大圆满龙钦心髓颇瓦法简明次第

by Jamyang Khyentse Wangpo

蒋扬钦哲旺波撰

Namaḥ śrī gurave

Namaḥ śrī gurave

This arrangement of phowa practice from the Longchen Nyingtik cycle
of Dzogpachenpo is for those who wish to elaborate a little on the usual
arrangement.^[37]

此大圆满龙钦心髓颇瓦法修持次第，为希望在通常次第之上稍作增广者而设。^[37]

Say, from the arrangement of the practice given to us by Jigme Lingpa,
the Greatly Precious Omniscient One:

念诵大宝遍知吉美林巴为我们所传修持次第中的：

Since you are reincarnating lifetime after lifetime…^[38]
Then continue with:

由于你一生接着一生转世……^[38]
然后接着念：

…to purify your mindstream, begin by thinking of all sources of
refuge, the ocean of the deities of the three jewels indivisible from
your lama, who appear vividly in the space in front of you. With that
in mind, take refuge and generate the supreme mind of enlightenment
and so on, as I follow the words of the prayers and, without getting
distracted, concentrate on actualizing their meaning.

……为净化你的心相续，先观想一切皈依处——与你的上师无别的三宝如海尊众——鲜明地显现在你前方虚空。心中如此忆持，随我念诵祈祷文，皈依、发起殊胜菩提心等等，不令散乱，专注于使其中含义成为真实体验。

Actualize the meaning of these words and follow the relevant preliminary
prayers of bodhicitta and so on, long or short. Recite the names of the
Buddha and specific dhāraṇīs, and read the Tantra of the Only Son of
the Dharma^[39] and so on, as appropriate.

实际体现这些话的含义，随相应的菩提心等前行祈祷文修持，长短皆可。随宜念诵佛名与特定陀罗尼，读诵《正法独子续》^[39]等等。

Having purified my mind by practising the common stages of the
path, I will now follow the clear arrangement of the powerful practice
of phowa. I will not let my mind be distracted while I visualize, as
follows.

修习共同道次第，净化自心之后，我今依照具大力量的颇瓦法清晰次第而修。作如下观想，不令心散乱。

OM MAHA SHUNYATA JNANA BENZA SOBHAVA EMAKO
HANG

OM MAHA SHUNYATA JNANA BENZA SOBHAVA EMAKO HANG

All dualistic appearances that involve the duality of subject and
object – in other words all phenomena – become empty and free of
reference.
From the natural state of emptiness, my body instantly appears in
the form of the mother of all the Victorious Ones, Vajrayoginī, red
in colour with one face and two hands. She holds a curved knife in
her right hand and a skull-cup filled with blood in the left. On her
left shoulder, she holds the male deity, the heruka in the form of a
khaṭvāṅga. She is adorned with the silk, jewel and bone ornaments.
Her right leg slightly bent and her left extended in dancing posture.
She stands on a lotus, sun and corpse. Visualise her body clearly and
empty like an inflated bladder.

一切涉及能所二取的显现——换言之，一切现象——皆成为空，离于所缘。
由空性自然本境中，自身刹那显为一切胜者之母金刚瑜伽母，身红色，一面二臂。右手持弯刀，左手持盛满鲜血的嘎巴拉。左肩倚持赫噜嘎男尊所显现的卡章嘎。以绸缎、珍宝及骨饰庄严。右腿微屈，左腿伸展，作舞姿，立于莲花、日轮与尸体之上。清晰观想其身，内里空旷，犹如吹胀的膀胱。

Her central channel is as thick as a hollow reed arrow; it is empty
and clear, like a tube of light. The top opens like a skylight at her
brahma-aperture; the bottom, which is closed, is four fingers below
the navel. At her heart, a bamboo notch appears to interrupt the
channel, on which the inner wind appears in the form of a light
green sphere the size of a pea that moves a little. It is clearly marked
with a red syllable Hrīḥ that is as bright as a blazing oil lamp; the
essence of the Hrīḥ is awareness. I visualize this clearly.

