无死圣母 · 第6章：月光甘露明点，

CHAPTER 6:

第六章：

A Drop of Moonlight Nectar,

月光甘露明点，

Notes on How to Do the Approach and Accomplishment Practices of the Chimé Phakmé Nyingtik Mind Treasure

无死圣母心髓意伏藏近修与成就修法笔记

by Jamgön Kongtrul Lodrö Taye

蒋贡康楚罗卓泰耶著

Namo Guru Arya Taraya!

Namo Guru Arya Taraya！

With unshakeable faith, I place Pema Ösel Dongak Lingpa,

以不动摇之信，将 Pema Ösel Dongak Lingpa，

Master of the seven transmissions,

七传承之主，

One with the three immortal vidyadharas,

与三位无死持明者无二之尊，

Upon the lotus at the centre of my heart.

安置于我心中莲花之上。

INTRODUCTION

引言

Jamyang Khyentse Wangpo, the great universal king of all learned and accomplished masters in the Land of Snow, received different treasures including mind treasures through all seven methods of transmission. The great Chimé Phakmé Nyingtik dharma cycle was one of his profound mind treasures. But he was only able to decipher and write down the root sadhana,⁵¹ the sadhana cycle of the lama⁵² and the practices of Amitayus and Ushnisha Vijaya. Here we are concerned with the root sadhana, Uncovering Primordial Wisdom.

蒋扬钦哲旺波是雪域一切博学成就者中的伟大转轮王，经由全部七种传承方式，领受了意伏藏等不同伏藏。广大无死圣母心髓法类，即是他的甚深意伏藏之一。然而，他只能解读并写下根本成就法[51]、上师成就法类[52]，以及无量寿佛与佛顶尊胜母修法。此处所论，是根本成就法《显露本初智慧》。

Practitioners who wish to do the approach, accomplishment and activity of this practice need to have received the empowerment and reading transmissions and to abide by the samaya precepts. Then they should practise in the following way, following the three steps of practice:

欲修此法近修、成就与事业的行者，须已领受灌顶及读诵传承，并遵守三昧耶戒。然后应依下列三个修持步骤修行：

I. The preliminaries: the stages of ritual preparation

一、前行：仪轨准备次第

II. The main part: approach, accomplishment and activity

二、正行：近修、成就与事业

III. The conclusion: receiving siddhis and so on

三、结行：领受悉地等

I. THE PRELIMINARIES: THE STAGES OF RITUAL PREPARATION

一、前行：仪轨准备次第

On a good date—such as the eighth day of the waxing moon of the first month of a lunar trimester—in a practice place clean and pleasant, ornamented with decorations and with general supports of the Three Roots together with a statue or image of the principal deity of this practice, cover the shelf with a beautiful square of patched brocade.

选择吉日，例如阴历每季度首月的初八，在洁净悦意、装饰庄严的修行处，安置三根本的一般所依，以及此法主尊的塑像或画像；在坛架上铺一块美丽的方形拼缝锦缎。

On top place the general, peaceful eight-door-ledges (torana) mandala. Although in the mandala the sixteen offering goddesses are upon the red pleasure terraces surrounding the palace and the worldly protectors of positive inclination such as the seventy-five glorious protectors dwell within the vajra rim and surrounding the world system [in the space between the palace and vajra rim], when the mandala is drawn, only the environment is depicted, not the deities’ implements. To gather all the conditions for a colour sand mandala is difficult so a correct drawing will suffice. Otherwise arrange a mandala plate, anoint it with scented water and arrange piles of white grain for each of the deities.

其上安放通用的寂静八门楣（torana）坛城。坛城中的十六供养天女住于宫殿周围的红色游乐台上；七十五吉祥怙主等善心世间护法，则住在金刚围之内、环绕世界系统［即宫殿与金刚围之间的空间］。但绘制坛城时，只画环境，不画诸尊的手持法器。彩沙坛城的条件难以备齐，因此准确的绘图便足够。否则，安置一个曼荼盘，涂上香水，并为每一尊放置一堆白色谷粒。

Place a tripod in the middle of the mandala. On the tripod arrange a good, three-part kapala⁵³ containing white pills made of the twelve different substances listed in the text⁵⁴ as the practice support, and cover it with a red cloth. In front or behind whatever is easier, place the white round offering torma (chötor) ornamented with white ornaments (kargyen) and arrange different offerings of food and drink around it. On its right and left, place amrita and rakta in their respective containers. Then place the two waters and the other offerings of sensory stimulants in front of or around the tormas, whichever is more convenient. Gather all the items you will need that are necessary to practise the sadhana text such as preliminary tormas—kator and gektor—extra shalze to enhance the offerings and many tepkyus, tsok offerings, cheto and Tenma tormas and so on.

