and power from the infinite victorious ones of the Three Roots, vajra dharma protectors and wealth deities as well as the vital essence of the inanimate world and animate beings throughout samsara and nirvana in the form of ambrosia, light rays and refined quicksilver. They dissolve into the subtle essences of one’s own body, speech and mind, bringing the attainment of longevity and wisdom and the accomplishment of the vital force of vajra-like immortality. Consider all this as you recite the mantra.

度母心间中央有白色四瓣莲花，花蕊上有日下月上相合的盒匣，中央是明亮灿烂的白色 TAM 字，周围环绕十字咒、合咒、智慧尊无量寿佛咒，以及化现尊尊胜佛母咒。它们彼此相连，按顺时针方向排列。心专注其上，同时想象从本尊心间命字与咒鬘流出无量光芒，从头顶射出，化出许多圣尊胜佛母，身白色，一面二臂。右手施皈依，安放右膝上，结期克印，持铁钩作为召摄之具；左手在心间，结殊胜施予印，持长寿瓶，瓶中流出甘露。她以女性菩萨的跏趺姿势而坐，化身多如阳光中的微尘。她们将无量三根本诸佛、金刚护法与财神的智、悲、力之智慧，以及轮涅中无情器世间与有情的生命精华，以甘露、光芒与精炼水银之相摄集，融入自己身语意的微细精华，带来长寿与智慧的成就，并成办金刚般无死命力。一边如此观想，一边持咒。

The quicksilver that accomplishes all is the substance of alchemy and rejuvenation (chulen). It is white like the autumn moon and radiates rays of light like the sun. It swirls clockwise and forms various patterns of auspicious signs of accomplishment such as svastikas and coils of joy. Its power is such that whoever it touches gains the strength of an elephant, the longevity of the sun and moon and a vajra body. It has the power to grant the youthfulness and vigour of a sixteen-year-old. It can transform iron into gold at the merest touch. Scattering it over a dried-up tree will cause it to sprout new leaves, fruits and flowers instantaneously. Jamyang Khyentse Wangpo said that you should meditate on such forms blazing with the splendour of great bliss.

成办一切的水银，是炼化与摄生（chulen）之物。洁白如秋月，放光如太阳，顺时针旋转，形成种种吉祥成就标志，如卍字与喜旋。其力量能令所触者得大象之力、日月之寿与金刚身，能赐十六岁青年的青春活力。只要轻触，就能将铁化金；洒在枯树上，便立即生出新叶、花与果。蒋扬钦哲旺波说，应观修这样以大乐光辉炽然照耀的形相。

In general regarding the turning of the mantra garland, it is said that the approach phase emphasizes the arrangement, close approach emphasizes rotation, accomplishment emphasizes the palanquin and great accomplishment emphasizes the radiation and absorption of light rays. Ordinarily, however, it suffices to focus only on the arrangement. Then once you manage to visualize the arrangement clearly, you can begin to imagine its rotation. At that time consider that countless rays of light stream out in the manner explained above from the mantra garland which rotates rapidly clockwise⁴⁷ as it emits its own sound. For the recitation those who have not yet undertaken a retreat on the approach phase should emphasize the ten-syllable mantra, while those who have done so should focus mainly on the combined mantra. Recite a few mantras of the jnanasattva and the nirmanasattva as well.

总的说来，关于咒鬘旋转，有说近修阶段重在排列，亲近修重在旋转，成就重在轿舆，大成就重在放光与收光。不过，通常只专注排列就足够。能够清晰观想排列后，再开始想象其旋转。此时，想象咒鬘迅速顺时针旋转[47]，发出自身的声音，依上述方式流出无数光芒。持咒方面，尚未作过近修闭关者，应以十字咒为主；已经做过者，则以合咒为主。也稍诵智慧尊与化现尊的咒语。

This daily practice brings the three aspects of approach, accomplishment and activity together. On occasion therefore consider that rays of light stream out from the mantra garland ablaze with the splendour of the wisdom of great bliss, so that all that is animate and inanimate throughout the three realms is perfected as the mandala of the great illusory net—deities, mantra and wisdom. Or consider that the mantra garland arises uninterruptedly from the life-force syllable TAM and passes through the mouth of the wisdom deity and into the mouth of the principal goddess. It enters the mouth of the male consort, passes through his body and flows from his secret vajra into the female deity’s secret space before dissolving into the life-force syllable. By turning like a whirling firebrand in this way, it engenders the wisdom of great bliss in the enlightened minds of the male and female deities. Consider that you attain the naturally arising, permanent and sacred accomplishment of supreme, unchanging deathlessness and recite the combined mantra. That is the visualization for accomplishment. Or as you recite the combined mantra consider that rays of light in colours that correspond to the four types of activity shoot out from her heart, fill the sky like messengers and carry out all forms of supreme enlightened action—pacifying, enriching, magnetising and subjugating—according to your wishes.

