本版为2026年依据英文原版重新完成的 AI 辅助中文新译，经过模型逐块审校，尚未人工定稿。原书作者、原英译者与编辑的署名均按原书保留；他们并非本次中文译者。
CHAPTER 7:
第七章：
Chimé Phakmé Nyingtik: Presentation of A Drop of Moonlight Nectar
无死圣母心髓：《月光甘露明点》讲解
by Tulku Orgyen Tobgyal
乌金督佳仁波切 讲授
Dzongsar Khyentse Rinpoche has asked me to explain to you how to practise the Chimé Phakmé Nyingtik, which I’ll do based on the instruction manual written by Jamgön Kongtrul called A Drop of Moonlight Nectar: Notes on Chimé Phakmé Nyingtik Approach and Accomplishment.64 As the title states, this text explains how to practise the approach and accomplishment practices in the Chimé Phakmé Nyingtik revelation of Jamyang Khyentse Wangpo. The Chimé Phakmé Nyingtik begins with a homage to Arya Tara.
宗萨钦哲仁波切请我向你们说明如何修持无死圣母心髓。我将依据蒋贡康楚所著指导手册《月光甘露明点：无死圣母心髓近修与成就笔记》来讲。[64] 如题所示，此文说明如何修持蒋扬钦哲旺波所取无死圣母心髓伏藏中的近修与成就。无死圣母心髓以礼敬圣度母开始。
Namo Guru Arya Taraya!
Namo Guru Arya Taraya!
“Namo” means homage. To whom are we paying homage? To Arya Tara who is inseparable from our own root teacher, the guru.
“Namo”意为顶礼。我们礼敬谁呢？礼敬与自己根本上师无别的圣度母。
With unshakable faith, I place Pema Ösel Dongak Lingpa,
以不动摇的信心，我将贝玛沃色东阿林巴，
Master of the seven transmissions,
七种传承之主，
One with the three immortal vidyadharas,
与三位无死持明无二者，
Upon the lotus at the centre of my heart.
安置于我心中莲花之上。
Jamgön Kongtrul pays homage with unwavering devotion as he imagines Pema Ösel Dongak Lingpa, Jamyang Khyentse Wangpo, sitting in the centre of his heart. Khyentse Wangpo mastered the teachings, which he received through the seven methods of transmission and therefore “owns” them. In essence he is inseparable from the three vidyadharas who accomplished immortality—Shri Singha, Vimalamitra and Guru Rinpoche.
蒋贡康楚观想贝玛沃色东阿林巴，也就是蒋扬钦哲旺波，安坐自己心中央，以不动摇的虔诚礼敬。钦哲旺波精通经七种传承方式所得的教法，因此“拥有”这些教法。他的体性与成就无死的三持明——吉祥狮子、无垢友与莲师——无二无别。
INTRODUCTION
导言
Jamyang Khyentse Wangpo, the great universal king of all the learned and accomplished masters in the Land of Snows, received many treasure teachings 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, the sadhana cycle of the lama 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，雪域一切博学成就大师中的大转轮王，经由全部七种传承方式，领受包括意伏藏在内的众多伏藏教法。广大的无死圣母心髓法类，是他的甚深意伏藏之一。但他仅能解读并写下根本成就法、上师成就法法类，以及无量寿佛与尊胜佛母修法。此处我们所讲的是根本成就法《显露本初智慧》。
The Chimé Phakmé Nyingtik is a vast terma, but we only have a fraction of it because the tertön was only able to write down the root sadhana, the cycle of the lama (the Vima Ladrup) and the short Ushnisha Vijaya and Amitayus practices. Even so, since we have the root sadhana, we are able to practise the Chimé Phakmé Nyingtik. And it’s this root sadhana that we will be discussing today.
无死圣母心髓是广大的伏藏，但我们只拥有其中一小部分，因为伏藏师仅能写下根本成就法、上师法类（毗玛上师修法），以及简短的尊胜佛母与无量寿佛修法。即便如此，既有根本成就法，我们就能够修持无死圣母心髓。今天要讨论的，就是这一根本成就法。
There are three stages to this practice: approach, accomplishment and activity. To be able to practise all three stages, you must first receive the empowerment from a lama.65 Having received the empowerment, the samaya is to do the approach, accomplishment and activity practices, each of which involves preliminaries, main part and conclusion.
此修法有三个阶段：近修、成就与事业。要修这三个阶段，必须先从上师处获得灌顶。[65] 获得灌顶后，三昧耶就是修持近修、成就与事业；每一项都包含前行、正行与结行。
I. PRELIMINARIES
一、前行
Very simply, before you go into retreat, you must first do the preliminaries—which means preparing everything you’ll need, for example the mandala, the tormas and so on. Having prepared properly, you then go into retreat and practise the approach, accomplishment and activity, which is the main part. Finally, having completed the main part, just before you come out of retreat, you receive the siddhis or accomplishments—this is the conclusion. So that’s how you practise the preliminaries, the main part and the conclusion.
简单说，闭关之前，必须先做前行，也就是准备所需的一切，如坛城、食子等等。准备妥当后，便进入闭关，修近修、成就与事业，这是正行。最后，正行完成、即将出关之前，领受悉地，也就是成就，这便是结行。前行、正行、结行就是这样修的。
Before you go into retreat, you must decide which date to begin. The text recommends the eighth day of the waxing moon of the first month of a lunar trimester. But in your case you have already started your retreat, so it doesn’t matter. Generally though, a retreat should start on an auspicious day.
闭关之前，必须决定开始日期。文本建议在一个阴历季度首月的上半月初八开始。但你们已经开始闭关了，所以无妨。一般来说，闭关应在吉日开始。
A. Shrine Arrangement
甲、佛坛布置
The room in which you do your retreat should be clean and pleasant, and you should have already prepared the mandala, a thangka of Chimé Phakmé Nyingtik and the supports of the Three Roots—lama, yidam, dakini—specifically an image of Venerable Tara.
闭关房应清洁悦意；应预先备好坛城、无死圣母心髓唐卡，以及三根本——上师、本尊、空行——的所依，尤其是至尊度母像。
In the Nyingmapa tradition there are three ways of preparing a mandala. The best method is to use coloured sand, the middling method is to use a drawing or picture and the least you can do is offer for example heaps of rice, flowers and so on. In this retreat you can’t really prepare the sand mandala, but you should at least have found an image of the mandala. I am sure you’ve done that. If you don’t have a drawing, the simplest option is to pile heaps of white grain on a mandala plate, one pile for each of the deities in the mandala.
宁玛派传统中，准备坛城有三种方法：上等用彩沙，中等用图画，最低限度可以供置米堆、花等。这次闭关，你们不太可能制作沙坛城，但至少应找到一张坛城图。我相信你们已经做到了。若没有图，最简单的方法是在曼荼盘上堆白色谷物，坛城每位本尊各一堆。
Fold the red cloth neatly eight times.
将红布整齐折叠八次。
You then add the torma. You can put it either in front of the kapala or behind it, wherever you prefer. But you need a torma. So if you can’t make an elaborate torma of Chimé Phakmé Nyingtik, make a medium-style one or at the very least a simple one. The text says the torma should have all its ornaments and that you should arrange different offerings around it, for example food to eat and liquids to drink. To the right of the torma put the amrita and to the left the rakta, which must be made of specific substances. The offerings of the two waters—drinking water and washing water—flowers, incense, lamp, scented water and so on should be arranged clockwise around the torma.
随后安放食子。可放嘎巴拉前，也可放后，随你喜欢，但必须有食子。若不能制作繁广的无死圣母心髓食子，就做中等样式，至少也要做简单样式。文本说，食子应具足一切装饰，周围排列不同供品，如食物、饮料。食子右边放甘露，左边放血供（rakta），二者须由特定物质制成。二水——饮水、洗足水——以及花、香、灯、香水等供品，应顺时针围绕食子排列。
B. Offerings Checklist
乙、供品清单
You will also need to make:
还须准备：
—A fresh kator (white torma) and a gektor (torma offered to obstacle-makers) for the beginning of your retreat,
——闭关开始时所用的新制白食子（kator）及施予作障者的 Gektor 食子；
—A shalze (food offering torma), which is one of the eight offerings that you must make every day,
——每日必须供养的八供之一：食物供养食子（shalze）；
—Cheto and Tenma tormas,
——Cheto 与 Tenma 食子；
—Tsok offerings which are basically food and drink.
——荟供供品，基本上就是食物和饮料。
During a Chimé Phakmé Nyingtik approach retreat, you don’t need to offer a tsok every day. It’s enough to do one at the beginning and another at the end of the retreat, but it’s also good to offer a tsok feast on auspicious days like the eighth, tenth and twenty-fifth days of the lunar month. This is the list of things you will need on retreat and that you must prepare beforehand.
无死圣母心髓近修闭关期间，不必每天供荟供。入关时一次、闭关结束时一次就足够；但在阴历初八、初十、二十五等吉日供荟供，也很好。以上就是闭关所需、必须事先准备的物品。
To recap, briefly:
简要重述：
—Put a kapala on a tripod, fill it with pills made of the twelve substances described in the text, then place a red cloth folded eight times on top of it.
——三脚架上放嘎巴拉，盛满由文中十二种物质制成的丸药，上盖折叠八次的红布。
—Put the torma either in front of the kapala or behind it.
——食子放嘎巴拉前或后。
—Put the amrita to the torma’s right and the rakta to its left, and arrange the offerings around them.