在坛城中央安放三脚架。架上放置一个上好的表面分为三部分的嘎巴拉碗[53]，内盛以法本所列十二种物质[54]制成的白色丸药，作为修法所依，并以红布覆盖。其前或其后，以方便为准，安放白色圆形供养食子（chötor），以白色装饰（kargyen）庄严，周围陈列各种饮食供品。在其左右，以各自容器盛放甘露与血供。然后将二水及其余妙欲供品置于食子前方或四周，以方便为准。备齐修持此成就法所需的一切物品，如前行食子 kator 与 Gektor、用于增广供养的额外 shalze、大量 tepkyu、会供品、cheto 与 Tenma 食子等等。

II. THE MAIN PART: APPROACH, ACCOMPLISHMENT AND ACTIVITY

二、正行：近修、成就与事业

A. Approach
1. Preliminaries

甲、近修　1. 前行

a) The preliminaries to a retreat

a）闭关的前行

Before the start of the approach, perform the usual practices to clear obstacles.⁵⁵

开始近修之前，作通常的除障修法。[55]

b) Lineage prayers

b）传承祈请文

Start during the afternoon session of the first day with the Seven Line Prayer and the relevant lineage prayers.

第一天下午一座，先念《七句祈祷文》及相关传承祈请文。

c) Kator

c）Kator

Then offer the white torma (kator) to the local deities as it is generally performed. Enjoin them to carry out activities for the complete accomplishment of the practice.

然后按通常方式，向地方神供白食子（kator），嘱咐他们执行事业，使修法圆满成就。

d) Refuge, bodhichitta and seven branches

d）皈依、菩提心与七支

Visualize the field of refuge in the space in front of you and take refuge, generate bodhichitta and offer the seven branches. Repeat each three times while you actualise the common visualization. Then dissolve the field of refuge into you.

观想皈依境在面前虚空中，皈依、发菩提心、作七支供。各念三遍，同时现起共同观想。然后将皈依境融入自身。

e) Gektor

e）Gektor

This is followed by the command to the obstacle makers. Recite the following as you actualise the visualization,

接着，向作障者发出敕令。一边现起观想，一边念：

I instantly become the magnificent Pema Heruka so wrathful he is difficult to behold.

我刹那成为威猛莲花嘿噜嘎，忿怒难以正视。

As you hold the vajra pride of being the intervening deity,⁵⁶ sprinkle water on the gektor and purify with RAM YAM KHAM.

保持自己为过渡本尊的金刚慢[56]，洒水于 Gektor 上，以 RAM YAM KHAM 净化。

Say and actualise, “In the state of emptiness, the syllable DROOM arises and turns into vessels to suit each individual mind. These vessels contain the syllable KHAM, which transforms into the torma with the power to satisfy the five senses and appearing according to each one’s individual experience.”

念诵并现起：“空性之中，DROOM 字生起，化为适合各个心意的器皿。器中有 KHAM 字，化为能满足五根、依各自体验而显现的食子。”

Recite the Akaro mantra* together with its mudra three times to bless them.

结相应手印，念 Akaro 咒*三遍，加持食子。

Summon the obstacle-makers with the iron hook mudra, saying SARWA BHUTA AH KAR SHA YA DZA.

结铁钩印，念 SARWA BHUTA AH KAR SHA YA DZA，召请作障者。

Recite the Sky Treasury mantra^† together with its mudra three times to offer.

结相应手印，念虚空藏咒†三遍，作供养。

Issue the command with the verses of the text starting with, “HUNG Primordially, samsara and nirvana are inseparable …” Then say, “OM PEMA NATA KRITA HAYAGRIWA SARWA BIGHANEN HANA HANA HUNG PET” and the wrathful Sumbhani mantra,⁺ scatter blessed mustard seeds, scent with gugul and set the boundaries.

念法本中以“HUNG 本初轮涅无别……”开头的偈颂，发出敕令。接着念 OM PEMA NATA KRITA HAYAGRIWA SARWA BIGHANEN HANA HANA HUNG PET 及忿怒 Sumbhani 咒+，撒加持芥子，熏 gugul 香，结界。

The gektor is only given during the first session and is not necessary afterwards. Then meditate on the protection spheres and the descent of blessings in order to bless the environment, the beings within it and the offering substances, reciting the mantra three times. This is how the preliminaries are accomplished.

Gektor 只在第一座施予，此后不必。然后观修护轮与降临加持，以加持外境、其中众生及供物，咒语念三遍。如此完成前行。

2. The Main Part

2. 正行

The main part of the practice has two sections: the generation and the recitation.

正行分为两部分：生起与念诵。

a) Generation of the Samaya Mandala

a）生起三昧耶坛城

The cause is the framework of the three samadhis which are like the three poles of a tepee. The result is the clear visualization of the support, the seats of the deities and the palace and the supported mandala of the deities as presented in the text of the practice.

