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。
NOTES
注释
1 www.all-otr.org。
2 https://www.lotsawahouse.org/topics/chime-pakme-nyingtik/。
3 https://www.siddharthasintent.org/resources/practice-resources/。
4 “The Life of Jamyang Khyentse Wangpo”. https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-wangpo. “The Life of Jamyang Khyentse Chökyi Lodrö”. https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-lodro.
4 《蒋扬钦哲旺波传》。https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-wangpo。《蒋扬钦哲确吉罗卓传》。https://www.lotsawahouse.org/tibetan-masters/orgyen-tobgyal-rinpoche/biography-khyentse-lodro。
5 See Appendix 1, page 306.
5 见附录一，第306页。
6 “Tantra of the Union of Sun and Moon” (nyi ma dang zla ba kha sbyor) in volume 4 of the Seventeen Tantras (rgyud bcu bdun), Adzom Ed., text Ma, page 8a,line 3.
6 《日月和合续》（nyi ma dang zla ba kha sbyor），见《十七续》（rgyud bcu bdun）第四卷，Adzom 版，Ma 部，第8a页，第3行。
7 Nagarjuna, Root Stanzas of the Middle Way, chapter 24, verse 19,lines 1–2.
7 龙树，《中观根本颂》，第二十四品，第19颂，第1—2句。
8 “‘The Melody of the Auspicious Conch,’ The Life Story Supplication to the Incarnated Great Tertön Chokgyur Lingpa”, in Schmidt, M., Precious Songs of Awakening, Rangjung Yeshe Publications, 2014.
8 《吉祥海螺妙音：大伏藏师秋吉林巴转世生平祈祷文》，载 Schmidt, M.，《觉醒宝歌》（Precious Songs of Awakening），Rangjung Yeshe Publications，2014年。
11 Khenpo Petse taught the Secret Essence Tantra from 13 to 29 August 1997 in Lerab Ling when Tulku Orgyen Tobgyal was visiting.
11 堪布贝则于1997年8月13日至29日在勒拉林讲授《秘密藏续》，乌金督佳仁波切当时正在那里访问。
12 Orgyen Tobgyal added that a detailed explanation of this would involve a great many things, for example the basis of purification, the methods of purification and so on. For a short presentation, see for example Shechen Gyaltsap IV, “Illuminating Jewel Wisdom”, pages 133–136. Khyentse Chökyi Lodrö related them to the palace; see page 98.
12 乌金督佳补充说，详解这一点会涉及大量内容，例如所净之基、能净方法等。简要说明可参阅第四世雪谦嘉察《照明宝智》（Illuminating Jewel Wisdom），第133—136页。钦哲确吉罗卓将这些与宫殿相联系，见第98页。
13 See note 19 below.
13 见下文注19。
14 “Dilgo Khyentse Rinpoche gave an incredible commentary on the Chimé Phakmé Nyingtik that fills an entire volume, and it’s all about Dzogchen”, Orgyen Tobgyal said.
14 乌金督佳说：“顶果钦哲仁波切曾对无死圣母心髓作不可思议的注释，足有一整卷，全都在讲大圆满。”
15 “Essence of Wisdom Nectar”, in Jamyang Khyentse Wangpo et al., The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, Appendix 6, pages 173–182.
15 《智慧甘露心髓》（Essence of Wisdom Nectar），载蒋扬钦哲旺波等《无死圣度母心髓大成就仪轨》（The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā），附录六，第173—182页。
16 “Greatly Increasing Wisdom”, in Jamyang Khyentse Wangpo et al., The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, Appendix 7, pages 185–196.
16 《智慧大增》（Greatly Increasing Wisdom），载蒋扬钦哲旺波等《无死圣度母心髓大成就仪轨》，附录七，第185—196页。
17 “‘Treasure Trove of Wisdom’—the framework liturgy for the great accomplishment ritual”, in Jamyang Khyentse Wangpo et al., The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, pages 53–117.
17 《智慧宝藏》——大成就仪轨的框架仪文，载蒋扬钦哲旺波等《无死圣度母心髓大成就仪轨》，第53—117页。
18 Also see note 65 below.
18 另见下文注65。
19 Wish-Fulfilling Wheel’s consort is sometimes said to be the long-life deity Amitayus, sometimes Avalokiteshvara whose name he bears (see note 89 below). Amitayus is the dharmakaya of the lotus family, and Avalokiteshvara the sambhogakaya of the lotus family, so they are not like two different individuals. In his teachings, Tulku Orgyen Tobgyal sometimes mentions Avalokiteshvara like here, sometimes Amitayus and sometimes both.