这一日修法，将近修、成就与事业三方面结合。因此，偶尔应观想咒鬘以大乐智慧的光辉炽然照耀，放出光芒，使三界一切有情无情，圆满成为大幻化网坛城——本尊、咒语与智慧。或者观想咒鬘从命字 TAM 连续不断地生起，经智慧尊之口，进入主尊天女之口，再入佛父之口，穿过其身体，从秘密金刚流入佛母的秘密虚空，最后融入命字。如此如旋转火把般运行，在男女本尊的觉悟心中生起大乐智慧。观想自己获得自然生起、恒常而神圣的殊胜不变无死成就，并诵合咒。这是成就阶段的观想。或者，持诵合咒时，观想从她心间射出与四种事业对应颜色的光芒，如使者般遍满虚空，随你所愿，成办息、增、怀、诛的一切殊胜觉悟事业。

Do not interrupt the recitation with ordinary words or speech. You must recite the mantras with stable, single-pointed concentration. Should you grow tired of focusing on a single visualization, settle the mind for a time on the clear appearance of the deities’ form. Or spend time generating compassion for those beings whose accumulated karma results in a short life. At times recite the mantra with a clear, stable perception of all sights and sounds as the venerable Tara. Most importantly it is by reciting the mantra while sustaining an experience of the view with faith and devotion devoid of doubt in the awareness of the inseparability of deity and mantra that you will swiftly accomplish the supreme and common attainments. No matter how much you might recite with a mind that is distracted, you will only succeed in slightly reducing your obscurations of speech and will not accomplish your desired aim. As the great guru of Oddiyana said,

不要以普通言语打断持咒。必须以稳固、专一的禅定持诵。若厌倦专注一种观想，就暂时将心安住于本尊清晰的身相；或用一些时间，对因积业而寿命短促的众生生起悲心。有时，清晰稳定地将一切色声认作至尊度母而持咒。最重要的是，在觉知本尊与咒语无二无别之中，具足无疑的信心与虔敬，保持见地的体验而持咒，如此便能迅速成办殊胜与共同成就。若心散乱，无论念多少，都只能略微减轻语障，无法成办所求目的。如邬金大上师所说：

Recite with undistracted concentration.

以不散乱的专注持诵。

Otherwise, should you become distracted,

否则，若心散乱，

Even reciting for an aeon will yield no result.

纵诵一劫，亦无结果。

The counting mala should be authentic and consecrated.

计数念珠应如法，并经过加持。

The Magnificent Lightning Tantra says,

《庄严闪电续》说：

Neither too loud nor too soft,

不太响，也不太轻，

Neither too fast nor too slow,

不太快，也不太慢，

Neither too strong nor too weak,

不太强，也不太弱，

Not omitting any of the syllables,

不遗漏任何咒字，

Not distracted nor while talking,

不散乱，不边诵边谈，

Not interrupted by chatter or the like.

不以闲聊等打断。

Avoid such faults as you recite the mantra. At times hold your breath and perform the silent recitation while remembering the mantra’s form and sound, or practise the mental recitation in which you let go even of holding the breath and focus on the mantra’s form or sound as you recite it in your mind.

持咒时应避免这些过失。有时屏息，忆念咒语形相与声音，作默诵；或修意诵，连屏息也放下，专注咒语的形相或声音，在心中持诵。

The object of purification here is clinging to deluded language, the verbal utterances of names, words and syllables within the impure samsaric domain, together with associated habitual tendencies. The means of purification is verbal recitation performed repeatedly. Once such recitation has purified the verbal process and the sounds that are produced, the result of purification is to lay the foundation for acts that will benefit beings through vajra speech such as by turning the wheel of dharma, once you yourself have attained enlightenment. This also purifies general faults, especially those of the mind, and brings about the power of speech. As you call upon the wisdom deities repeatedly by name using mantras, it is inevitable that you will become close to them. Given that the deities take the form of these mantras, you should meditate on their seed syllables and perform the recitation with the confidence that they are mantras of wisdom awareness. As a result, they will definitely take the form of mantras, and the connection cannot but be established. In the shorter term you will accomplish the four types of activity—especially the increase of longevity, merit and wisdom—and ultimately this will serve as the uncommon, direct cause for obtaining vajra speech.