因，是如圆锥帐篷三根支柱般的三种三摩地框架。果，是依修法本文所述，明晰观想所依——诸尊的座垫与宫殿——以及能依的诸尊坛城。

As for the colour of the body of the male deity Garwang, the Lord of the Dance, the text says,

关于男尊舞自在 Garwang 的身色，法本说：

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……

Accordingly, the appearing aspect of skilful means arises from her light. So fundamentally he is white. However, here the male and female deities are together in reversed union; and as it is explained that the desire of the male is greater than that of the female, he should therefore be visualized as red in colour because he is full of desire.

依此，方便的显现方面从她的光明中生起，因此本来是白色。然而，此处男女二尊作逆式双运；又如所释，男尊欲心比女尊更强，因此应观为红色，因他充满欲乐。

The four Taras, one at each of the four gates, are in a dancing posture with their right legs bent in the half-lotus dancing posture. Their right hands rest on their right knees in the gesture of bestowing refuge, and they brandish their respective hand implements (iron hook and so on) with the threatening mudra. Their left hands in the gesture of supreme generosity are at their hearts holding the stems of utpala flowers which blossom at the level of their left ears.

四门各有一度母，皆呈舞姿，右腿屈曲，作半莲花舞姿。右手安于右膝，作施皈依势，结期克印，挥动各自的手持法器，如铁钩等。左手在心间作胜施势，执乌巴拉花茎，花开于左耳旁。

The jnanasattvas bless your three places, and you invite them. They arrive and dissolve into the samayasattva mandala. Pay respect with prostrations.

智慧尊加持你的三处，你迎请诸尊。诸尊降临，融入三昧耶坛城。以顶礼致敬。

In the morning, the first offering of the two waters and the other five sensory stimulants should be done elaborately with each offering made individually. For each offering of the amrita, rakta and torma add KHA HI at the end of the text. However, during the later sessions of the day, simply do as indicated in the text of the sadhana without using these additions. Recite the absolute offering and sing praises with vajra songs.

早晨首次供二水及其余五种妙欲时，应广作供养，各项分别供献。甘露、血供与食子的每项供养，都在相应文句末尾加 KHA HI。但当日稍后的各座，只按成就法所述修持，不必加这些。念究竟供养，并以金刚歌唱诵赞颂。

b) Recitation

b）念诵

The jnanasattva—white Amitayus—is in your heart while you clearly visualized yourself as Tara. At his heart on top of a white lotus and standing at the centre of a locket formed of conjoined sun and moon is the samadhisattva—a white syllable TAM—surrounded in a clockwise direction by the ten syllables of the mantra. Generally, we visualize the encircling mantra mala as follows: during the approach practice, we focus on visualizing the arrangement of the mantra mala; during the close approach practice, we visualize the mantra rotating; during the accomplishment stage, we visualize the palanquin; and during the great accomplishment stage, we visualize the emanation and reabsorption of rays of light. Yet it is enough to visualize its arrangement when practising essentially. In most of the Mother Tantra cycles and when you practise female deities like the Chimé Phakmé Nyingtik, the syllables are usually arranged counterclockwise. But in this sadhana the instruction is that the mantra should be arranged in a clockwise direction just like the sadhanas of the Sarma tantras. The root mantra, the combined mantra, the jnanasattva mantra and the nirmanasattva mantra are all arranged in a clockwise direction.⁵⁷

清晰观想自己为度母，心中是智慧尊白色无量寿佛。他心中的白莲上，有日月相合构成的宝盒，中央立着三摩地尊白色 TAM 字，十字咒顺时针围绕。一般而言，围绕的咒鬘如此观想：近修时着重观其排列；亲近修时观咒鬘旋转；成就阶段观轿舆；大成就阶段观光芒放射与收摄。但简要修持时，仅观其排列就足够。多数母续法类，以及无死圣母心髓这类女尊修法，咒字通常逆时针排列。但这部成就法指示，咒字应如新译派续部成就法那样顺时针排列。根本咒、合修咒、智慧尊咒、化现尊咒，全都顺时针排列。[57]

First concentrate on this visualization until it is completely familiar. Then you can start visualizing the emanation and reabsorption while reciting the mantra. Once the visualization of the mantra arrangement is extremely clear, we can imagine it turning.

先专注于此观想，直至完全熟悉；然后可在念咒时开始观想放射与收摄。待咒字排列观得极其清晰时，就可观其旋转。

Visualize just the root mantra when reciting it. For the combined practice, visualize the root mantra with the rest of the combined mantra appended at the end. During the recitation of the jnanasattva mantra, the visualization is as follows: the core seed syllable TAM becomes HRIH encircled by its specific mantra. At the heart of the nirmanasattva, at the centre of the sun and moon locket, is a syllable DROOM surrounded by its mantra mala.

念根本咒时，只观根本咒。合修时，观根本咒末尾接上合修咒其余部分。念智慧尊咒时这样观想：中心种子字 TAM 变为 HRIH，周围环绕其专属咒语。化现尊心中，日月宝盒中央，有 DROOM 字，由其咒鬘围绕。

Then establish the ground of kyerim with clear visualization, remembering the purity and stable confidence. Focus single-pointedly on the visualization of the core seed syllable and the mantra mala and just recite the ten syllables with a mala blessed in the usual way.

