时间 原本是无量无边的，偏偏人类 hold 不住这无限浩瀚，非得硬生生把它切割成一段段，然后在那一小段中 才能找到成就感 找到存在感。

有限的心 需要界限 需要限制 来相对应。彻底敞开的心 才能和无量寿(时间) 无量光(空间) 相应。

一切原本无量，不需要你去寻找或达到，你只需要放开你自设的界限和折腾，就自然融回无限了。

想要自由？机会本来就在那儿，外境连改变都不需要。放下自我感的限制 你就能看见无限光。

怎么放下自我感？交出去给老天爷 是绝佳方便法门，小秘境里“虔爱”分类的文章，都是。

Om Amitabhaya ?

Amita：无量

ābhā：光

ya：者

阿弥陀佛 = 皈依 无量光者 ?

也就是大圆满种子字“阿”的密意。净土宗 大圆满，那是人类头脑标出来的限制性概念。源头 从来只有一昧，高频法界法身的一昧，语言无法表达、头脑无法理解的一昧。

观察到 修大圆满的汉人中 普遍有两大障碍现象：

1）自喻修习九乘之巅最高佛法的沾沾自喜和精微傲慢 snobishness；

2）以无修和自由为标榜，光明正大放纵欲望的绝佳借口 convenient excuse not to practice, and to indulge in runaway desires.

都是强大的自我感。也解释了为何汉人里很少有真成就的。

尤其第二项，根本就是掉入“本自具足的堕落”，说得难听些，就是掉入魔道而不自知。所以修行路上需要明师，因为一不小心 就会走入歧路。

有趣的是，这两大障碍 在修习大圆满的藏人和西方人中 并不多见。Go figure why。

乳香 无论擦膝盖 还是抹脸 都是小腹立刻清凉。

红桔 说是属于先散发 持久力较短的 top note，但于我 却是后来居上 持久缭绕的护持。

以上 都是与其它人的体验不同，记录一下。

非常喜欢红桔精油，是大地送快乐给世界的孕育，的确让心很喜悦。保留了完整的清新橘香，去除了真果的一丝腥味，太完美了? 可以别名 Happiness.

秘鲁圣木 特别适合佛堂供曼扎，供养磁场数天不散，空行护法们应该特别开心。

我与精油的缘起，始于有效保护花园里供养佛陀前的玫瑰，同时不伤贪吃的小鹿?；之后发愿收集世界珍贵的精油 根据莲师伏藏秘方《山净烟供》调制，供养给最珍贵的上师，可以不再受火供环境条件限制，每天随时随地供养十方 修持这顿珠仁波切编制的大圆满日轨。

待我成功制出，这将是世界上除障净化力最强又最方便的神圣甘露之一吧～

哈哈哈 做金融的玩精油 就是会把毫升ml 写成百万mil ?

这几天在研究 把藏地公认除障力最殊胜的莲师伏藏山净烟供 调配成复方精油，方便虔诚的有缘行者 每天修持供养回向十方诸佛众菩萨和六道众生。

清净烟供起源于佛陀住世时代。敦珠法王就此莲师伏藏山净烟供 编入了大圆满阿底瑜伽完整教授 辑成日修仪轨，惊人的除障效果 亲身体验过。一向喜欢直接驱入本质，然后以现代方式呈现，所以 决定下一番功夫 依莲师伏藏山净烟供秘方 调制出和无染觉性匹配的高维度神圣能量精油。

一着手开始 就知道了 缘起很好，会成功。因为许多殊胜配方材料 本来嘀咕着可能找不到精油，结果寻找的过程 居然自动会从未想象到的地方冒出来，而且是精油界罕见的高质量精油。还有一些，是需要自己先觅得原材料，自己泡制精油，再用来调配上师传承的莲师伏藏秘方。

调配好后，会供养在佛堂，闭关修持，让此山净烟供精油 融入莲师坛城。

按这不计金钱时间成本的规模节奏，应该能调制出足够一整批行者大圆满闭关每日火供的量了。现代人在生活中闭关修持大圆满本已不易，更不可能每天修火供，

༄༅། །རི་བོ་བསང་མཆོད་ཀྱི་ངག་འདོན་ཁྲིགས་བཀོལ་བཞུགས།

哩沃桑卻－山煙供（桑供－上供）

ཨོཾ་སྭ་སྟི།

嗡　斯瓦斯帝

ལྷ་བཙུན་རིག་འཛིན་སྲོག་སྒྲུབ་ཀྱི་མན་ངག་རི་བོ་བསང་མཆོད་ལག་ཏུ་ལེན་པ་ལ།

源自拉尊南卡吉美「日津叟竹」（成就持明命力）秘密教言之「哩沃桑卻－山煙供」修持法，由敦珠仁波切編纂。

གཙང་མའི་སྣོད་དམ་ཐབ་ཏུ་བཟང་ཤིང་སྤོས་སྨན་དཀར་མངར་བསང་སྣ་ཕྱེ་མར་སོགས་གང་འབྱོར་བཀྲ་ཤིས་པའི་མེར་བསྲེགས་ཤིང་ཆུ་གཙང་བྲན།

於清淨容器或焚爐中，昇起吉祥火燄，燃燒具有香氣的木塊、樹脂、藥草，三白與三甜（優酪乳、牛乳和牛油；糖、糖蜜、蜂蜜），以及各類燃香與末香等任何你可得取之物，並以清水灑淨。

ཐོག་མར་སྐྱབས་འགྲོ་ནི།

一、皈依

ཨོཾ་ཨཱཿཧཱུྂ༔ མཁའ་མཉམ་སྲིད་ཞིའི་སྐྱབས་ཀུན་སྙིང་པོའི་བཅུད༔

嗡　啊　吽！輪涅諸皈依源心要　乃廣如虛空，

དབང་དྲག་རིག་འཛིན་པདྨ་ཐོད་ཕྲེང་རྩལ༔

大力忿怒的持明者　蓮華顱鬘力；

ཁྱེད་སྐུར་སྣང་སྲིད་རྒྱལ་བའི་དཀྱིལ་འཁོར་རྫོགས༔

諸顯有於您身中為　圓滿佛壇城：

འགྲོ་ཀུན་སྲིད་ལས་བསྒྲལ་ཕྱིར་སྐྱབས་སུ་མཆི༔

為能解脫輪迴眾生　我皈依於您！

ལན་གསུམ།

（三反）

སེམས་བསྐྱེད་ནི།

二、發菩提心

གསང་མཆོག་ཡེ་ཤེས་འོད་གསལ་ཐིག་ལེའི་གཞིར༔

無上秘密智的光明　明點基之中，

འགྲོ་ཀུན་སྒྲིབ་གསུམ་དག་ནས་སྐུ་དང་གསུང༌༔

願一切眾生三遮障　皆能得清淨，

ཐུགས་ཀྱི་ཐིག་ལེར་ལྷུན་གྲུབ་སྣང་བཞིའི་ངང༌༔

四相於智三門明點　而任運圓滿，

གཞོན་ནུ་བུམ་སྐུར་གྲོལ་བར་སེམས་བསྐྱེད་དོ༔

發菩提心願眾解脫　於童子瓶身。

ལན་གསུམ།

（三反）

ཡན་ལག་བདུན་པ་ནི།

三、七支虔敬修

གཤིས་རིག་མ་བཅོས་གཉུག་མར་ཕྱག་འཚལ་ཞིང༌༔

禮敬本初無有變異之覺性！

གཏིང་མཐའ་བྲལ་བའི་འོད་གསལ་མཆོད་པ་འབུལ༔

供養超越界線方位之明性！

འཁོར་བ་མྱང་འདས་མཉམ་ཉིད་ཀློང་དུ་བཤགས༔

於此輪涅同一廣界中懺悔！

བློ་བྲལ་ཆོས་ཟད་ཆེན་པོར་རྗེས་ཡི་རང༌༔

離凡心諸法大竭盡中隨喜！

ལྷུན་གྲུབ་རྫོགས་པ་ཆེན་པོའི་ཆོས་འཁོར་བསྐོར༔

請轉任運圓滿大圓滿法輪！

འཁོར་བ་དོང་ནས་སྤྲུགས་པར་གསོལ་བ་འདེབས༔

祈願攪動輪迴深處［令空盡］！

འཁོར་གསུམ་དམིགས་མཐའ་བྲལ་བའི་ཕ་མཐའ་བསྔོ༔

三輪體空究竟界中作迴向！

བདག་བསྐྱེད་ནི།

四、自觀本尊

ཀ་དག་ཆོས་སྐུའི་དབྱིངས་ལས་འགགས་མེད་རྩལ། །

本淨法身空　生起無礙遊戲現，

པདྨ་ཐོད་ཕྲེང་དཀར་དམར་གཞོན་ཚུལ་མཛེས། །

蓮華顱鬘力　身白略紅妙童身，

མཚན་དཔེའི་གཟི་འབར་རྡོ་རྗེ་ཐོད་པ་བསྣམས། །

炫目光耀中　諸相好持杵、顱器，

མཛེས་བརྗིད་རྒྱན་དང་ཆ་བྱད་ཡོངས་སུ་རྫོགས། །

莊嚴威儀貌　具足嚴飾與衣袍（報身佛絲衣珠寶），

དམ་ཡེ་གཉིས་མེད་རྒྱལ་ཀུན་འདུས་པའི་གཟུགས། །

諸佛總集相　誓句尊、智尊無別，

འཁོར་འདས་ཀུན་གྱི་སྤྱི་དཔལ་ཆེན་པོར་གྱུར། །

輪迴與涅槃　集一切之大體現。

ཨོཾ་ཨཱཿཧཱུྂ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྂ༔

嗡　啊　吽　班雜　咕如　貝瑪　悉地　吽

ཞེས་བརྒྱ་རྩ་ཙམ་བཟླ།

（１０８反）

五、清淨與加持桑供

讓　樣　康

དེ་ནས་བསང་རྫས་རྣམས་རཾ་ཡཾ་ཁཾ་གིས་བསང་སྦྱང༌།

以「讓　樣　康」清淨桑供物品─「讓」為智火之種子，燃燒供品之不淨，其為紅色。「樣」為風之種子，驅散供品之不淨，其為綠色。「康」為水之種子，能淨化供品，其為白色。

སྟོང་པའི་ངང་ལས་བསང་རྫས་ཟག་པ་མེད་པའི་ཡེ་ཤེས་ཀྱི་བདུད་རྩི་འདོད་ཡོན་རྒྱ་མཚོའི་སྤྲིན་ཕུང་མཁའ་ཁྱབ་ཏུ་འཕྲོ་བར་གྱུར།

空性中出現［各種的］桑供物品，轉化為離於任何不淨的智慧甘露，由此生起如海雲層而滿佈虛空的五根悅意品。

འབྲུ་གསུམ་དང་ནམ་མཁའ་མཛོད་སྔགས་ལན་གསུམ་སོགས་ཀྱིས་བྱིན་བརླབ་ལ། །

以「嗡　啊　吽」三字和「普賢供養咒」（虛空藏印）加持桑供。

ཨོཾ་ཨཱཿཧཱུྂ།

嗡　啊　吽

（三反）

ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱོ་བི་ཤྭ་མུ་ཁེ་བྷྱཿསརྦ་ཐཱ་ཁཾ་ཨུདྒ་ཏེ་སྥ་ར་ཎ་ཨི་མཾ་ག་ག་ན་ཁཾ་སྭཱ་ཧཱ།