19 如意轮的佛父，有时说是长寿本尊无量寿佛，有时说是观世音菩萨，并使用后者的名字（见下文注89）。无量寿佛是莲花部法身，观世音菩萨是莲花部报身，因此并非两个不同的个体。乌金督佳仁波切的教言中，有时像这里一样提及观世音菩萨，有时提及无量寿佛，有时两者都提。
20 The translation I used is weaved into Tulku Orgyen Tobgyal’s explanations on Chapter 4, pages 42–58. You can find a very similar translation on lotsawahouse.org (www.lotsawahouse.org/topics/chime-pakme-nyingtik/), and another translation in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā.
20 我所用的译文穿插在乌金督佳仁波切第四章的解释中，第42—58页。在 lotsawahouse.org（www.lotsawahouse.org/topics/chime-pakme-nyingtik/）可找到非常相近的译文；《无死圣度母心髓大成就仪轨》中也有另一译本。
21 See note 19 above.
21 见上文注19。
22 Assembly of wisdom deities, I invite you. Please come!
22 智慧尊众，我迎请诸位，请降临！
I offer you outer, inner and secret offerings.
我向诸位献上外、内、密供养。
I praise your body, speech, mind, quality and activity.
我赞颂诸位的身、语、意、功德与事业。
I confess careless transgressions and errors.
我忏悔疏忽所致的违犯与错误。
MAHA AMRITA BALINGTA RAKTA KHAHI
MAHA AMRITA BALINGTA RAKTA KHAHI
24 见 lotsawahouse.org（https://www.lotsawahouse.org/topics/chime-pakme-nyingtik/）。
26 Patrul Chokyi Wangpo, “The Melody of Brahma Reveling in the Three Realms: Key Points for Meditating on the Four Stakes that Bind the Life Force” in Deity, Mantra, and Wisdom, Snow Lion, 2006, pages 81–96.
26 巴珠确吉旺波，《梵天游乐三界妙音：观修摄命四钉要点》，载《本尊、咒语与智慧》（Deity, Mantra, and Wisdom），Snow Lion，2006年，第81—96页。
27 Padmasambhava, Jamgon Kongtrul, Jamyang Khyentse Wangpo and Chokgyur Lingpa. Light of Wisdom, Volume 1–5. Translated by Erik Pema Kunsang. Kathmandu: Rangjung Yeshe Publications, 1995–2013.
27 莲花生大师、蒋贡康楚、蒋扬钦哲旺波与秋吉林巴，《智慧之光》（Light of Wisdom）第一至第五卷。Erik Pema Kunsang 英译。加德满都：Rangjung Yeshe Publications，1995—2013年。
28 From the Perfection of Wisdom in Eight Thousand Lines.
28 出自《八千颂般若波罗蜜多经》。
29 See for example Padmasambhava and Jamgon Kongtrul. Light of Wisdom, Volume 2 pages 87–106. Khyentse Chökyi Lodrö also mentions about them in his commentary, pages 97–106.
29 例如参阅莲花生大师、蒋贡康楚《智慧之光》第二卷，第87—106页。钦哲确吉罗卓在其注释中也有提及，第97—106页。
30 See note 19 above.
30 见上文注19。
31 See note 59 below.
31 见下文注59。
32 Buddhist cosmology understands the sun and the moon to be devas who are beings who have a very long life.
32 佛教宇宙观认为，日月是天人，属于寿命极长的众生。
33 In Mahayoga there are two approaches: meditation on an aspirational level (mos sgom), and the flawless perfection of perpetual contemplation (nges rdzogs), which is the fast path of great practitioners who don’t need to go through the stages of approach, accomplishment and activities.
33 玛哈瑜伽有两种方式：意愿层面的禅修（mos sgom），以及持续观照的无瑕圆满（nges rdzogs）；后者是大修行者的捷径，无须经历近修、成就与事业各阶段。
34 See note 16 above.
34 见上文注16。
35 The Sanskrit phrase translates as, “Homage to the guru, the sublime Tara!”
35 此梵文句意为：“顶礼上师圣度母！”
36 Glorious root lama, precious one, Dwell on the lotus-seat on the crown of my head, Look upon me with the grace of your great compassion, Grant me the attainments of body, speech, and mind!
36 吉祥根本上师珍宝尊，安住我顶莲花座，以大悲恩光垂顾，赐予身语意成就！
37 From The Vajra Root Verses, from the Heart Essence of Venerable Tara, a term revealed by Jamyamg Khentse Wangpo.
37 出自《至尊度母心髓之金刚根本颂》，为蒋扬钦哲旺波所揭示的伏藏。
38 The three means of gratification or the three ways of pleasing or serving the teacher (mnyes pa gsum) are 1. offering our practice, 2. offering service with body and speech and 3. material offerings.