然后，以明晰观想、忆念清净与稳固确信，奠定生起次第的基础。一心专注中心种子字与咒鬘的观想，用通常方式加持过的念珠，只念十字咒。

When a clear visualization of it is attained, start visualizing Ushnisha Vijaya—the nirmanasattva—who emanates through the top of Chimé Phakmé Nyingtik’s head. Her right hand in the gesture of granting refuge is poised on her right knee, forming the threatening mudra and holding the hook that gathers nectar. Her left hand in the mudra of supreme giving at the level of her heart holds a long-life vase from which she pours a stream of nectar.⁵⁸ Her feet are loosely crossed in the sattvasana.⁵⁹

获得清晰观想以后，开始观想化现尊佛顶尊胜母从无死圣母心髓本尊头顶化出。她右手作施皈依势，置于右膝，结期克印，持摄集甘露之钩。左手在心间结胜施印，执长寿瓶，由瓶中倾注甘露流。[58] 双足宽舒交叠，作菩萨坐。[59]

The quicksilver is obtained when she gathers the luminescent nectar of the animate and inanimate in samsara and nirvana. This nectar of quicksilver is the substance of alchemy and rejuvenation, white like an autumn moon shining bright as the sun, sparkling and gleaming with all kinds of auspicious patterns like svastikas and coils of joy and symbols turning to the right. Its power is such that whoever it touches can be transformed so they then possess the strength of an elephant, the life span of the sun and the moon and an indestructible body with the vigour of a sixteen year old. If it touches iron, the iron is transmuted into gold. If it is scattered on a dead, withered tree, the tree will immediately burst into life and grow leaves, flowers and fruits. So in your meditation, imagine these forms and images gathering as the blazing, brilliant splendour of great bliss.

她摄集轮涅器情的光明甘露，便得到这水银。此水银甘露乃炼金与返老还童之物质，洁白如秋月，光明如太阳，闪耀辉映，具有卍字、喜旋及右旋符号等种种吉祥纹样。其力量能使一切接触者转变，获得大象之力、日月之寿，以及具有十六岁少年活力的不可毁坏之身。若触铁，铁即成金；若洒于枯死之树，树立即复生，生出枝叶、花朵与果实。因此，禅修时，观想这些形态与景象汇集成为大乐炽盛灿烂的光辉。

At the end of the session [once you have recited the amount of mantras you planned to recite], you should also say a few of the combined mantra and the jnanasattva and the nirmanasattva mantras. Then recite each of the mantras of vowels and consonants, the hundred-syllable mantra and the mantra of interdependent origination three times to make up for omissions or additions.

一座结束时［念完计划念诵的咒数之后］，也应念若干遍合修咒、智慧尊咒与化现尊咒。接着，元音辅音咒、百字明以及缘起咒，各念三遍，弥补遗漏或增添。

The authentic tradition of the vidyadharas of the past was to recite the offering and praise after every thousand mantras. However, nowadays we only do it once at the end of a session. So make offerings by just reciting the offering mantra and say the first and the last stanzas of the praise prayer.

过去持明者的正统传统，是每念一千遍咒，就念供养与赞颂。但现在每座结束时只作一次。因此，只念供养咒作供养，并念赞颂文的首末两偈。

Confess with the lines in the sadhana that begin, “HO In the mandala of the Sublime Lady…”,⁶⁰ dissolve the mandala and rest in equanimity. Then arise again as the post-meditation deities, dedicate the practice and say the aspiration prayers and words of auspiciousness.

以成就法中“HO 圣母坛城中……”开头的文句忏悔[60]，收摄坛城，安住平等舍。然后再现为后得本尊，回向修持，念发愿文与吉祥词。

It is very good to offer a tsok during the first session. In that case practise as just explained, and when you have finished accumulating the mantra and reciting offering and praise every thousand”, after the final offering and praise, start by blessing the tsok. How you do that is laid out clearly in the sadhana text. Continue up to and including the remainder. You can also do the cheto, Tenma and horse dance. It is not necessary to do those three every day. After the mantra recitation, recite once more the brief prayers of offering and praise before reciting the confession. Then continue as before.

第一座作会供，非常好。如此，按前述修持；持咒累积完成，且每一千遍念供养赞颂之后，于最后一次供养赞颂结束时，先加持会供品。成就法中清楚列明其方法。继续修至余供，并包括余供。也可以修 cheto、Tenma 与马舞，这三项不必每天都做。持咒之后，先再念一次简略供养赞颂文，再念忏悔文。然后如前继续。

While practising the approach, it is also good to offer a tsok at the auspicious dates such as the 8^th, 10^th and 25^th days of the lunar month. Each time you offer tsok, at the end of the afternoon session, add the practice of offering tormas to the protectors of the dharma and terma guardians as usual. Replenish the offerings during the evening session. Now you simply recite the text starting with refuge, bodhichitta, seven-branch offering and protection spheres prayers up until the offering of praise prayer. Conclude the session as before.

