颇瓦法提要

I’VE EXPLAINED PHOWA practice to you in quite some detail on this
occasion, in the hope that you’ll all gain a better understanding of
it. I’ve taught phowa a number of times in my life, for example to
practitioners on retreat, but never as fully as I have done here. The
reason for this is that although generally speaking western people are
considered to be quite intelligent, they are also often quite dumb!
Western people need to be told and shown how to do everything,
they cannot figure things out by themselves. For example, there’s
some water flowing from a spout outside this room—you would
probably have to ask someone, “Can I drink this water?” before you
took any. Unless you’re told, “Yes, you can”, you wouldn’t drink it.
This is because from an early age, throughout your schooling, you’ve
been taught and shown how to do everything. You are led by the
hand, you are not put into a situation where you have to figure things
out by yourself. It is extremely difficult for you to do this, to come
to your own conclusion. You won’t do even the most simple thing
unless someone tells you to. It is with this in mind that I’ve explained
the teachings to you in considerable detail this time.

这次，我相当详细地为你们讲解了颇瓦法修持，希望大家都能有更好的理解。我一生传过数次颇瓦法，例如给闭关行者传授，但从未像这里讲得这么完整。原因是，虽然一般认为西方人很聪明，但他们也常常很笨！西方人做什么都需要别人告诉、示范，不能自己弄明白。例如，房间外有个出水口在流水，你们恐怕得先问人：“这水能喝吗？”才会去取。除非有人说“可以”，否则就不喝。这是因为，从小到大的学校教育中，你们做什么都有人教、有人示范，总被人牵着手，没有被放到必须自己弄明白的处境中。要自己弄明白、自己下结论，对你们极其困难。即使最简单的事，若没有人告诉，也不去做。正因为如此，这次我才把教法讲得十分详细。

There are a lot of people here listening to me. Probably some
of you understand what I’ve said, while others don’t. Why?
Because I’m not a Buddha. When a Buddha teaches, everyone is
able to comprehend what he says, according to their own level of
understanding and capacity. Whatever he says, gets through to each
and every individual. And they understand what he says without any
error. We often talk of the nine yānas of Buddhism—everyone who
listens to the Buddha’s teaching will hear what he says according to
whichever yāna corresponds to their own level of understanding.It’s
like the famous verse:

这里有很多人在听。你们中有些大概听懂了，有些没有。为什么？因为我不是佛。佛陀说法时，每个人都能依自己的理解程度与根器，听懂他说的话。无论说什么，都能传达到每一个人，而且他们的理解毫无错误。我们常谈佛教九乘；听佛陀说法的人，会按照与自身理解程度相应的乘，听见他所说的内容。就像那首著名的偈颂：

Do not commit a single unwholesome action,

Cultivate a wealth of virtue,

To tame this mind of ours,

This is the teaching of the Buddha.

诸恶莫作，
众善奉行，
自净其意，
是诸佛教。

There are so many different ways in which this verse can be explained
and understood. Depending on who the listener is—whether they are
a follower of the Sūtrayāna, Vajrayāna or Dzogpachenpo—they will
hear it and understand it from their own perspective. The Buddha is
able to present a teaching at many different levels simultaneously and
I’m just not able to do that.

这首偈可以用许多不同方式解释和理解。听者无论修经乘、金刚乘还是大圆满，都会从自己的角度听闻、理解。佛陀能够同时从许多不同层次宣说教法，我却做不到。

Today I wish to summarize the phowa teachings that I’ve shared
with you without referring to any text. But firstly, there are some
important points that I wish to emphasize.

今天，我想不依任何文本，概述已为你们讲授的颇瓦法教言。但首先，有几个要点需要强调。

The phowa teachings that you’ve received come from an authentic
lineage. When you receive a teaching, you need to be able to say
what that teaching was about. If you can’t, and can only give some
vague sort of answer, then it has not been a proper dharma teaching
for you, just a lecture. Whichever teaching you receive, whether it
pertains to the Sūtrayāna (the causal vehicle of characteristics), the
Secret Mantra Vajrayāna, or the Clear Light Great Perfection, it has
to have a proper lineage of transmission. I’m sure there are many
people nowadays who say that lineage isn’t important, but this would
be a grave error.

你们所领受的颇瓦法教言，来自真实传承。领受教法后，需要能说出所教的是什么。如果说不出来，只能含糊作答，那么对你来说，这就不是一次恰当的佛法传授，只是一场讲座。无论领受何种教法，是经乘——因相乘、秘密真言金刚乘，还是光明大圆满，都必须有正规的传承。我相信，如今有许多人说传承不重要，但这是严重错误。

These teachings are very special and their lineage of transmission
is exceptional too. In terms of that lineage, it comprises the mind-
direct transmission of the victorious ones, the symbolic transmission
of the vidyādharas, the oral transmission of the noble beings, and
transmission through the words of the yellow scrolls. These different
types of transmission make this teaching very special.