38 三种令师欢喜之法，或三种悦师、承事上师的方式（mnyes pa gsum），是：1. 供养修行；2. 以身语奉献服务；3. 财物供养。
39 Tib. Drolme Zabtik, or more commonly known as the Zabtik Drolchok.
39 藏语 Drolme Zabtik，更常称为 Zabtik Drolchok。
40 See Appendix 3.
40 见附录三。
41 Jamyang Khyentse Wangpo wrote two texts; the translation of the shorter can be found online, on www.lotsawahouse.org.
41 蒋扬钦哲旺波撰写了两篇文本；较短一篇的译文可在 www.lotsawahouse.org 上找到。
42 “Mudra” here refers to the deity’s form. HUNG is the seed of that form and has the nature of awareness rather than sound. (We are grateful to Khenchen Pema Sherab for clarifying this point.)
42 此处“手印”指本尊身相。H UNG 是此身相的种子，其本性为觉知而非声音。（感谢堪千贝玛谢饶澄清此点。）
43 A “torana” is a decorative tympanum or archway found in Indian architecture. Sometimes, it is found above the doors and is then very much similar to a tympanum. In other cases, however, as with the torana of the Sanchi stupa, it is more like an arc de triomphe. The Tibetans translated the term as tabab (rta babs), literally the “place of dismounting a horse”.
43 “Torana”是印度建筑中的装饰性门楣或拱门。有时位于门上方，十分近似门楣；有时则如桑奇佛塔的 torana，更像凯旋门。藏人将此词译为 tabab（rta babs），字面意为“下马之处”。
44 See Appendix 1, page 303.
44 见附录一，第303页。
45 These are the shravakas, pratyekabuddhas, bodhisattvas and buddhas.
45 即声闻、独觉、菩萨与佛。
46 From Taking Care of Students, From the Mind Treasure of the Profound Essence of Tara (Drolme Zabtik).
46 出自《度母甚深心髓（Drolme Zabtik）意伏藏之摄护弟子》。
47 See note 73 below.
47 见下文注73。
48 The idea is that these three recognitions are “carried over” from meditation into post-meditation.
48 意思是，将这三种认知从禅定“延续”至后得位。
49 Ibid.
49 同上。
50 This refers to the 18th chapter, which is said to have been added later.
50 指第十八章，据说是后来添加的。
51 The Chimé Phakmé Nyingtik sadhana, Activities for Uncovering Primordial Wisdom.
51 即无死圣母心髓成就法《显露本初智慧之事业》。
52 Cycle of practices focusing on Vimalamitra known as Vima Ladrup.
52 以毗玛拉米扎为中心的修法法系，称为 Vima Ladrup。
53 A “three parts kapala” is a skull cap showing bone sutures delineating three areas. There are one-part, two-part, three-part and so on, up to nine-part kapalas.
53 “三分颅器”指骨缝划出三个区域的头盖骨。有一分、二分、三分等，直到九分的颅器。
54 See page 184–186.
54 见第184—186页。
55 Such as making tsatsas, reading the sutras like the Heap of Auspiciousness, Dispelling Darkness in the Ten Directions, the Eight Auspicious Ones, Long-Life Sutra, offering tormas—the “four times one hundred”, water torma, and so on.
55 例如制作擦擦，念诵《吉祥聚》《遣除十方黑暗》《八吉祥》《长寿经》等经文，供食子——“四个一百”、水食子等。
56 “Intervening deity” refers to a deity that is not the actual deity of the sadhana being practised, but a deity that accomplishes specific activities from time to time in the practice.
56 “介入本尊”指并非所修成就法的正式本尊，而是在修法中不时成办特定事业的本尊。
57 See note 73 below.
57 见下文注73。
58 Jamgön Kongtrul here repeats Jamyang Khyentse Wangpo’s original instruction (see Appendix 1, page 303). It should be noted that on some thangkas of the Chimé Phakmé Nyingtik, including the one used as a practice support by Jamgön Kongtrul, it is the opposite: the right is at the level of the heart and the left on her knee. When I asked him, Trulshik Rinpoche laughed and said it doesn’t really matter, and that he himself practises as indicated on the thangkas.
58 蒋贡康楚在这里重复蒋扬钦哲旺波的原始教授（见附录一，第303页）。应注意，有些无死圣母心髓唐卡，包括蒋贡康楚用作修法所依的那幅，恰好相反：右手在心间，左手在膝上。我请问楚西仁波切时，他笑着说，这其实无关紧要，他自己也依唐卡所示修持。
59 The “vajrasana” is the full lotus posture of male deities, and the posture when seating across them is the “sattvasana”, seating with legs crossed in a loose way.