近修期间，在阴历初八、初十、二十五等吉祥日作会供，也很好。每次作会供时，于下午一座末尾，依通常方式加修向护法与伏藏守护者供食子。晚间一座补充供品。此时只须从皈依、菩提心、七支供与护轮祈祷文开始，念到赞颂供养文。仍如前结束此座。

Next day, start the early morning session with the lineage prayers and do the elaborate version of the practice following the sadhana. Then practise in the morning, afternoon and evening. Divide your day into four sessions, and if you cannot do this then practise in three sessions—morning, afternoon and evening.

次日清晨一座，先念传承祈请文，依成就法广修。然后在上午、下午及晚间修持。一日分为四座；若做不到，则分上午、下午及晚间三座。

After the approach, start the accomplishment stage. Practise the morning session with the short conclusion as before. Place a phumba made of precious materials containing the nectar of twenty-five substances⁶¹ with a white cloth tied at the neck below the aperture ornament in the mandala to the right of the kapala, the main accomplishment substance. To the left put a stand made of precious substances that contains the edible long-life vase-shaped offering with tree leaves and flower ornaments. Since “edible offering” refers here to both food and alcohol, the food is made with alcohol in the shape of a long-life vase as are the pills which are arranged around the vase. Also add new amrita, rakta, torma and outer offerings.

近修之后，开始成就阶段。上午一座如前以简略结行结束。在坛城中，主要成就物嘎巴拉碗右侧，放置一个珍贵材料制成的 phumba，内盛二十五种物质的甘露[61]，瓶口装饰下方的瓶颈系白布。左侧放一珍贵材料制成的托架，盛放可食用的长寿瓶形供品，以树叶和花朵装饰。这里“可食用供品”兼指食物与酒，因此以酒和食物制成长寿瓶形，周围排列的丸药也如此制作。另添新的甘露、血供、食子及外供。

In the afternoon session do the elaborate practice based on the sadhana starting with the lineage prayers. After the seven-branch accumulation, offer the gektor and issue the command. Practise as before, from the protection spheres prayer up to and including the offering and praise.

下午一座，从传承祈请文开始，依成就法广修。七支积资之后，施 Gektor，并发出敕令。如前从护轮祈祷文一直修至供养与赞颂。

Then you need to “divide the house of the mantra” by reciting the mantra DROOM BISHO BISHUDHE TAM HRIH DROOM TAM DROOM HRIH HUNG DZAM HUNG BAM HO PET DZA. From the mandala of the self-visualization, a second mandala complete with both support (environment and palace) and supported (deities) separates into the space in front of you in the same way one butter lamp lights another. The fire surrounding the protection sphere framing the self-visualization almost touches the fire surrounding the protection sphere of the front visualization.

接着，须念 DROOM BISHO BISHUDHE TAM HRIH DROOM TAM DROOM HRIH HUNG DZAM HUNG BAM HO PET DZA，以“分开咒语之室”。从自生坛城中，分出第二个具足所依（环境与宫殿）和能依（诸尊）的坛城，安住面前虚空，犹如一盏酥油灯点燃另一盏。环绕自生护轮的火焰，几乎接触环绕对生护轮的火焰。

Briefly actualise the visualization of the approach phase at the start of accomplishment phase sessions. Then visualize according to the text beginning, “Again great cloud-like rays of light …” and for a while recite each of the three approach mantras and the mantra combining the three deities, focusing on each one individually.

成就阶段各座开始时，简略现起近修阶段的观想。然后依“复有大云般光芒……”开头的文句观想，分别专注三种近修咒及合摄三尊的咒语，各念一段时间。

When the visualization is clear, add the visualization of the emanation and reabsorption of rays of light from the heart of the main deity to invoke her retinue. First concentrate on accumulating Vajra Tara’s mantra and recite the three others only briefly at the end of the session. Once you have completed the accumulation of Vajra Tara’s mantra, you only need to recite it a few times before concentrating on accumulating Ratna Tara’s mantra, which you do for most of your practice session. And so on.

观想清晰时，加上主尊心中光芒放射与收摄的观想，以祈请她的眷属。首先专注累积金刚度母咒，另外三尊只在一座末尾略念。金刚度母咒累积圆满后，只需先念几遍，然后专注累积宝度母咒，并将一座大部分时间用于此。其余依此类推。

The visualization is as follows. In the heart of each of the Taras of the four families is a lotus and a moon. On top of the moon within Vajra Tara is a dark-blue syllable TAM; in Ratna Tara, a yellow DROOM; in Padma Tara, a red HRIH; and Karma Tara, a black HUNG. Their respective mantra malas revolve around the syllable.