这些教法非常殊胜，其传承也极其特别。就传承而言，其中包含诸佛密意传承、持明表示传承、圣者口耳传承，以及黄卷文字传承。这些不同类型的传承，使此教法极为殊胜。

If a teaching is said to be an earth terma, it must have been
transmitted through the yellow scrolls—the yellow scroll is like a
proof of its validity. That’s why a terma text will always begin with
the ḍākinī script that appears on the yellow scrolls, to validate its
authenticity.

如果一项教法称为地伏藏，就必须通过黄卷传下；黄卷如同其真实性的证明。因此，伏藏文本开头总有黄卷上的空行文字，以证实其真实性。

Even the other types of terma that are not transmitted through
yellow scrolls, such as mind termas, oral transmission termas, pure
perception termas or recollected termas, must still have an authentic
lineage of transmission. Concerning mind termas, entrustment
by the ḍākinīs and aspirational empowerment^[29] are very special
features of their transmission. Transmission through aspirational
empowerment is absolutely essential.

即使是不通过黄卷传承的其他伏藏，例如意伏藏、口传伏藏、净相伏藏或忆念伏藏，也仍须有真实传承。就意伏藏而言，空行付嘱与发愿灌顶^[29]，是其传承极为特别的特点。发愿灌顶传承绝不可少。

The Longchen Nyingtik is a mind terma revealed by Jigme
Lingpa. Jigme Lingpa received the complete empowerment and
transmission of this terma as a result of the strong aspirations that he
made in the past. As a consequence, he received all the aspirational
empowerments. Jigme Lingpa was the incarnation of Gyalse Lharje
who was the grandson of King Trisong Detsen and one of the chief
disciples of Guru Rinpoche. Guru Rinpoche entrusted him with
all the transmissions, empowerments and instructions related to
this teaching and then concealed them so they could be of benefit
to future generations.These are the very teachings that were later
revealed when Gyalse Lharje appeared as Jigme Lingpa.

龙钦心髓，是吉美林巴取出的意伏藏。由于过去所发的强烈愿力，吉美林巴领受了此伏藏的完整灌顶与传承，因此获得一切发愿灌顶。吉美林巴是嘉瑟拉杰的转世；嘉瑟拉杰是赤松德赞法王之孙，也是莲花生大师的主要弟子之一。莲花生大师将与此教法有关的一切传承、灌顶及教授付嘱给他，随后将之伏藏，以利益后世。当嘉瑟拉杰显现为吉美林巴时，所取出的，正是这些教法。

The omniscient king of the dharma, Longchenpa, who mastered
all the teachings of the Great Perfection, also appeared to Jigme
Lingpa in a series of visions. Jigme Lingpa met directly with the
omniscient Longchenpa on four occasions and received from him
the complete transmission and realization of the teachings of Great
Perfection. It’s as if Longchenpa made a copy of his realization and
transferred it to Jigme Lingpa, who then mastered all the teachings
in the same way. In the teachings we say that he ‘mastered the
treasury of space’.

精通大圆满一切教法的遍知法王龙钦巴，也在一系列净相中向吉美林巴显现。吉美林巴曾四次直接亲见遍知龙钦巴，从他那里领受大圆满教法的完整传承与证悟。仿佛龙钦巴复制了自己的证悟，传给吉美林巴，使他同样精通一切教法。教法中说，他“掌握了虚空宝藏”。

So Guru Rinpoche and Longchen Rabjam imparted all the
transmissions and empowerments of these teachings to Jigme
Lingpa, who made the aspiration to reveal them at the right time
in the future, for the benefit of all sentient beings. This is how he
received the aspirational empowerment transmission. The lineage
was passed from the buddha dharmakāya to the saṃbhogakāya,
from the saṃbhogakāya to the nirmāṇakāya, and then from Garab
Dorje to Mañjuśrīmitra, Śrī Siṃha, Jñānasūtra, Vimalamitra, Guru
Rinpoche, Khandro Yeshe Tsogyal, through to the great omniscient
Longchenpa and Jigme Lingpa. The lineage was transmitted through
all these great beings. There has never been so much as the slightest
breakage of samaya by any of these great masters, so the teachings
are completely unstained, the lineage is utterly pure. This is what
we call ‘the great equality and purity’, meaning that in the state of
primordial purity, the teacher and students are indivisible, they are
both equal and pure.