那麻　薩瓦　達他嘎迭　拔由　彼秀　慕克北　薩瓦　達康　鄔嘎迭　薩巴惹那　伊芒　嘎嘎那　康　梭哈

（三反）

六、桑供

བྷྲཱུྃ༔ རིན་ཆེན་སྣ་ཚོགས་དྭངས་མའི་སྣོད་ཡངས་སུ༔

准 諸寶精要　所造光燦廣大器皿中，

འཇིག་རྟེན་སྲིད་པའི་འདོད་རྒུ་དམ་ཚིག་རྫས༔

三昧耶物　世間存有一切所欲物，

འབྲུ་གསུམ་ཡེ་ཤེས་བདུད་རྩིར་བྱིན་བརླབས་པས༔

嗡啊吽字　加持轉化成為智甘露，

སྣང་སྲིད་མཆོད་པའི་འདོད་རྒུར་འཁྲིགས་པ་འདི༔

顯有一切　因而成為各類所欲供。

བླ་མ་ཡི་དམ་ཌཱ་ཀི་ཆོས་སྲུང་དང༌༔

以此供養　上師本尊空行護法眾，

ཕྱོགས་བཅུ་རྒྱལ་བའི་དཀྱིལ་འཁོར་ཇི་སྙེད་དང༌༔

以及十方　諸佛所在一切之壇城，

འཛམ་གླིང་གཞི་བདག་རིགས་དྲུག་ལན་ཆགས་མགྲོན༔

世間神祇 六道眾生業債賓客等，

ཁྱད་པར་བདག་གི་ཚེ་འཕྲོག་སྲོག་རྐུ་ཞིང༌༔

尤其彼等　偷盜我命殲我命力者，

ནད་གཏོང་བར་ཆད་རྩོམ་པའི་འབྱུང་པོ་དང༌༔

加諸予我　病痛障礙惡意瓊波魔（jungpo，部多），

རྨི་ལམ་རྟགས་མཚན་ངན་དང་ལྟས་ངན་རིགས༔

夢中惡兆 以及各種邪惡之徵兆，

སྡེ་བརྒྱད་མ་རུང་ཆོ་འཕྲུལ་བདག་པོ་དང༌༔

八部惡靈 以及神變幻化之主宰，

ཟས་དང་གནས་དང་ནོར་གྱི་ལན་ཆགས་ཅན༔

我所賒欠 食物處所財物之債主，

གྲིབ་བདག་སྨྱོ་འདྲེ་ཕོ་གཤིན་མོ་གཤིན་དང༌༔

男女閻魔 造成遮蔽瘋亂之靈力，

གྲི་བོ་ཐེ་རང་གྲོང་སྲིན་འདྲེ་མོ་བཅས༔

各種靈魔 冤魂餓鬼獨腳鬼魅類！

ལན་ཆགས་དམར་པོའི་མེ་ལ་འཇལ་ཏེ་བསྲེག༔

吾人業債　今於赤紅火焰中焚盡。

རང་རང་ཡིད་ལ་གང་འདོད་འདོད་རྒུའི་ཆར༔

各所希求　皆願雨降一切所欲物：

ཇི་སྲིད་ནམ་མཁའ་གནས་ཀྱི་བར་ཉིད་དུ༔

直至虛空　所周遍處與未終盡時，

འདོད་པའི་ཡོན་ཏན་ཟད་པ་མེད་པར་བསྔོ༔

我皆迴向　獻予無盡五根悅意物！

བདག་གི་དུས་གསུམ་བསགས་པའི་སྡིག་སྒྲིབ་དང༌༔

願吾三時　所造所累惡行和遮障，

དཀོན་མཆོག་དད་གཤིན་དཀོར་ལ་སྤྱད་པ་རྣམས༔

盜三寶物　虔者所獻或為亡者供，

སྦྱིན་སྲེག་མེ་མཆོད་འདི་ཡིས་དག་གྱུར་ཅིག༔

皆能於此　桑供之火而得以清淨！

མེ་ལྕེ་སྣང་སྲིད་གང་བའི་རྡུལ་ཕྲན་རེས༔

且讓火焰　充塞三千大千之世界，

ཀུན་བཟང་མཆོད་པའི་སྤྲིན་ཕུང་མི་ཟད་པ༔

諸焰微塵　皆成普賢供養無盡雲，

རྒྱལ་བའི་ཞིང་ཁམས་ཡོངས་ལ་ཁྱབ་གྱུར་ཅིག༔

遍達所有　一切諸佛之淨界剎土！

མེ་ལྕེ་ཡེ་ཤེས་འོད་ལྔའི་མཆོད་སྦྱིན་ཟེར༔

願此火焰　五色智慧光照之供養，

རིགས་དྲུག་མནར་མེད་གནས་སུ་ཁྱབ་གྱུར་པས༔

遍達六道　下至阿鼻地獄眾生處，

ཁམས་གསུམ་འཁོར་བ་འཇའ་ལུས་འོད་སྐུར་གྲོལ༔

輪迴三界　盡皆解脫成為虹光身，

འགྲོ་ཀུན་བྱང་ཆུབ་སྙིང་པོར་སངས་རྒྱས་ཤོག༔

有情眾生　覺醒成為證悟之心藏！

ཨོཾ་ཨཱཿཧཱུྂ༔

嗡　啊　吽

ཞེས་འབྲུ་གསུམ་བརྒྱ་སྟོང་སོགས་གང་འགྲུབ་མཐར།

（百千反或更多次，盡力而為）

七、結行

སྐུ་གསུམ་དག་པ་སྣོད་ཀྱི་གཞལ་ཡས་སུ༔

一切淨化 成為三身：器界聖宮中，

ཆོས་ལོངས་སྤྲུལ་གསུམ་སྣང་སྲིད་གཟུགས་ཕུང་རྣམས༔

法報化身─現象存有諸色與諸蘊，

བདུད་རྩིར་ཞུ་བས་འཇའ་འོད་བར་སྣང་གང༌༔

融為甘露 虹光滿溢於廣大天空。

འཁོར་བ་མྱང་འདས་ཟག་མེད་བདུད་རྩིའི་བཅུད༔

輪迴解脫 成為涅槃；無瑕甘露藏，

ཐོག་མེད་དུས་ནས་ད་ལྟ་ཡན་ཆད་དུ༔

吾人以此 獻予彼等─自無始至今，

སྣང་སྲིད་མགྲོན་དུ་གྱུར་པ་ཡོངས་ལ་བསྔོ༔

其皆曾為 世間存有中之賓客眾。

ས་ལམ་འབྲས་བུའི་ཡོན་ཏན་མཐར་ཕྱིན་ཞིང༌༔

既已成就 地道果之一切聖功德，

ལྟ་སྒོམ་སྤྱོད་པའི་བར་ཆད་ཀུན་བསལ་ནས༔

並已遣除 見修行之一切障礙難，

རྨད་བྱུང་ཀུན་བཟང་ཐུགས་ཀྱི་མཁའ་དབྱིངས་སུ༔

於此普賢 上妙智慧意之虛空中，

གཞོན་ནུ་བུམ་སྐུར་གཏན་སྲིད་ཟིན་པར་ཤོག༔

願吾等能 奪佔童子瓶身之堡壘！

འཁོར་བའི་རྒྱ་མཚོ་ཆེན་པོ་སྟོངས་པའི་མཐར༔

且於彼時 輪迴大洋最終空盡時；

འོག་མིན་པདྨ་དྲྭ་བར་སངས་རྒྱས་ཤོག༔

願眾皆於 無上究竟蓮華網成佛！

ཕུང་ཁམས་བསྲེག་རྫས་བཀྲག་མདངས་གཟི་བརྗིད་འབར༔

諸蘊諸大 桑供物品熾燃光耀燦！

དཀར་དམར་བྱང་སེམས་བསྲེག་རྫས་བདེ་སྟོང་འབར༔

紅白菩提 桑供物品熾燃樂、空燦！

སྟོང་ཉིད་སྙིང་རྗེའི་བསྲེག་རྫས་ཆོས་དབྱིངས་གང༌༔

空性大悲 桑供物品周遍於法界！

སྣང་སྲིད་འཁོར་འདས་རྡོ་རྗེའི་འོད་ལྔའི་གཞིར༔

輪涅顯有 五色金剛光之地基上，

ལྷུན་གྲུབ་རྫོགས་སངས་རྒྱས་པའི་བསྲེག་རྫས་འབུལ༔

吾獻此一 任運成就正等覺桑供。

སྔོན་གྱི་ལན་ཆགས་ཐམས་ཅད་བྱང་གྱུར་ཅིག༔

願吾過往 所累業債皆能得清淨！

ད་ལྟ་རྒྱུད་ལ་མི་གནས་མཐོལ་ལོ་བཤགས༔

吾懺悔之 使其現不住於吾心續！

མ་འོངས་སྒྲིབ་པའི་འཁོར་ལོར་མ་གྱུར་ཅིག༔

願吾未來 絕不受牽引入障蔽輪！

སོ་ཐར་བྱང་སེམས་རིག་པ་འཛིན་པ་ཡི༔

別解脫戒 菩薩戒條等一切毀損，

སྡོམ་བཅས་བསླབ་པ་གསང་སྔགས་དམ་ཚིག་རིགས༔

諸戒學處 以及持明之三昧耶戒，

ཚོར་དང་མ་ཚོར་ཉམས་པ་མཐོལ་ལོ་བཤགས༔

有意無意 一切違犯吾皆發露懺。

ནད་གདོན་གྲིབ་དང་མི་གཙང་དག་གྱུར་ཅིག༔

願能清淨 病苦邪力遮蔽與不淨！

ནད་མུག་མཚོན་གྱི་བསྐལ་པ་ཞི་གྱུར་ཅིག༔

願能平息 此一瘟疫飢荒戰事期！

མཐའ་མི་དབུས་སུ་འོང་བའི་བསུན་མ་ཟློག༔

願能驅退 任何入侵攻打者來犯！

ཆོས་མཛད་བླ་མ་གདན་འདྲེན་བར་ཆད་ཟློག༔

願能迴遮 造成上師離棄之阻障！

བོད་ཡུལ་བཀྲ་མི་ཤིས་པའི་ལྟས་ངན་ཟློག༔

願能迴遮 世界、藏地不吉祥惡兆！

གཟའ་ཀླུ་རྒྱལ་པོས་སྲོག་དབུགས་སྡུད་པ་ཟློག༔

願能驅退 星曜龍王傲慢靈奪命！

འཇིགས་པ་ཆེན་པོ་བརྒྱད་དང་བཅུ་དྲུག་ཟློག༔

願能征服 八大怖畏以及十六懼！

བདག་ཅག་འཁོར་བཅས་བཀྲ་མི་ཤིས་པ་ཟློག༔

願能迴遮 吾與親眷一切不吉祥！

དམ་སྲི་འགོང་པོའི་མཐུ་སྟོབས་ནུས་པ་ཟློག༔

願能迴遮 破三昧耶者、貢波（gongpo厲鬼）之力！

ས་མ་ཡ༔

三昧耶！

གྲངས་གསོག་ཚེ་སླར་ཡང༌། བྷྲཱུྃ༔ རིན་ཆེན་སྣ་ཚོགས་སོགས་ནས། འབྲུ་གསུམ་གང་མང་དང༌། སྐུ་གསུམ་དག་པ་སོགས་ཅི་རིགས་མཐར།

累計持誦數量時，返回「准」字並念至此處，於三字嗡啊吽則盡力念誦。

རྗེས་ནི།

八、迴向

རྒྱལ་བ་མཆོད་པས་མཉེས་གྱུར་ཅིག །

願此供養令諸佛歡喜！

དམ་ཅན་ཐུགས་དམ་སྐོང་གྱུར་ཅིག །

願護法諸嚴誓得達成！

རིགས་དྲུག་འདོད་པ་ཚིམས་གྱུར་ཅིག །

願六道眾希求得滿足！

ལན་ཆགས་ཤ་མཁོན་སྦྱང་གྱུར་ཅིག །

願業債主冤仇得消解！

ཚོགས་གཉིས་ཡོངས་སུ་རྫོགས་གྱུར་ཅིག །

願吾福智資糧得圓成！

སྒྲིབ་གཉིས་བག་ཆགས་དག་གྱུར་ཅིག །

願淨所知煩惱業習染！

དམ་པ་སྐུ་གཉིས་ཐོབ་གྱུར་ཅིག །

願證法身色身利自他！

སྦྱིན་པ་རྒྱ་ཆེན་གྱུར་པ་འདི་ཡི་མཐུས། །

願藉此一廣大布施力，

འགྲོ་བའི་དོན་དུ་རང་བྱུང་སངས་རྒྱས་ཤོག །

任運成就佛果以利眾！

སྔོན་གྱི་རྒྱལ་བ་རྣམས་ཀྱིས་མ་གྲོལ་བའི། །

往昔諸佛未能解脫者，

སྐྱེ་བོའི་ཚོགས་རྣམས་སྦྱིན་པས་གྲོལ་གྱུར་ཅིག །

願藉此布施行令解脫！

འབྱུང་པོ་གང་དག་འདིར་ནི་ལྷགས་གྱུར་ཏམ། །

聚集此處一切靈魔者，

ས་འམ་འོན་ཏེ་བར་སྣང་འཁོད་ཀྱང་རུང་། །

無論於地於水或於空，

སྐྱེ་རྒུ་རྣམས་ལ་རྟག་ཏུ་བྱམས་བྱེད་ཅིང་། །

願皆時時對眾釋善意，

ཉིན་དང་མཚན་དུ་ཆོས་ལ་སྤྱོད་པར་ཤོག །

且能日夜均行持佛法！

དགེ་བ་འདི་ཡིས་སྐྱེ་བོ་ཀུན། །

以此良善福德，願諸眾

བསོད་ནམས་ཡེ་ཤེས་ཚོགས་རྫོགས་ཤིང་། །

圓成福德智慧二資糧，

བསོད་ནམས་ཡེ་ཤེས་ལས་བྱུང་བའི། །

並因此之福德與智慧，

དམ་པ་སྐུ་གཉིས་ཐོབ་པར་ཤོག །

成就法身色身利自他！

འབད་དང་རྩོལ་བས་མ་གོས་པ། །

毫無費力與努力之染，

ཡིད་བཞིན་ནོར་བུ་དཔག་བསམ་ཤིང་། །

此一如意寶一滿願樹，

སེམས་ཅན་རེ་བ་སྐོང་མཛད་པ། །

願吾滿足有情眾所求，

བསམ་པ་འགྲུབ་པའི་བཀྲ་ཤིས་ཤོག །

一切吉祥成就眾所欲！

ཅེས་སོགས་ཤིས་པ་བརྗོད་པས་དགེ་ལེགས་སུ་བྱའོ། །

以此類吉祥願文使一切良善。

འདི་ལ་ཕྱག་ལེན་རྒྱས་བསྡུས་སྣ་ཚོགས་ཤིག་སྣང་བ་ལས། འདིར་ནི་རང་གི་བློ་འདོད་ལྟར་སྤྲོས་པ་བསྡུ་བའི་ངག་འདོན་རྒྱུན་ཁྱེར་དུ་བྲིས་པ་སྟེ་གྲོང་སྔགས་པའི་ཕ་ཇོ་རྒས་གཅོང་ཛྙཱ་ནས་སོ།།  །།

吾人佳那（智）（敦珠仁波切）此老瑜伽士，依據多種修持此法的詳盡或簡要方式，編撰此一日修簡軌。

---

RI-WO SANG-CHOD 

THE MOUNTAIN OF BURNT OFFERINGS

OM NGO-TSAR TA-SHI ZHIN-GI LHA-NAM LA /
OM To the marvelous, auspicious heavenly deities, I bow down. Please accept me and bless me so that I may 

DÖN-NYI LHUN-DRUB TRA-SHI MED-JUNG ZHING / GE-LEG P’HEN-DE PAL-GYI P’HUN-SUM TSOG / spontaneously realize supreme good fortune to benefit myself and others. Possessing sublime wealth, bliss and glory; 

TAG-TU MI-GYUR JANG-CHUB JÖN-SHING GYEY / CHOG-T’HUN SAM-PA MA-LU DRUB-PAR SHOG / 3X always propagating the enduring Buddha Tree; may I attain all supreme and ordinary wishes. 3X 

SEVEN LINE PRAYER: TSIK–DUN SOL–DEB: 

HUNG OR-GYEN YUL-GYI NUB-JANG TSAM / HUNG In the Northwest land of Orgyen, 

YA-TSEN CHOG-GI NGO-DRUB NYEY / you attained most supreme siddhi. 