——甘露放食子右方，血供放左方，周围布置供品。
—If you use a drawing of the mandala, make sure it’s big enough. If you don’t have an image of the mandala, make a mandala with piles of grains.
——若使用坛城图，务必足够大；没有图，就用谷堆作坛城。
That is the preparation.
这就是准备。
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 一、前行
Now the main practice has three stages: approach, accomplishment and activity. It begins with approach (nyenpa).
正行分三个阶段：近修、成就与事业。首先是近修（nyenpa）。
Before the start of the approach, perform the usual practices to clear obstacles.
开始近修之前，依通常方式修遣障法。
Pray to the lama, make a smoke offering—a sang, such as Riwo Sangchö practice—offer tormas and so on. Do these practices as many times as you can, then begin the approach in the afternoon, not in the morning. Start all your sessions with the Seven Line Prayer and prayers to the lamas of the lineage, then recite the one-folio Chimé Phakmé Nyingtik lineage prayer.
祈祷上师，作烟供——即煨桑，如《山净烟供》——供食子等。尽量多修这些法，然后在下午开始近修，不在上午开始。每座先念《七句祈祷文》和传承上师祈祷文，再念一叶篇幅的无死圣母心髓传承祈祷文。
Start during the afternoon session of the first day with the Seven Line Prayer and the relevant lineage prayers, and offer the white torma or kator to the local deities as it is generally performed. Enjoin them to carry out activities for the complete accomplishment of the practice.
第一天下午座，先念《七句祈祷文》及相应传承祈祷文，再依通常方式，向地方神供白食子，即 kator。嘱咐他们成办令修法圆满成就的事业。
On the first day of a retreat, it is customary to offer a white torma to the owners of the land. However, as you started this retreat some years ago, you don’t need to offer it specifically for the Chimé Phakmé Nyingtik nyenpa,68 but you can if you like. As you offer the white torma, entrust the owners of the land with various activities. For example, ask them to prevent obstacles to your practice of the Chimé Phakmé Nyingtik in this place and at such-and-such a time and to allow you to complete the practices of approach, accomplishment and activity.
闭关第一天，通常向地主神供白食子。但你们几年前便已开始这次闭关，所以不必专为无死圣母心髓近修[68]再供一次；愿意供也可以。供白食子时，将种种事业托付地主神。例如，请他们在此地、某段时间，防止你修无死圣母心髓时遭遇障碍，并使近修、成就与事业修持得以完成。
Visualize the source of refuge in the sky before you—which means all the deities of Chimé Phakmé Nyingtik inseparable from your lama—and take refuge, generate bodhichitta and offer the seven-branch offering as you direct the visualization in the usual way. There is no specific method for visualizing these practices in the Chimé Phakmé Nyingtik sadhana—or any other sadhana, for that matter. You always do it the same way, and that’s what you do here.
观想前方虚空中的皈依境，也就是与上师无别的无死圣母心髓一切本尊；依通常方式作观想，皈依、发菩提心、供七支供。在无死圣母心髓成就法中，这些修法并无特别的观想方法——说起来，其他任何成就法也一样。向来如何修，此处也照样修。
Repeat each verse of refuge, bodhichitta and the seven-branch offering three times as you actualise the meaning of the words. Do it properly. Having done so, dissolve the field of accumulation into you.
皈依、菩提心、七支供的偈颂，各念三遍，切实观修文字之义。要好好地做。完成后，将资粮田融入自身。
We now give the gektor to the obstacle makers and issue our commands following the words of the text.
接着向作障者施 Gektor，依文本之语发出命令。
I instantly become the magnificent Pema Heruka, so wrathful he is difficult to behold.
我刹那成为威严莲花嘿噜嘎，极其忿怒，令人难以直视。
The sadhana is quite succinct. In an instant, you become Pema Heruka (Hayagriva) who is so wrathful and fierce that it’s difficult to look at him. This is what you meditate on here. Hayagriva is an intervening deity, meaning he’s not the actual deity you practise in this sadhana but the deity who accomplishes specific activities as you practise. So you now generate the pride of being the intervening deity.
成就法相当简明。一刹那间，你成为莲花嘿噜嘎（马头明王），其忿怒威猛令人难以直视。这里就如此修观。马头明王是临时行事业的本尊，意思是，他并非此成就法实际所修的本尊，而是修持时成办特定事业的本尊。所以现在要生起自己即此临时本尊的佛慢。
Next the text says that you should sprinkle water on the gektor. Say RAM YAM KHAM to purify the torma, then recite the following and add three repetitions of the Akaro mantra to bless it.
接着文本说，要在 Gektor 上洒水。念 RAM YAM KHAM 净化食子，再念以下文字，加诵三遍阿迦若咒以作加持。
RAM YAM KHAM
RAM YAM KHAM
In the state of emptiness, the syllable DROOM arises and turns into a vessel to suit each individual mind. This vessel contains 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. OM AKARO MUKHAM SARWA DHARMANAM ADYA NUTPANNA TOTA OM AH HUNG PET SOHA69
空性之中生起 DROOM 字，化为契合各自心意的容器。器中有 KHAM 字，化为食子，具足满足五根的力量，随各人所感而显现。OM AKARO MUKHAM SARWA DHARMANAM ADYA NUTPANNA TOTA OM AH HUNG PET SOHA [69]
Do the hook mudra and recite the mantra:
结钩印，念咒：
SARWA BHUTA AH KAR SHA YA DZA
SARWA BHUTA AH KAR SHA YA DZA
You are Hayagriva. From your heart you emanate wrathful male and female deities radiating hook-shaped rays of light to ensnare all the obstructing forces that create obstacles to the attainment of enlightenment. Since they are incapable of resisting, all the obstructing forces arrive instantly. Recite the Sky Treasury mantra,
你就是马头明王。从心间化出忿怒男女尊，放射钩形光芒，钩召一切障碍获得觉悟的作障势力。它们无力抗拒，因此一切作障势力立即来到。念虚空藏咒：
SARWA BIGHANEN NAMA SARWA TATHAGATA BYO BISHA MUGEBE SARWA THAGAM UTGATE SAPARANA IMAM GAGANA KHAM GRIHANA DAM BALINGDE SOHA
SARWA BIGHANEN NAMA SARWA TATHAGATA BYO BISHA MUGEBE SARWA THAGAM UTGATE SAPARANA IMAM GAGANA KHAM GRIHANA DAM BALINGDE SOHA
This mantra offers the obstructing forces sensory stimulants as inexhaustible as space which fulfill every one of their desires with beautiful forms, pleasant sounds, excellent fragrances, delicious tastes and soft, tactile sensations. Basically, they are given everything they want.
此咒向作障势力施予如虚空般无尽的感官享受，以美妙色相、悦耳声音、上好香气、可口滋味和柔软触感，满足其一切欲求。基本上，它们想要什么，就给什么。
Then command the obstructing forces by reciting the gektor verses from the sadhana that begin, “HUNG Primordially, samsara and nirvana are inseparable …”The obstructing forces who hear your command and take it seriously obey and leave straight away. But others, the bad ones, remain. So you must expel them with “fierce meditation”, by first reciting,
随后，念成就法中以“HUNG 轮回涅槃本来无别……”开头的 Gektor 偈，命令作障势力。听见命令且认真对待的作障者，会服从并立即离开；但另一些恶劣者仍留下。因此，必须以“猛烈禅修”驱逐它们，先念：
OM PEMA NATA KRITA HAYAGRIWA SARWA BIGHANEN HANA HANA HUNG PET
OM PEMA NATA KRITA HAYAGRIWA SARWA BIGHANEN HANA HANA HUNG PET
This is followed by the wrathful Sumbhani mantra, the mantra of the four HUNGS,
再念忿怒 Sumbhani 咒，即四 HUNG 咒：
OM SUMBHANI SUMBHANI HUNG GRIHANA GRIHANA HUNG GRIHANAPAYA GRUHANAPAYA HUNG ANAYA HO BAGAWAN VIDYARADZA HUNG PET
OM SUMBHANI SUMBHANI HUNG GRIHANA GRIHANA HUNG GRIHANAPAYA GRUHANAPAYA HUNG ANAYA HO BAGAWAN VIDYARADZA HUNG PET
This will frighten them. Scatter blessed mustard seeds, put gugul on the fire and throw the gektor outside. Once you’ve done that, all the obstacle makers will be driven to the other side of the ocean.
这会令它们恐惧。撒加持过的芥子，将咕咕噜香投入火中，把 Gektor 扔到外面。做完后，一切作障者都会被驱逐至大海彼岸。
The gektor is only given during the first session and is not necessary afterwards.
Gektor 只在第一座施予，之后不必。
You only have to offer the gektor torma in the first session of the first day, you don’t have to offer it in any of the other sessions.
只须在第一天第一座施 Gektor 食子，其余各座均无须供施。
As you have already started your retreat and put up your boundary shrines, you don’t have to do it again. But you should actualise the visualization. Visualize yourself as Hayagriva, entrust the guardians of the four directions with activities and ask them to make sure no blessings leak out until your retreat has been successfully completed and that no obstacles are allowed in.
你们既已开始闭关，并设立结界神龛，就不必再做。但应切实作观想。观自己为马头明王，将事业托付四方护法，请他们确保在闭关圆满完成之前，加持不向外泄漏，障碍不进入内。
Then meditate on the protection spheres …
然后观修防护圈……
Visualize them as described in the text. Since you must continually meditate on the protection spheres throughout the entire retreat, you should visualize them again and again.