因此，莲花生大师与龙钦绕降，将这些教法的一切传承与灌顶传予吉美林巴；吉美林巴发愿，在未来适当时机揭示这些教法，以利益一切众生。这就是他领受发愿灌顶传承的方式。传承从法身佛传至报身，从报身传至化身，随后由极喜金刚传至文殊友、吉祥狮子、智经、无垢友、莲花生大师、空行母益西措嘉，直至大遍知龙钦巴与吉美林巴。传承经由所有这些大德流传。这些大上师从未有过丝毫三昧耶违犯，因此教法毫无染污，传承完全清净。这就是所谓“大平等与大清净”，意思是，在本初清净境界中，师徒无别，既平等，又清净。

Jigme Lingpa wrote down these teachings and revealed them to
the world for the benefit of future generations. He first transmitted
them to his main disciple, Jigme Gyalwé Nyugu, who then passed
them on to Jamyang Khyentse Wangpo. The lineage then continued
from Jamyang Khyentse Wangpo to Jamgon Kongtrul, from
Jamgon Kongtrul to Shechen Gyaltsap, and from Shechen Gyaltsap
to Dilgo Khyentse Rinpoche. There’s another branch of the lineage
that passed from Jamyang Khyentse Wangpo to Dodrupchen Jigme
Tenpai Nyima, to Jamyang Khyentse Chökyi Lodrö, and then to
Dilgo Khyentse Rinpoche. And it is from Dilgo Khyentse Rinpoche
that I personally received these teachings. You can see therefore that
from the time of Jigme Lingpa, these teachings have been passed
down through an unbroken lineage. When you look at all the
great masters who make up that lineage, there’s not one of them
that you could possibly have the slightest doubt about. I received
the complete cycle of the Longchen Nyingtik teachings from Dilgo
Khyentse Rinpoche about four or five times. So many times, in
fact, that I cannot remember exactly how many. That was the entire
cycle of Longchen Nyingtik. I also received instruction in Longchen
Nyingtik phowa practice on other occasions, separately. And I have
trained in the practice too.

吉美林巴将这些教法记录下来，向世间揭示，以利益后世。他先传给主要弟子吉美嘉维纽固，后者再传给蒋扬钦哲旺波。随后，传承从蒋扬钦哲旺波到蒋贡康楚，从蒋贡康楚到雪谦嘉察，再从雪谦嘉察到顶果钦哲仁波切。另有一支，从蒋扬钦哲旺波传至多竹钦·吉美丹贝尼玛，再传蒋扬钦哲确吉罗卓，然后到顶果钦哲仁波切。我本人就是从顶果钦哲仁波切领受这些教法的。因此，可以看见，自吉美林巴以来，这些教法通过未曾中断的传承流传。看看组成传承的这些大上师，没有任何一位会让你有丝毫怀疑。我曾从顶果钦哲仁波切领受完整龙钦心髓法集，大约四、五次。次数实在很多，确切多少，我已记不清。那是完整的龙钦心髓法集。此外，我也曾在其他场合，单独领受龙钦心髓颇瓦法教授，并训练过这一修法。

Lineage is extremely important and that’s why I’ve emphasized
it to you today. Nowadays some students claim that they have been
fooled and lied to by their teacher—that’s another reason why
I thought I should talk about lineage. I’m not someone who just
makes things up and blurts out whatever pops up in their mind.
I’m not like that at all. What’s more, I’ve based all the explanations
that I’ve shared with you on the original terma text written down by
Jigme Lingpa, as well as the notes that he made about how to put
the terma into practice. I also shared Jamyang Khyentse Wangpo’s
arrangement for the phowa practice which can be found in the root
volumes of the Longchen Nyingtik. There are three volumes in this
set labelled Oṃ, Āḥ and Hūṃ and this text appears in the third
volume, Hūṃ.

传承极其重要，因此今天特别强调。如今，有些弟子声称被上师愚弄、欺骗，这是我觉得应当谈传承的另一个原因。我不是随意编造、心里冒出什么就脱口说什么的人，完全不是那样。而且，我为你们所作的一切解释，都依据吉美林巴记录的原始伏藏文本，以及他关于如何实修此伏藏的笔记。我也讲了蒋扬钦哲旺波编排的颇瓦法修持次第，收入龙钦心髓根本典籍。这套书共有三函，标为 Oṃ、Āḥ、Hūṃ；这篇文本在第三函 Hūṃ 中。

If the lineage cannot be accounted for, then there’s a problem.
That’s the approach of the Secret Mantra Vajrayāna. There’s no
doubt about this point. If you think you’ve been fooled by these
teachings, you’ll have to take your complaint back 2,500 years, to
when they were first given! It’s not my fault. I haven’t tried to fool
you, I’ve just shared what was already there. And if these teachings
aren’t genuine, then I’m an even bigger fool than you, because I’ve
valued and treasured them very highly, and have practiced them
diligently. As for myself, I follow the Chokling tradition. I am an
incarnation of Taksham Nüden Dorje, but still have the greatest
respect and appreciation for the Longchen Nyingtik teachings. I was
requested to teach you phowa from the Longchen Nyingtik cycle
and that’s what I’ve done. Today, I’ve presented the lineage of those
teachings to you very clearly. This is very important for you to know.
That’s my first point.