KHOR-DU KHAN-DRO MANG-PO KOR / Hosts of dakinis surround you. 

JIN-GYI LOB-CHIR SHEG-SU SOL / Please come and confer your blessings. 

PAD-MA GE-SAR DONG-PO LA / on the pistil of a lotus, 

PAD-MA JUNG-NEY ZHEY-SU DRAG / Renowned as the Lotus-Born, 

KYED-KYI JEY-SU DAG-DRUB KYI / In your footsteps we will follow. 

GURU PADMA SIDDHI HUNG 

GU-PEY CHAG-STAL TSE-WA’I JEY-ZUNG TE / 

INVOCATION: 

NEY-CHOG DI-RU JIN-P’HOB LA /
Shower blessings upon this precious place, 

DRUB-CHOG DAG-LA WANG-ZHI KUR /
and bestow the four empowerments upon us, the superb practitioners. 

GEG-DANG LOG-DREN BAR-CHED SOL / Remove negative obstacles and distractions, 

CHOG-DANG T’HÜN-MONG NGÖ-DRUB TSOL /
and grant us the general and supreme accomplishments. 

KHOR-WA DUG-NGAL GYI GYA-TSO LEY DRAL-DU SOL / Liberate all beings from the ocean of samsara’s suffering. 

RI-WO SANG-CHOD
THE MOUNTAIN OF BURNT OFFERINGS

OM SVASTI: 

To perform the practice of “The Mountain of Burnt Offerings”, a direct transmission instruction (meng-ngak) taken from Lhatsun Namkha Jigme’s terma cycle, “Accomplishment of Life Force of Awareness Holders” (Rigzin Sogdrub), make an auspicious fire in a clean vessel or hearth, burn aromatic woods, resins, medicinal plants, the three sweet and the three white substances, and all kinds of incense and powder; whatever you have available. Sprinkle it with pure water and begin with taking of refuge: 

OM AH HUNG KHA-NYAM SID-ZHI’I KYAB-KUN NYING-PO’I CHUD /
OM AH HUNG Of all the sources of refuge in samsara and nirvana present throughout space, 

WANG-DRAG RIG-DZIN PAD-MA T’HOD-TRENG TSAL /
the quintessence is the powerful and wrathful Vidyadhara, Padma T’hodtreng Tsal. 

KYED-KUR NANG-SID GYAL-WA’I KYIL-KHOR DZOG /
The phenomenal world is completely perfected within your body as a Buddha Mandala. 

DRO-KUN SID-LEY DRAL-CHIR KYAB-SU CHI /
I take refuge in you so all beings may be liberated from conditioned existence.

Bodhicitta Prayer: 

SANG-CHOG OD-SAL YE-SHE T’HIG-LE’I ZHIR / DRO-KUN DRIB-SUM DAG-NEY KU-DANG SUNG /
Within the ground of the sphere of utter lucidity, the supremely secret timeless awareness, the three obscurations of all beings are purified. 

T’HUG-KYI T’HIG-LER LHUN-DRUB NANG-ZHI’I NGANG / ZHON-NU BUM-KUR DROL-WAR SEM-KYED-DO / Within the sphere of the Four Visions, spontaneously present as the self-perfected bindu of body, speech and mind, I give rise to the motivation of gaining liberation in the Ever-Youthful Vase Body. 

Seven Branch Prayer: 

SHI-RIG MA-CHO NYUG-MAR CHAG-TSAL ZHING / TING-T’HA DREL-WA’I OD-SAL CHOD-PA BUL /
I pay homage to the primordial, unmodified nature of intrinsic awareness. I offer luminous clarity, transcending all limits and dimensions. 

KHOR-WA NYANG-DEY NYAM-NYID LONG-DU SHAG / LO-DRAL CHO-ZED CHEN-POR JEY-YI RANG /
I confess within the vast expanse of the equality of samsara and nirvana. I rejoice in the great exhaustion of all phenomena, the state beyond ordinary consciousness. 

LHUN-DRUB DZOG-PA CHEN-PO’I CHO-KHOR KOR / KHOR-WA DONG-NEY TRUG-PAR SOL-WA DEB /
I invoke the turning of the wheel of the teachings of the spontaneously present Great Perfection. I pray for the pit of samsara to be dredged from its depths. 

KHOR-SUM MIG-T’HA DRAL-WA’I P’HA-T’HAR NGO /
Free from limiting concepts of subject, object, or activity; I dedicate this to reaching the far limit. 

GURU YOGA SELF-VISUALIZATION: 

KA-DAG CHO-KU’I YING-LEY GAG-MED TSAL / PAD-MA T’HOD-TRENG KAR-MAR ZHÖN-TSUL DZEY / From the primordial purity of the Dharmakaya, the ceaseless dynamic play of Mind arises as Padma T’hodtreng: whose body is white tinged with red, in the full ripeness of youth. 

TSEN-PA’I ZI-WAR DOR-JE T’HOD-PA NAM / DZEY-JID GYEN-DANG CHA-JED YONG-SU DZOG /
The splendor of his noble symbols and marks are dazzling. Holding a vajra and skull-cup, he is perfectly adorned with majestic ornaments and garments. 

DAM-YE NYI-MED GYAL-KUN DU-PA’I ZUG / KHOR-DEY KUN-GYI CHI-PAL CHEN-POR GYUR / Samayasattva and Jñanasattva are not separate; his form embodies all enlightened beings – the great splendor of everything within samsara and nirvana. 

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 

Repeat the mantra at least one hundred times. 

Then purify the ingredients of the Sang offering with: 

RAM YAM KHAM 3X

TONG-PA’I NGANG-LEY SANG-DZEY ZAG-PA MED-PA’I YE-SHE KYI DUD-TSI
From within a state of emptiness, the substances for the Sang offering appear as pure limitless ambrosia, 

DÖD-YON GYA-TSO’I TRIN-P’HUNG KHA-KYAB TU-T’HRO WAR-GYUR / which pervade throughout space as thick clouds of every sensory pleasure. 

Bless with the three syllables 

OM AH HUNG 3X
Then repeat the Sky Treasury Mantra 

NAMA SARWA T’HATAGATA BHAYO VISHWA MUKAY BYHA SARWA TAK’HAM UTGATE SAPARANA IMAM GAGANA KHAM SWAHA 3X
Nam-kha mudra 

BHRUM: RIN-CHEN NA-TSOG DANG-MA’I NÖD-YANG SU /
BHRUM: Within a vast, ethereal container made from the essence of various jewels, 

JIG-TEN SID-PA’I DÖD-GYU DAM-TSIG DZEY /
are the samaya substances: all the sensory pleasures of worldly existence. 

DRU-SUM YE-SHE DÜD-TSIR JIN-LAB PEY /
Blessed by the three syllables, they become the ambrosia of pristine awareness.

NANG-SID CHOD-PA’I DÖD-GUR TRUG-PA DI /
This offering of the world of appearances and possibilities, swirling as myriad sense pleasures, 

LA-MA YI-DAM DA-KI CHO-SUNG DANG /
is presented to the Lamas, Yidams, Dakinis and Dharma Protectors. 

CHOG-CHU GYAL-WA’I KYIL-KHOR JI-NYED DANG /
This is offered to all the Buddha mandalas that exist in the ten directions. 

DZAM-LING ZHI-DAG RIG-DRUG LEN-CHAG DRÖN /
This is offered to the local spirits of this earth; the six classes of beings; to those to whom I owe karmic debts, 

KYED-PAR DAG-GI TSE-DROG SOG-KU ZHING /
particularly for spirits who rob me of longevity and deplete my life force; 

NED-DON BAR-CHED TZOM-PA’I JUNG-PO DANG /
and to the demons who inflict illnesses; elemental spirits who stir up obstacles; 

MI-LAM TAG-TSEN NGEN-DANG TEY-NGEN RIG /
to those who send bad signs in our dreams and send all kinds of evil omens. 

DE-GYED MA-RUNG CHO-TRUL DAG-PO DANG /
This is offered to the eight types of planetary spirits who manifest malicious apparitions; 

ZEY-DANG NEY-DANG NOR-GYI LEN-CHAG CHEN /
and to my karmic creditors to whom I owe debts of food, housing and wealth; 

DRIB-DAG NYO-DRE P’HO-SHIN MO-SHIN DANG /
to the forces that bring psychic pollution and madness; to the shades of deceased men and women; 

DRI-WO T’HEU-RANG DRONG-SIN DRE-MO NAM /
to the ghosts of people murdered by torture, the t’heu-rang who take the essence of health and wealth; the demons of desire and witches of the marketplace. 

LEN-CHAG MAR-PO’I ME-LA SEG-TE JAL /
As the red flames burn, all karmic debts are repaid! 

RANG-RANG YID-LA GANG-SAM DÖD-GU’I CHAR /
Whatever each of you desires, may all your wishes come pouring down. 

JI-SID NAM-KHA NEY-KYI BAR-NYID DU / For as long as space itself endures, 

DÖD-PA’I YON-TEN ZED-PA MED-PAR NGO /
I dedicate this endless supply of sumptuous qualities! 

DAG-GI DU-SUM SAG-PA’I DIG-DRIB DANG /
May all harmful actions and sins I have accumulated throughout the three times,

KON-CHOG DED-SHIN KOR-LA CHED-PA NAM /
and my misuse of offerings made to the Three Jewels, or for the deceased, 

JIN-SEG ME-CHÖD DI-YI DAG-GYUR CHIG /
be purified by the flames offered in this burnt generosity. 

ME-CHE NANG-SID GANG-WA’I DUL-TREN RE /
May every particle of flame fill the entire phenomenal world 

KUN-ZANG CHÖD-PA’I TRIN-P’HUNG MI-ZED PA / with unending masses of Kuntuzangpo’s offering clouds 

GYAL-WA’I ZHING-KHAM YONG-LA KYAB-GYUR CHIG / which thoroughly permeate the pure realms of all Buddhas! 

ME-CHE YE-SHE ÖD-NGA’I CHÖD-TRIN ZER /
Flames radiate rays of offerings of five-colored wisdom lights; 

RIG-DRUG NAR-MED NEY-SU KYAB-GYUR PEY /
pervading throughout the six realms of existence, even the worst hell realms. 

KHAM-SUM KHOR-WA JA-LU ÖD-KUR DROL /
May the three realms of samsara become liberated into the luminous rainbow body, 

DRO-KUN JANG-CHUB NYING-POR SANG-GYE SHOG /
and may all beings awaken into the very heart of enlightenment! 

OM AH HUNG 

Repeat the three syllables 100 or 1,000 times, as much as you can. 

KU-SUM DAG-PA NÖD-KYI ZHAL-YEY SU /
From the immaculate dimension of the three kayas, 

CHO-LONG TRUL-SUM NANG-SID ZUG-P’HUNG NAM / every appearance in the phenomenal world is purified and 

DUD-TSI ZHU-WEY JA-ÖD BAR-NANG GANG /
melts into amrita, flooding the entire space with rainbow lights. 

KHOR-WA NYANG-DEY ZAG-MED DÜD-TSI’I CHÜD /
I offer this endless ambrosia – the very essence of samsara and nirvana – 

T’HOG-MED DU-NEY DA-TA YEN-CHED DU /
to all those who, from beginningless time until now, 

NANG-SID DRÖN-DU GYUR-WA YONG-LA NGO / have been our guests in the phenomenal world. 