其中脉粗如中空的芦苇箭杆，空而明澈，犹如光管。上端在梵穴如天窗般开放；下端于脐下四指处封闭。心间有如竹节一般的脉节，看似将脉道隔断，其上内风显为一个浅绿色球，豌豆大小，微微颤动。球上清晰标有红色 Hrīḥ 字，明亮如燃烧的油灯；Hrīḥ 的本质即是觉性。我清楚地如此观想。

A forearm’s length above the crown of my head, appears the great,
ultimate Akaniṣṭha of dharmadhātu. In an expanse of vajra chains
of awareness, rainbow light and bindus, on a lotus and moon seat,
sits the embodiment of all refuges, the Bhagavān Protector Infinite
Light, Amitābha, indivisible from our kind root teacher. He is red
in colour with one face and two hands in the mudra of meditation,
and he holds a begging bowl filled with the nectar of immortality.
He wears the three saffron-coloured dharma robes. The supreme
resplendence of his major and minor marks shines brightly. His two
legs are crossed in the full vajra posture. To his right is the bodhisattva
Lord Avalokiteśvara and on his left is the bodhisattva Vajrapāṇi and
so on. He is surrounded by buddhas and bodhisattvas and an infinite
number of victorious deities of the Three Roots. The great guide to
the path to liberation is vividly present right in front of me.
I pray to the lama and recite Hrīḥ five times.

自身顶上一肘处，显现法界大究竟密严刹土。在觉性金刚链、虹光及明点的广大境界中，于莲花月轮座上，安坐一切皈依处之总集——薄伽梵怙主无量光阿弥陀佛，与大恩根本上师无别。他身红色，一面二臂，双手结禅定印，托持盛满无死甘露的钵，身着三件橙黄色法衣。殊胜相好的庄严光辉明耀，双腿金刚跏趺而坐。右边是圣观世音菩萨，左边是金刚手菩萨等，四周有诸佛菩萨，以及无量三根本胜者尊众围绕。这位解脱道的大导师，鲜明现前于我面前。
我向上师祈祷，念 Hrīḥ 五遍。

I pray one-pointedly, with fervent devotion to the lama sitting on top
of my head, without allowing my mind to wander. As a result, the
sphere in my heart that is marked with the seed syllable and is in nature
my mind and wind energy, ascends through the central channel like
paper blown by the wind. As I shout Phaṭ, I eject the sphere, which
shoots straight up like an arrow. The sphere dissolves into the heart
of the lama above my head. My mind becomes indivisible with the
wisdom mind of my master, and I rest in meditative equipoise in the
basic space beyond ordinary mind, free from conceptual elaboration.

以炽热虔敬，专一祈请安坐顶上的上师，不令心散逸。由此，心间标有种子字、其本性为自心与风的明球，沿中脉上升，如风吹起纸片。我高喊 Phaṭ，射出明球，明球如箭般笔直向上，融入顶上上师心间。自心与上师智慧心成为无别，于超越凡心、离诸戏论的本然界中，安住等持。

Pray with one-pointed devotion to the lord of the mandala, then say the
prayer that begins, “Emaho! In the self-appearing realm, the ultimate
Akaniṣṭha…”. down to “May we capture the domain of dharmakaya
expanse! Hrīḥ Hrīḥ Hrīḥ Hrīḥ Hrīḥ”^[40] Say the Hrīḥs with your tongue
on your palate.

以专一虔敬向坛城主祈祷，然后念诵以“Emaho！自现究竟密严刹……”开头的祈祷文，直到“愿能占据法身广大界！Hrīḥ Hrīḥ Hrīḥ Hrīḥ Hrīḥ”^[40]。舌抵上腭，念诵这些 Hrīḥ。

Say, Phaṭ! Phaṭ! Phaṭ! Phaṭ! Phaṭ! Saying that transfers the consciousness
to the expanse of great bliss indivisible from the five wisdoms and the five
kāyas of the Protector Amitābha.

念：Phaṭ！Phaṭ！Phaṭ！Phaṭ！Phaṭ！如此念诵，即将心识迁往与怙主阿弥陀佛五智、五身无别的大乐界。

Train yourself to do this visualization and get used to it; repeat it until
the signs of stability and confidence in the practice arise.

训练此观想，令自己熟悉，反复修习，直至生起修法稳定、具有信心的征相。

Then rest in meditative equipoise within emptiness, free from the
elaborations of the three spheres of subject, object and action.
When you arise from that meditation, bring to mind great compassion
in post-meditation as you dedicate and make aspiration prayers as
elaborately as you can.