依文本所述观想。整个闭关中必须持续观修防护圈，因此应一次又一次地观想。
… and the descent of blessings in order to bless the environment, the beings within it …
……及加持降临，以加持外境、其中众生……
The whole environment and the beings within it are blessed. Having received these blessings, the universe no longer appears ordinary and instead you see it as a pure land such as Sukhavati. Similarly, beings in this universe are no longer ordinary. They are now by nature male and female deities. This is how you bring down the blessings so that everything shines with the glory of the five wisdoms.
整个外境及其中众生都得到加持。领受加持后，宇宙不再显为凡俗，你见它如极乐世界般清净。同样，其中的众生也不再凡俗，他们的本性如今是男女本尊。就这样迎降加持，令一切显耀五智光辉。
…and the offering substances, reciting the mantra three times.
……以及供物，念咒三遍。
To make the blessings descend, recite the mantra associated with each offering, for example the mantra that appears in the text.
为迎降加持，要念各供品相应的咒语，例如文本中所载的咒语。
This is how the preliminaries are accomplished. In other words, the preliminary sections of the sadhana are finished, and we now turn to the main part.
如此便完成前行。也就是说，成就法的前行部分已结束，现在转入正行。
2. The Main Part
二、正行
The main part of the practice has two sections: the generation and the recitation.
正行修持分二部分：生起与念诵。
The main practice involves the generation of the deity and the recitation of the mantra.
正行包括生起本尊与念诵咒语。
a) Generation of the Samaya Mandala: The Yoga of the Enlightened Body
甲、生起三昧耶坛城：觉悟身瑜伽
The first step is kyerim meditation, the creation of the samaya mandala. This means you must arise in the form of the samayasattva mandala.
第一步是生起次第禅修，生起三昧耶坛城。这意味着，你必须现起为三昧耶尊坛城的形相。
The cause is the framework of the three samadhis which are like the three poles of a tepee.
其因是三种三摩地构成的框架，犹如锥形帐篷的三根支柱。
The three samadhis are the samadhi of suchness, the samadhi of universal manifestation and the causal samadhi. And it is with these three samadhis that you establish the foundation for the practice.
三种三摩地，即真如三摩地、普现三摩地与因三摩地。正是以此三三摩地，建立修法基础。
The result is the clear visualization of the support, the seats of the deities and the palace, …
其果，是清晰观想所依、本尊座位与宫殿……
A specific feature in the Chimé Phakmé Nyingtik is that the palace walls are made of crystal; the inside of the palace should also be white. Apart from that, the Chimé Phakmé Nyingtik palace has all the usual characteristics of a peaceful palace. A peaceful palace can have either four-level toranas or eight-level toranas, and the Chimé Phakmé Nyingtik palace has eight.
无死圣母心髓的一个特点，是宫墙由水晶构成；宫内也应为白色。此外，宫殿具足寂静宫殿的一切通常特征。寂静宫殿可有四层或八层门楼，无死圣母心髓宫殿为八层。
Visualize the deities in the palace as described in the sadhana. The sadhana describes how to generate the deities, and you can look at how the deities are depicted in a thangka. That is how you should meditate.
依成就法所述，观想宫中本尊。成就法说明如何生起本尊，也可以参看唐卡上的本尊形相。应如此修观。
The visualization of the Chimé Phakmé Nyingtik looks like this: Inside the eight-level torana palace made of crystal sits the main deity, Arya Tara, white in colour, in union with the male deity. These two are the main deities of the mandala. Above her head is Ushnisha Vijaya and at her heart, Amitayus. The three of them are known as the three deities of long life. In each of the four directions stands one Tara, and a Gatekeeper Tara stands at each of the four gates, so nine deities form the mandala which you must visualize exactly as described in the sadhana.
无死圣母心髓的观想如下：具有八层门楼的水晶宫殿中，安坐主尊圣度母，身色白，与佛父双运。二者是坛城主尊。她头顶有尊胜佛母，心间有无量寿佛。三者称为长寿三尊。四方各立一尊度母，四门各立一尊守门度母，因此共有九尊构成坛城；必须严格依成就法所述观想。
Jamgön Kongtrul mentions a secret instruction about the colour of Tara’s male consort, Garwang, the Lord of Dance. The sadhana text says,
蒋贡康楚提及一项关于度母佛父——舞王嘎旺——身色的秘密指导。成就法文本说：
As her natural radiance the supreme skilful means, the Lord of the Dance …
作为她的自光，殊胜方便舞王……
As he is the natural radiance of Tara who is white, this line suggests that the Lord of the Dance is also white. However, Jamgön Kongtrul tells us that we should visualize him red tinged with white.
由于他是白色度母的自光，这句暗示舞王也是白色。然而蒋贡康楚告诉我们，应观他为红色略带白色。
As for the colour of the body of the male deity Garwang, the Lord of the Dance, the text says,
关于佛父舞王嘎旺的身色，文本说：
As her natural radiance the supreme skilful means, the Lord of the Dance …
作为她的自光，殊胜方便舞王……
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.
因此，方便的显现面从她的光中现起，所以他根本上是白色。但此处佛父佛母处于反向双运；又因解释说佛父的欲望比佛母更大，所以应观他为红色，因为他充满欲望。
The Lord of the Dance, the male deity—Avalokiteshvara or Amitayus, whatever you want to call him70—is described in the sadhana as Tara’s natural radiance which suggests he is white. However, Jamgön Kongtrul’s point is that he is red. As they are in union, he is full of desire, and since the desire of the male is greater than that of the female, he is red in colour. So you should visualize him as being red. This is how he appears in the thangka drawn by Jamyang Khyentse Wangpo which Jamgön Kongtrul used as his practice support. I now have that thangka.
舞自在这位男尊——无论称他观世音还是无量寿佛[70]——在成就法中被描述为度母的自然光辉，这意味着他应是白色。然而，蒋贡康楚的意思是他为红色。由于二尊双运，他充满欲乐；男性欲心比女性更强，所以身为红色。因此，应观想他是红色。蒋扬钦哲旺波所绘、蒋贡康楚用作修法所依的唐卡中，他就是如此显现的。那幅唐卡现在在我这里。
This is also how they appear in the thangka. Their fingers form the threatening mudra while holding their respective hand implements: iron hook, lasso, iron chain and bell, which correspond to the buddha family of their direction. Each Tara holds her left hand at her heart in the gesture of supreme generosity and clasps an utpala flower that blossoms next to her left ear.
唐卡中她们也正是如此。手指结期克印，各持铁钩、套索、铁链与铃，分别对应其方位的佛部。每位度母左手在心间作胜施势，执乌巴拉花，花开于左耳旁。
You meditate on yourself as the deity as I just said, then bless your three centres and invite the wisdom deity. This is how to meditate on the deities.
如刚才所说，观修自己为本尊，然后加持三处，迎请智慧尊。应当如此观修诸尊。
You must of course practise using all three key elements of kyerim—vajra pride, clarity of visualization and remembering the purity. Without these three elements, there is no kyerim practice. If you practise one but not the other two, or you practise two but not the last one, it won’t work. To practise kyerim, you need all three. Make sure you think about them again and again in every practice session. Sometimes you can focus more on vajra pride, sometimes on clear visualization and sometimes on remembering the purity. Just having a clear visualization without the other two elements won’t work, it’s not acceptable. But if you can meditate on a clear visualization as you also remember the purity, you should then take hold of vajra pride. This is how to practise all three. Most important of all, make sure you don’t ever forget them. Think about the instructions on clear visualization, vajra pride and remembering the purity whenever you do kyerim, no matter which sadhana you are practising.
当然，必须具足生起次第的三个要素——金刚慢、观想明晰和忆念清净。没有这三者，就没有生起次第修法。只修一项而不修另外两项，或修两项而缺一项，都不行。修生起次第，三者缺一不可。每一座都务必反复思维。有时可以更着重金刚慢，有时着重明晰观想，有时着重忆念清净。只有明晰观想而无其余两者，不起作用，是不够的。但若能在明晰观想时同时忆念清净，就应进一步执持金刚慢。这样便是修持三者。最重要的是，确保始终不忘。无论修哪一种成就法，每当修生起次第，都要想到明晰观想、金刚慢和忆念清净的教授。
These deities—the main deity and the retinue—that we visualize make up the samayasattvas, the samaya deities. Now we invite the jnanasattvas, or wisdom deities, to appear in the sky before us who must then merge indivisibly with the samayasattvas that we’ve just been meditating on.
我们所观想的这些尊——主尊与眷属——构成三昧耶尊，即三昧耶本尊。现在迎请智慧尊，显现于面前虚空，然后诸智慧尊必须与刚才所观修的三昧耶尊不可分地融为一体。
The jnanasattvas bless your three places …
智慧尊加持你的三处……
Visualize a white OM at your forehead, a red AH at your throat and a blue HUNG at your heart, or alternatively visualize Vairochana as the enlightened body, Amitabha as the enlightened speech and Akshobhya as the enlightened mind. Also meditate on the five syllables of the five buddha families (OM HUNG TRAM HRIH AH) on the crowns of the deities’ heads. This is something you do in all sadhanas.
观想额间白色 OM、喉间红色 AH、心间蓝色 HUNG；或观想觉悟身为毗卢遮那佛、觉悟语为阿弥陀佛、觉悟意为不动佛。也在诸尊头顶观修五佛部的五字（OM HUNG TRAM HRIH AH）。一切成就法都如此修。
Pay respect with prostrations.
以顶礼致敬。
This means you do the prostration section of the sadhana. But don’t stand up and physically prostrate, prostrate mentally.