SA-LAM DREY-BU’I YON-TEN T’HAR-CHIN ZHING /
Having attained the noble qualities of the Ground, Path and Fruit, 

TA-GOM CHOD-PA’I BAR-CHED KUN-SAL NEY /
and having completely dispelled the obstacles to View, Meditation and Action; 

MED-JUNG KUN-ZANG T’HUG-KYI KHA-YING SU /
may we attain the immortality of the Ever-Youthful Body of Containment 

ZHÖN-NU BUM-KUR TEN-SID ZIN-PAR SHOG /
within the spaciousness of Kuntuzangpo’s wondrous Wisdom-Mind. 

KHOR-WA’I GYA-TSO CHEN-PO TONG-PA’I T’HAR / Once this great ocean of samsara is emptied, 

ÖG-MIN PAD-MA DRA-WAR SANG-GYE SHOG /
may we awaken as Buddhas in Og-min, the Land of Lotus Nets. 

P’HUNG-K’HAM SEG-DZEY TRAG-DANG ZI-JID BAR /
Aggregates and elements of the mind and body are burnt substances blazing radiantly and brilliantly. 

KAR-MAR JANG-SEM SEG-DZEY DE-TONG BAR /
White and red bodhicitta are burnt substances flaming as the union of bliss and emptiness. 

TONG-NYID NYING-JE’I SEG-DZEY CHO-YING GAR /
Emptiness and compassion are burnt substances filling the basic space of phenomena. 

NANG-SID KHOR-DEY DOR-JE’I ÖD-NGA’I ZHIR /
Within the ground of phenomenal existence – samsara and nirvana as the five-colored vajra lights – 

LHUN-DRUB DZOG-SANG GYEY-PA’I SEG-DZEY BUL /
I present the burnt offerings of spontaneously self-perfected and complete enlightenment. 

NGÖN-GYI LEN-CHAG T’HAM-CHED JANG-GYUR CHIG / Let all previous karmic debts be purified. 

DA-TA GYUD-LA MI-NEY T’HOL-LO SHAG /
I openly admit current errors so that they will not remain in my mindstream. 

MA-ONG DRIB-PA’I KHOR-LOR MA-GYUR CHIG /
May this cycle of karmic debts not continue into the future. 

SO-T’HAR JANG-SEM RIG-PA DZIN-PA YI /
As to the vows and instructions of the Pratimoksha, Bodhisattva, and Vidyadhara paths, 

DOM-CHEY LAB-PA SANG-NGAG DAM-TSIG RIG / and the many kinds of secret mantra commitments, 

TSOR-DANG MA-TSOR NYAM-PA T’HOL-LO SHAG /
I openly admit all breeches committed consciously or unconsciously. 

NED-DÖN DRIB-DANG MI-TSANG DAG-GYUR CHIG /
May all illnesses, harmful influences, obscurations and impurities be purified!

NED-MUG TSÖN-GYI KAL-PA ZHI-GYUR CHIG /
May this age of plagues, famines and warfare be pacified! 

DOK-PA: 

T’HA-MI Ü-SU ÖNG-PA’I SUN-MA DOG / 

Turn back the foreigners who invade the central land! 

CHO-DZED LA-MA DEN-DREN BAR-CHED DOG /
Avert the obstacles taking away the Lamas who propagate the Dharma! 

BÖD-YUL TRA-MI SHI-PA’I TEY-NGEN DOG /
Avert inauspicious bad omens that bode ill for the homeland of Tibet! 

ZA-LU GYAL-PO SOG-UG DÜD-PA DOG /
Repel the planetary forces, nagas and king demons who take away our life force!

JIG-PA CHEN-PO GYED-DANG CHU-DRUG DOG / Overcome the Eight Great Fears and Sixteen Lesser Fears! 

DAG-CHAG GAR-NEY TRA-MI SHI-PA DOG /
Avert all that is inauspicious for me and those around me, wherever we may be! 

DAM-SI GONG-PO’I T’HU-TOB NU-PA DOG /
Repel the power and strength of samaya breakers and gongpo spirits! 

Samaya! 

When counting repetitions, return to “DRUM RIN-CHEN NA -TSOG…”, repeat the three syllables OM AH HUNG as much as possible and continue with “KU SUM…” 

After repeating this part as many times as is appropriate, conclude with: 

DEDICATION: 

GYAL-WA CHÖD-PEY NYEY-GYUR CHIG / DAM-CHEN T’HUG-DAM KONG-GYUR CHIG / May the Buddhas be pleased with these offerings. May the sacred bond with the Protectors be fulfilled. 

RIG-DRUG DOD-PA TSIM-GYUR CHIG / LEN-CHAG SHA-KHON JANG-GYUR CHIG /
May the desires of all beings of the six classes be satisfied. May karmic debts be settled and malice appeased. 

TSOG-NYI YONG-SU DZOG-GYUR CHIG / DRIB-NYI BAG-CHAG DAG-GYUR CHIG /
May the accumulation of Merit and Wisdom be completed. May the karmic traces of the two obscurations be purified, 

DAM-PA KU-NYI T’HOB-GYUR CHIG /
so that the two sacred dimensions (Dharmakaya nd Rupakaya) be attained. 

JIN-PA GYA-CHEN GYUR-WA DI-YI T’HU / DRO-WA’I DÖN-DU RANG-JUNG SANG-GYE SHOG / Through the power of this vast and great generosity, may we become self-arisen Buddhas for the benefit of beings. 

NGÖN-GYI GYAL-WA NAM-KYI MA-DROL WA’I / KYE-WO’I TSOG-NAM JIN-PEY DROL-GYUR CHIG / May all beings who were not liberated by previous Buddhas, be liberated through this act of generosity. 

JUNG-PO GANG-DAG DIR-NI LHAG-GYUR TAM / SA-AM ÖN-TE BAR-NANG KHOD-KYANG RUNG / All elemental spirits who remain in this place, or who dwell on the earth or move in space: 

KYE-GU NAM-LA TAG-TU JAM-JED CHING / NYIN-DANG TSEN-DU CHO-LA CHOD-PAR SHOG / from now on, always show goodwill and kindness to all beings, and practice the Dharma day and night. 

ASPIRATION AND DEDICATION: 

GE-WA DI-YI KYE-WO KUN / SO-NAM YE-SHE TSOG-DZOG SHING / Through this virtue may all beings perfect the accumulation of Merit and Wisdom, 

SO-NAM YE-SHE LEY-JUNG WA’I / DAM-PA KU-NYI T’HOB-PAR SHOG / and from this Merit and Wisdom may they attain the two sacred Kayas. 

BED-DANG TSOL-WEY MA-GO PA / YID-ZHIN NOR-BU PAG-SAM SHING / Unsullied by exertion and effort, may it happen auspiciously that the wish-fulfilling tree 

SEM-CHEN RE-WA KONG-DZED PA / SAM-PA DRUB-PA’I TRA-SHI SHOG / grants the hopes of all beings and accomplishes their desires. 

With this and other auspicious wishes, conclude on a note of virtue and excellence. 

Although there are many ways, both elaborate and concise, for doing this practice, I Jñana (Dudjom Rinpoche), composed this abbreviated version for daily practice, with liturgies abridged according to my own wishes. This was written by Jñana, the decrepit old granddad of all the Ngakpas. 

Zang-dok Pal-ri: Prayer for Glorious Copper Mountain Palace: 

SANG-GYE KUN-GYI NGO-WO KA-DRIN CHEN / Possessor of great kindness, essence of all the Buddhas, 

OR-GYEN RIN-PO CHE-LA SOL-WA DEB / Orgyen Rinpoche, to you I pray! 

NAM-ZHIG TSE-DI’I NANG-WA NUB-MA T’HAG / At the very moment this life is over, 

PAD-MA ÖD-DU KYE-WAR JIN-GYI LOB /
Bless me so that I may take rebirth in the realm of lotus light. 

Dedication Prayer: 

NANG-TRAG RIG-SUM LHA-NGAG CHO-KUI NGANG /
Appearances, sound and thought abide perfectly in the state of divinities, mantras, and Dharmakaya. 

KU-DANG YE-SHE ROL-PAR JAM-LEY PEY /
By totally merging with the display of divine forms and wisdom, 

ZAB-SANG NAL-JOR CHEN-PO’I NYAM-LEN LA /
And by remaining inseparable from the profound and secret practice of Great Yoga, 

YER-MED T’HUG-KYI T’HIG-LER RO-CHIG SHOG /
May I attain the essence of mind, the state of “one taste”. 

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 

Ingredients for Riwo Sangchod: 

There are two types of Sang mixtures, medicinal or nutritive. This is a complete list of all appropriate ingredients. It is not necessary to have all of these ingredients to offer Sang. You may use a few key ingredients such as cedar, juniper or sandalwood, then add lesser amounts of whatever other ingredients you can obtain. 

Medicinal Mixture: 

Balsam
Long Leaf Eucalyptus Fat Leaf Eucalyptus Juniper, Cedar
Sage (Gaden Khempa) Cypress
Red Sandalwood
White Sandalwood Beetlenut (Red Supari) Saal Dhoop
Cuttlefish (cuttlebone) Three Kingly Medicines: 

Cardamom
Cloves
Allspice
Nutmeg
Ginger
Ground conch
Ground pearl
Ground garnet
Ground turquois
Ground red and white coral Black Tea 

Muktse (Tib.), Marengi (Nep.)
Yerma (Tib.), Pricklyash (Eng.), Zanthoxylum Armatum 

Saffron Bay Fennel 

Split green peas Pearl barley Buckeye peas Brown sugar 

• 

Aru (Tib.), Termina Chebula, Myrobalam (Lat.) 

Baru (Tib.) Terminalia Belerica (Lat.) 

•
•
Five precious metals: 

Kyuru (Tib.), Amala, Emblic Myrobalan Gold, silver, copper, iron, steel 

Nutritive Mixture: 

Five Precious Grains: wheat, rye, barley, rice, corn Three Sweets: sugar, honey, molasses
Three Whites: milk (powder), ghee (butter), yogurt Rye flour 

Buckwheat flour Wheat flour Corn meal
Tea 

Grind up all the ingredients into a fine powder. Place a small amount on a well lighted charcoal for personal practice sessions, or use as a ‘mother mixture’ by adding a small amount to other easily available ingredients such as flour and grains, cedar and juniper. 