然后，在远离能、所、行三轮戏论的空性中，安住等持。
从禅定起座后，在后得中生起大悲，尽可能广作回向与发愿。

At the time of guiding the dead person, say,

引导亡者之时，念：

“O, [Name of the dead person], you have now died. But you are not
the only person ever to have experienced what we call ‘death’…” until,
“Meditate on Mahayāna’s bodhicitta in aspiration and action”, as in the
Longchen Nyingtik phowa text.

“噢，［亡者姓名］，你如今已经死亡。但经历所谓‘死亡’的，并非只有你一人……”直至“修习大乘愿菩提心与行菩提心”，如龙钦心髓颇瓦法文本所述。

Having created the right circumstances by actualizing these points,
O Bhagavān [say the name of the buddha you have been practising],
it is now time to open the great mandala so that I may grant the
empowerment for guiding the dead and show the path to liberation
through this profound ritual.

实际做到这些要点，营造适当因缘之后，噢，薄伽梵［念所修佛的名号］，如今已到开启大坛城之时，使我得以赐予度亡灌顶，依此甚深仪轨，指示解脱之道。

Your consciousness can remain in your corpse or the name-card,
either of which will provide it with a support.

你的心识可以安住在尸体或名牌上，两者都可为心识提供所依。

Prostrate with your body and take refuge verbally as you reject
all thoughts and concepts of attachment, aversion and ignorance.
Pray one-pointedly and with heartfelt devotion to the lama, who is
indivisible from all the deities of the mandala.

身行顶礼，口诵皈依，舍弃一切贪、嗔、痴的念头与分别。以专一、由衷的虔敬，祈请与坛城一切本尊无别的上师。

Then, offer prostration, take refuge, grant the empowerment and so on,
according to whichever text you are following.
If you don’t do the phowa as part of a ritual for guiding the dead, do the
practice from the generation of the support visualization up until giving
food. Then, say,

随后，依所遵循的文本，作顶礼、皈依、赐予灌顶等。
如果不将颇瓦法作为度亡仪轨的一部分，就从生起所依观想开始，一直修到施食。然后念：

After negativities have been purified and the empowerments granted,
you will now instantly be sent to the great, pure buddha field, on the
swift path of the profound yoga of transference. So do not let your
mind wander as you actualize this visualisation.

恶业净化、灌顶赐予之后，如今将通过甚深迁识瑜伽的速疾道，刹那送你前往广大清净佛土。因此，修成此观想时，不要让心散逸。

Recite, OM MAHA SHUNYATA JNANA BENZA SOBHAVA
EMAKO HANG and the rest of the prayer as above.

念：OM MAHA SHUNYATA JNANA BENZA SOBHAVA EMAKO HANG，并如前念诵其余祈祷文。

The stages of phowa visualisation can also be given to the living. In that
case say,

颇瓦法的观想次第，也可以传给生者。这时念……

Cultivate the supreme aspiration to be of benefit to all sentient
beings in number as vast as space. Listen to the holy dharma, which
is the doorway to the path of the great beings and which gathers
immeasurable merit. As Nāgārjuna said in the Garland of Jewels,^[41]

发起殊胜志愿，利益量等虚空的一切众生。谛听正法，这是进入大士之道的门，能够积累无量福德。如龙树在《宝鬘论》^[41]中所说：

Sentient beings have an infinite number of dispositions,
And there are as many ways to benefit them.

众生意乐无量，
利益彼等之法亦然。

Keep all sentient beings in mind as you listen to this teaching. What
is it about? As the great master Śāntideva said,

听此教法时，要心念一切众生。这是关于什么的教法？如大德寂天所说：

So hard to find the ease and wealth
Whereby the aims of beings may be gained.
If now I fail to turn it to my profit,
How could such a chance be mine again?^[42]

暇满难得，
依之能成众生所求。
今若不令其成就利益，
此后岂复得此良机？^[42]

The value of having obtained such an excellent support endowed
with freedom cannot even be compared to a precious wish-fulfilling
jewel falling into your hand; the jewel would represent a mere
hundredth or a thousandth of the value of this life. Therefore, when
we have such an opportunity, we must fully devote ourselves to using
all available methods in order to attain liberation and omniscience.