观想如下：四部各度母心中，皆有莲花与月轮。金刚度母心中月轮上有深蓝色 TAM 字；宝度母心中有黄色 DROOM 字；莲花度母心中有红色 HRIH 字；事业度母心中有黑色 HUNG 字。各自咒鬘围绕种子字旋转。

Conclude the session in the same way you concluded the approach stage except that here it is important to offer a tsok every day.

结座方式与近修阶段相同，但这里每日作会供很重要。

Once you have completed the appropriate number of accomplishment mantras, move onto the activity practice.

成就咒达到适当数量之后，转入事业修法。

Divide the day into four sessions. The long sadhana should be recited in each one. Complete the accomplishment during the fourth session in the evening. The next day during the early morning session, recite up to its mantra as before briefly.

一日分四座，每座都应念广轨。在晚间第四座圆满成就阶段。次日清晨一座，如前简修，念到相应咒语。

Then recite the activity section, beginning, “I am the samayasattva, the jnanasattva …” and clearly actualise the visualization. Say, “The four activity Taras with DZA HUNG BAM HO at their heart on lotus and moon discs” and visualize the four seed syllables in their respective colours surrounded by the mantra malas. Rays of light stream out from the five deities (the main deity and the four Taras in the retinue) to invoke Hook Tara. Hook Tara manifests many emanations, rays of light and infinite displays which accomplish the activity of pacifying all obstructing forces such as illness, negative spirits, negative actions, obscurations and so on. Accumulate only her mantra throughout the session. The conclusion is as before.

然后念事业部分，从“我是三昧耶尊、智慧尊……”开始，清晰现起观想。念“四事业度母心间莲花月轮上，有 DZA HUNG BAM HO”，观想四个种子字各具相应颜色，由咒鬘围绕。五尊——主尊与四位眷属度母——放出光芒，祈请钩度母。钩度母显现众多化身、光芒与无量神变，成办息灭疾病、恶灵、恶业、障蔽等一切障碍力量的事业。整座只累积她的咒语，结行如前。

Then alternate as follows. During the morning session practise only Noose Tara’s mantra and visualization, accomplishing the enriching activity. In the afternoon session practise only Iron Chain Tara’s mantra and visualization and accomplish the magnetising activity. During the evening session practise only Bell Tara’s mantra and visualization and accomplish the subjugating activity.

然后依次交替：上午一座只修索度母的咒语与观想，成办增益事业；下午一座只修铁链度母的咒语与观想，成办怀摄事业；晚间一座只修铃度母的咒语与观想，成办降伏事业。

The sadhana briefly mentions the three ways you can measure approach, accomplishment and activity practice: time, number of mantras or signs.

成就法简略提及衡量近修、成就与事业修持的三种方式：时间、持咒数量或征相。

Time

时间

Those of superior capacity should practise the approach for three weeks, accomplishment for one week and activity for one day which, including receiving the siddhis, makes one month. Those of medium capacity should multiply that by three, making a total of three months. The practitioner with lesser capacity should therefore practise for six months.

上根者应近修三周、成就一周、事业一天，加上领受悉地，共一个月。中根者乘以三，共三个月。下根行者则应修六个月。

Numbers

数量

In terms of numbers, we also distinguish practitioners of superior, medium and lesser capacities. Although it roughly takes the same amount of time, generally when you focus on the number of mantras you accumulate, the minimum should be:

按数量而言，也区分上、中、下根行者。虽然大致花费同样的时间，但通常以累积咒数为重点时，至少应为：

—100,000 for each of the ten syllables of the main deity mantra, making 1,000,000

——主尊十字咒，每字十万，共一百万遍；

—700,000 of the nineteen-syllable approach mantra of the combined practice

——合修十九字近修咒，七十万遍；

—400,000 of the jnanasattva and 400,000 of the nirmanasattva mantras

——智慧尊咒四十万遍，化现尊咒四十万遍；

—100,000 of each of the accomplishment mantras of the four Taras

——四度母的成就咒，各十万遍；

—40,000 of each of the mantras of the four Gatekeeper Taras for the activity.

——事业阶段四守门度母咒，各四万遍。

This is the minimum number of mantras practitioners of medium capacity should recite and that should take three months to accomplish. So the number of recitations for those of superior and lesser capacity are easy to work out. For mere familiarization with the practice, you should recite:

这是中根行者应念的最低咒数，完成这些咒数应需三个月。因此，上根与下根者的念诵数量很容易推算。若仅为熟悉修法，应念：

—400,000 for the main deity’s ten-syllable mantra

——主尊十字咒四十万遍；

—100,000 for the combined practice

——合修咒十万遍；

—40,000 for the jnanasattva and 40,000 for the nirmanasattva mantras

——智慧尊咒四万遍，化现尊咒四万遍；

—10,000 of each for the accomplishment mantras

——各成就咒一万遍；

—however much you can manage in one day for each of the mantras of the four Gatekeeper Taras for activity.