这就是说，修成就法的顶礼部分；但不要站起来作身体顶礼，而应在心中顶礼。
Next comes the offering.
接着是供养。
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.
早晨首次供二水及其余五种妙欲时，应广作供养，每项分别供献。
In the first session of the day, you offer drinking water, washing water, flowers, incense and so on as you recite the appropriate verse for each offering and perform its mudra. This is what is meant by “doing the practice elaborately”. In fact, there’s a separate practice text written by Jamgön Kongtrul that you must recite as you make the elaborate offerings in your first practice session each morning.72 You should also offer amrita, rakta and torma as you follow the same offering text. But you don’t have to do this practice as elaborately in the rest of the day’s sessions,
当天第一座，供饮水、净足水、花、香等等，同时念各项供养相应的偈颂，并结手印。这就是“广修”的意思。事实上，蒋贡康楚另写了一篇修法文，每天早晨第一座广作供养时，必须念诵。[72] 也应依同一供养文，供甘露、血供与食子。但当天其余各座，不必修得这样广，
… simply do as indicated in the text of the sadhana …
……只按成就法本所示修持……
After that, you must make the absolute offering and sing praises with vajra songs.
此后，必须作究竟供养，并以金刚歌唱诵赞颂。
This completes the instruction on the visualization of the deity, the yoga of the enlightened body.
至此，本尊观想，也就是觉悟身瑜伽的教授结束。
b) Recitation: The Yoga of Enlightened Speech
b）念诵：觉悟语瑜伽
A Drop of Moonlight Nectar is divided into two sections: the first is the generation and the second is the recitation. We have now come to the second part, the recitation.
《月光甘露明点》分为两部分：第一是生起，第二是念诵。现在已讲到第二部分，即念诵。
Visualize yourself clearly in the form Arya Tara in union with her consort, who are the samayasattvas, as described in the text. At your heart is a white Amitayus who is the jnanasattva. In the thangka, he appears above the main deity because according to thangka painting tradition, the jnanasattva isn’t drawn in the heart of the deity. In Amitayus’ heart is a white lotus. Resting on the lotus is a locket formed of a sun and moon joined together, with a space in between; the red sun is below and the white moon above. At the centre of the locket is the samadhisattva in the form of a white syllable TAM. So you must visualize the three nested sattvas: yourself as the samayasattva; in your heart is the jnanasattva, white Amitayus; and in Amitayus’ heart, the sun and moon locket that stands on a white lotus in the centre of which is the samadhisattva—a white syllable TAM. Clockwise around TAM visualize the ten syllables of the Tara mantra which are not rotating.
如法本所述，清晰观想自己为圣度母，与佛父双运，二者即三昧耶尊。你心中有白色无量寿佛，即智慧尊。唐卡中，他画在主尊上方，因为依唐卡绘画传统，智慧尊不画在本尊心中。无量寿佛心中有一白莲，莲上安放由日月相合构成、中间留有空间的宝盒；红日在下，白月在上。宝盒中央是三摩地尊，形为白色 TAM 字。因此，必须观想层层含摄的三尊：自己为三昧耶尊；心中为智慧尊白色无量寿佛；无量寿佛心中白莲上有日月宝盒，中央是三摩地尊白色 TAM 字。TAM 字周围，顺时针观想度母十字咒，咒字不旋转。
Generally, we visualize the mantra mala as follows: during the approach practice, we focus on visualizing the arrangement of the mantra mala; during the close approach, 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.
通常咒鬘观想如下：近修时着重观咒鬘排列；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。
According to the most commonly practised Nyingma Kama tradition, the visualization in the approach phase is like the moon and garland of stars. At night, the individual moon and stars are seen in the sky and don’t appear to be moving. Likewise, in the approach practice you visualize the TAM with the ten syllables of the mantra arranged around it like the moon and stars in a clear sky and they don’t move. For the close approach, the syllables of the mantra rotate around the syllable TAM. For the accomplishment stage, the syllables circle between the self- and front visualization. And finally, in the great accomplishment stage, not only do the syllables circle between the self- and front visualization, they also radiate rays of light making offerings which satisfy all the buddhas and bodhisattvas. Then having gathered all their blessings and siddhis, the rays of light return to the heart of the deity. This is the emanation and reabsorption of rays of light.
依最常修持的宁玛噶玛传统，近修阶段的观想如月与星鬘。夜空中，月亮与星星各自分明，看起来并不移动。同样，近修时观想 TAM 字与周围排列的十字咒，如晴空中的月与星，皆不移动。亲近修时，咒字围绕 TAM 字旋转。成就阶段，咒字在自生与对生之间循环。最后，大成就阶段，咒字不只在自生与对生之间循环，还放出光芒作供养，令一切诸佛菩萨满足。然后摄集所有加持与悉地，光芒返回本尊心中。这就是光芒的放射与收摄。
Yet it is enough to visualize its arrangement when practising essentially.
然而，简要修持时，仅观其排列就足够。
This means when you do a daily practice or a simple practice or when you’re a beginner, it is better not to try to move the mantra syllables around the seed syllable in your visualization.
意思是，日修、简修，或初学时，最好不要尝试在观想中让咒字绕种子字移动。
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.
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。但此成就法指示，咒字应如新译派续部成就法那样顺时针排列。
Having visualized the appropriate arrangement of syllables, start concentrating on your visualization of TAM surrounded by the syllables of the mantra OM TARE TUTARE TURE SOHA. Once you can see the syllables as clearly as if you were looking at them with your eyes,
观想咒字适当排列之后，开始专注 TAM 字及其周围的 OM TARE TUTARE TURE SOHA 咒字。当你能够像亲眼看见般清楚地看见咒字时，
… then you can start visualizing the emanation and reabsorption of rays of light while reciting the mantra. Once the visualization of the mantra arrangement is extremely clear, we can imagine it turning.
……就可在念咒时开始观想光芒放射与收摄。待咒字排列观得极其清晰时，就可观其旋转。
If you can’t clearly visualize the syllables when they’re standing still, it’ll be impossible for you to visualize them rotating. If a wheel isn’t constructed properly, it won’t be able to turn, right? At this point you’re supposed to recite the root mantra OM TARE TUTTARE TURE SOHA, and as you do, concentrate exclusively on the arrangement of the syllables which remain still.
如果静止时都观不清楚，旋转时更不可能观清楚。轮子若没有造好，就转不起来，对吧？此时应念根本咒 OM TARE TUTTARE TURE SOHA，同时只专注于静止咒字的排列。
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.
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。
This means that to recite the combined practice mantra, visualize the root mantra OM TARE TUTTARE TURE SOHA and before the final syllable, add the rest of the combined mantra—HRIH DROOM BENDZA JNANA AYUKE. During the recitation of the mantra of the jnanasattva Amitayus OM AMARANI DZIWANTIYE SOHA, continue to visualize the locket of sun and moon but with HRIH instead of TAM, and the HRIH is surrounded by the mantra OM AMARANI DZIWANTIYE SOHA. Next, recite the mantra of Ushnisha Vijaya, the nirmanasattva, which is OM AMRITA AYURDADE SOHA. In the centre of the sun and moon locket at your heart, visualize the syllable DROOM around which stand the syllables of the mantra.
这就是说，念合修咒时，观想根本咒 OM TARE TUTTARE TURE SOHA，并在最后一字之前，加上合修咒其余部分——HRIH DROOM BENDZA JNANA AYUKE。念智慧尊无量寿佛咒 OM AMARANI DZIWANTIYE SOHA 时，继续观日月宝盒，但将 TAM 改为 HRIH，HRIH 周围是 OM AMARANI DZIWANTIYE SOHA 咒。接着念化现尊佛顶尊胜母咒，即 OM AMRITA AYURDADE SOHA。观想自己心间日月宝盒中央为 DROOM 字，周围立着相应咒字。
Then establish the ground of the kyerim with clear visualization, remembering the purity and stable confidence.
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。
You must have a ground or a foundation for your practice: clear visualization, remembering the purity and stable confidence are the ground.
修法必须有根基或基础；明晰观想、忆念清净和稳固确信，就是基础。
Once you have laid the foundation with the three samadhis,
以三种三摩地奠定基础之后，
Focus single-pointedly on the visualization of the core seed syllable and the mantra mala …
一心专注中心种子字与咒鬘的观想……
During the approach phase, the core seed syllable is TAM and the mantra mala is OM TARE TUTTARE TURE SOHA. Then you recite the combined practice mantra, adding HRIH DROOM BENDZA JNANA AYUKE to the Tara mantra in the visualization. Then for the jnanasattva Amitayus, the seed syllable at the centre of the sun and moon locket becomes HRIH surrounded by the syllables of the Amitayus mantra, OM AMARANI DZIWANTIYE SOHA. Finally, when you practise the nirmanasattva Ushnisha Vijaya, you visualize the seed syllable DROOM as indicated in the text encircled by OM AMRITA AYURDADE SOHA. Basically, you visualize the relevant seed syllable and the mantra.
近修阶段，中心种子字是 TAM，咒鬘是 OM TARE TUTTARE TURE SOHA。然后念合修咒，在观想中于度母咒内加 HRIH DROOM BENDZA JNANA AYUKE。接着修智慧尊无量寿佛时，日月宝盒中央种子字变为 HRIH，由无量寿佛咒 OM AMARANI DZIWANTIYE SOHA 各字围绕。最后修化现尊佛顶尊胜母时，依法本观想 DROOM 种子字，由 OM AMRITA AYURDADE SOHA 围绕。基本上，就是观想相应种子字与咒语。
The syllables emanate and reabsorb rays of light whether you can make them move or not, and the rays of light reach all the buddhas and bodhisattvas, the deities of the Chimé Phakmé Nyingtik, Noble Tara and so on, making offerings to them. The light then brings all the wisdom and blessings of their enlightened body, speech and mind and all accomplishments back to be reabsorbed into you. This is what you must visualize.