获得如此具足自由的殊胜所依，其价值，即使如意宝落入手中也不能与之相比；宝珠的价值，不过是此生的百分之一或千分之一。因此，拥有这样的机会时，必须全心全力，运用一切可得的方法，以成就解脱与一切智。

The perfectly enlightened buddhas whose skilful means and
compassion are immeasurable, adapt to every disposition and do not
exclude even one sentient being. Thus, they teach the inconceivable
nectar of the sacred dharma according to the disposition, capacity,
mind and habitual tendencies of beings to be trained. The most
excellent of all these teachings is the supreme and unsurpassable path
of Vajrayāna, and the instructions on the practice of transference it
contains. As the Four Vajra Seats Tantra says,

正等觉诸佛，方便与悲心无量，适应每一种意乐，不舍弃任何一个众生。因此，依所化众生的意乐、根器、心性与习气，宣说不可思议的正法甘露。这一切教法中最殊胜者，是至高无上的金刚乘道，以及其中所含的迁识修持教授。如《金刚四座续》所说：

As every fault that stains us
Is purified by the practice of transference, we are liberated.
Utterly unstained by negative actions,
We will reach the supreme shore beyond samsara.

染污我等的一切过失，
由迁识修法净除，遂得解脱。
丝毫不为恶业所染，
必达轮回之外的殊胜彼岸。

The Great Vajradhara who Pervades All Victorious Ones repeatedly
praised the power of this swift path of transference that allows us to
attain Buddhahood without meditation. As a way of caring for you, I
will now offer the profound instructions for easily attaining the level
of Khecharī based on this path of transference.

遍摄一切胜者的大金刚持，曾反复赞叹这一能令不修成佛的速疾迁识道之力量。为摄受你，我今依此迁识道，传授易于成就空行金刚瑜伽母果位的甚深教授。

These teachings on transference contain an infinite number
of practical instructions that can be essentialized as five kinds
of transference: the best is the dharmakāya transference free of
reference; the middling is the saṃbhogakāya transference of union;
the lesser is the nirmāṇakāya transference of training; there is also the
transference for one’s own benefit by means of the three metaphors;
and the transference of the hook of compassion to benefit others.

这些迁识教法含有无量实修教授，归纳起来，可分为五种迁识：上等为无所缘的法身迁识；中等为双运的报身迁识；下等为训练的化身迁识；此外，还有依三种譬喻的自利迁识，以及以悲心铁钩利益他人的迁识。

Here, I will present the nirmāṇakāya transference of training. To
practise its instructions, you must follow a threefold structure:
preliminaries, main part and conclusion.

这里，我将介绍训练的化身迁识。修持这些教授，必须遵循前行、正行、结行三部分结构。

1. Preliminaries
Begin with the preliminaries to purify your mind stream. Consider
that the lama indivisible from all sources of refuge, appears in the
space in front of you, vividly present, along with the infinite deities
of the Three Jewels. Place yourself and every single sentient being
before them.

1. 前行
先修净化心相续的前行。观想与一切皈依处无别的上师，与三宝无量尊众一起，鲜明显现于前方虚空。将自己及每一个众生，都置于他们面前。

Think, “from now until we realize the heart of enlightenment,
whatever we do, take care of us”. Take refuge with complete trust.

心想：“从今直至证得菩提心要，无论我们做什么，请您摄受。”以全然信赖而皈依。

Think, “I will reach the precious level of complete enlightenment
for the sake of all sentient beings by practising the deep yoga of the
profound path of transference.”

心想：“我将修习甚深迁识道的深妙瑜伽，为一切众生而成就珍贵的圆满正觉果位。”

As you bring to mind these thoughts, repeat the words of refuge and
generate bodhicitta:

心中生起这些念头，同时念诵皈依发心偈：

In the three jewels, and their essence, the sugatas, in the three roots,
In the channels, inner air and bindus, and their nature, the bodhicitta,
In the mandala of essence, nature and compassion,
I take refuge, until enlightenment is fully realized.^[43]

于三宝及其本质善逝、于三根本，
于脉、内风、明点及其本性菩提心，
于体性、自性与大悲之坛城，
乃至圆满证悟菩提，我皆皈依。^[43]

Ho!
Mesmerized by the sheer variety of perceptions, which are like the illusory reflections of the moon in water,
Beings wander endlessly astray in samsara’s vicious cycle.
In order that they may find comfort and ease in the luminosity and all-pervading space of the true nature of their minds,
I generate the immeasurable love, compassion, joy and equanimity of the awakened mind, the heart of bodhicitta.^[44]