《莲师山净烟供仪轨》

（岩传大师拉尊南卡津美自空行母的摇鼓声音中显现而得的特别法）

1.皈依

嗡啊吽

虚空有寂诸佛心中要  忿怒持明贝玛特听匝  自身仪有胜尊坛城具  轮回众生救度祈皈依

2.发菩提心

胜密光明妙智明点现，众生叁障清净身语意，心中明点任运四明界，童瓶身解脱作发心。

明性无作自然作礼拜，边际分离光明供品现，轮回涅盘平等作忏罪，无上法性遍尽我随行，任运大圆满证法轮转，轮回深坑解脱作启请，叁轮无别离边作回向

3.加持供品

法性清净印 ：「嗡梭拔哇咻达沙哇达尔麻梭拔哇咻多杭」

虚空藏手印：那嘛沙哇大他嘎大拔尤比秀木给贝沙哇他康屋嘎喋萨帕啰那伊芒葛葛那康梭哈。

甘露合掌手印：嗡班札阿密大衮咤唎哈那哈那吽呸

具力光印：嗡那嘛沙哇大他嘎大阿哇洛吉喋嗡杉巴啰杉巴啰吽（这也正是显教放焰口的变食咒）

智慧流星印：嗡嘉那阿哇洛给叠。拿嘛沙门大咪拔哇萨玛呀玛哈玛尼都鲁都鲁啥达呀捉拉尼吽

权摄轮印：拿嘛杉门大布达南札嘿咻啰帕跋呀杂由第尼玛玛哈萨玛呀梭哈

（敦珠法王法本一般不用以上六手印，而只有念几个咒：

嗡梭拔哇咻达沙哇达尔麻梭拔哇咻多杭

那嘛沙哇大他嘎大拔尤比秀木给贝沙哇他康屋嘎喋萨帕啰那伊芒葛葛那康梭哈。

嗡班札阿密大衮咤唎哈那哈那吽呸

嗡那嘛沙哇大他嘎大阿哇洛吉喋嗡杉巴啰杉巴啰吽）

4.正行

宗！

各种珍宝精华瓶器满，

世间具有诸欲誓句物，

智慧叁字加持甘露化，

万物供品希欲普遍布。

上师本尊空行护法众，

十方诸佛世界如是得，

瞻部中洲六道地神请，

特别自身死劫窃命时，

病魔障碍作祟之部多，

恶梦恶征恶相恶兆类，

八部恶暴神变主宰者，

饮食居处财物之债主，（有法本在这加供了台湾地方的神如地基主，太子爷等）

刹神颠鬼男女阎魔等，

冤魂饿鬼独脚鬼魅类，（独脚鬼魅即僵尸起尸等不能用二脚行动，是用跳着行动）

孽债付诸红火燃烧尽，

各别意观随心所希悦，

乃至虚空安住中自身，

欲供无尽圆满化回向，

自身叁世所造之罪障，

盗窃叁宝财物自受用，

以此火供烧施燃烧净，

火焰遍满现有微尘量，

普贤供养云聚无穷尽，

唯愿周悉充遍诸佛刹。

火焰智慧五色供云光，

充塞六道无间地狱处，

叁界轮回虹光身解脱，

圆众生大菩心愿成佛。

嗡啊吽（念诵百遍、千遍、万遍、十万遍，尽自己的能力。）

5.回向

叁身清净器皿无量数，

法报化身万物诸色蕴，

甘露融成虹光明空界，

轮回涅盘无漏甘露味，

无始之时乃至以前间，

万物现有宾客悉回向。

地道效果功德至彼岸，

观修行持诸魔难尽除，

希有普贤心间虚空界，

童子瓶身常有愿解脱，

空诸轮回大海之极际，

奥明界莲华苞愿成佛，

蕴界供物光华势勐燃，

白红菩提供物空乐燃，

空性大悲烧供遍法界，

现有轮回金刚五光身，

任运奉献诸佛护摩供，

过去一切孽障乞清净，

现在无住相续发露忏，

未来障蔽轮回不复堕，

别解脱戒菩萨戒密戒，

诸戒学处诸秘密誓言，

受与未受违戒发露忏，

病魔盖障不净愿清净，

疫荒刀兵诸劫愿消寂。

回遮蛮夷进逼中土难，

回遮迎请行法上师障，

回遮诸境不吉祥恶兆。

回遮星曜龙王等盗气，

回遮八大怖灾十六畏，

回遮我等眷属不吉祥，

回遮冤魂厉鬼邪魔力！

6.招财法

杰！

虹身金刚法身此宝地，

五光无碍虹光明点财，

四相光明空行界中招，

祈赐虹身大迁转成就。

莲师密境勇士空行洲，

天子天女徧布诸国境，

令招胜共成就希欲财。

有寂希欲积聚此宝地，

严饰年幼骄子诸神供，

令招子嗣珍宝希欲财，

祈赐圆满富贵诸成就，

财物吉祥旗箭及神馐，

供养有趣大神欢喜物，

自壑药叉五姝勾召财，

自谿湖药地母赐成就。

其间赞魔赫盛七兄弟，

当金多杰雷巴令称心，

于此方所吉祥瑞昌盛，

广宏白法正法之事业！

作息灾业具菩提心众，

消除疾病邪祟作事业，

作增广业宝生种性众，

请赐寿命福报财富增长！

具有怀柔业莲花种性众，

请赐我怀柔叁界成就！

具降伏威勐事业种性众，

请赐除魔鬼邪祟能力成就！

赐无余成满心愿成就！

7.供护法（依自宗供自宗护法）

8.回向

两年来，看到未悟言悟的人，反应总是很强，很想公开指出 他们不究竟。但是没这么做，只是化成现象 不指名的指出。因为未悟言悟的人 太多了，只是每次不同的人成为对境。

为什么反应这么强？最明显的原因是菩提心，怕想解脱的人被伪师误了。头脑能理解的内因 一直以为是傲慢痼疾的新展现，毕竟的确自己的修证已超过当今大多数的导师。但明显不完全是，因为这反应 变着花样 屡屡出现。没彻底照亮。

刚刚一座 突然知道了 是更深的习性：怕自己不够好 要继续竞争 才能赢出生存。

个人经验是 真正的因 往往和现实生活显像毫无关系，是几乎没有逻辑的，所以头脑是无法理解推算的。那些有逻辑道理的前世追溯，大都仍是妄想层面，不是根部的因。

从爸妈继承来的危机感，在世间很好使地让自己傲视群雄，乃至修行中飞快的精进。这竞争以求生存的动物或原始人本能，是惯性的漏；不同强度的漏，对应着六道轮回的不同众生，比如天人这方面的漏 是最低的了。只有佛 是完全无漏的，菩萨都还有漏。

层层深入的照亮 就是层层深入心性。初开悟的人，能时刻照亮自己的情绪反应 不再无明地被情绪牵着鼻子走；修安住的过程 情绪会依旧不断重现，只是外境不断改变。唯有彻底照亮 能引发这种情绪的外境 才会不再出现。从不被情绪奴隶，到如如不动(不被情绪外境所动)，到外境彻底消失改变。

所以修心瑜伽的行者——瑜伽士，他的外境就是他气脉的展现，整个世界 就是他的心的坛城。

六道轮回 其实时刻都在每个人身上交替着；整个存在 就是六道轮回的五毒 透过觉照 转化为五方佛的坛城。即生如此，中阴亦然。这 就是藏密度亡经的无上密教授。

《智慧美韻》

頂果欽哲仁波切著

《Wisdom’s Melody》

An Aspiration to Realize Madhyamaka, Mahāmudrā, and Mahā Ati

by Kyabje Dilgo Khyentse Rinpoche

ཐུབ་དབང་ཉེ་སྲས་ཀུན་བཟང་རྡོ་རྗེ་འཆང༌། །

tubwang nyesé kunzang dorjé chang

Samantabhadra, Vajradhara, and you, Mighty Sage, together with your close disciples

དཀོན་མཆོག་རྩ་གསུམ་ཆོས་སྲུང་རྒྱ་མཚོའི་ཚོགས། །

könchok tsa sum chösung gyatsö tsok

And oceanic deities of the Three Jewels, Three Roots, and dharmapālas—

མཚུངས་མེད་བླ་མ་གྲུབ་ཐོབ་རྒྱ་མཚོ་ཡི། །

tsungmé lama drubtob gyatso yi

Incomparable Gurus in whom the three secrets of myriad siddhas are primordially perfected:

གསང་གསུམ་གདོད་ནས་རྫོགས་ཀུན་དགོངས་སུ་གསོལ། །

sang sum döné dzok kün gong su sol

Pray listen!

དད་དང་ངེས་འབྱུང་སྙིང་རྗེ་ཤེས་རབ་ཀྱིས། །

dé dang ngejung nyingjé sherab kyi

Having purified myself with the common and extraordinary preliminary practices:

མཆོག་གསུམ་སྐྱབས་བསྟེན་གཞན་ཕན་བསམ་སྦྱོར་གྱིས། །

chok sum kyab ten shyenpen samjor gyi

Cultivating faith, renunciation, compassion, and wisdom;

ཐུན་མོང་ཐུན་མིན་ཁྱད་པར་སྔོན་འགྲོ་འབྱོངས། །

tünmong tünmin khyepar ngöndro jong

With reliance upon the refuge of the Three Jewels, and the altruistic wish to benefit others,

རྒྱལ་བ་དགྱེས་པའི་ལམ་ལ་འཇུག་པར་ཤོག །

gyalwa gyepé lam la jukpar shok

May I enter the path pleasing to the victors!

དོན་དམ་ཆོས་ཀུན་གནས་ལུགས་སྟོང་པ་ཉིད། །

döndam chö kün neluk tongpanyi

The ultimate, essential nature of everything is emptiness,

ཀུན་རྫོབ་མཚན་མེད་རྟེན་འབྱུང་ཅིར་སྣང་ཡང༌། །

kündzob tsenmé tenjung chir nang yang

And the obscuring nature, devoid of self-characteristics, can arise interdependently as anything whatsoever.

ཟུང་འཇུག་མཐའ་བྲལ་སྨོན་པ་མེད་པའི་དབྱིངས། །

zungjuk tadral mönpa mepé ying

Their union lies beyond all extremes and is the dhātu beyond aspiration—

ཐེག་མཆོག་དབུ་མའི་ལྟ་བ་མངོན་གྱུར་ཤོག །

tek chok umé tawa ngöngyur shok

May I actualize the Middle Way view of the supreme vehicle!

རང་བབ་གསུམ་གྱིས་སེམས་ཉིད་ལྷན་སྐྱེས་རྟོགས། །

rangbab sum gyi semnyi lhenkyé tok

Through the threefold natural occurrence the co-emergence of mind itself is realized;

སྐྱོན་བཞི་རང་གྲོལ་ཉམས་མྱོང་རྣལ་འབྱོར་བཞིས། །

kyön shyi rangdrol nyamnyong naljor shyi

Experiencing the self-liberation of the four faults is the fourfold yoga.

སྐུ་བཞི་རང་ལ་རྫོགས་པའི་གདེང་རྙེད་ནས། །

ku shyi rang la dzokpé deng nyé né

Having found the deep confidence that the four kāyas are perfected within me,

སྒོམ་པ་ཕྱག་རྒྱ་ཆེན་པོ་རྟོགས་པར་ཤོག །

gompa chakgya chenpo tokpar shok

May I realize the meditation of Mahāmudrā!

སྣང་སེམས་རིག་སྟོང་སྒྱུ་མའི་ཆོ་འཕྲུལ་ལ། །

nang sem riktong gyumé chotrul la

To realize the magical display of illusion, of appearance and mind as empty awareness,

བསྐྱེད་བཟླས་ཐབས་གྲོལ་མྱུར་ལམ་གནད་དུ་བརྡེག །

kyé dé tab drol nyurlam né du dek

Is to strike the vital point of the swift path of creation, recitation, method, and liberation;

སྐྱིད་སྡུག་ལམ་ཁྱེར་འཁོར་འདས་ཆོས་སྐུར་ཤར། །

kyiduk lamkhyer khordé chökur shar

To see saṃsāra and nirvāṇa arise as the dharmakāya is to take both happiness and suffering as the path.

རོ་སྙོམས་སྤྱོད་པས་བོགས་འདོན་གེགས་སེལ་ཤོག །

ronyom chöpé bokdön gek sel shok

May I dispel obstacles and enhance the practice through the conduct of single-taste!

ཡིད་དཔྱོད་མཚན་འཛིན་ཀ་དག་དབྱིངས་སུ་གྲོལ། །

yichö tsen dzin kadak ying su drol

Having liberated preoccupation with thought and hankering after self-characteristics into the primordially pure dhātu,

ལྷུན་གྲུབ་སྣང་བཞི་ཟག་པ་རང་སར་ཟད། །

lhündrub nang shyi zakpa rang sar zé

The four visions of spontaneous presence exhaust contamination whence it lies.

ཆོས་དབྱིངས་གཞོན་ནུ་བུམ་སྐུར་གཏན་སྲིད་ཟིན། །

chöying shyönnu bumkur tensi zin

May I win the citadel of the dharmadhātu, the youthful kāya within a vase,

འབྲས་བུ་རྫོགས་ཆེན་སྣང་བཞི་མངོན་གྱུར་ཤོག །

drebu dzogchen nang shyi ngöngyur shok

And achieve the four visions of the resultant Great Perfection!

མཁའ་ཁྱབ་འགྲོ་ཀུན་རྗེས་འཛིན་ཐུགས་རྗེ་མྱུར། །

khakhyab dro kün jedzin tukjé nyur

With swift compassion for all beings throughout space,

གདུལ་དཀའ་འདུལ་ལ་ཐབས་མཁས་ནུས་སྟོབས་བཙན། །

dul ka dul la tabkhé nü tob tsen

And to obtain the potential, ability, methods, and knowledge to tame those difficult ones —

དོན་གཉིས་ལྷུན་གྲུབ་རྨད་བྱུང་གྲུབ་ཐོབ་ཆེའི། །

dön nyi lhündrub mejung drubtob ché

Bringing about the amazing twofold spontaneous benefit —

རྣམ་ཐར་ཇི་བཞིན་བདག་གིས་མངོན་གྱུར་ཤོག །

namtar jishyin dak gi ngöngyur shok

May I emulate the awe-inspiring siddhas of the past!

ཅེས་པའང་རྗེ་གྲུབ་ཐོབ་ཆེན་པོའི་ཐུགས་ཏིག་གི་སྨིན་གྲོལ་འཆད་པའི་སྐབས་ཟབ་གསང་རྡོ་རྗེའི་གནས་ལ་ཡིད་ཆེས་ཀྱི་དད་པས་རང་གཞན་ཀུན་ལམ་འདི་ལྟ་བུ་ལ་སྨོན་ལམ་ཙམ་བྱས་ཀྱང་སྐལ་བཟང་གི་འདུན་པས་མདོ་ཁམས་ཀྱི་མུ་ཏོ་བ་མངྒ་ལས་སྦས་ཡུལ་འབྲས་མོ་ལྗོངས་སུ་རྒྱུ་བའི་སྐབས་བྲིས་པ་དོན་དང་ལྡན་པར་གྱུར་ཅིག །དགེའོ། །།

Whilst explaining the Heart-Essence of the Lordly and Most Majestic of Siddhas (Druptop Chenpö’i Tuktik), I gave rise to a strong faith and conviction in the key vajra points of the profound secret. I thought of the great fortune that would ensue if I and all others could at least aspire to practise such a path. As such, I, Maṅgala, a beggar from Dokham, wrote this in the hidden land of fruits, Sikkim. May it prove meaningful! Virtue!