这里的所净，是对迷妄语言的执著，即不净轮回领域中名、词、字的口头表达，以及相关习气。能净是反复出声念诵。这样的念诵净化发声过程与所产生的声音后，净化之果，就是为自己证悟后以金刚语转法轮等利益众生的事业奠定基础。它也净化一般过失，尤其是心的过失，并带来语言的力量。以咒语反复呼唤智慧尊之名，必然会与他们亲近。既然诸尊以这些咒语为形相，就应观修其种子字，确信这些是智慧觉知之咒而念诵。如此，他们必定呈咒语之相，联系也必然建立。短期内，你将成办四种事业，尤其增长寿命、福德与智慧；究竟而言，这将成为获得金刚语的不共直接因。

At the end of your session, make up for any additions or omissions and stabilize the effects of practice by reciting the vowels and consonants and the mantra of the essence of interdependent origination. Perform the offerings and praise in brief form and confess any mistakes with the hundred-syllable mantra. Consider that the appearances of the deities dissolve into the all-pervading space of luminosity like breath evaporating from the surface of a mirror. Or else imagine that rays of light shoot out from the heart of the principal deity and touch the whole world and its inhabitants, causing them to melt into light and dissolve into the palace. The palace then dissolves into the principal deities. The male consort dissolves into the female deity. She then gradually disappears beginning at her feet and head and dissolves into the TAM which disappears from the bottom upwards until all that remains is the nada—extremely subtle—on which you focus your mind. Then rest in the state of luminosity beyond reference.

一座结束时，念诵元音辅音与缘起心咒，弥补任何增漏，并令修法功效稳固。简作供赞，以百字明忏悔一切过失。观想诸尊显现如镜面上蒸散的呵气，融入周遍的光明虚空。或者想象从主尊心间放光，照触全世界及其有情，使其化光融入宫殿；宫殿再融入主尊，佛父融入佛母。她从足部与头部开始逐渐消失，融入 TAM 字。TAM 字从下往上消失，直至仅剩极其微细的 nada，你将心专注其上，然后安住于无所缘的光明境界。

Instantly arise once again in the body of union and recite the three syllables OM AH HUNG to seal your three doors as the three vajras. Remain inseparable from the “three carry-overs”:⁴⁸ recognising yourself and all other appearances as the enlightened body of the Sublime Lady, all sound as her enlightened speech and all thought as her enlightened mind. Conclude by dedicating the merit and reciting whichever prayers of auspiciousness are appropriate. Then commence your daily activities.

刹那间再次生起为双运身，诵 OM AH HUNG 三字，将三门印为三金刚。与“三种延续”[48]不相分离：认知自己与其他一切显现为圣母的觉悟身，一切声音为她的觉悟语，一切念头为她的觉悟意。最后回向功德，念诵任何适当的吉祥祈祷文，然后开始日常活动。

The object of purification of the dissolution and re-arising as the deity is the death that reoccurs once youth is exhausted. The gradual dissolution of the supporting pure field and supported deities represents the phases of the outer and inner dissolution and dharmakaya luminosity at the time of death, while arising once more as the deity corresponds to the bardo of becoming. The means of purification are the stages of dissolution and re-emergence. As the result of purification since the appearance aspect of rupakaya—which is the activity of the dharmakaya—and dharmakaya wisdom are both by nature basic space, the rupakaya manifestations, which are absorbed into and emanate from this nature, will benefit beings uninterruptedly.

收摄与再次生起本尊的所净，是青春耗尽之后再次到来的死亡。所依净土与能依诸尊逐渐消融，代表死亡时外、内消融的各阶段及法身光明；再次生起本尊，则对应受生中阴。能净是收摄与再现的次第。净化之果是：色身的显现面——法身的事业——与法身智慧，二者本性皆为法界；因此，融入此本性并从中化现的诸色身，将无间断地利益众生。

C. The Explanation of Enlightened Mind: Concise Instructions on the Suchness of Dzogrim

C. 觉悟意的释义：圆满次第真如的简要教授

The dissolution of kyerim into luminosity and its re-emergence therefrom, as discussed above, eliminate the extremes of permanence and nihilism. This is when you practise the yoga of dzogrim without characteristics which may be briefly explained as follows. The Profound Essence of Tara says,

如上所述，生起次第融入光明，再从中显现，消除常与断两边。此时修持无相圆满次第瑜伽，可简释如下。《度母甚深心髓》说：

Naturally arisen, momentary awareness

自然生起的刹那觉知，

Is brought within inconceivable basic space.