无论能否令咒字移动，都观想咒字放射与收摄光芒，光芒遍至一切诸佛菩萨、无死圣母心髓诸尊、圣度母等等，向他们供养。然后，光芒带回他们觉悟身、语、意的一切智慧、加持与成就，收摄入你自身。必须如此观想。
… with a mala blessed in the usual way.
……使用依通常方式加持过的念珠。
The mala you use to count mantras should have been blessed in the customary way, and you should never use a mala that hasn’t been blessed properly. A crystal mala is the best kind to use for the Chimé Phakmé Nyingtik practice. As you count your recitations with your blessed mala, first,
计数持咒所用的念珠，应已依惯例加持；绝不可使用未如法加持的念珠。无死圣母心髓修法，以水晶念珠最为适合。用加持过的念珠计数念诵时，首先，
… just recite the ten-syllable mantra …
……只念十字咒……
Start by focusing on OM TARE TUTTARE TURE SOHA. Then,
先专注 OM TARE TUTTARE TURE SOHA。然后，
When a clear visualization of it is attained …
获得清晰观想时……
Once you’re used to this visualization and can hold it in your mind—at least to some extent—actualise the visualization of Chimé Phakmé Nyingtik.
熟悉这一观想、能够在心中保持它——至少达到一定程度——之后，现起无死圣母心髓的观想。
The nirmanasattva is Ushnisha Vijaya, and now from out of the top of White Tara’s head, fly Ushnisha Vijayas in inconceivable numbers. This isn’t found in any other sadhana. She should look like this:
化现尊是佛顶尊胜母，此时从白度母头顶飞出不可思议数量的佛顶尊胜母。这在其他任何成就法中都没有。她的形貌应如此：
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. Her feet are loosely crossed in the sattvasana.
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，倾注甘露之流。双足宽舒交叠，作菩萨坐。
We visualize as many Ushnisha Vijayas as there are motes of dust in a beam of light. Her hooks grab and draw into the vase all the vitality of samsara and nirvana, the essence of the four elements (earth, wind, fire, water), the potency of all medicines, the longevity of the gods and rishis and so on. Millions of Ushnisha Vijayas are sent to collect these essences and the rest into their vases, they then bring them back to dissolve into you and grant the empowerment. According to the sadhana, the vase contains,
观想佛顶尊胜母数量犹如光束中的微尘。她们以钩摄取轮涅一切生命力、地风火水四大精华、一切药物的效力、天人与仙人的长寿等等，收入瓶中。派遣数以百万计的佛顶尊胜母，将这些精华及其余一切收集入瓶，再带回来融入你，赐予灌顶。成就法说，瓶中有：
All the subtle vital essence of samsara and nirvana,
轮回与涅槃一切微妙精华，
The animate and inanimate universe […]
器情世间的一切精华［……］
A stream of boundless light bursts out
无量光流喷涌而出，
From the top of the jewel on the ushnisha at the crown of my head,
从我头顶肉髻宝珠的顶端，
From which appears the sublime Vijaya,
其中显现圣尊胜母，
The colour of crystal. Her right hand,
身色如水晶。右手
In the mudra of granting refuge, holds a hook;
结施皈依印，持钩；
Her left, in the mudra of supreme giving, holds a long-life vase.
左手结胜施印，持长寿瓶。
She radiates light and rays of light, and
她放出光明与光芒，
Limitless forms of herself stream out like specks of dust in sunbeams.
自身无量化身如日光中的微尘纷纷涌出。
They draw in all the wisdom, love and power of
她们摄集一切智慧、慈爱与力量，来自
All the deities of the mandala,
坛城中的一切诸尊，
All the buddhas and bodhisattvas of the ten directions,
十方一切诸佛菩萨，
All the yidams, dakas and dakinis, and
一切本尊、空行勇父与空行母，
All the protectors of the Vajrayana teachings.
以及一切金刚乘教法护法。
They also draw in all the subtle vital essence of samsara and nirvana, the animate and inanimate universe,
她们也摄集轮涅器情世间的一切微妙精华，
In the form of the quicksilver that accomplishes all.
化为成办一切的水银形态。
The meaning of “all the buddhas and bodhisattvas” and “all the yidams, dakas and dakinis” and the following lines is quite straightforward. So this verse is clear, apart from the line, “… the subtle vital essence of samsara and nirvana, in the form of the quicksilver that accomplishes all.” This is why Jamgön Kongtrul describes how we should meditate on the quicksilver. He writes in the commentary,
“一切诸佛菩萨”“一切本尊、空行勇父与空行母”以及后续文句，意思都很直白。因此，这一偈很清楚，除了“……轮涅微妙精华，化为成办一切的水银形态”这一句。这就是蒋贡康楚解释应当如何观修水银的原因。他在释论中写道：
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 (chulen), 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.
她摄集轮涅器情的光明甘露，便得到这水银。此水银甘露是炼金与返老还童（chulen）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。
“… all kinds of auspicious patterns …” refers to the eight auspicious symbols. Then he describes the power of the quicksilver nectar,
“……种种吉祥纹样……”指八吉祥。接着，他描述水银甘露的力量：
Its power is such that whoever it touches can be transformed so that 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 fruit.
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。
This is how the nectar should appear in your meditation, and it is one of the more complex points. So imagine these forms and images gathering as the blazing, brilliant splendour of great bliss. At this point all the Ushnisha Vijayas dissolve back into us and we blaze with the splendour of great bliss.
禅修中甘露应如此显现，这是较复杂的要点之一。因此，观想这些形态与景象汇集为大乐炽盛灿烂的光辉。此时，一切佛顶尊胜母融回自身，我们焕发炽盛的大乐光辉。
To recap:
重述如下：
—Visualize yourself in the form Arya Tara in union with her consort as described in the text.
——如法本所述，观想自己为圣度母，与佛父双运。
—At her heart sits the jnanasattva, white Amitayus.
——她心中坐着智慧尊白色无量寿佛。
—At his heart stands the samadhisattva, the syllable TAM, on a white lotus at the centre of a sun and moon locket.
——他心中白莲上的日月宝盒中央，立着三摩地尊 TAM 字。
—Around the TAM, stands the syllables of the mantra OM TARE TUTTARE TURE SOHA.
——TAM 字周围，立着 OM TARE TUTTARE TURE SOHA 的各个咒字。
Jamgön Kongtrul says to direct the practice as you recite the mantra, first visualize the syllables standing still.
蒋贡康楚说，持咒时引导修持，首先观想咒字静止不动。
—Once your visualization is clear and stable, you can start to visualize the mantra rotating around the seed syllable.
——观想清晰稳固之后，就可开始观想咒语围绕种子字旋转。
—Having mastered that, visualize rays of white light shining from the rotating mantra and up through the deity’s ushnisha which is the protuberance on the top of Noble Tara’s head.
——掌握之后，观想旋转咒语放出白光，向上穿过本尊的肉髻，即圣度母头顶的隆起。
—As the rays of light leave Tara’s body, they transform into enormous numbers of Ushnisha Vijayas holding hooks in their right hands and vases in their left.
——光芒离开度母身体时，化成极大量的佛顶尊胜母，右手持钩，左手持瓶。
—They fill the whole of space and hook all the subtle vital essences of samsara and nirvana, the animate and the inanimate universe into the vase.
——她们遍满整个虚空，将轮涅器情世间的一切微妙精华钩入瓶中。
—The nectar in their vases dissolves into you, and you receive all the blessings and siddhis as already mentioned.
——瓶中甘露融入你，如前所述，你领受一切加持与悉地。
This is the main visualization which you actualise as you recite the mantra.
这就是持咒时所现起的主要观想。
Usually, when you practise most sadhanas elaborately, rays of light are emanated from which offering goddesses appear to make offerings and so on. If you practise a little less elaborately, the light becomes symbols. And the simplest method is just to send out rays of light. The special feature of the Chimé Phakmé Nyingtik is that we emanate Ushnisha Vijayas, but the meaning is the same.
通常，多数成就法作广修时，会放出光芒，从中出现供养天女，作供养等。稍简略些，则光化为标帜；最简略的方法，就是只放光。无死圣母心髓的特色，是化现尊胜佛母，但意义相同。
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, the jnanasattva mantra and the nirmanasattva Ushnisha Vijaya mantra. Then recite each of the mantras of the 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［诵完预定数量的咒语后］，也应稍诵合咒、智慧尊咒与化现尊尊胜佛母咒。然后将元音辅音咒、百字明与缘起咒各诵三遍，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 reciting just the offering mantra (OM BENDZA ARGHAM PADAM and so on) followed by the first and last stanzas of the praise prayer.
昔日持明者的真实传统，是每诵一千遍咒就作供赞。但如今，我们只在一座结束时作一次。因此，仅诵供养咒（OM BENDZA ARGHAM PADAM 等）来供养，然后念赞颂文的首尾两颂。
Confess with the lines in the sadhana that begin “Ho In the mandala of the Sublime Lady…”,74 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，于圣母坛城……”开头的偈句作忏悔[74]，收摄坛城，安住平等。再生起为后得位本尊，回向修法，并念发愿文与吉祥文。
This is how you conclude one session of practice.