證悟中觀大手印大圓滿三者之祈願文

ཐུབ་དབང་ཉེ་སྲས་ཀུན་བཟང་རྡོ་རྗེ་འཆང༌། །

釋尊近子普賢金剛持

དཀོན་མཆོག་རྩ་གསུམ་ཆོས་སྲུང་རྒྱ་མཚོའི་ཚོགས། །

三寶三根護法大海眾

མཚུངས་མེད་བླ་མ་གྲུབ་ཐོབ་རྒྱ་མཚོ་ཡི། །

無等上師成就者海會

གསང་གསུམ་གདོད་ནས་རྫོགས་ཀུན་དགོངས་སུ་གསོལ། །

三密本來悉圓祈垂念

དད་དང་ངེས་འབྱུང་སྙིང་རྗེ་ཤེས་རབ་ཀྱིས། །

信心出離悲心般若慧

མཆོག་གསུམ་སྐྱབས་བསྟེན་གཞན་ཕན་བསམ་སྦྱོར་གྱིས། །

三寶皈處利他心及行

ཐུན་མོང་ཐུན་མིན་ཁྱད་པར་སྔོན་འགྲོ་འབྱོངས། །

共不共與特殊前行畢

རྒྱལ་བ་དགྱེས་པའི་ལམ་ལ་འཇུག་པར་ཤོག །

願得入諸佛歡喜之道

དོན་དམ་ཆོས་ཀུན་གནས་ལུགས་སྟོང་པ་ཉིད། །

勝義諸法實相為空性

ཀུན་རྫོབ་མཚན་མེད་རྟེན་འབྱུང་ཅིར་སྣང་ཡང༌། །

俗諦無相緣生一切顯

ཟུང་འཇུག་མཐའ་བྲལ་སྨོན་པ་མེད་པའི་དབྱིངས། །

雙運離邊無願之法界

ཐེག་མཆོག་དབུ་མའི་ལྟ་བ་མངོན་གྱུར་ཤོག །

願能實證勝乘中觀見

རང་བབ་གསུམ་གྱིས་སེམས་ཉིད་ལྷན་སྐྱེས་རྟོགས། །

三自然境悟心性俱生

སྐྱོན་བཞི་རང་གྲོལ་ཉམས་མྱོང་རྣལ་འབྱོར་བཞིས། །

四誤自解體味四瑜伽

སྐུ་བཞི་རང་ལ་རྫོགས་པའི་གདེང་རྙེད་ནས། །

四身自圓滿之信心得

སྒོམ་པ་ཕྱག་རྒྱ་ཆེན་པོ་རྟོགས་པར་ཤོག །

願能證悟修之大手印

སྣང་སེམས་རིག་སྟོང་སྒྱུ་མའི་ཆོ་འཕྲུལ་ལ། །

顯相及心覺空之幻變

བསྐྱེད་བཟླས་ཐབས་གྲོལ་མྱུར་ལམ་གནད་དུ་བརྡེག །

觀誦方解捷徑關要擊

སྐྱིད་སྡུག་ལམ་ཁྱེར་འཁོར་འདས་ཆོས་སྐུར་ཤར། །

順逆為道輪涅現法身

རོ་སྙོམས་སྤྱོད་པས་བོགས་འདོན་གེགས་སེལ་ཤོག །

行止一味願增益去障

ཡིད་དཔྱོད་མཚན་འཛིན་ཀ་དག་དབྱིངས་སུ་གྲོལ། །

分別執相本淨法界解

ལྷུན་གྲུབ་སྣང་བཞི་ཟག་པ་རང་སར་ཟད། །

任成四相染汙本地窮

ཆོས་དབྱིངས་གཞོན་ནུ་བུམ་སྐུར་གཏན་སྲིད་ཟིན། །

法界童子瓶身堅地得

འབྲས་བུ་རྫོགས་ཆེན་སྣང་བཞི་མངོན་གྱུར་ཤོག །

果大圓滿四相願實證

མཁའ་ཁྱབ་འགྲོ་ཀུན་རྗེས་འཛིན་ཐུགས་རྗེ་མྱུར། །

庇護遍空眾生悲心迅

གདུལ་དཀའ་འདུལ་ལ་ཐབས་མཁས་ནུས་སྟོབས་བཙན། །

調伏難調具方便力王

དོན་གཉིས་ལྷུན་གྲུབ་རྨད་བྱུང་གྲུབ་ཐོབ་ཆེའི། །

二利任成稀有大成者

རྣམ་ཐར་ཇི་བཞིན་བདག་གིས་མངོན་གྱུར་ཤོག །

如汝行傳願我得實證

ཅེས་པའང་རྗེ་གྲུབ་ཐོབ་ཆེན་པོའི་ཐུགས་ཏིག་གི་སྨིན་གྲོལ་འཆད་པའི་སྐབས་ཟབ་གསང་རྡོ་རྗེའི་གནས་ལ་ཡིད་ཆེས་ཀྱི་དད་པས་རང་གཞན་ཀུན་ལམ་འདི་ལྟ་བུ་ལ་སྨོན་ལམ་ཙམ་བྱས་ཀྱང་སྐལ་བཟང་གི་འདུན་པས་མདོ་ཁམས་ཀྱི་མུ་ཏོ་བ་མངྒ་ལས་སྦས་ཡུལ་འབྲས་མོ་ལྗོངས་སུ་རྒྱུ་བའི་སྐབས་བྲིས་པ་དོན་དང་ལྡན་པར་གྱུར་ཅིག །དགེའོ། །།

此乃我傳授至尊大成就者意滴之成熟解脫之時，對深密金剛要點生起深切信心，切望自他悉入於此道，作此祈願。具善緣之多康乞丐芒嘎拉於果實谷隱蔽地(錫金)漫遊時造。願具義利，善哉!

每个念头背后, 都有精微情绪能量, 都含有喜欢或不喜欢。每个念头 都是抓取，抓取念头本身或念头的对立面。每个念头的本质都是二元的。每个念头 都是故事。

照亮念头，背后的精微情绪能量 就转化成殊胜光明的空性能量。一旦照亮，念头就不再是念头，念头变成恩典 念头变成空性本身，一气呵成 零时差。

如此 觉照念头无二，念头即空性能量的化现，法报化三身合一。念头就是心性。念头是什么 不再重要。

法身：空性本身

报身：觉照

化身：化现万物的念头

好喜欢 感受每瓶精油独特的礼物，不混搭，直接地一对一 好好认识 深入熟悉。如此深入感受 就能体验到 每一瓶精油 都是天地的精华 都是生命要给你的独特礼物。满满的感动与赞叹。

不是头脑读来的概念，那是别人的感受，不但与你关系不大，而且感受体验会受限。像看朋友的旅行照片，你看到金字塔照片的感觉，和你朋友去金字塔前体验到的感觉，完全两样。即便去到金字塔前，有人震撼于那神秘感勾起的神圣，有人赞叹那神工鬼斧的深邃，有人迷入那异国风情的浪漫。随着各自的生命印记，各取所需。

和修行一样，不用追求别人体验过的觉受，因为每个人的精微气脉状态(因果业力)不同，同一心法疏通气脉的觉受自然与他人不同。如上师的加持，精油的确有着天地的精微能量，但在每个人身上如何作用，主要视乎于个人的精微状态。

芳疗师的作用，其实是借用你对他的信任，把某现有概念植入你，让你的心发挥本有的力量，把概念转化为物理世界真实的现象。比如，芳疗师说 乳香让你容易静心，你接受了这概念的心理暗示，抹上乳香你打坐就容易入定，如此 验证概念真确 潜意识买单，从此 于你 乳香就是能入定的强大辅助品。其实 实相是 一直都是你自己心的力量，是你心想事成。

算命师、人生导师、乃至佛菩萨，同理。他们只是你心力量化现的载体，大圆满大手印的说法 是心性的化身。真正认识到这点，认识到一切都只是心念，就是认出一切皆梦幻泡影，一切不执住 自然流淌。

唉，本来只是想赞叹 古巴香脂精油。个人感受是，每种精油，就是小菩萨本尊呢！也想正式感恩老天爷最近的礼物：满冰箱的精油和纯露。玩得好开心。

世间的说法是 买来了好多精油，自学得很开心。现在买东西的感觉 就是老天爷从虚空送来礼物，学习知识 就是老天爷透过网路 从虚空中送来很多知识 丰富我的人生。

比如到超市买东西，总是充满了满满的感恩，感恩农夫辛苦的耕耘成果、感恩大卡车司机长途运送、感恩超市给予我这么大的方便 随时可以买到丰盛新鲜 摆的整整齐齐的各种食物、感恩所有其它客户，因为我们得到这么多恩惠的同时 还一起结合了力量 让很多超市员工有了工作养家糊口，简直就是大同世界！而我 除了得到老天爷送的新鲜蔬果礼物，啥也没干，简直太感恩了！不是头脑逻辑推想，是当下的感受。

嘿嘿，这篇或许不该公开，可能被批不知人间疾苦。其实 是内心光明的展现，但众人不会懂得的。还好是自己的小秘境日记，不算公开。

今天想谢谢 Copaiba 菩萨???

朋友圈看到藏地的秋，心中奇特地重重触动：仿佛满满的遥远记忆的触动，却没任何记忆的画面或情感。似有非有，却又无比美丽。

一向更喜欢秋天。不止是那秋高气爽的晴空万里。因为 只有经历过大地绽放的春天 和豪放的夏天，才懂得真正欣赏圆满过的秋天。

（节编自网路文章）

拿佛陀在《月藏经》中说是两千五百年。此经《分布阎浮提品》中提出著名的“五坚固”说。谓在佛法的流传史上，每五百年为一阶段，共有五大阶段。各阶段所具之特征不同，即解脱坚固、禅定坚固、读诵多闻坚固、塔寺坚固、斗诤坚固。

又有《贤劫经》说是一千五百年：“佛涅槃后，正法五百年，像法一千年，此千五百年后，释迦法灭尽。”

汉地还有些法师说，正法一千年、像法一千年、末法一万年；

藏地普巴派、萨迦派、格鲁派等，也有各自不同的观点（藏地对普巴派的说法比较公认）。尽管种种说法不尽相同，但一般而言，世界上公认的是《俱舍论》的观点，也就是说，佛法住世总共五千年。按世界佛教联合会的推算，今年是佛历2553年，这是小乘上座部的观点，与《俱舍论》也非常相合。

按照藏传佛教的观点，佛陀的普贤密意圣教也是住世五千年。具体而言：

1、果期：一千五百年。其中，第一个五百年得阿罗汉果的最多；第二个五百年得不来果的最多；第三个五百年得预流果的最多。

2、修期：一千五百年。其中，第一个五百年修戒学的最多；第二个五百年修定学的最多；第三个五百年修慧学的最多。

3、教期：一千五百年。其中，第一个五百年学经藏的最多；第二个五百年学律藏的最多；第三个五百年学论藏的最多。

4、形象期：五百年。只有出家人的形象，没有清净戒律，也没有实修者。甚至到了最后，这种形象也难以维持。因为众生福报已尽，出家人剃头时，刀没办法刮下头发；袈裟染色时，染料也无法把衣服染成红黄色。

在最初的果期，也就是佛陀在世时，以及佛涅槃后不久，得果的人比比皆是。看过《百业经》、《贤愚经》就会明白，那时听法后获得圣果特别快，马上就能得预流果、阿罗汉果。

过了一千五百年之后，就是修期，主要以修戒定慧为主。翻开那时的历史，汉地禅宗、净土宗中，大成就者特别特别多；藏地宁玛巴等各大教派中，虹身成就、飞往清净刹土的也不胜枚举。

而如今越是接近形象期，成就的人就越少得可怜。尽管现在不是真正的形象期，毕竟还有教法存在，人们受持经律论的教理，相续中可以生起悲心、菩提心，但跟佛陀时代众生的根基比起来，还是很差劲的。

佛法住世期共有五千年，按普巴派推算，现在已过了三千五百年，或者近四千年之际，也就是说，正处于教期中。如果再过五百年，佛教恐怕就不是这样的了。大家在漫长的轮回流转中，今生有幸遇到佛法，这是相当不容易的。尽管眼下正值五浊恶世，但教法与证法仍存在于世，这说明圣教正法圆满也已具足。

标榜为九乘佛法之巅的大圆满 虽然是尝试以头脑见地切入心性的心法心瑜伽，但还是有着极浓厚的虔诚心在里头：信徒相信这是最高法。同时 主要还是以传法上师的证量或法会的传承坛城加持 净化 提升 打开 信徒的“心”，使信徒能超越头脑听懂，“接到”心法。

克里希那穆提 是纯粹以头脑切入，以自我提问 inquiry 的方式 层层剥入。连虔诚心的拐杖都不用。证量加持 还是最关键的，否则无明众生自我提问至死 也只能在头脑概念里绕圈。

其实 就是高维证量法身的加持，其它都只是二元维度的方便法，如语言。对绝大多数的人，成就者的加持 可以说是从低维突围蜕变 即生超越头脑 解脱证道的唯一道路。

同证量的成就者，亲证的活人加持力大于往生的成就者；

已往生的大成就者，证量的极精微体 仍然能超越时空附属于某载体(打坐成道处、墓地舍利、生前随身物件、或以意念灌入加持的心咒 仪轨 经论文字 等)，加持于虔诚(心净化打开能接收)的信徒；

已往生的大成就者的加持，会比初开悟的活行者强，但会比证量稳定的活行者弱。所以 藏传佛教说上师的加持比佛菩萨重要，那是指证量圆满稳定的活成就者，不是任何随便的上师。心性稳定的成就者 的确是最稀有的无价珍宝，祂对你说的每句话的加持力 会大于经文论藏的加持。

这现象 就是藏地所谓的加持力尚温，因为加持力 是会随着时间竭弱的，就是佛法住世四阶期现象。

这种无色的加持 接到的人冷暖自知 明确不含糊，不止和黄金一样珍贵，因为祂是无价的。浑浊的人 会认为能肉眼看见手摸到的才真确，其实 那是福报浅薄的现象。

简单总结，上有加持 下有虔诚，是最快成就道路，缺一则瘸。很多跟着活成就者却未能即生成就的弟子，都是因为他们自以为是，觉得自己有些见解比上师厉害，其实那不但是妄痴，还是自断上师加持的最快方式。

这就是为什么佛陀说法时 参与者都感到天地震动无比欣喜(客观得到加持)，但却不是所有参与者都开悟的原因。不够虔诚，佛陀现身也枉然。

我真的非常幸运，能有金刚不摧的虔诚心，又能碰上真正有稳固证量的老师加持传授，所以能火箭速度地成就，成为自己的光。顶礼感恩我的上师夕阳老师???