59 “Vajrasana”是男尊的全莲花跏趺姿；横坐于其上时的姿势是“sattvasana”，双腿较松地交叉而坐。
60 Even though Jamgön Kongtrul wrote, “Ho In the assembly of the Sublime Lady…”, the first line of the confession section in the sadhana reads “Ho In the mandala of the Sublime Lady…”
60 虽然蒋贡康楚写“Ho，于圣母众会中……”，成就法忏悔段第一句实际是“Ho，于圣母坛城中……”。
61 The twenty-five ingredients that are prepared to make the content of the phumba are comprised of five sets of five substances. They are five medicines, the five grains, the five precious substances, the five fragrant substances and the five essences. (Most of the five sets have a different listing, so for further detail see Rigpa Shedra’s on-line encyclopaedia, www.rigpawiki.org.)
61 为宝瓶内容物准备的二十五种材料，由五组、每组五种物质构成，即五药、五谷、五宝、五香与五精华。（这五组中，多数组别的具体列表有所不同，详情见 Rigpa Shedra 在线百科 www.rigpawiki.org。）
62 That is, before receiving the siddhis when the accomplishment mandala is still there.
62 即在领受悉地之前，成就坛城仍然陈设着的时候。
63 This is most certainly a reference to Jamyang Khyentse Wangpo’s answers to questions about Chimé Phakmé Nyingtik that form the basis for Jamgön Kongtrul’s Retreat Manual, and that we have translated in Appendix 1, page 195.
63 这几乎肯定指蒋扬钦哲旺波关于无死圣母心髓的问答，它们构成蒋贡康楚《闭关手册》的基础，我们已译于附录一，第195页。
65 Tulku Orgyen Tobgyal, in answer to a question, said that if you want to do a retreat on the Chimé Phakmé Nyingtik, you need the elaborate empowerment. You cannot do the retreat just by receiving the short or medium-length empowerments which are long-life blessings.
65 乌金督佳仁波切回答提问时说，若要作无死圣母心髓闭关，需要广大灌顶。只领受简略或中等灌顶不能闭关，那些属于长寿加持。
66 See note 53 above.
66 见上文注53。
67 See note 54 above.
67 见上文注54。
68 The Tibetan word “nyenpa” implies familiarization, associating with or approaching and is sometimes translated as “approach”. As His Holiness Sakya Gongma Trichen and Alak Zenkar Rinpoche have explained, in the past the approach practice mainly involved focusing on the visualization of the deity during the session, and the mantra was recited in between sessions. Nowadays however, mantra recitation is the standard practice to measure deity meditation. Most of our sadhanas advise us to recite a certain number of mantras for the different phases of the practice such as approach, close approach, accomplishment and great accomplishment. This is why some Buddhist practitioners today use the word “recitation” or talk about “doing accumulation” when referring to the nyenpa which is sometimes translated as the “approach or recitation practice” and also means doing a sadhana retreat, as is the case in this instance. Some rinpoches advise their students to use the word “nyenpa” in this context.
68 藏语“nyenpa”含有熟悉、交往或趋近之意，有时译为“近修”。如萨迦贡玛赤钦法王与阿拉禅卡仁波切所释，过去近修主要在座中专注本尊观想，咒语则在座间持诵。然而如今，持咒是衡量本尊禅修的标准方式。多数成就法都建议，近修、亲近修、成就、大成就等不同阶段，应持诵一定数量的咒语。因此，如今一些佛教修行者谈 nyenpa 时，会说“念诵”或“做积累”。此词有时译为“近修或念诵修持”，也指作成就法闭关，本处即是此义。有些仁波切建议弟子在这一语境中直接用“nyenpa”。
69 “RAM YAM KHAM In the state of emptiness …”, and the Akaro mantra are additions to the sadhana text.
69 “R AM YAM KHAM，于空性之中……”以及 Akaro 咒，是添加于成就法文本的内容。
70 See note 19 above.
70 见上文注19。
71 The “four Taras” here are the four Tara gatekeepers. Jamgön Kongtrul doesn’t mention the visualization of the four Taras in the immediate retinue at this point; he explains it with the visualization for the accomplishment phase, in the mantra recitation section.
71 此处“四度母”指四位守门度母。蒋贡康楚在此未提主尊身边四度母的观想，而在持咒部分、成就阶段的观想中加以解释。
72 See the Chimé Phakmé Nyingtik section on lotsawahouse.org. Also in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, Appendix 1, pages 119–122.
72 见 lotsawahouse.org 的无死圣母心髓栏目；亦见《无死圣度母心髓大成就仪轨》附录一，第119—122页。
73 Orgyen Tobgyal explained on another occasion that when the mantra doesn’t turn, the syllables are “arranged clockwise”. When you meditate on the approach, the syllables are in a fixed position; you visualize the mantra like the moon and stars reflecting in a lake. When the mantra revolves around the seed syllable, it should turn clockwise to accomplish the activity as explained in the Secret Essence Tantra, and to do that the syllables must be placed counterclockwise.