一座修法就是这样结束的。
It is very good to offer a tsok during the first session.
第一座供会供非常好。
This means the first session on the first day.
这是指第一天的第一座。
In which case, practise as just explained, and when you have finished accumulating the mantra and “reciting the 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 text. Continue up until and including the remainder. You can also do the cheto, Tenma and horse dance.
若如此，便依刚才所释修持；积累持咒并完成“每千遍作供赞”之后，在最后一次供赞结束时，先加持会供品。如何做，文本中有清楚说明。继续修至余供，并完成余供。也可作 cheto、Tenma 与马舞。
However, if you offer a tsok daily,
不过，若每天作会供，
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.
则无须每天做上述三项。持咒后，再诵一次简短供赞文，然后诵忏悔文，之后如前继续。
While practising the approach, it is also good to offer a tsok on auspicious days such as the 8th, 10th and 25th 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 (Tseringma and so on) and the terma guardians as usual. Replenish the offerings during the evening session. Now you simply recite the text starting with refuge, bodhichitta, the seven-branch offering and the 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、二十五等吉祥日供会供，也很好。每次供会供时，在下午一座结束时，照常加入供食子予护法（如长寿五姊妹等）与伏藏守护者的修法。晚座补充供品。此时只须从皈依、发心、七支供及护轮祈祷文开始，依文念诵，直至赞颂文。如前结束这一座。
“Simply recite the text” means that you do these prayers exactly as they are written in the sadhana text. You don’t need to add any extra prayers like the detailed offering prayer.
“只须依文念诵”，意味着完全照成就法文本所写念诵这些祈祷文，无须加入详细供养文等额外祈祷。
On the first day, you practise two sessions: an afternoon session and an evening session. That’s it. That’s what needs to be done on the first day.
第一天修两座：下午一座、晚间一座。就是这样，第一天所需做的就是这些。
Next day, start the early morning session with the lineage prayers and do the elaborate version of the practice following the sadhana text. 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，清晨一座先诵传承祈祷文，依成就法文本修广轨。然后于上午、下午和晚间修持。每天分四座；若无法做到，就分早、午、晚三座。
This concludes the instruction for the approach practice.
近修的教授至此结束。
Having made the effort to enter into a retreat, don’t waste the opportunity! Make sure you cultivate and establish a clear visualization. To do that, you need the right instructions, otherwise you will have nothing to meditate on. If you don’t follow the stages of meditation that are laid out in the text, if you don’t recite the mantra and don’t visualize, all you’ll end up doing is locking yourself in a room and torturing yourself. Therefore, the first step is to learn what you have to do. This means you first translate the commentary, then study it thoroughly. The commentary was taught by Jamyang Khyentse Wangpo, so if you know this text it’s enough, it’s all you need. Jamyang Khyentse Wangpo gave all these instructions to Jamgön Kongtrul who faithfully wrote everything down; it is a very special oral linage instruction.
既已努力进入闭关，就不要浪费机会！务必培养并建立清晰观想。为此，需要正确的教授，否则就没有可观修的内容。若不依文本所列禅修次第，不持咒，也不观想，最终只会把自己锁在房间里折磨自己。因此，第一步是学习该做什么，也就是先翻译注释，再彻底研读。这部注释由蒋扬钦哲旺波传授，因此，熟悉这一文本就足够了，所需的一切都在其中。蒋扬钦哲旺波将这些教授全都传给蒋贡康楚，后者忠实记录下来；这是一份非常殊胜的口耳传承教授。
When you go into a solitary retreat, you must first receive the empowerment and instructions on the practice you intend to do. But you shouldn’t think about receiving any other teachings or empowerments at that time. Make sure you study this text on the Chimé Phakmé Nyingtik very thoroughly and put the teaching into practice exactly as instructed. Don’t get distracted by a desire to receive many other teachings and transmissions. When you’re practising approach, accomplishment and activity in retreat, thinking about wanting to study, imagining you need to receive many more teachings or that you should be working are all obstacles to your retreat. Similarly, when you’re studying if you start thinking that study isn’t helping and that you should go somewhere solitary to practise, that is also an obstacle. Basically, when you practise, practise one hundred percent; when you study, study one hundred percent. Whatever you set out to do at any given time, make sure you focus exclusively on accomplishing just that and don’t get side-tracked.
独自闭关时，首先必须领受所拟修法的灌顶与教授。但那时不应想着再领受其他教法或灌顶。务必彻底研读这部无死圣母心髓文本，严格依教授实践，不要因想领受许多其他教法与传承而分心。闭关修近修、成就与事业时，想着想要学习、认为还需要领受更多教法，或觉得应该去工作，都是闭关的障碍。同样，学习时若开始觉得学习无益，应该找个僻静处去修行，这也是障碍。基本上，修行时百分之百修行，学习时百分之百学习。无论当下决定做什么，都应专心完成那一件事，不要岔开。
When you practise the Chimé Phakmé Nyingtik, concentrate on doing only that. Focus your mind constantly on the Chimé Phakmé Nyingtik. After you have finished a session, make sure you constantly bring to mind the appearance of the deity and recite the root mantra even though it won’t count towards your accumulations. Recite the mantra while you’re walking around for example. Even in your dreams, keep thinking of the deity. If you do, you are focusing one-pointedly on practice. If you don’t, you aren’t.
修无死圣母心髓时，就只专注于此，时时将心集中在无死圣母心髓。每座结束后，也要不断忆念本尊显现，持诵根本咒，虽然这些不计入累计数。例如，走动时也持咒；甚至梦中，也继续想着本尊。能如此，就是专一修行；否则就不是。
After the approach, start the accomplishment stage. Practise the morning session with the short conclusion as before.
近修之后，开始成就阶段。早晨一座如前修持，以简略结行收座。
This means that you practise during your morning session in the same way as you did for the approach stage, including the short conclusion and the dissolution from which you arise again as the deity and so on.
意思是，早晨这一座与近修阶段同样修持，包括简略结行、收摄、再次生起为本尊等。
Place a phumba …
安放一只宝瓶（phumba）……
You included it as a practice support at the beginning of the retreat.
闭关开始时，你已将它作为修法所依之一备妥。
… made of precious materials containing the nectar of twenty-five substances …
……珍贵材料所制，内盛二十五种物质的甘露……
… 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.
……瓶口庄严下方的瓶颈系白布，置于坛城中、主要成就物颅器的右侧。左侧放一珍贵材料所制的托架，上置可食的长寿瓶形供品，以树叶与花朵庄严。
This makes it look like a long-life vase. “Edible offerings” refers to anything you can eat. So this sentence means that you should make a long-life vase from dough and put it to the left of the kapala.
如此便使它看起来像长寿瓶。“可食供品”指任何能吃的东西。因此，这句话是说，用面团制作长寿瓶，放在颅器左侧。
Since “edible offerings” 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.
这里“可食供品”既指食物也指酒，因此用酒和食物做成长寿瓶形，丸药也如此制作，围在瓶旁。还要换上新的甘露、rakta、食子与外供。
“Food” means tsampa dough. So prepare a long life-vase with dough made of tsampa and alcohol, surrounded by long-life pills made from the same dough. You should also make fresh offerings of amrita, rakta, torma and so on.
“食物”指糌粑团。因此，用糌粑和酒调成面团制作长寿瓶，周围放用同样面团做的长寿丸。也应新供甘露、rakta、食子等。
In the afternoon session do the elaborate practice based on the sadhana starting with the lineage prayers.
下午一座，从传承祈祷文开始，依成就法作广修。
Here “elaborate” means that we make elaborate offerings and that each of the general offerings is accompanied by its appropriate four-line stanza. Also offer the amrita, rakta and torma as described earlier. This is the only difference between the elaborate and the simpler practice.
这里“广修”，是指作广大供养，每项一般供养都配上相应的四句偈；也依前述供甘露、rakta 与食子。这是广轨与简轨唯一的区别。
After the seven-branch accumulation, offer the gektor and issue the command.
七支积资之后，供 Gektor，并宣令。
Offer the gektor again.
再次供 Gektor。
Practise as before, from the protection spheres prayer up to and including offering of praise prayer.
从护轮祈祷文起，如前修持，直至赞颂文并完成赞颂。
This means you practise as you did during the approach. After you’ve offered praise,
也就是说，如近修时一样修持。赞颂之后，
Then you need to “divide the house of the mantra”…
接着须“分咒舍”……
To practise the accomplishment phase, you must create both self- and front visualizations—you need both. But for the approach practice, you only need to create a self-visualization. That’s the difference. Therefore, here you need to divide the house of the mantra,
修成就阶段时，必须建立自生与对生观想，两者都要；近修则只须自生观想。这就是区别。因此，此处需要分咒舍，
…by reciting the mantra DROOM BISHO BISHUDHE TAM HRIH DROOM TAM DROOM HRIH HUNG DZAM HUNG BAM HO PET DZA.
……念咒 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.
从自生坛城分出第二座所依（环境与宫殿）、能依（诸尊）俱全的坛城，安住面前虚空，如一盏酥油灯点燃另一盏灯。围绕自生观想护轮的火焰，几乎与围绕对生观想护轮的火焰相接。
The mandalas are the same as the mandala you have been visualizing until now, the only difference is that instead of one, you now visualize two.
这两座坛城，与此前一直观想的坛城相同；唯一区别是，原来观一座，现在观两座。
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.