若说不清传承，就有问题。这是秘密真言金刚乘的立场，对此毫无疑问。如果觉得这些教法欺骗了你，就得将投诉追溯到两千五百年前、最初宣说它们的时候！这不是我的过错。我没有试图欺骗你们，只是分享原来已有的内容。如果这些教法不真实，那我比你们还傻，因为我极其珍视、珍藏它们，也一直精进修持。我自己遵循秋林传统。我是达香·努丹多杰的转世，但仍对龙钦心髓教法怀有最深的尊重与赞赏。有人请我为你们传授龙钦心髓法集中的颇瓦法，我便照做了。今天，我已经十分清楚地介绍了这些教法的传承。你们了解这一点，非常重要。这是我的第一点。

If the lineage is pure and authentic, it can bring great blessings.
I’ve also spoken to you these past few days about the importance of
blessings and the different signs that can come when you practice
phowa. You can actually see whether this practice works or not,
there are clear signs that indicate this. Regarding signs that cannot
be seen, I’ve no idea how to talk about them nor how to know if
they’ve actually happened. What do I mean by ‘signs that cannot
be seen’? Basically, whether or not someone goes to Sukhāvatī after
phowa has been practiced for them. About that, I have no idea! I
can’t see whether or not this has happened. Still, we need to think
that whoever we practice phowa for, does go to Sukhāvatī. And even
if they don’t make it to Sukhāvatī, at least they will have gone to a
pure buddha field. Of this, we should have no doubt. We should be
confident of this. That is my second point.

传承若清净真实，便能带来大加持。这几天，我也讲了加持的重要性，以及修颇瓦法时可能出现的不同征相。此法是否奏效，确实能看见，有明确征相可以表明。至于看不见的征相，我不知道如何谈论，也不知道如何判断它们是否真已发生。“看不见的征相”是什么意思？基本上，就是一个人在别人为他修颇瓦法后，是否去了极乐世界。这一点，我不知道！我看不见是否发生了这件事。不过，我们需要相信，无论为谁修颇瓦法，那个人都会去极乐世界。即使没到极乐世界，至少也去了清净佛土。对此应毫不怀疑，应有信心。这是我的第二点。

My third point is to stress the importance of putting these teachings
into practice. After you receive instruction from the teacher, you
need to practise what you have been taught. Otherwise, it’s not going
to work. Of course, the practice is called ‘enlightenment without
meditation’, so you might think why practice then? But we can
give something all kinds of grand names, just like we call someone
‘Sangye’, but that doesn’t mean to say that he or she is a buddha!
Sure, they have the ground of buddha nature, the basis through
which they can become a buddha, but that doesn’t mean they are
a buddha now. We also call some women ‘Tārā’ but that doesn’t
mean to say they are Tārā now. What we mean is that they have the
basis of Tārā within them, that enlightened nature. When we speak
of ‘enlightenment without meditation’, meditation here refers to the
conceptual practice of kyerim and the non-conceptual practice of
dzogrim.

第三点，我要强调，将这些教法付诸实修的重要性。从上师领受教授后，需要修持所学，否则不会奏效。当然，这项修法叫“不修成佛”，所以你或许会想：那为什么还要修？可是，我们可以给事物取各种宏大的名字，就像称某人“桑杰”，却不意味着他就是佛！当然，他具足佛性之基，具足能够成佛的基础，但这不等于现在已经是佛。我们也称有些女子“度母”，但不意味着她们现在就是度母。意思是，她们内在具足度母的基础，即觉悟本性。说“不修成佛”时，这里的“修”，指有分别的生起次第修持，与无分别的圆满次第修持。

If we look at the Dzogchen tradition, for example, no one ever
says that the first human Dzogchen master, Garab Dorje, ever
meditated. What we hear is that he received the transmission of the
tantras of Dzogpachenpo from Vajrasattva in a single sitting and
immediately attained supreme accomplishment. I guess, however, he
must have meditated a little. Garab Dorje’s student, Mañjuśrīmitra,
practised for nine years in the Sosadvīpa charnel ground. His student
was Śrī Siṃha, who was already extremely learned and accomplished
before he met Mañjuśrīmitra. After he received instruction and
transmission from his teacher, he went to practice in the charnel
ground of Sosadvīpa for twelve years. Think about it—if even these
great masters had to meditate, then we need to meditate too, don’t
we?