——事业阶段四守门度母咒，各自在一天内尽力念诵。

These numbers are based on the speed of those with superior capacity.

这些数量以根器上等者的速度为依据。

Signs

征相

The signs are clearly mentioned in the text. The best sign is realization, the next best is experience and the least good is to repeatedly experience clarity in dreams.

法本中清楚说明了征相。最佳征相是证悟，其次是觉受，最低是梦中反复体验明晰。

III. CONCLUDING PRACTICES

三、结行修法

A. Receiving the Siddhis

甲、领受悉地

It is very good if you can start the practice in the early morning session. The morning session is also fine.

能在清晨一座开始此修法，非常好；上午一座也可以。

Place on your shrine a new offering torma (chötor) and long-life tormas of the four activities as the siddhi substance, or more simply a “jewel-shaped long-life torma” (drangye norzukma), surrounded by clean food and drink of all kinds such as the whites and the sweets, fruit, tea, alcohol, milk and yoghurt.

在坛上安放新的供养食子（chötor），以及作为悉地物的四事业长寿食子；或简化为“宝形长寿食子”（drangye norzukma），周围摆放各种洁净饮食，如白食、甜食、水果、茶、酒、牛奶和酸奶。

Do the elaborate practice following the sadhana text and recite a few of each of the mantras of approach, accomplishment and activity. Then do the offering and praise for a thousand recitations. From the hearts of the deities of the self- and front visualizations, rays of light shine out in the shape of iron hooks and pervade the whole of space. All the vital energy of the worlds and the inhabitants of samsara and nirvana are gathered into nectar appearing as rays of light that dissolve into the siddhi substances. Actualise this as you recite the mantra of the combined practice followed by KAYA WAKA TSITTA GUNA KARMA SARWA SIDDHI PALA HO one thousand times or more. Then you recite the Inexpressible Ultimate Confession (Yeshe Kuchok) followed by the descent of blessings that is in the sadhana text and the elaborate offering and praise prayers. Finally, recite the requesting siddhis prayer that starts with, “OM Sublime Lady …” which is in the sadhana. Actualising the usual visualizations, place the phumba on your head and take some of its water, place the nectar at your throat and drink some, place the long-life torma at your heart, eat some of the substances in the kapala and keep consuming what remains for a long time and so on as usual. Then offer a large tsok. Enjoy it. If you withheld the remainder earlier, offer it with the remainder torma. Request to fulfill their pledge. Do the cheto, Tenma and horse dance. After the confession and forgiveness, conclude with prayers of auspiciousness.

依成就法广修，近修、成就与事业各咒都念若干遍。然后念千遍持咒所用的供养与赞颂。从自生与对生诸尊心中，放出铁钩形光芒，遍满整个虚空。轮涅器情的一切生命能量汇集为甘露，显为光芒，融入悉地物。现起此观想，念合修咒，后接 KAYA WAKA TSITTA GUNA KARMA SARWA SIDDHI PALA HO，一千遍或更多。然后念《不可言说究竟忏悔》（Yeshe Kuchok），接着念成就法中的降临加持及广供广赞。最后念成就法中以“OM 圣母……”开头的祈求悉地文。现起通常观想，将 phumba 放于头顶，取一些其中之水；将甘露放于喉间，饮用少许；将长寿食子置于心间，食用嘎巴拉碗中的一些物质，余下的则在很长一段时间内继续食用，等等，依通常方式进行。然后作盛大会供，受用会供品。若先前留出了余供，就与余供食子一同供养。祈请履行誓言。修 cheto、Tenma 与马舞。忏悔、祈请宽恕之后，以吉祥祈愿文结束。

B. Amending Faults of Lack or Excess—Fire Puja

乙、补救不足或过量的过失——火供

It is good to do a fire puja in order to make up for and correct mistakes, omissions and repetitions. If you choose to do this elaborately in relation to the mandala,⁶² perform a fire ritual on the next day after you complete the four activities. If you do not relate the fire puja offering to the mandala, you can offer a fire puja either on the day you complete the practice and receive the siddhis, or the next day. When you offer the fire puja to complete the approach and accomplishment stages and make up for and correct mistakes, omissions and repetitions, you need to accumulate the fire offering mantra to the amount of ten percent of the total mantra accumulations. Also accumulate as much as you can the mantras to accomplish activities such as lengthening life and so on.

为补救和纠正错误、遗漏与重复，作火供很好。若选择结合坛城广修[62]，则在圆满四事业的次日作火供。若火供不与坛城相连，可以在圆满修法并领受悉地的当天，或次日作火供。为圆满近修与成就阶段，并补救和纠正错误、遗漏与重复而作火供时，所累积的火供咒数须为全部持咒总数的百分之十。也应尽量累积延寿等成办事业的咒语。

CONCLUSION

结语

Even though this practice can be done more elaborately following the structure of a drupchen, here we only explained the difficult points of the practice and other instructions.