73 乌金督佳在另一次教言中解释，咒语不转时，咒字“顺时针排列”。观修近修时，咒字位置固定，观咒语如湖中映现的月与星。咒语围绕种子字旋转时，应如《秘密藏续》所释，顺时针旋转以成办事业；为此，咒字必须逆时针排列。
74 See note 60 above.
74 见上文注60。
75 See note 61 above.
75 见上文注61。
76 For Jamgön Kongtrul’s commentary, see Padmasambhava, Jamgon Kongtrul, Light of Wisdom, Volume 1, pages 68–82. Guru Rinpoche’s root text is page 9 of the same publication.
76 蒋贡康楚的注释，见莲花生大师、蒋贡康楚《智慧之光》第一卷，第68—82页。莲师根本文本在同书第9页。
77 See note 68 above.
77 见上文注68。
79 This is the root terma of the Vima Ladrup, which is also part of the Chimé Phakmé Nyingtik terma cycle.
79 这是 Vima Ladrup 的根本伏藏，也是无死圣母心髓伏藏法系的一部分。
80 See Light of Wisdom, Volume 1, pages 36–40.
80 见《智慧之光》第一卷，第36—40页。
81 From Tsangpagyare’s Aspiration.
81 出自 Tsangpagyare 的《发愿文》。
82 Mipham Rinpoche explains the meaning of empowerment as follows: “The Sanskrit word for empowerment is abhiṣiñca. Etymologically, abhi means “manifest” and ṣiñca means “to scatter” or “to pour”. The profound ritual of mantra empowerment washes, or scatters, the stains related to the disciple’s body, speech, mind and to all three and establishes, or pours, an extraordinary capacity into the disciple’s being, whereby he or she may develop the wisdom that will ripen the body, speech, mind of the disciple and their combination into the four vajras.” (Luminous Essence, page 89.)
82 米滂仁波切如此解释灌顶的意义：“灌顶的梵文是 abhiṣiñca。从词源看，abhi 意为‘显现’，ṣiñca 意为‘洒’或‘灌注’。密咒灌顶的甚深仪式，洗净、或洒除与弟子身、语、意及三者合一有关的污垢，并在弟子身心中建立、或灌注一种非凡能力，由此他或她能够发展智慧，令弟子的身、语、意及其结合成熟为四金刚。”（《光明精髓》〔Luminous Essence〕，第89页。）
83 See Chapter 11, pages 289–297.
83 见第十一章，第289—297页。
84 Dilgo Khyentse Rinpoche said in The Wish-Fulfilling Jewel (page 38), “When we make the prostration, touching the ground at five points—with our forehead, two hands, and two knees—we should think that in this way we pay homage to the five buddha families, and in this way we transform the five poisons (anger, attachment, ignorance, pride and jealousy) into the five wisdoms.”
84 顶果钦哲仁波切在《如意宝》（The Wish-Fulfilling Jewel，第38页）中说：“礼拜时，额头、双手与双膝五处触地，应想由此礼敬五佛部，并由此将五毒——嗔、贪、痴、慢、嫉——转为五智。”
85 In answer to a question, Rinpoche explained that in this case, music must involve instruments being played. Drum or gyaling are musical instruments, but they need a player for a musical offering. Two stones hit together can constitute music offering.
85 回答提问时，仁波切解释，此处音乐必须涉及乐器的演奏。鼓或 gyaling 都是乐器，但须有人演奏才成音乐供养。两块石头互击，也可构成音乐供养。
86 See for example Jigme Lingpa. “Ladder to Akaniṣṭha”, pages 31–40.
86 例如参阅吉美林巴《通往色究竟天的阶梯》（Ladder to Akaniṣṭha），第31—40页。
87 On page 69, although Jamyang Khyentse Chökyi Lodrö speaks of twelve prongs, he doesn’t say anything different: as usual a crossed vajra is made of two intersecting vajras, hence the name; it means that the four halves of the two vajras, which Orgyen Tobgyal calls “prongs” here, extend in the four directions. Each of these halves have three prongs, according to Khyentse Chökyi Lodrö’s usage of the term, amounting to twelve prongs. Brocades showing such crossed vajras are often seen at the front of high lamas’ thrones.