例如，看看大圆满传统，从没有人说，人间第一位大圆满上师极喜金刚曾作禅修。我们听说的是，他在一座中从金刚萨埵领受大圆满密续传承，随即获得殊胜成就。不过，我猜他总还是稍微修过吧。极喜金刚的弟子文殊友，在索萨洲尸林修了九年。文殊友的弟子吉祥狮子，在拜见他之前，已经学问渊博、成就极高。领受上师教授与传承之后，又到索萨洲尸林修了十二年。想想看，即使这些大上师都需要禅修，我们也需要，对吧？

The great omniscient Jigme Lingpa also practised a lot, for
example entering retreat in Chimphu for three years, and so on. He
probably called phowa ‘enlightenment without meditation’ because
it is possible to attain enlightenment through its practice in just
seven days, without having to spend years of meditation in charnel
grounds.

大遍知吉美林巴也修了很多，例如在青普闭关三年等等。他大概因为修颇瓦法只需七天便有可能成佛，无须在尸林中禅修多年，所以称其为“不修成佛”。

But there’s an important point to understand here. Masters such
as Mañjuśrīmitra and Śrī Siṃha were able to achieve buddhahood
in one lifetime because of all the practice they had accomplished
beforehand. When they passed away they dissolved into the ‘body of
great transference’. Masters such as Guru Rinpoche and Vimalamitra
will pass into the body of great transference at the end of this kalpa.
In any case, what you need to remember is that in a single lifetime,
they all managed to reach Vajradhara’s state of union, in other
words complete and perfect enlightenment, the dharmakāya level
of realisation.

但这里有一个必须明白的要点。文殊友、吉祥狮子等大师，之所以能一生成佛，是由于此前已经完成的一切修持。他们圆寂时，融入“大迁转身”。莲花生大师、无垢友等大师，将在此劫结束时进入大迁转身。无论如何，需要记住，他们都在一生之中达到金刚持双运位，也就是圆满正觉、法身证悟层次。

What we mean when we say ‘Transference: Enlightenment
without Meditation’ is that through phowa practice, you will
instantly be sent to the pure buddha field of Sukhāvatī and from
there will go through all the different stages (bhūmis) and levels
of the path until you reach enlightenment. We are not saying that
you will be fully enlightened immediately, in an instant. This is
something that you need to know. It doesn’t mean that you just need
to train for seven days to become a buddha. Once you’ve transferred
your consciousness to a pure land, you will then work your way
towards buddhahood; it will be much easier for you. Jigme Lingpa
said that when you reach the pure land of the Copper Coloured
Mountain, the moment you meet Guru Rinpoche and see his face,
you will perfect all the stages on the path to enlightenment—so it’s
even easier. This is important for you to understand. I don’t want
you to make the mistake of thinking that you can practice phowa for
seven days and then leave your room and walk around as if you are a
buddha. Don’t think that!

所谓“迁识不修成佛”，意思是，通过修颇瓦法，刹那被送往极乐佛土；从那里，经历道上的各地及各个层次，直到成佛。并不是说，你会当下刹那圆满成佛。这一点必须明白。并不意味着只训练七天就成为佛。将心识迁往净土之后，你会从那里继续趋向佛果，这就容易得多。吉美林巴说，到达铜色吉祥山净土时，一见莲花生大师、见到他的尊颜，便会圆满菩提道的一切阶段——那就更容易了。明白这一点很重要。我不希望你们误以为，修七天颇瓦法，就能走出房间，像佛一样到处走。别这样想！

To give you an example—suppose you have a good weapon. If
you want to kill someone, just owning the weapon is not enough,
you need to use it. It’s the same with phowa—if you use it, if you
practice, you will reach a pure buddha field and from there can reach
enlightenment. This is my third point.

举个例子：假设你有一件好武器。如果想杀人，仅拥有武器还不够，需要使用。颇瓦法同理：运用它、修持它，就会到达清净佛土，从那里可以成佛。这是我的第三点。

You have been insistently requesting me to practise phowa with you,
so that you can record the chant and see how the practice is done.
That is your tradition and it’s fine, don’t worry, I will do it. I will
show you how to practice (a) for someone who is still alive (but still
that person needs to have some understanding of the practice), and
(b) for someone whose outer breath has ceased but inner wind is
still flowing, whose consciousness is still present inside their body.
We went through all that yesterday. If the consciousness has already
left the body, phowa practice will have no benefit—there’s no
point practising with a corpse. When we perform the ritual for the
deceased, for example, we first have to summon the consciousness
back into a support before we can practice phowa. If the person you
are practicing for doesn’t understand the purpose of transference,
your practice will also have no benefit. And if you just sit there and
practice without any understanding yourself, you cannot expect
any signs to appear. Perhaps something might happen if you have
incredible devotion, but otherwise there will be no result.