摄入不可思议的法界。

From the illustrative wisdom of example

由譬喻所示的智慧，

The absolute co-emergent is made evident.

令究竟俱生显明。

And Vajra Tara, who possesses the three changeless essences,

具三不变精髓的金刚度母，

Is accomplished in this life.⁴⁹

即于此生得以成就。[49]

As these vajra words suggest, the genuine nature of mind as such is not a real entity with concrete attributes and therefore not something permanent or autonomous. Nor is it non-existent since it provides an unceasing basis for the arising of the various experiences of samsara and nirvana. The fact that mere clarity and awareness does not cease means that it is not nothing whatsoever. It is also free from the extremes of both and neither, and thus transcends all forms of labelling, thought and expression. That is the view.

如这些金刚语所示，心的真实本性，并非具有具体属性的实有实体，因此不是恒常或独立存在之物。它也不是不存在，因为它不断作为轮回与涅槃各种体验生起的基础。单纯的明与觉并不止息，意味着它并非全然虚无。它也远离“亦有亦无”与“非有非无”两边，因此超越一切名言、思维与表达。这就是见。

Taking the guru’s pith instructions as a basis, do not think of anything and do not entertain any ideas. While experiencing the natural state, do not alter your mind with mental fabrication but simply leave it as it is. Do not be distracted from this space-like experience for even an instant.

以上师窍诀为基础，什么也不思维，什么观念也不执持。体验自然状态时，不以心的造作改变心，只任其原样。对此如虚空的体验，连一刹那也不要散乱。

Leave penetrating awareness in its natural condition and do not waver from an awareness that is without an object, naturally clear, vivid and distinct. That is the meditation that unites calm abiding (shamatha) and clear seeing (vipashyana).

令洞彻的觉知安住自然状态，不离无所缘、自然明晰、鲜活而分明的觉知。这就是寂止（shamatha）与胜观（vipashyana）双运的修。

Out of such a view and meditation, generate confidence during the post-meditation that all phenomena are illusory. Work for beings’ welfare through the union of emptiness and compassion and let all your experience and activity serve as a support for the wisdom of co-emergent great bliss. That is the conduct.

从这样的见与修中，在后得位生起一切法皆如幻的确信。以空悲双运利益众生，让一切体验与行为，都成为俱生大乐智慧的助缘。这就是行。

Through becoming familiar with this training, you will actualise the natural state of the ground in which there is nothing to gain or lose and encounter the natural face of the ultimate venerable and noble lady, the transcendent perfection of wisdom. That is the result. First the illustrative wisdom arises during the paths of accumulation and joining. Then as this becomes increasingly familiar, you reach the path of seeing and realise the ultimate wisdom. Finally, you arrive at the level of no more learning.

熟悉这一训练后，你将现证无得无失的基之自然状态，亲见究竟至尊圣母般若波罗蜜多的本来面目。这就是果。首先，在资粮道与加行道生起譬喻智慧；随后逐渐熟悉，到达见道，证悟究竟智慧；最后达到无学位。

You must strive to perfect this quartet of view, meditation, conduct and fruition.

必须努力圆满见、修、行、果这四者。

As regards the definitive nature of kyerim and dzogrim, the later chapter of the Guhyasamaja⁵⁰ says,

关于生起与圆满次第的了义本性，《密集续》后章[50]说：

The dharma that the buddhas reveal

诸佛所宣示的法，

Genuinely consists of two phases:

真实由二次第组成：

There is the phase of kyerim

有生起次第，

And the phase of dzogrim.

以及圆满次第。

As this says there is kyerim which purifies our grasping at the ordinary appearances of world and inhabitants, and dzogrim without characteristics which naturally and effortlessly binds wind-energy and mind within the indestructible essence, and brings about the kaya endowed with the supreme of all qualities. This concludes the explanation for now.

如其所说，生起次第净化我们将器世间与有情显现执为凡俗的执著；无相圆满次第，则自然、无功用地将风与心摄持于不坏精髓之中，生起具足一切最胜功德之身。解释暂至于此。

Among the countless profound ways of achieving immortality,

无量成就无死的甚深法门中，

The one that stands as exalted as Meru is that of the Blessed One,

高耸如须弥者，是世尊圣母之法，

The Noble Lady Tara, known as Wish-Fulfilling Wheel,

圣度母，称为如意轮，

A deity that vidyadharas in their millions have adored.