成就后，不再需要外在的肉身上师带着，因为自身已是光，此时 虔诚心继续是火箭的燃料，越旺深入心性越快，但不是外求的虔诚心，是超越主客体的虔诚心，虔诚心本身就是最殊胜的本尊，语言很难描述。所以藏地神通具足的大圆满成就者往生前，会让弟子在一旁念诵自己最具信心的祈请文的诵声中 坐化。

虔诚心之珍贵 华严经一句道尽：“信为道源功德母，长养一切诸善根”。

祈竹仁波切开示：

akasamaraja sadarasa maraya phat

以摩诃真谛加持之故 凡于我等瑜伽行者尊师眷属具瞋恨心 具凶恶心 心思下劣 行为暴毒者 一切回遮 碎如微尘 恳愿作此事业

　　这一段是说：“因着历代上师与祖师、本尊、诸佛与菩萨、所有护法众，尤其是狮面空行母及所有其它空行母的加持，愿所有障碍、加害我们的人、邪术、魔障等，全都回遮！”不知大家听过“回遮”这个词没有？衲举一个例，幻想一下我们在爬山时，山顶滚下一块巨石，眼见就要把我们压扁了，但有一股力量把大石拨至另一个方向，大石于是便在我们身边擦过，没有伤害到我们，那股令危险转向的力量便是“回遮”。“回遮”是把本来是冲着自己而来的威胁和危险转向之意思。

　　在诵时，应大力击掌，在拍掌时，以左手在下朝天，右手在上而掌心向下，在双掌心有红色日轮及白色月轮的印记。在双掌日轮及月轮互击时，就如太阳及月亮相撞一般，顿时地塌天崩，一切障碍、魔类加害及邪术顿时被毁碎成尘灰。

　　俱胝空行圣众会  将诸魔敌咒诅类  

　　身语碎裂化微尘  神识度脱入法界

　　在诵以上四句时，每一句皆击掌一次，心中仍是如上述般想着日、月二轮相撞，把一切障碍压至粉碎。这四句各击掌一次，要重复作三遍，合共击掌十二次。

　　安处最胜空行刹　具足神通神变力

　　恒视行者如己子　敬礼三界空行主

　　任凭桀傲凡夫辈　以诸恶咒夺我乐

　　一切回遮尽消灭　正教讲修令弘扬

　　这两偈是敬礼及祈愿文句。第一偈敬礼本尊；第二偈求他回遮及消除行者的障碍，尤其是妨碍正法弘扬的各种魔咒类障碍。

泛滥了的描述心性的口头禅，如“晴空万里”，岂是头脑能想象出来的。

那是所有概念消融，整个世界随着念头 也一并消融，而觉知仍然清晰鲜活、光明喜乐的超越语言高频状态。

头脑维度能想象出的一切 都是枯燥灰暗的。当然，没体验过真正的晴空万里，会认为世间的一切很缤纷精彩美好，就像井底的青蛙 牠真的觉得井中天地是无比美好的。夏虫不可语冰。

即便有传承“见地”但没亲证的行者，仍然是未进化到能真正认识冰的夏虫，但的确是已听闻过冰之概念的夏虫之佼佼者。

为什么一直指出这点？很简单，因为自己经历过寻找明师的痛苦。比起人生小白的年轻人，世间的历练给予了我一定的辨识力，生命的恩典也一直让我碰见各路贵人，所以我没经历过刻意做假营销敛财的朝阳区活佛类的伪师。遇见那种伪类的人，应该是业力所致，而当今伪师泛滥，其实是共业深重的现象，就是所谓的末法时代 五浊恶世。

但有很多无明导师 初心怀利他诚意，弟子开始成群 钱财供养开始涌入后，因自身修证有限，很快不自觉地陷入名利之毒，本来一开始还诚恳实在地说自己只是小学老师，学员上完课后应自行去找大学老师继续进修，后来不但自己就是大学老师，还妄心认为自己真是佛菩萨转世。关键是 弟子们因虔诚心的力量 开始有突破后，因无明导师自身缺乏实证经验 也没了悟 无法真正指导，却让弟子继续虔诚待在身边供养 让弟子自行盲修乱撞，消费弟子的信心 而不指点弟子去寻找能进一步指导的明师，如此耽误弟子宝贵的修行愿心 与人身难得的宝贵时间。已明确渴望要“回家”却找不到路的人，比压根儿没想回家的迷路人 更痛苦。

我很感恩 生命很快安排了让我遇见明师 带领我明心见性。但看见身边努力精进二十载的好友仍然被耽误着，还有无数像好友情况的行者，禁不住扼腕叹息，是以忍不住频频指出。

名利之毒 很容易使初心迷惑，误入魔道而不自知，尤其是未真正经历过名与利洗礼的修行人。是以众先贤警告弟子“好为人师”乃大忌，未了悟不得为人师。

真正大成就者，要嘛像佛陀莲师一样 福报圆满 身为王子早早经历了人间极致荣华富贵 能彻底看破红尘的有限；要嘛像米拉日巴 吃尽大苦头彻底看破一切攀缘，连弟子都不让长留身边 教完就让弟子离开不再相见 让弟子成为自己的光。

世间一切存在 都是恰好的安排，都是修行的助缘。众多未了悟的导师，只要不掉入名利的诱惑，担任好小学老师的本份，其实是功德无量的，带领大量的修行小白入门。不是不能赚钱，而是不要为了赚钱而舍不得让弟子跟随其它大学老师更上一层楼。而对弟子来说，对小学老师 永怀感恩，但得跨越崇拜依赖心，继续前进。哪个藏地成就者 不是十个以上的上师。

写着的过程，知道是自己得彻底照亮这经历的心结，跨越那离开小学导师的愧疚感。共勉。

一旦有对错的看法，就是落入剧情了，那无始以来的炎症 发作着。

就这么简单。

炎症发作的最佳解药 就是阳光。照亮看见 那竭力亢奋演出的炎症。

融入那殊胜无色的光坛城、安住在那殊胜的转化、脱离六道 迎接五方佛法身。

法身报身化身，空性 明性 自觉知的念头与世界，一昧无别。

因为办证件，被要求列出过去十年每年去过的国家，不得已只能查看手机的照片。结果过去刷刷重现，看见 以前不自觉地长期以飞机酒店为家，回家 倒反而像度假般的稀少并陌生。

记得去年朋友圈贴过关于这心情：《牙膏和我》

“出门三周 回到家最开心的事之一 就是又可以随心情挑牙膏用。

记得曾经有二十年 因为经常飞 因为日以继夜忙 完全没印象一支牙膏是能用得完的。

记得几年前 第一次用完一整支牙膏的成就感和开心。

所以 我爱我的四支牙膏，能每天随心情换着用 而又每支都能用得完的四支牙膏。能用完一整支牙膏 于我 就是幸福。“

和现在与世隔绝的闭关隐居生活 真的是180度的完全不一样，真的仿佛隔世。这么宏观看起来，我还是在两极端震荡中的模式。倒没什么觉得要改变，说不定就是这辈子当两辈子用了，轮回了一次，活了不同的另一生。

没什么需要改变，因为真的超脱了。说起来容易，但唯有真正实现了，才能知道个中滋味：真的不容易，真的不难。不是故意打空禅，真的就是这感觉。说了好多次“真的”?

当你晴空万里 自然大平等，因为没有念头，哪来的善恶？

那晴空万里的虚空，正是照亮一切念头的觉照本身。

在那觉照下的世界，一切被感知的化现 就是虚空本身的显化。

所以 一旦你感知的世界有故事有看法了，就落到化身 偏离法身了。

化身 能任运头脑 体验二元世界，

保持觉照的化身，就是法报化三身合一的成道者。

Trust me, 你以为无常不好，万般想超越无常，just to find out , 最美丽的 是无常。

永恒，得有多无聊啊！?

生命的一切 多么无常 多么完美！If only your brain would let you see it.

所以上帝要化身万千 体验自己。

这是藏地最重要的口传之一：莲师对玛哈瑜伽根本续 幻化网秘密藏续 中最重要的第十三章“甚秘诀窍藏”的注解。莲师从大圆满(最终究成就)角度，以见、修、果、行 四方面，比较 总结 各佛教派系乃及外道的修法成就。当今佛教公认的九乘佛法次第 就是依莲师此篇开示而生，是所有大圆满行者必得的莲师心髓口传。大成就者米庞仁波切著有译论。没看到中文翻译，所以分享阅读笔记心得。

Homage to the Blessed Manjushrikumara and Vajradharma!

The Worldly paths

The countless erroneous views that exist in the realms of the world may be subsumed into four categories: (i) the unreflective, (ii) the materialists, (iii) the nihilists and (iv) the extremists.

The unreflective do not understand whether or not all things and events have causes and conditions; they are thoroughly ignorant. The materialists do not understand whether or not there exist previous and subsequent lives and, relying upon the words of mundane secrets, they acquire wealth and power [only] for this one life. The nihilists view all phenomena to be devoid of cause and effects and maintain all elements of existence that have come about in this one life as having done so accidentally. Thus they uphold nihilism. The extremists uphold the existence of an eternal self for they reify all phenomena through conceptual imputation. [The extremists comprise of] those who view the presence of effects where there is no cause; those who view cause and effects erroneously; and those who view the absence of effects where there is a cause. All of these are views of ignorance.

The Path Transcending the World

The path that transcends the world too consists of two categories: (i) the dialectical vehicle and (ii) the indestructible vehicle [of Vajrayana]. The dialectical vehicle in turn is threefold: (a) the vehicle of the Disciples, (ii) the vehicle of the Self-Realised Ones, and (iii) the vehicle of the bodhisattvas.

DIALECTICAL VEHICLE

Disciple’s Vehicle

Of these the view of those who have entered the vehicle of the Disciples is as follows. They maintain that the nihilistic view denying everything and the eternalistic view asserting the existence of eternal realities, which are postulated by the extremists by means of reification and denigration, are as untrue as perceiving a [coiled] rope as a snake. [In contrast] they view the aggregates, the elements and the sources, [which are composed of] the four great elements, as well as the consciousness to be ultimately real. [And] it is by means of meditating on the four Noble truths that, in due course, the four kinds of results are realized.

Self-Realized One’s Vehicle

The view of those who have entered the vehicle of the Self-Realized Ones is as follows. With respect to viewing the eternal self and so on that are postulated by the extremists by means of reification and denigration to being non-existent, they are similar to the Disciples. The difference is that they understand the aggregate of form and one aspect of the reality-element to be devoid of self-existence.

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Also, at the time of attaining the fruit of Self-Realized One’s state, unlike Disciples, they do not depend upon a spiritual mentor. [Rather] due to the force of their past habituation, they realize the profound ultimate reality (dharmata) by means of the twelve links of dependent origination and attain the fruit of Self-Enlightenment.

Bodhisattva Vehicle

The view of those who have entered the vehicle of the bodhisattvas is as follows. All phenomena of thoroughly afflicted and enlightened classes are on the ultimate level devoid of intrinsic nature while on the conventional level they possess their individual characteristics in clearly distinctive manner. The bodhisattvas aspire to seek the unexcelled enlightenment, which is the culmination of traversing the ten levels and the fruit of practicing the six perfections one by one.

INDESTRUCTIBLE VEHICLE OF VAJRAYANA

The indestructible vehicle [of Vajrayana] has three classes: (i) the vehicle of Kriya-tantra, (ii) the vehicle of Ubhaya-tantra and (iii) the vehicle of Yoga-tantra.

Kriya-tantra Vehicle

The view of those who have entered Kriya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form of a deity and cultivates the deity’s image, the attributes – the hand implements – and the mantra repetitions on the basis of the power of the coming together of the necessary ritual articles and other conditions, such as observance of purity laws, performance of rituals on specific days and [auspicious] star constellations and so on.

Ubhaya-tantra Vehicle

The view of those who have entered the vehicle of Ubhaya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form a deity. This is cultivated on the basis of both the practice of meditative absorption endowed with four aspects as well as the [necessary] ritual articles and conditions.

Yoga-tantra Vehicle

The view of those who have entered the vehicle of Yoga-tantra is twofold: (i) the view of outer yoga, the tantra of the Sages, and (ii) the view of inner yoga, the method tantra.