87 第69页中，蒋扬钦哲确吉罗卓虽说十二股，含义并无不同：通常，十字金刚杵由两根相交金刚杵构成，名称由此而来；也就是说，两杵的四个半段——乌金督佳这里称之为“股”——向四方延伸。依钦哲确吉罗卓对该词的用法，每个半段有三股，合计十二股。绘有这种十字金刚杵的锦缎，常见于大上师法座前方。
88 See note 19 above.
88 见上文注19。
89 Orgyen Tobgyal used the Sanskrit Nateshvara, the Lord of the Dance. On another occasion he explained that all Hindus believe that the world was brought into being by a creator. For Buddhists, this world came into being as a result of Noble Avalokiteshvara’s compassion, so to us, Avalokiteshvara is known as the Lord of the World, or the Lord of the Dance. For Indians, the great and mighty lord of this world is called Nateshvara, who is a dancing god. They say that as long as Shiva Nateshvara continues to dance, our world will endure; but if he stops dancing, the three realms of existence will cease to exist immediately. That is why Nateshvara, or Lord of the Dance, is another of Avalokiteshvara’s names.
89 乌金督佳使用梵文 Nateshvara，意为舞自在。在另一场合，他解释说，所有印度教徒都相信世界由造物主创造。对佛教徒而言，此世界由圣观世音菩萨的悲心而生，因此我们称观世音菩萨为世间怙主或舞自在。对印度人而言，此世界伟大强力的主宰称为 Nateshvara，是一位舞蹈之神。他们说，只要湿婆 Nateshvara 继续跳舞，我们的世界就会延续；但若他停止舞蹈，三界会立即不复存在。因此，Nateshvara 或舞自在，是观世音菩萨的另一个名字。
90 See on lotsawahouse.org (https://www.lotsawahouse.org/topics/chime-pakme-nying-tik/), and “The White Tara Offering Garland” in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, pages 119–120.
90 见 lotsawahouse.org（https://www.lotsawahouse.org/topics/chime-pakme-nying-tik/），以及《无死圣度母心髓大成就仪轨》中的《白度母供养鬘》（The White Tara Offering Garland），第119—120页。
91 See note 28 above.
91 见上文注28。
92 “The Melody of Brahma Reveling in the Three Realms: Key Points for Meditating on the Four Stakes that Bind the Life Force”, in Jigme Lingpa et al., Deity, Mantra and Wisdom, pages 81–96.
92 《梵天游乐三界妙音：观修摄命四钉要点》，载吉美林巴等《本尊、咒语与智慧》，第81—96页。
93 Orgyen Tobgyal explained the nine principles of mantra in Lerab Ling, on 23 August 1997: 1) Mantra as Deity. If we verbally recite a mantra such as OM VAJRA KILI KILAYA SARWA BIGHANAN BAM HUM PET whilst contemplating its meaning, then the ultimate fruition will be that we come face to face with the yidam deity Vajrakilaya in a vision, or that we recognize the nature of our own mind to be inseparable from his. This means that the deity and the mantra are inseparable. The first principle is therefore “understanding mantra to be the deity”. 2) Mantra as Mandala. If you recite a single mantra such as the Vajrakilaya mantra and you accomplish the practice of that yidam deity, then because all buddhas are in their wisdom nature one, you simultaneously accomplish the practices of all other deities who are inconceivable in number and appear in all manner of forms, some of them peaceful, some wrathful. If you recite the mantra of the chief deity in a mandala, then that encompasses all the many other deities surrounding the chief deity who belong to the same mandala, and so the second principle is “understanding the mantra to be the mandala”. Mantra is recognized as identical to the mandala. 3) Mantra as Offering. If while reciting the mantra you use your concentration to visualize rays of light emanating from and gathering back into your heart centre, you will be able to please the buddhas with offerings, and then, as their blessings and accomplishments are received, all your negative karma, turbulent emotions and habitual tendencies will be purified. Thus, the third principle is “mantra as offering”. 4) Mantra as Blessing. As you verbally recite the mantra and mentally reflect on its meaning, you receive its blessing and are infused with the blessings of the wisdom, love and power of all the buddhas and bodhisattvas. Since it has this power to confer blessings which lead you to become inseparable from the buddhas and bodhisattvas, the fourth principle of mantra is “mantra as blessing”. 5) Mantra as Accomplishment. Then as you recite the mantra, it brings you accomplishment: the supreme siddhi of the great seal (mahamudra) and the eight common siddhis. Since they all come about through the power of the mantra, the fifth principle is “mantra as accomplishment”. 6) Mantra as Enlightened Activity. As you are repeating a single mantra such as the Mani mantra, you can perform various visualizations and thereby carry out all kinds of enlightened activity, whether it be pacifying, enriching, magnetising or subjugating; so the sixth principle is “mantra as enlightened activity”. 7) Mantra as Shunyata. With the ultimate fruition of mantra recitation, all grasping at entities and conceiving of them as impure is cut through, the meaning of shunyata is fully realised and everything is seen in the light of pristine primordial awareness. Since it has the power to bring about this realization of shunyata, the seventh principle of mantra is “mantra as shunyata”. 8) Mantra as Purification. Reciting mantra has the power to purify all the impairments and breakages of samaya that can affect a practitioner of the Vajrayana. Therefore, the eighth principle is “mantra as purification”. 9) Mantra as Similar to a Wish-Fulfilling Jewel. To put it simply, mantra recitation is an effective means for fulfilling all our wishes. If there is something you desire, then by keeping that in mind as you recite the mantra, your wish will come true. Every kind of activity—pacifying, enriching, magnetising and subjugating—can be accomplished merely by the power of reciting a mantra. Not only can those activities connected with the dharma be accomplished by means of mantra, but also activities that are unrelated to the dharma can also be affected simply through the power of mantra. Therefore, the ninth principle of mantra is “mantra as similar to a wish-fulfilling jewel”.