成就阶段每座开始时，简略现起近修阶段的观想。然后依“复次，广大云聚般光芒……”开头的文本观想，暂时分别专注每一咒，持诵三种近修咒及三尊合咒。
Do the approach practice briefly as you recite just a few mantras. Then recite the combined practice mantra followed by the Amitayus mantra OM AMARANI DZIVANTIYE SOHA as you visualize the deities as before. And lastly, recite the Ushnisha Vijaya mantra OM AMRITA AYURDADE SOHA. With each mantra make sure you create their respective visualizations, as already mentioned, by briefly focusing on each one individually as you recite the appropriate mantra. If your visualization is clear,
简作近修，只诵少量咒。然后诵合修咒，再诵无量寿佛咒 OM AMARANI DZIVANTIYE SOHA，并如前观想诸尊。最后诵尊胜佛母咒 OM AMRITA AYURDADE SOHA。每诵一种咒，都务必如前所述，短暂地单独专注其相应观想。若观想清晰，
… add the visualization of the emanation and reabsorption of rays of light from the heart of the main deity to invoke her retinue.
……加入从主尊心间放光、收光，祈请其眷属的观想。
Visualize according to the text from, “Again, great cloud-like rays of light emanate and reabsorb” to “… become the wheel of the net of magical manifestation.”
依文本从“复次，广大云聚般光芒放射收摄”至“……成为幻化网之轮”作观想。
As you actualise the text,
现起文本所说意义时，
First concentrate on accumulating Vajra Tara’s mantra (OM TARE TAM SOHA) and recite the three others only briefly at the end of the session.
先专注积累金刚度母咒（OM TARE TAM SOHA），一座结束时仅简略持诵另外三咒。
From the main deity Arya Tara’s heart, rays of light shoot out and touch Vajra Tara’s heart, urging her to fulfill her pledges. Then rays of light shine from Vajra Tara’s heart as you recite the Vajra Tara mantra OM TARE TAM SOHA.
从主尊圣度母心间放光，触及金刚度母心间，催请她履行誓愿。然后持诵金刚度母咒 OM TARE TAM SOHA，同时观金刚度母心间放光。
Jamgön Kongtrul’s commentary says that when you do the recitation of the four Taras, spend most of your time on Vajra Tara and, at the end of the session, briefly recite each of the other three mantras: OM TARE DROOM SOHA, OM TARE HRIH SOHA and OM TARE HUNG SOHA.
蒋贡康楚的注释说，持诵四度母咒时，大部分时间用于金刚度母，一座结束时，简略持诵其余三咒：OM TARE DROOM SOHA、OM TARE HRIH SOHA 与 OM TARE HUNG SOHA。
Once you have completed the accumulation of Vajra Tara’s mantra, you only need to recite it a few times before concentrating on accumulating the Ratna Tara’s mantra which you do for most of your practice session. And so on.
完成金刚度母咒的积累后，只须诵几遍，便转而专注积累宝度母咒，占据该座大部分时间。其余依此类推。
After Ratna Tara, focus on Padma Tara and similarly only recite a few Vajra Tara and Ratna Tara mantras before focusing on the main accumulation of Padma Tara. Then conclude with a few Karma Tara mantras. Jamgön Kongtrul Rinpoche says this is how to practise each of the four Taras.
宝度母之后，专注莲花度母；同样，先少诵金刚度母与宝度母咒，再主要积累莲花度母咒，最后以少量事业度母咒结束。蒋贡康楚仁波切说，四度母各应如此修持。
The visualization for all four Taras is as follows,
四度母的观想如下：
In the heart of each of the Taras of the four families is a lotus and a moon.
四部度母各自心间，皆有莲花与月轮。
Visualize in the hearts of each of the four Taras a lotus and a moon disc seat. As you practise each Tara,
观想四度母各自心间有莲花月轮座。分别修持时：
—For Vajra Tara, visualize a dark blue TAM standing on it
——金刚度母，观深蓝色 TAM 字立于其上；
—For Ratna Tara, visualize a yellow DROOM
——宝度母，观黄色 DROOM 字；
—For Padma Tara, visualize a red HRIH
——莲花度母，观红色 HRIH 字；
—For Karma Tara, visualize a black HUNG.
——事业度母，观黑色 HUNG 字。
Around each Tara’s syllable, visualize her mantra. In this way, focus on each of the four Taras individually as you recite her mantra which emanates and reabsorbs rays of light. When you practise Vajra Tara, your main focus is Vajra Tara; when you practise Ratna Tara, your main focus is Ratna Tara and so on.
每位度母的种子字周围，观想其咒语。如此，分别专注四度母，持诵各自咒语，观其放光、收光。修金刚度母时，主要专注金刚度母；修宝度母时，主要专注宝度母，其余亦然。
Conclude the session in the same way you concluded the approach stage, except that here it is important to offer a tsok every day.
收座方式与近修阶段相同，只是此处每天供会供很重要。
For the accomplishment phase, it is better to offer a tsok every day.
成就阶段，最好每天供会供。
Once you have completed the appropriate number of accomplishment mantras, move onto the activity practice.
成就咒达到适当数量以后，转入事业修法。
Once you’ve completed the accomplishment phase, practise the activity phase. Practise in four sessions every day and do the entire sadhana once each session. You should complete the accomplishment phase during the last session of the day. You can choose to practise the accomplishment phase for seven days or for thirty, but whichever you do you should finish the practice in the fourth session which is the evening session. The next morning during the first session, follow the sadhana until the accomplishment mantra as before, then just recite a few mantras.
完成成就阶段后，修事业阶段。每日四座，每座完整修一次成就法。应在当天最后一座完成成就阶段。可以选择修七天，也可修三十天；无论哪种，都应在第四座、即晚座结束这一修法。次日清晨第一座，像以前一样，依成就法修至成就咒，然后只诵少量咒。
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 …
然后念诵“我为三昧耶尊，智慧尊……”开头的事业段，清晰现起观想。念“四事业度母心间莲花月轮上有 DZA HUNG BAM HO”，并观四个种子字……
Visualize the four activity Taras with lotus and moon disc seats at their hearts to support their seed syllables, DZA, HUNG, BAM and HO.
观想四事业度母心间，各有莲花月轮座，承托其种子字 DZA、HUNG、BAM 与 HO。
… in their respective colours …
……各具相应颜色……
These are white, yellow, red and green.
即白、黄、红、绿。
… surrounded by the mantra malas.
……周围环绕咒鬘。
The mantras are:
咒语是：
OM TARE TAM DZA SHANTING KURU SOHA
OM TARE DROOM HUNG PUSHTING KURU OM
OM TARE HRIH BAM WASHAM KURU HO
OM TARE HUNG HO MARAYA PET
OM TARE TAM DZA SHANTING KURU SOHA OM TARE DROOM HUNG PUSHTING KURU OM OM TARE HRIH BAM WASHAM KURU HO OM TARE HUNG HO MARAYA PET
Now what is the visualization?
现在，观想是什么呢？
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 miracles 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.
五尊（主尊与眷属四度母）放光，祈请钩度母。钩度母化现众多形相、光芒与无量神变，成办息灭疾病、恶灵、恶业、障蔽等一切作障力量的事业。整座只积累她的咒语。
This means you concentrate on Hook Tara’s mantra OM TARE TAM DZA SHANTING KURU SOHA for one session.
意思是，一座专注持诵钩度母咒 OM TARE TAM DZA SHANTING KURU SOHA。
The conclusion is as before.
结行如前。
Next, practise only Noose Tara’s mantra and visualization and accomplish the enriching activity. Actualise the visualization for Noose Tara. As the pacifying activities have been accomplished, imagine rays of light shining from Noose Tara’s heart to accomplish all the enriching activities that increase longevity, merit, magnetism and wealth.
接着，只修索度母的咒语与观想，成办增益事业。现起索度母观想。息业已成办，便想象从索度母心间放光，成办增长寿命、福德、摄受力与财富的一切增益事业。
In the afternoon session, practise only Iron Chain Tara’s mantra and visualization.
下午一座，只修铁锁度母的咒语与观想。
Again, from the heart of the five main deities (Tara Wish-Fulfilling Wheel and the four Taras), rays of light invoke Iron Chain Tara, and many rays of red light emanate from her heart to accomplish the magnetising activities.
再从五位主尊（如意轮度母及四度母）心间放光，祈请铁锁度母；她心间放出众多红光，成办怀摄事业。
During the evening session, practise Bell Tara who accomplishes the subjugating activities. The visualization is the same as Hook Tara’s for all four activity Taras. From the five deities, rays of light invoke Bell Tara from whose body rays of light shine out and accomplish the subjugating activities. Actualise these four visualizations, focusing on one in each of the four sessions of a day.
晚间一座，修成办降伏事业的铃度母。四事业度母的观想方式，都与钩度母相同。五尊放光祈请铃度母，她身中放光，成办降伏事业。每天四座，每座专注一种，现起这四种观想。
At the hearts of the standing activity Taras, on lotus and moon disc seats, are their seed syllables: white DZA, yellow HUNG, red BAM and green HO.
站立的事业度母心间莲花月轮座上，是其种子字：白色 DZA、黄色 HUNG、红色 BAM 与绿色 HO。
The sadhana briefly mentions the three ways you can measure approach, accomplishment and activity practice: time, number of mantras or signs.
成就法简要提及衡量近修、成就与事业修持的三种方式：时间、咒数或征相。
We quantify approach, accomplishment and activity practice in three ways: by the amount of time we spend practising, the number of mantras we accumulate or by the signs of accomplishment we achieve.
我们用三种方式量化近修、成就与事业修持：所用修持时间、所积累的咒数，或所获得的成就征相。
Those of superior capacity should practise 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.