虽然此法可依大修法会的结构更广修持，但这里只解释修法中的难点及其他教授。

During a Chimé Phakmé Nyingtik drupchö for example, if it is an ordinary, simple drupchö, we may recite the main ten-syllable mantra one thousand times during each session. Accordingly, we should also recite three hundred mantras of the combined practice, the jnanasattva and the nirmanasattva, one hundred for each of the four Taras, and just twenty-one recitations for each of the four activities.

例如，举行无死圣母心髓修供法会（drupchö）时，若是一般的简略修供，每座可念主要十字咒一千遍。相应地，也应念合修咒、智慧尊咒与化现尊咒各三百遍，四度母咒各一百遍，四事业咒则各二十一遍。

If you perform the practice mainly for long-life accomplishment, recite the ten-syllable mantra three hundred times and the mantra of the combined practice one thousand times since it is the mantra and clear visualization of the long-life accomplishment, while the other mantras are as before. The rest is the same as before.

若主要为成就长寿而修，则念十字咒三百遍，合修咒一千遍，因为合修咒及其明晰观想就是长寿成就修法；其余咒数如前，其他部分也相同。

When you practise the daily sadhana to “maintain the continuous flow of the practice”, you can only recite the approach mantra and omit the accomplishment and activity mantras. As a main mantra of approach, the mantra of the combined practice is also very good. Having said that, to practise more elaborately by reciting and visualizing briefly the accomplishment and activity is not only not a fault but is very good, since approach is the foundation that comes at the beginning of approach, accomplishment and activity. So after the approach it is good each time to practise some accomplishment and also a little bit of the activity.

日修成就法，以“保持修持相续不断”时，可以只念近修咒，省去成就与事业咒。作为主要近修咒，合修咒也很好。话虽如此，若稍广修持，简要念诵并观想成就与事业，不仅没有过失，而且很好；因为近修是近修、成就与事业之初的基础。所以每次近修之后，修一些成就，再修少许事业，是好的。

Glorious mother of the victorious ones of the three times

三世诸佛具德之母，

Indivisible from the lama, in all my lives take care of me,

与上师无别者，愿您生生世世摄受我，

So that I may perfect the conduct of a bodhisattva following the vajra path,

令我循金刚道圆满菩萨行，

And quickly accomplish completely and perfectly the liberation of Tara.

迅速究竟圆满成就度母解脱。

Colophon

跋文

The supreme and omniscient great tertön lama* determined I was to be among the first recipients of these teachings. So he granted me the complete ripening empowerment and liberating instructions, and gave me permission to write down notes.⁶³ Later at the request of many interested people, I, Pema Garwang Lodrö Taye, the mere reflection of a vidyadhara, as my body aged to eighty-seven, expounded this briefly at the strong insistence of Tana Lama Karma Jikdral, who said he had recited 100 million Vajra Guru mantras, in a solitary retreat place at Palpung called Tsadra Rinchen Drak in Kunzang Dechen Ösel Ling. Sang-Ngak Tenzin put it into writing. May virtue grow ever further!

殊胜遍知大伏藏师上师*决定让我成为此教法最初的领受者之一，因此赐予我完整的成熟灌顶与解脱教授，并准许我写下笔记。[63] 后来，应许多有兴趣者之请，我这仅为持明者影像的 Pema Garwang Lodrö Taye，年届八十七，在 Tana Lama Karma Jikdral 的殷切敦请下——他自述已念金刚上师咒一亿遍——于八邦寺名为 Tsadra Rinchen Drak 的幽静闭关处 Kunzang Dechen Ösel Ling 中，作此简略讲说。Sang-Ngak Tenzin 笔录。愿善德日益增长！

* OM AKARO MUKHAM SARWA DHARMANAM ADYA NUTPANNA TOTA OM AH HUNG PET SOHA.

* O M AKARO MUKHAM SARWA DHARMANAM ADYA NUTPANNA TOTA OM AH HUNG PET SOHA。

† SARWA BIGHANEN NAMA SARWA TATHAGATA BYO BISHA MUGEBE SARWA THAGAM UTGATE SAPARANA IMAM GAGANA KHAM GRIHANA DAM BALINGDE SOHA.

† S ARWA BIGHANEN NAMA SARWA TATHAGATA BYO BISHA MUGEBE SARWA THAGAM UTGATE SAPARANA IMAM GAGANA KHAM GRIHANA DAM BALINGDE SOHA。

+ OM SUMBHANI SUMBHANI HUNG GRIHANA GRIHANA HUNG GRIHANAPAYA GRUHANAPAYA HUNG ANAYA HO BAGAWAN VIDYARADZA HUNG PET.

+ O M SUMBHANI SUMBHANI HUNG GRIHANA GRIHANA HUNG GRIHANAPAYA GRUHANAPAYA HUNG ANAYA HO BAGAWAN VIDYARADZA HUNG PET。

* Jamyang Khyentse Wangpo.

* 蒋扬钦哲旺波。