93 乌金督佳仁波切于1997年8月23日在 Lerab Ling 解释了咒语九种原理：1）咒即本尊。若口诵 OM VAJRA KILI KILAYA SARWA BIGHANAN BAM HUM PET 等咒，同时思维其义，究竟成果将是在净相中亲见本尊金刚橛，或认识到自心本性与他不可分。这表示本尊与咒语不可分。因此，第一原理是“了知咒即本尊”。2）咒即坛城。若念金刚橛咒等单一咒语，成就该本尊修法，由于一切诸佛智慧本性为一，就会同时成就数量不可思议、以寂静、忿怒等种种形相显现的一切其他本尊修法。若念坛城主尊的咒，就涵摄同坛城中围绕主尊的众多其他诸尊。因此，第二原理是“了知咒即坛城”，认识到咒与坛城无别。3）咒即供养。若持咒时以专注观想光芒从心间放出、再摄回，就能以供养令诸佛欢喜；随后领受其加持与成就，一切恶业、烦恼与习气皆得净化。因此，第三原理是“咒即供养”。4）咒即加持。口诵咒、心思其义时，便领受加持，一切诸佛菩萨的智慧、慈爱与力量之加持融注自身。因为它有赐加持、令你与诸佛菩萨不可分的力量，第四原理是“咒即加持”。5）咒即成就。持咒带来成就：大手印的殊胜悉地，以及八种共同悉地。它们皆凭咒力而生，因此第五原理是“咒即成就”。6）咒即觉悟事业。反复念嘛呢咒等一个咒语时，可以作各种观想，由此成办息、增、怀、诛一切觉悟事业。因此，第六原理是“咒即觉悟事业”。7）咒即空性。持咒究竟成果中，对实体的一切执著及视其为不净的概念皆被斩断，空性之义完全证悟，以清净本初觉性观照一切。因为咒有引生此空性证悟的力量，第七原理是“咒即空性”。8）咒即净化。持咒有力净化可能影响金刚乘行者的一切三昧耶亏损与毁犯。因此，第八原理是“咒即净化”。9）咒如如意宝。简言之，持咒是满足一切愿望的有效方法。若有所欲，念咒时忆持它，愿望便会实现。息、增、怀、诛各种事业，仅凭持咒之力便能成办。不仅与佛法有关的事业可由咒成办，与佛法无关的活动，也可单凭咒力而受影响。因此，第九原理是“咒如如意宝”。
94 See note 73 above.
94 见上文注73。
95 They are mentioned in the Tantra of Magnificent Lightning (Tib. ngam lok) that Jamyang Khyentse Chökyi Lodrö quotes: see page 108.
95 蒋扬钦哲确吉罗卓所引《威猛闪电续》（藏语 ngam lok）中提及这些；见第108页。
96 See page 122 above.
96 见上文第122页。
97 “Essence of Wisdom Nectar”, in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, Appendix 6, pages 173–182.
97 《智慧甘露精髓》，载《无死圣度母心髓大修仪轨》，附录六，第173—182页。
98 See note 19 above.
98 见上文注19。
99 See on lotsawahouse.org (https://www.lotsawahouse.org/topics/chime-pakme-nying-tik/). Also in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, pages 33–35, where it is translated as “invocation of longevity”.
99 见 lotsawahouse.org（https://www.lotsawahouse.org/topics/chime-pakme-nying-tik/）。亦见《无死圣度母心髓大修仪轨》第33—35页，其中译为“长寿祈请”。
100 Orgyen Tobgyal explains that when they are not under control, they deteriorate. It is because they deteriorate that we get older every day. Once they are brought under control, they do not deteriorate.
100 乌金督佳仁波切解释，未调御时，它们会衰退；正因衰退，我们才每天变老。一旦调御，就不再衰退。
101 See “‘Treasure Trove of Wisdom’—the framework liturgy for the great accomplishment ritual”, in The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, pages 53–117.