Ho！
众生为如水月幻影般种种显现所迷，
在恶性轮回中不断迷失流转。
为令彼等于自心实相的光明与周遍虚空中，
获得安乐，
我发起觉悟之心、菩提心髓，
即无量慈、悲、喜、舍。^[44]

Recite these two prayers of refuge and bodhicitta three times each. If you
want to elaborate,

这两段皈依与发心祈祷文，各念三遍。若欲广修，

Generate the field of merit and offer the seven branches that bring
together the key points of the accumulations, purification of
negativity, and the increase of merit and wisdom already accumulated,
by repeating the words of the following prayer:

生起资粮田，修七支供养，摄集积资、净罪，以及增长已积福慧的诸要点，随诵以下祈祷文：

Ho! Like bubbles bubbling out of water,
The deities manifest from the basic space of wisdom;
As many times as there are atoms in the universe,
I multiply my body and offer you prostrations.
With both real offerings and those created in the mind through the power of samadhi, I offer the entire universe in one vast ‘gesture of offering’.
All the harmful actions of my body, speech and mind,
I confess and purify in the luminosity of dharmakāya.
Whether they be relative or absolute,
I rejoice in all positive, virtuous actions.
According to the receptivity and needs of different beings,
I implore you to turn the wheel of dharma of the three yānas.
Till samsara is completely empty, and all beings liberated,
Do not pass into nirvāṇa, but remain here among us, I pray.
All the merit and positive actions of past, present and future,
I dedicate so that all beings may attain supreme enlightenment.^[45]

Ho！如水中涌起泡沫，
诸尊从智慧本然界中显现；
我化现等同宇宙微尘数的身体，
向您们顶礼。
以真实供品及三摩地力所生的意幻供养，
将整个宇宙，以广大“供养手势”奉献。
我以身语意所造的一切损害行为，
于法身光明中忏悔净化。
无论世俗还是胜义的，
一切善妙行为，我皆随喜。
依不同众生的根器与需求，
祈请转三乘法轮。
直至轮回全空，一切众生悉皆解脱，
祈请不入涅槃，住世于我等之中。
过去、现在、未来的一切福德与善行，
悉皆回向，令一切众生成就无上菩提。^[45]

(three times)

（三遍）

2. Main Part
Once you have purified your mindstream with these ordinary
preliminary practices, enter the main part of the practice of the swift
and profound path by applying the key points of the body, by sitting
cross-legged with your back straight; the speech, by following the
natural flow of the breath; and the mind, by not letting your mind
wander but keeping it focused on this visualisation.

2. 正行
依这些共同前行修法净化心相续后，进入迅速甚深道的正行：身的要点，是跏趺端坐、背部挺直；语的要点，是随顺呼吸的自然流动；心的要点，是不令散逸，专注于此观想。

Say,

念：

OM MAHA SHUNYATA JNANA VAJRA SVABHAVA ATMA
KOH HANG.

OM MAHA SHUNYATA JNANA VAJRA SVABHAVA ATMA KOH HANG.

Then,
Actualize: all impure appearances, such as your aggregates, elements
and sense sources, are beyond reference and have become emptiness.
From the natural state of emptiness, this place appears as the pure
and infinite Akaniṣṭha, the great city of the vajra queen Khecharī.
Instantly at its centre, your physical body appears in the form of
the mother of the Victorious Ones, Vajrayoginī…add the rest of the
visualization. Say the prayer and cultivate the visualisation as necessary.

然后，
实际观修：自身诸蕴、界、处等一切不净显现，离于所缘，成为空性。从空性自然本境中，此处显为清净无量的密严刹土，金刚后空行金刚瑜伽母的大城。刹那间，于其中央，自身显为胜者之母金刚瑜伽母……接续其余观想。依需要念诵祈祷文、修习观想。

3. Conclusion

3. 结行

At the end,

最后，

Once you have completed the main part, practise the concluding
sections. Meditate on the lama on top of your head, indivisible from
Amitābha. The sphere of your wind and mind marked with the letter
Hrīḥ descends from Amitābha heart into your heart and comes to
rest on a lotus seat. Focus on this visualization for a while.