你们一直请求我带着大家修颇瓦法，好录下唱诵，看看如何修。这是你们的传统，没问题，不用担心，我会做。我会示范如何为两种人修：（一）仍然活着的人，但这个人仍须对修法有所理解；（二）外呼吸已止、内风仍流动、心识仍在身体中的人。这些我们昨天都讲过了。如果心识已经离开身体，修颇瓦法就没有利益——对着一具尸体修，没有意义。例如，进行度亡仪轨时，必须先将心识召回所依，才能修颇瓦法。如果所修之人不理解迁识的目的，修法也不会有利益。如果你只是坐在那里修，自己却毫无理解，也不能指望出现任何征相。若有不可思议的虔敬，或许会发生什么；否则便不会有结果。

I’ve explained why and when you should practice phowa, and
how you should practice, so you will understand all these points.
Today, I’ll summarise the key points of the practice for you once
again, in case some of you haven’t understood everything fully. This
will then be the end of my instruction. After that, you will have to
train in the practice, you will have to practise it for yourself.

我已经解释了为什么修、何时修以及如何修颇瓦法，让你们理解这些要点。今天，我会再次归纳修法要点，以防有些人尚未完全理解。至此，我的教授便结束了。此后，你们必须训练，自己实际修持。

Phowa means ‘transference’, transference from one place to
another. What we transfer is our consciousness, which we transfer
from our impure body and this impure field of existence, to the pure
buddha field of Protector Amitābha. We transfer our consciousness
into the heart of Amitābha who abides in the pure buddha field of
Sukhāvatī. When we transfer our consciousness into the heart of
Amitābha we become one with him (‘one taste’) and in this way
reach enlightenment. Once you’ve reached that state it’s not like
you’re on a permanent holiday and can sleep all the time—you will
then manifest emanations in order to benefit all sentient beings. This
is the reason why we practice phowa.

颇瓦，意为“迁移”，从一处迁往另一处。所迁的是心识，将心识从不净的身体、这一不净世间，迁往怙主阿弥陀佛的清净佛土。我们将心识迁入安住极乐佛土的阿弥陀佛心间。迁入其心间时，便与他成为一体、“一味”，由此成佛。到了这个境界，并不是永远度假、整天睡觉，而是会显现化身，利益一切众生。这就是修颇瓦法的原因。

So how do you effect this transference? You need to rely on the
method called Transference: Enlightenment without Meditation.
And to practice that method you first need to receive instruction and
guidance from a lama.

那么，如何完成这一迁识？需要依靠称为《迁识不修成佛》的方法。修持此法之前，首先需要从上师领受教授与引导。

To practice phowa, you first need to begin with refuge, bodhicitta
and the seven branch offering. These are the preliminaries to all
Buddhist practice and in particular any practice of the Secret Mantra
Vajrayāna.

修颇瓦法，先从皈依、菩提心及七支供养开始。这是一切佛教修法，尤其一切秘密真言金刚乘修法的前行。

After the preliminaries comes the actual main practice itself. In
some traditions, you remain in your usual form, your normal body,
but a special feature of the Longchen Nyingtik phowa is that you
transform your body into Vajrayoginī. A pure appearance like this is
better, isn’t it? Between meditating on the deity and not meditating
on the deity, meditating on the deity is better, isn’t it? You can
find a description of how to visualize yourself as Vajrayoginī in the
instructions on ngöndro practice. You will also find there a detailed
explanation of the benefits of visualizing yourself as the deity and of
invoking its compassionate enlightened mind—how it enables you to
receive the blessings of the deities and lamas more swiftly, and so on.