上根者应近修三周、成就一周、事业一天，加上领受悉地，共为一个月。中根者应乘以三，共三个月。
So practitioners of medium capacity practise approach for nine weeks, accomplishment for twenty-one days and activity for three days.
因此，中根修行者近修九周、成就二十一天、事业三天。
The practitioner with lesser capacity should therefore practise for six months.
下根者则应修六个月。
This is how you measure your practice in time.
这是以时间衡量修行的方式。
In terms of numbers, we also distinguish between practitioners of superior, medium and lesser capacities, which roughly takes about the same amount of time.
以咒数而言，也分上、中、下根，大致所需时间相同。
Basically, Jamgön Kongtrul says you accumulate as many mantras as you can in the time you’ve given yourself to practise. That’s all. There are no special instructions, just do as many as you can. Generally though, when you focus on the number of mantras you accumulate, the minimum should be:
基本上，蒋贡康楚说，在给自己安排的修行时间内，尽力多积累咒语即可，就是这样。没有特别教授，只要尽可能多诵。不过，一般以累积咒数为重点时，最低数量应为：
—100,00 for each of the ten syllables of the main deity mantra, making 1,000,000
——主尊十字咒，每字 100,00 遍（原文如此），共 1,000,000 遍。
—700,000 of the nineteen-syllable approach mantra of the combined practice
——十九字合修近修咒七十万遍；
—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 —40,000 of each of the mantras of the four Gatekeeper Taras for activity.
——四度母的成就咒各十万遍；——四守门度母的事业咒各四万遍。
This is the minimum number of mantras you should recite. For a medium-length practice, it should take three or four months to accomplish which is a good length of time. For mere familiarization with the practice, you should recite:
这是应诵的最低咒数。中等长度的修持，应需三四个月完成，这是一个很好的时长。若只是熟悉修法，应诵：
—400,000 for the main deity’s ten-syllable mantra
——主尊十字咒四十万遍；
—100,000 of the combined practice
——合修咒十万遍；
—40,000 of the jnanasattva and 40,000 of 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
——成就咒各一万遍；
—however many you can manage in one day for each of the mantras of the four Gatekeeper Taras for activity.
——四守门度母的事业咒，各于一天中尽力多诵。
These numbers are based on the speed for those of superior capacity.
这些数量以根器上等者的速度为依据。
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.
文本明确提及征相。最好的征相是证悟，其次是体验，最低的是反复在梦中体验清晰。
The best signs are meeting the deity face-to-face, for the amrita in the skull cup to start to boil or for a butter lamp to light itself. The medium sign is to have meditative experiences and stabilize them; the least good is to repeatedly experience clarity in dreams.
最好的征相，是亲见本尊、颅杯甘露开始沸腾，或酥油灯自行点燃。中等征相，是生起并稳固禅修体验；最低的，是反复在梦中体验清晰。
III. CONCLUDING PRACTICES
三、结行修法
A. Receiving the Siddhis
A. 领受悉地
Whether you practise the longest, medium-length or shorter option, you will eventually finish the activity phase. It is good to receive the siddhis the following morning when you should practise especially early. If you can’t practise early, the usual morning session is also fine.
无论选择最长、中等或较短的修法，最终都会完成事业阶段。最好次日清晨领受悉地，那天应特别早起修持。若无法很早开始，通常的早座也可以。
Before you start the session, make a new offering torma (chötor). The siddhi substance should be the four activity long-life tormas which are each a different colour—pacifying white, enriching yellow, magnetising red and subjugating green. If you can’t, one jewel-shaped long-life torma” (drangye norzukma) is fine. Around the torma, arrange a variety of washed food and drinks of all kinds, for example white offerings like milk and curd, red offerings like fruit, tea, alcohol and so on.
开座前，制作新的供养食子（chötor）。悉地物应为四事业长寿食子，各具不同颜色：息业白色，增业黄色，怀业红色，诛业绿色。若做不到，用一个宝珠形长寿食子（drangye norzukma）也可以。食子周围，陈设各种洗净的食物与各类饮品，例如牛奶、酸奶等白供，水果等红供，以及茶、酒等。
Do the elaborate practice following the sadhana text and recite a few of each of the mantras of approach, accomplishment and activity.
依成就法文本作广修，将近修、成就与事业各咒都诵少量。
Then recite the offering and praise prayer.
然后念诵供赞文。
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 …
自生与对生诸尊心间放出铁钩形光芒，遍满整个虚空。轮涅一切世界与其中有情的全部命力……
This means all sentient beings and perfectly enlightened buddhas.
这指一切有情与圆满觉悟的诸佛。
… are gathered into nectar appearing as rays of light that dissolve into the siddhi substances.
……都摄为呈光芒之相的甘露，融入悉地物。
These are the substances that you have arranged on the shrine.
这些就是你已陈设于供坛上的物品。
Actualise this as you recite the mantra of the combined practice OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA followed by KAYA WAKA TSITTA GUNA KARMA SARWA SIDDHI PALA HO one thousand times or more.
一边现起这一观想，一边诵合修咒 OM TARE TUTTARE TURE HRIH DROOM BENDZA JNANA AYUKE SOHA，随后接 KAYA WAKA TSITTA GUNA KARMA SARWA SIDDHI PALA HO，持诵一千遍或更多。
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.
然后念诵《不可言说的究竟忏悔文》（Yeshe Kuchok），接着修成就法文本中的降加持，并念广大供赞文。最后，念诵成就法中以“O M，圣母……”开头的祈求悉地文。
Actualising the usual visualizations, place the phumba on your head and drink 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.
现起通常的观想，将宝瓶放在头上，饮少许瓶水；将甘露置于喉间，饮少许；将长寿食子置于心间，吃少许颅器中的物质，余下的长期继续食用，其他照常。
Keep the remaining siddhi substances and eat a little of them regularly.
保存剩余悉地物，定期吃一点。
Then offer a large tsok and enjoy it. If you withheld the remainder earlier, offer it with the remainder torma.
然后献上广大会供，并受用。若之前留存了余供，此时与余供食子一起供出。
In retreat you don’t take the remainder offerings out, you keep them with you throughout your retreat. But at this point at the end of the retreat, you take all your remainder offerings out.
闭关期间，不将余供拿出去，而是在整个闭关中留存身边。但此刻闭关结束，就将所有余供拿出去。
Invoke the wisdom mind of the protectors to whom you offer the remainder and request that they fulfill their pledges. Then do the cheto, the Tenma and the horse dance. Make your confession and ask for forgiveness, then read the text until the prayer of auspiciousness which is the end.
祈请受余供护法的智慧心，请求履行其誓愿。然后作 cheto、Tenma 与马舞。忏悔、祈请宽恕，再依文念至吉祥祈祷文，即是结束。
B. Amending Faults of Lack or Excess—Fire Puja
B. 补正增减过失——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, perform a fire ritual on the next day—after you complete the four activities.
为弥补并纠正错误、遗漏与重复，最好作火供。若选择结合坛城作广修，则完成四事业之后，于次日举行火供仪式。
If you want to, you can practise the fire puja elaborately while the mandala is still set up. This Chimé Phakmé Nyingtik practice includes a recitation for the four activities involving Iron Hook Tara, Lasso Tara, Iron Chain Tara and Bell Tara. Offer the fire puja after the recitation for Bell Tara but before the retreat is over. This means you offer the fire puja before you receive the siddhis.
若愿意，可以在坛城尚未撤除时广修火供。无死圣母心髓这一修法，包含铁钩度母、索度母、铁锁度母与铃度母的四事业念诵。应在铃度母念诵之后、闭关结束之前作火供，也就是说，在领受悉地以前作火供。
If you do not relate the fire puja offering to the mandala …
若不将火供与坛城结合……
This is permissible.
这也是允许的。
…you can either offer a fire puja on the day you complete the practice and receive the siddhis, or the next day.
……可在完成修法并领受悉地的当天，或次日作火供。
Also, to complete the approach and accomplishment stages, recite another ten percent of the total mantra accumulation during your recitation and do ten thousand fire puja accumulations at the end, plus whatever is necessary to accomplish the activities such as lengthening life. There is a mantra within the fire puja that lengthens life and so on, so do as many of these mantras as you can.
此外，为圆满近修与成就阶段，持咒期间应在总咒数之外再加诵百分之十，最后作一万遍火供积累，并加上成办延寿等事业所需的数量。火供中有延寿等咒语，应尽可能多诵。
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.
虽然此法可以依大修法会的结构作更广大的修持，但这里仅解释修法难点与其他教授。
Drupchen actually involves even more elaborate and detailed practices. However, it would take too long to explain it all so Jamgön Kongtrul says he hasn’t mentioned it in this text.
大修法会实际上还包含更广大、细致的修持。不过，全都解释会太冗长，因此蒋贡康楚说，他没有在本文中提及。
If you do the daily practice to “maintain the continuous flow of the practice”, you can just recite the approach mantras (Tara, combined practice, Amitayus and Ushnisha Vijaya mantras). You don’t have to do the accomplishment mantras of the four Taras and the activity mantras of the four activity Taras, but you can recite them if you want to.
若为“维持修法的相续流”而作日修，只须诵近修咒，即度母咒、合修咒、无量寿佛咒与尊胜佛母咒。四度母成就咒与四事业度母事业咒，不是必须诵，但愿意也可以诵。
This commentary was written by Jamgön Kongtrul Rinpoche when he was eighty-seven years old.
这部注释是蒋贡康楚仁波切八十七岁时写成的。