正行完成后，修结行诸支。观想顶上上师与阿弥陀佛无别。标有 Hrīḥ 字的自身风心明球，从阿弥陀佛心间降入自心，安住于莲花座上。对此观想，专注片刻。

Then, the deities in the retinue above your head dissolve into the
main deity. The main deity dissolves into a red light that appears
in the form of nectar and descends into you, filling you completely.
Instantly, you become the Bhagavān Protector Amitāyus, red in
colour with one face and two hands in the mudra of meditation,
holding a long-life vase containing the nectar of immortality. You
wear all the silk and jewel ornaments and blaze with the supreme
magnificence of the major and minor marks. On a moon disc at the
top of your central channel, a multi-coloured vajra seals the aperture.

随后，顶上眷属诸尊融入主尊。主尊融为红光，显为甘露，降入自身，充满全身。刹那间，自身成为薄伽梵怙主无量寿佛，身红色，一面二臂，双手结禅定印，持盛满无死甘露的长寿宝瓶。身着一切绸缎与珍宝庄严，相好的殊胜威光炽盛。中脉顶端的月轮上，一枚杂色金刚杵封住孔窍。

Inconceivably vast rays of light emanate once more from your heart.
The rays of light extract the elixir of longevity from samsara, nirvana
and the path which, in the form of rays of light, gently dissolve back
into you. Be confident that you have obtained the immortal vajra
body.
Say that and,

心间再次放出不可思议的广大光芒，从轮回、涅槃及道中摄取长寿精华，化为光芒，缓缓融回自身。确信自己已获得无死金刚身。
念完以上，再念：

OṂ AMARAṆI JĪVANTAYE SVĀHĀ

OṂ AMARAṆI JĪVANTAYE SVĀHĀ

Recite the mantra 108 times as you actualize the visualization.

念咒一百零八遍，同时实际修成观想。

Now that you have received these instructions on the profound path
of transference properly, you must train yourself in all situations so
that you become familiar with the visualization.

如今已如法领受甚深迁识道的教授，必须在一切情况下训练，使自己熟悉观想。

When it is clearly time for you to die, add the transference for
one’s benefit that involves the three considerations to your practice.
Abandon all clinging to the appearances of this life – both attachment
and aversion. Consider that your central channel is the path; that
you are the one who follows that path; and that you are transferred
into the heart of the lama. These are the three considerations by
which the sphere of wind-mind and the syllable at your heart are
transferred, your mind becomes indivisible from the wisdom-mind
of the master, and you rest in that recognition.

当死亡时机明确到来，就在修持中加入具足三种想法的自利迁识。舍弃对今生显现的一切执著，无论贪著或嗔恨。观想中脉为道路，自己为行路者，并迁入上师心间。依此三种想法，将心间风心明球及种子字迁出，自心与上师智慧心成为无别，并安住于这一认知中。

To transfer other people as they leave this life and go beyond this
world, practise the transference of the hook of compassion; this
practice takes them to a pure realm, and so on. But you must be
proficient in the skilful means that are most effective for benefiting
self and others.

若要在他人离开此生、超出此世时，为其迁识，就修悲心铁钩的迁识法；此法将他们带往净土，等等。但你必须精通最能有效利益自他的善巧方便。

Just as you dedicate the roots of virtue derived from the practice
of these profound instructions, dedicate every root of virtue ever
accumulated during the three times, whatever it may be, in an
untainted dedication that seals this benefit for yourself and all
sentient beings in number as vast as space.

如同回向修持这些甚深教授所生的善根，也将三时曾积累的每一善根，无论为何，都以无染回向作印，令这一利益归于自己及量等虚空的一切众生。

Offer the appropriately elaborate or simple dedication and aspiration.
Transference: Enlightenment without Meditation from the Heart-
Essence of the Vast Expanse with the addition of a short presentation
of the stages of practice [for the practitioners as well as for dying people]
for a more complete practice, elaborating a little on the original terma
text so as to benefit beings in all places and times. Composed by Khyentse
Wangpo.

随宜广略回向发愿。
《广大界心髓之迁识不修成佛》，附简要修持次第［供行者及临终者使用］，为使修持更完整，在原伏藏文本上略作增广，以利益一切时处的众生。钦哲旺波撰。

Translation by Gyurme Avertin, April 2020.

久美·阿韦尔坦英译，2020 年 4 月。