前行之后，就是正行。有些传统中，你仍保持通常的形相、平常的身体；但龙钦心髓颇瓦法的一个特点，是将自身转为金刚瑜伽母。这样的清净显现更好，对吧？观修本尊与不观修本尊相比，还是观修本尊更好，对吧？前行修法教授中，可以找到如何将自身观为金刚瑜伽母的说明。那里也详细解释了，将自身观为本尊、祈请其悲悯觉悟之心的利益，例如如何使你更迅速地获得本尊与上师的加持等等。

You visualize Vajrayoginī as being red in colour, with one face
and two hands. Her right hand holds a curved blade, her left hand
a kapāla filled with blood. She wears jewels and ornaments and her
body has the quality of appearing yet being empty inside, ‘like an
inflated bladder’, as Jamyang Khyentse Wangpo wrote. Inside her
body is the central channel, the width of an arrow made of reed,
perfectly straight. I explained to you yesterday how this channel is
open at the top and closed at the bottom. At the level of the heart is a
notch, like a knot in a stick of bamboo, on which rests a green sphere
of light (wind energy) which quivers slightly. On top of this green
sphere our awareness appears in the form of a red syllable Hrīḥ,
which radiates light like a bright oil lamp. Visualize that your wind
energy and your mind manifest as the green sphere and the Hrīḥ
syllable, they are fully gathered into them. You should not think that
the Hrīḥ syllable is something separate from you. It is your mind.
When we say ‘I’ we refer to the mind; it is this mind that rests on the
wind energy within our body.

观想金刚瑜伽母身红色，一面二臂，右手持弯刀，左手持盛血的嘎巴拉，身着珍宝与庄严。她的身体显现而内里空旷，如蒋扬钦哲旺波所写，“犹如吹胀的膀胱”。体内有中脉，粗如芦苇箭杆，完全笔直。我昨天已经解释过，此脉上端开放、下端封闭。心间有一脉节，如竹竿上的竹节，其上安住微微颤动的绿色光球，即风。绿球之上，自身觉性显为红色 Hrīḥ 字，像明亮油灯一般放光。观想自己的风与心，显为绿球及 Hrīḥ 字，完全摄集其中。不要把 Hrīḥ 字看作与你分离的东西，它就是你的心。说“我”时，所指就是心；这个心在身体中依风而住。

About a forearm’s distance above the aperture of brahma at the
crown of your head is the protector Amitābha. He is surrounded by
all the lamas of the mind direct, sign and oral transmission lineages
and by all the yidam deities. You don’t have to visualize every single
one of them, you just need to have a sense that they are all there. To
the right of Amitābha is Avalokiteśvara and to his left is Vajrapāṇi.
One point that might not be so clear for you is where it says in the
text that Amitābha wears the three dharma robes. The three dharma
robes are the lower skirt-like garment called the shantab and the two
shawls worn over the upper part of the body known as the chögö and
namjar. So this is where you will send your consciousness to.

头顶梵穴上方大约一肘处，是怙主阿弥陀佛。四周围绕密意、表示、口耳传承的一切上师，以及一切本尊。不必逐一观想每一位，只需感觉他们全都在那里。阿弥陀佛右边是观世音，左边是金刚手。你们或许有一点不太清楚，就是文中说阿弥陀佛身着三法衣。三法衣，是下身的僧裙，以及披在上身的法衣与祖衣。这就是你将要迁识前往之处。

In terms of the actual transference itself, the most important
point that all the lamas stress is prayer. In the Secret Mantrayāna
teachings, and in particular the path of Clear Light Dzogpachenpo,
the root of all practice is praying to the lama. When the compassion of
the lama joins with the devotion of the student, everything becomes
much easier to accomplish. You therefore need to generate a strong
and heartfelt devotion to the lama and not just mouth the words of
the prayer. Your devotion needs to be genuine and unfabricated.

至于实际迁识，一切上师强调的最重要一点，是祈祷。秘密真言乘教法，尤其光明大圆满道中，一切修持的根本，就是向上师祈祷。上师的悲心与弟子的虔敬相遇时，一切就容易成办得多。因此，需要对上师生起强烈、由衷的虔敬，不能只是嘴上念祈祷文。虔敬必须真实、不造作。

In the invocation prayer, you say that you will instantly transfer
your consciousness to the pure buddha field, through the profound
and powerful instructions of transference, for the sake of all sentient
beings who like yourself are lost in the ocean of suffering of saṃsāra,
trapped in an impure body and this impure world. You pray to the
lama to seize you with the hook of his/her compassion and blessings
so that you are able to transfer yourself successfully from this impure
world where you experience so much suffering to the pure buddha
field of Sukhāvatī. This is what you should pray for when you recite
the invocation. The actual words of the prayer come from the terma
itself. I’m sure one of you will ask, “How many times do I need to
repeat the prayer?” When Dilgo Khyentse Rinpoche used to practice,
he would recite the prayer seven times the first time, and then three
times for each subsequent round. Actually, the number of times that
you recite the prayer is up to you—you need to determine that for
yourself.