101 见《无死圣度母心髓大修仪轨》第53—117页中的《“智慧宝藏”——大修仪轨框架仪文》。
102 See previous note.
102 见前注。
103 Because Orgyen Tobgyal quoted the whole text, the complete translation of this text is weaved into his explanations. For an alternative translation, see The Great Accomplishment Ritual of the Heart Essence of Deathless Ārya Tārā, pages 100–101.
103 因乌金督佳仁波切引用全文，此文完整译文穿插于他的讲解中。另一译本见《无死圣度母心髓大修仪轨》第100—101页。
104 The five essences are the purest, subtlest aspect of the five elements.
104 五精华是五大最纯净、最微细的方面。
105 Karma Rinchen Dargye. “yongs rdzogs ’chi med snying thig dang ’phags ma’i snying tig gi gtor ma’i pra khrid ’chi med ’dod pa ’jo ba’i dga’ ston ldeb”.
105 Karma Rinchen Dargye，〈yongs rdzogs ’chi med snying thig dang ’phags ma’i snying tig gi gtor ma’i pra khrid ’chi med ’dod pa ’jo ba’i dga’ ston ldeb〉。
106 Orgyen Tobgyal is probably referring to the The Garland of Offerings of the Sixteen Vajra Goddesses—The Lute of the Gandharvas, an offering prayer from the Longchen Nyingtik cycle that features each of the sixteen offering goddesses in some detail.A translation can be found in Rigpa’s Rigdzin Düpa practice books. They are also described briefly in Shechen Gyaltsap, “Illuminating Jewel Mirror”, page 120.
106 乌金督佳仁波切大概指《十六金刚天女供养鬘——乾闼婆之琴》，这是龙钦心髓法类的一篇供养祈祷文，对十六供养天女各有一定详述。Rigpa 的《持明总集》修法书中有译文。雪谦嘉察《明照宝镜》第120页也作简述。
107 Dagams here refers to half-spheres that fill the vase.
107 此处 dagam 指充满宝瓶的半球体。
108 For the four main ways to relate to tormas, see above page 187.
108 食子的四种主要理解方式，见上文第187页。
109 See note 105 above.
109 见上文注105。
110 See note 33 above.
110 见上文注33。
111 See note 59 above.
111 见上文注59。
112 See note 73 above.
112 见上文注73。
113 See note 103 above. Heart Essence of Complete Immortality (Chokgyur Lingpa. The Collected Discovered Teachings (gter Ma) of Gter Chen Mchog Gyur Gling Pa / Gter Chen Mchog Gyur Bde Chen Gling Pa’i Zab Gter Chos Skor. Gnas-brtan dgon-pa. 39 vols. Paro: Lama Pema Tashi, 1982, vol.31, p.377–379.)
113 见上文注103。《圆满无死心髓》（秋吉林巴，《大伏藏师秋吉林巴所开伏藏教法全集》／Gter Chen Mchog Gyur Bde Chen Gling Pa’i Zab Gter Chos Skor，Gnas-brtan dgon-pa，39卷，帕罗：Lama Pema Tashi，1982，第31卷，第377—379页）。
114 Orgyen Tobgyal mentions them briefly, page 187.
114 乌金督佳仁波切在第187页简略提及。
115 Thugs srog: the core, or vital essence or heart (snying po srog); what is central, or main (thugs srog shing).
115 Thugs srog：核心、生命精髓或心（snying po sro g）；居于中心或主要之物（thugs srog shing）。
116 Literally, skandhas, dhatus and ayatanas, or aggregates, constituents and sense fields.
116 字面为 skandhas、dhatus 与 ayatanas，即蕴、界、处。
117 There are three levels here: 1) the coarse forms (rnam pa) of our real body, the skandhas and so on, 2) their transformation into the mandala of Tara and 3) the ultimate nature of this wisdom mandala. Often the “everlasting flow of inexhaustible adornment” refers to qualities and enlightened activity.
117 此处有三层：1）实际身体的粗显形态（rnam pa），如蕴等；2）它们转变为度母坛城；3）此智慧坛城的究竟本性。“无尽庄严之恒常相续”通常指功德与觉悟事业。
118 There exist several translations. See for example https://www.lotsawahouse.org/words-of-the-buddha/lament-of-rudra.
118 有数种译本。例如见 https://www.lotsawahouse.org/words-of-the-buddha/lament-of-rudra。
119 There is an unpublished translation by Rigpa Tranlsations.
119 Rigpa Tranlsations 有一个未出版译本。
120 See note 99 above.
120 见上文注99。
121 For a translation see for example The King of Aspiration Prayers on lotsawahouse.org. (https://www.lotsawahouse.org/words-of-the-buddha/samantabhadra-aspiration-good-actions)
121 译本例如见 lotsawahouse.org 的《普贤行愿王》（https://www.lotsawahouse.org/words-of-the-buddha/samantabhadra-aspiration-good-actions）。
122 See note 61.
122 见注61。