数以百万计的持明者所敬爱的本尊。

Her sadhana, which draws upon the experience and realization

她的成就法，汇集三位上师

Of three masters is the Noble Lady’s Heart Essence,

的体验与证悟，即《圣母心髓》，

Definitive and complete, the yoga of the single mudra,

了义圆满的唯一手印瑜伽，

Explained here in these stages of profound instruction.

在此依这些甚深教授次第阐释。

My explanation draws on the omniscient guru’s nectar-like words

我的解释依据遍知上师甘露般的教言，

And the teachings of scholars and adepts of the past.

以及昔日学者与成就者的教导。

Even though it is unspoilt by fabrications of my own,

虽未被我自己的杜撰所损，

If it is sullied by the stains of my own ignorance, forgive me!

若有自身无明污垢染污，敬请宽恕！

Whatever stores of virtue might arise from this,

由此可能生起的一切善聚，

I dedicate entirely for the teachings and beings,

我悉皆回向教法与众生，

In keeping with Tara’s aspirations and those of the lords of the three families.

随顺度母与三部怙主的愿心。

Through this, may I never experience the cause or result of untimely death!

愿由此永不遭遇非时死的因与果！

Nourished by the food of practising the two phases,

以修持二次第之食滋养，

May my body become as steadfast as a mighty vajra,

愿我身坚固如强大金刚，

My speech blaze with the power of prophetic truth,

语炽然具预言真实之力，

And all my thoughts arise as great luminosity!

一切念头皆生起为大光明！

May the lives of the glorious masters remain secure,

愿吉祥上师们寿命坚固，

The dharma melody of their secret speech resound unceasingly,

秘密语的法音无间响起，

And the mirrors of their wisdom minds of twofold knowledge remain untainted,

二智智慧心之明镜不受染污，

And thus may they be of perfect service to the teachings and beings!

由此圆满服务教法与众生！

In all my lives, may I be guided by great spiritual friends

愿生生世世蒙大善知识引导，

And may I receive the nectar of the dharma.

领受佛法甘露。

May I please my venerable gurus

愿令尊贵上师们欢喜，

And never tire of carrying out their enlightened activity!

行其觉悟事业永不厌倦！

May the teachings and holders of the teachings flourish and spread,

愿教法与持教者兴盛弘扬，

May patrons act according to the dharma and lead long, ever more affluent lives.

施主如法行事，长寿而财富日增。

And may I accomplish the three secrets of the Wish-Fulfilling Wheel,

愿我成就如意轮的三密，

She who is victorious over the enemy, the demon of the Lord of Death!

她战胜了怨敌——死主魔！

May the auspiciousness of an excellent stream of ambrosia

愿赐予殊胜无死的

That bestows supreme immortality flow down into our crowns,

妙甘露流之吉祥，降入我等头顶，

So that we obtain the splendour of immortal vajra life

令我等获得无死金刚寿命的光辉，

And ascend to the kingdom of supreme accomplishment!

登上殊胜成就之王国！

These instructions on the view of the Single Mudra, the daily practice from

这些关于《唯一手印》见地的教授，此为

the Heart Essence of the Sublime Lady of Immortality were given by the lord

《无死圣母心髓》的日修法，乃怙主

and great treasure revealer, Lama Pema Ösal Dongak Lingpa, to our glorious

大伏藏师上师贝玛沃色东阿林巴，授予我等吉祥

master, the omniscient Situ Rinpoche, from whom I, Jamyang Lodrö Gyatso,

导师遍知司徒仁波切；我蒋扬罗卓嘉措，

received the transmission and explanation. I wrote this entirely on the third

从他处领受传承与解释。我于第十二月的第三

day of the twelfth month. May it be a cause for all beings to attain victory in

日，完整写下此文。愿成为一切众生在

the battle with the Lord of Death and for the lives of those supreme beings who

与死主交战中获胜之因，并愿持教的

are the holders of the teachings to remain firm and endure for hundreds of

殊胜众生寿命坚固，延续数百

aeons! Mangalam!

劫！Mangalam！

* Jamyang Khyentse Wangpo.

* 蒋扬钦哲旺波。

* “Two” here could be understood as the two samadhis of suchness and universal manifestation, or as the subject, great compassion, and the object, illusory beings.

* 此处“两者”，可以理解为真如与普现两种三摩地，也可理解为作为主体的大悲与作为对象的如幻众生。