祈请文中，你说，为了如自己一般迷失于轮回苦海、困在不净身体与不净世界中的一切众生，将依甚深而有力的迁识教授，刹那将心识迁往清净佛土。祈请上师以悲心与加持的铁钩摄受，使你能够成功从经历众多痛苦的这个不净世界，迁往极乐佛土。念祈请文时，应为此而祈祷。祈祷文的具体文字来自伏藏本身。我相信，你们中一定有人会问：“祈祷文需要念多少遍？”顶果钦哲仁波切修持时，第一轮念七遍，以后每一轮念三遍。实际上，念多少遍由你自己决定，需要你自己判断。

After the prayer, repeat the syllable Hrīḥ, producing the sound by
moving your tongue against the upper palate of your mouth. Basically,
it means by hardly moving your mouth. You don’t have to recite it
loudly, it’s more like you are saying it to yourself. Focus on the Hrīḥ
syllable resting on the green sphere of wind energy at the centre of
the heart and move it up the central channel with each repetition of
Hrīḥ—the text says like a piece of paper carried on the wind.

祈祷之后，反复念 Hrīḥ 字，舌头抵着口腔上腭活动，发出声音。基本上，意思是嘴几乎不动。不必大声念，更像对自己说。专注于心间绿色风球上的 Hrīḥ 字，每念一遍 Hrīḥ，就令它沿中脉向上移动。文中说，犹如随风飘起的纸片。

At one point shout ‘Phaṭ!’ and eject your consciousness, shooting
it upwards like an arrow released by an athlete. The syllable goes
directly into the heart of Amitābha where it dissolves and becomes
one with him.

到某一时刻，大喝“Phaṭ！”，射出心识，如运动员射出的箭一般向上飞出。此字直入阿弥陀佛心间，在那里消融，与他成为一体。

You repeat this cycle as many times as you can in one session.
When you are training in the practice (i.e. practicing for yourself,
while you are still alive) you should end the session by dissolving
the protector Amitābha into light, which then dissolves into you.
You then arise as the protector Amitāyus. In Jamyang Khyentse
Wangpo’s practice arrangement, he says at this point you should
visualize a Hrīḥ syllable in your heart which emanates rays of light
which gather the essence of longevity from all corners of the universe,
bringing it back into you. You then close the aperture of brahma at
the crown of your head with a double-crossed vajra which is seated
upon a sun and moon disc seat. These instructions were added by
Jamyang Khyentse Wangpo and taken from other phowa practices;
they are not found in the original terma text itself.
So that’s how you should do the practice. I sincerely hope that
you have now understood how to do it. And if you don’t, there’s
nothing more I can do for you! You need to train in the practice,
which is very short.

一座之中，尽可能多次重复这一轮修持。训练时，也就是自己还活着、为自己修时，应在结座前，将怙主阿弥陀佛化光融入自身，随后自身显为怙主无量寿佛。蒋扬钦哲旺波编排的修持次第说，此时应观想心间有 Hrīḥ 字，放光从宇宙四方摄集长寿精华，带回自身。然后，以安住日月轮座上的十字金刚杵，封闭头顶梵穴。这些教授是蒋扬钦哲旺波从其他颇瓦法修法中取来加入的，原始伏藏文本本身没有。
修法就是这样。我真心希望，你们现在已理解如何修。如果还不理解，我也再没有什么能为你们做的了！你们需要训练，这个修法很短。

The next session will be devoted to questions. Whatever we do,
it needs to be useful. Therefore we need to go into detail and cover
everything thoroughly. We are from very different cultures and our
language is different. I think probably the way we think is different
too. Our habits are different. That’s why when the dharma is taught
in a situation like this we need to go into detail and make sure we
clarify whatever questions or doubts might come up. If the lama just
teaches without paying too much attention to whether or not people
have understood what he/she has said, and the students listen but
aren’t really sure about what they have heard, what do you think the
result will be? The dharma is not all that easy. Therefore we need
to go into detail. Just to explain is not enough, you need to allow
time for questions and to clarify any doubts that come up. If you’re a
Tibetan and have a doubt, you can refer back to the scriptures. But it
doesn’t work like that with you. You don’t read Tibetan. So you need
to ask questions, if you want things to be clarified.

下一座将专门用于问答。无论做什么，都需要有用。因此，我们必须深入细节，彻底涵盖一切。我们来自非常不同的文化，语言不同，我想，思惟方式大概也不同，习惯也不同。所以，在这样的情境中传授佛法，需要详细讲解，确保澄清可能出现的任何问题或疑惑。如果上师只是讲，不太留意大家是否理解，而弟子虽然听了，对所闻却不太确定，你们觉得结果会怎样？佛法并不那么容易。因此，需要讲细。仅作解释还不够，还须留出提问时间，澄清所生疑惑。如果是藏人，有疑问就可以查阅经论。但你们不能这样，你们不读藏文。因此，若想弄清楚，就需要提问。