Outer Yoga Vehicle

The view of those who have entered outer yoga, the Sage’s tantra, is as follows. Not holding the external [ritual] articles to be of primary importance, they cultivate [their goal] on the basis of emphasising the yoga of visualising male and female deities that are devoid of ultimate origination and cessation and the form body of the Noble One that share resemblance with them, which is the meditative absorption endowed with the four seals of a thoroughly purified mind.

Inner Yoga Vehicle

The view of those who have entered the vehicle of inner yoga, the method tantra, is threefold: (1) the mode of generation, (2) the mode of completion, and (3) the mode of great completion [or perfection].

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1. MODE OF GENERATION

The mode of generation is achieved by means of the meditative practice of gradual development of the three meditative absorptions and [gradual] creation of the mandala.

2. MODE OF COMPLETION

The mode of completion is achieved by abiding unwaveringly within [the visualization of] male and female deities that are ultimately devoid of origination and cessation as well as the middle way of ultimate expanse, which is the non-conceptual truth, while on the conventional level cultivating in [perfect] equanimity and un-muddled manner the form of the Noble deity with clear visualization.

3. THE MODE OF GREAT PERFECTION

Presentation of the meaning of Great Perfection

The mode of Great Perfection is to meditate on the basis of understanding all mundane and supramundane phenomena as being devoid of any differentiation and to recognize as having always been present as the mandala of body, speech and mind.

It is stated in the tantra:

As for the limbs of the Vajra body,
They are known as the five Buddhas.
The sources and the numerous elements, They are the mandala of the bodhisattvas.

Earth and water are Locana and Mamaki; Fire and wind are Pandaravasin and Tara; The space is Dhateshvari.
[So] the three worlds are primordially pure.

So all phenomena of cyclic existence and nirvana are primordially unborn yet they have the capacity for illusory function as they have always been in the nature of the ten Tathagatas and their consorts. All phenomena are therefore naturally transcendent of sorrow: The great [elements] are in the nature of the five consorts; the five aggregates, the nature of the five Buddha families; the four consciousness, the nature the four great bodhisattvas; the four objects, the four beautiful goddesses; the four senses, the bodhisattvas; the four temporal stages, the four goddesses; the bodily organs, the consciousnesses; the sensory fields and the bodhicitta drops arising from them, the four wrathful deities; the four extremes of eternalism and nihilism, the four wrathful female deities; the mental consciousness, the nature of Samandrabhadra, namely the indestructible bodhicitta; the objects [of both] conditioned and unconditioned phenomena are in the nature Samandrabhadri who is the receptacle [of the creation] of [all] phenomena. All of these in turn have already been in the nature of complete enlightenment; they are not acquired now by means of the path. Thus all phenomena – conditioned and unconditioned – such as the ten directions, the three temporal stages, the three worlds, and so on do not exist apart from one’s own mind. It is stated:

The clear understanding of one’s own mind – This is the buddhas and the bodhisattvas; This constitutes the three worlds;

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This constitutes the great elements as well. Thus it has been stated:

All phenomena dwell in the mind; the mind dwell in space, while space dwells nowhere.

Furthermore:

All phenomena are devoid of intrinsic nature; all phenomena are thoroughly pure from the very beginning; all phenomena are thoroughly radiant; all phenomena are naturally transcendent nirvana; all phenomena are manifestly enlightened.

This [then] is the [meaning of] Great Perfection. (The mode of Great Perfection means the perfection of the accumulations of merit and wisdom and the spontaneous realization of the resultant goal.)

PRESENTATION OF THE MODE OF GREAT PERFECTION

The four understandings

Conviction in this mode of Great Perfection [arises] by means of four understandings: (i) understanding the oneness of cause, (ii) understanding through the mode of syllables, (iii) understanding through the blessings, and (iv) direct understanding.

Understanding the oneness of cause refers to this: Since all phenomena are on the ultimate level unborn, they are not different [from each other]; they are not different in sharing the characteristics of illusions on the conventional level; what is unborn itself appears as diverse illusory forms just like reflections of moon in water; since illusion is devoid of intrinsic nature and is unborn and since the ultimate and the conventional are indistinguishable one understands the oneness of cause.

Understanding through the mode of syllables is as follows. The unborn nature of all phenomena is AH, which is the nature of enlightened speech; that the unborn nature itself appearing as causally efficacious illusion is O, which is the nature of enlightened body; and that the awareness that cognises this, the illusory wisdom devoid of centre and peripheries, is OM, which is the nature of enlightened mind.

Understanding through blessing refers to the understanding that just as, for example, the power to change a white sheet of cloth into a red sheet lies in the dye, the power to transform all phenomena into enlightened Buddhas is obtained through understanding the oneness of cause and [understanding the mode of] the syllables.

Direct understanding is, [understanding] that the abiding of all phenomena primordially as fully enlightened is not contrary to [the intention of] the scriptures and the quintessential instructions and that it does not depend upon the words of the scriptures and quintessential instructions alone. This is understood directly as one has gained conviction from the depth of one’s mind by means of one’s own intellect. “Gaining conviction through the path” refers to the comprehension of the meaning of the four understandings, which is the path of a yogi. However this is not like the practice in which the cause depends upon temporal process for its effect to arise; rather, one comprehends it directly by oneself through faith.

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The Three Characteristic Marks

It is by means of [understanding] the three characteristic marks successful realization of the goal will take place. The comprehension of the four modes of understandings is the characteristic mark of knowledge; constant cultivation of familiarity is the characteristic mark of engagement(application); and its actualisation due to the force of habituation is the defining characteristic of the result.

[These three characteristic marks also] present the correlations(connection), the purpose(requisite), and the ultimate purpose. As for “correlations,” it refers to relating the characteristic marks of the knowledge of the cause – the understanding of all phenomena labelled as afflicted or enlightened as being, right from the beginning, embodiments of enlightened body, speech and mind and as the expanse of natural Buddhahood, which is the meaning of blessing – to being the cause for achieving the unexcelled enlightenment.

As for the purpose, it is the comprehension of all phenomena – those that are imputed as afflicted factors or factors belonging to the enlightened class – as the five medicines as well the five nectars and so on, within the great equanimity of primordial Buddhahood, with no [evaluative judgement of] affirmation and negation. This is the characteristic mark of engagement and, since it is the cause of achieving the unexcelled Buddhahood, it is the purpose.

The ultimate purpose is as follows. Given that all phenomena that are imputed as distinct realities, such as, as afflicted factors, as factors of enlightened class, as five medicines, as five nectars and so on, have spontaneously come into being within the great equanimity of unexcelled Buddhahood with no [evaluative judgement of] affirmation and negation, the wheel of existence itself has existed right from the beginning as the nature of unexcelled Buddhahood, sharing the characteristics of nirvana. It is therefore the characteristic mark of the result and the manifest actualisation of this wheel of adornment of inexhaustible body, speech and mind is the ultimate purpose.

The Four Branches of the Yogic Practice

To achieve this one must strive in the yoga that brings about spontaneous realization of approximation(approach), near approximation(close approach), attainment(accomplishment) and great attainment. “Approximation” refers to the knowledge of the awakening mind, which is the understanding that it is by means of the path that all phenomena are realized as primordially in the nature of Buddhahood and that they cannot be altered by means of their counter-forces. “Near approximation” refers to the knowledge of oneself as a deity, which in turn is the understanding that since all phenomena are primordially the nature of Buddhahood oneself too is primordially in the nature of a deity and that this is not something that has been cultivated at present. “Attainment” refers to the generation of the mother. As for the great mother, it is within the expanse of space the space itself appears as the great mother, namely as [the four great elements of] earth, water, fire and wind. One recognizes these as the mother who is the receptacle [of the creation of all phenomena]. The “great attainment” refers to the relating of method and wisdom, which is the primordial uniting of the wisdom of the five great consorts – the space of the consorts and emptiness – with the father of all the Buddhas of the five aggregates, free of aspiration. From this [union] the bodhicitta drops appear as emanations whose nature is such that within the truth of primordial Buddhahood, illusions play on illusions. And at this blissful moment of illusory supreme bliss continuum one achieves spontaneously the truth of signlessness with the non- objectified space into a single stream. The four classes of mara are [thus] subdued and one achieves the final objective.

The procedure for entering the mandala of Great Perfection

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[This is achieved in the following manner:] With respect to entering the primordially unexcelled mandala, which is the undifferentiated celestial wish-granting mansion wherein all phenomena are primordially pure, hearing the scriptures of method vehicle is the opening of one’s eyes. Understanding the meaning [of these teachings] is seeing the mandala; cultivating its familiarity following its understanding is entering the mandala, while actualising it after entering it is the obtainment of the great siddhi attainment. This procedure signifies the final stage of Great Perfection – that is one arrives spontaneously on the level of great accumulation, which is the wheel of syllables.

Demonstrating that this mode of Great Perfection is not suitable for everyone

The persons of excellent mental faculty understand what are primordially enlightened as primordially enlightened and the familiarity of this [knowledge] enhances with firm steps. This is not a pursuit of the ordinary person. As for the ordinary person, even though he contemplates, he will have no conviction in its truth and profundity. Relating to this fact of the mind of the ordinary person not gaining conviction, having difficulty in comprehending it and accepting its truth and profundity, there is the danger of thinking that this must be the same for everyone. [One might then] denigrate the excellent persons as all liars and thereby engender thoughts of refuting them. Because of this it is being kept hidden as such it is taught as the “secret vehicle.” Therefore until the mind understanding the truth of all phenomena as being primordially enlightened has arisen, if one engages in other’s welfare on the basis of the lower vehicles, one will not undermine the spiritual trainees. So extensive statements are found [in the scriptures] that the master must be versed in [the knowledge of] the defects of cyclic existence, the excellent qualities of nirvana, as well as in all the vehicles, and that a master who is ignorant of some aspects [of the teachings] must not hold [the position of a teacher].

DIFFERENCES OF ASCETIC PRACTICES AND THE CONDUCTS

Due to the difference of views differences exist too in the ascetic(spiritual) practices and conducts. Those devoid of ascetic practice are the unreflective worldly and the nihilists. There are four kinds that have ascetic practices: (i) the mundane ascetic practice which the materialists and the extremists have, (ii) the ascetic practice of the disciples, (iv) the ascetic practice of the bodhisattvas, and (iv) the unexcelled asceticism.

Of these the unreflective is ignorant of cause and effects and is therefore devoid of ascetic practice. The nihilists uphold nihilistic view and are devoid of ascetic practice. The materialists seek qualities characteristic of this life so they possess ascetic practices, such as observance of purity laws and so on. The extremists, with the goal of purifying the eternal self, engage in such asceticism as abusing the body, keeping themselves in the five types of fire and so on; they engage in the conducts in a distorted manner.

As for the ascetic practice of the Disciple, the Discipline scripture states:

Do not commit any evil;
Engage in virtues as best as you can; Thoroughly tame your own mind – This is the doctrine of the Buddha.

Thus they view all factors of existence, virtuous or non-virtuous, as existing separately and respectively belonging to [the categories of] ultimate and conventional truths. They engage in the conduct of practising the virtues and relinquishing non-virtues.

As to the ascetic practice of the bodhisattvas, the Bodhisattva Vows states:

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Not effecting the means when circumstances call for;
Not employing supernatural powers, threats and so on;
He who has compassion and out of loving kindness,
And those of virtuous mind, there is no fault [in these acts].

So if it is sustained by great compassion, regardless of whatever acts one might engage in, be it virtuous or non-virtuous, one’s vows will not degenerate. For the bodhisattva vow is, in brief, to act with taking great compassion as its ground.

As for the unexcelled asceticism(unsurpassable training), the Great Pledge Sutra states:

If one is thoroughly affirmed in the Buddha’s vehicle,
Even if one indulges in all the afflictions and the five senses, Just like a lotus [growing] in muddy water,
In him morality remains pure and perfect.

Since all phenomena are in perfect equanimity from the very beginning, no compassion is to be cultivated and no hatred to be eliminated. It does not mean, however, that enlightened compassion does not arise for those who failed to understand this way. Just as they comprehend by means of the view that [all phenomena are] primordially pure, they engage also in the ascetic practices(spiritual training and yogic discipline)

and the conducts with thorough purity.

This secret [instruction], a garland of views,
If there are persons who posses skills of wisdom and method, May such excellent beings encounter this [instruction],
Just as the blind who opens his own eyes and recovers his sight.

The instruction entitled A Garland of Views is complete. It was composed by the great master Padmasambhava.

---

Consciousness Aksobhya 不动佛

Feeling Ratna sambhava 宝生如来

Perception Amitabha 阿弥陀佛

Conditioning factors Amoghasiddhi 不空成就佛

Form Vairocana 大日如来

地 Buddha locani 佛眼佛母

水 Mamaki 玛玛奇

火 pandaravasini 白衣佛母

风 Samaya Tara 三昧耶度母

空 Dhatvisvari 白度母

Eye 眼识Ksitigarbha 地藏

Ear 耳识vajra pani 金刚手

Nose 鼻识 akasaghaba 虚空藏

Tongue 舌识avalokitesvara 观音

Form 色 goddess of charm 铃

Sound 声 goddess of song 歌

Smell 香 goddess of gardens 花园

Taste 味 goddess of dance 舞

Eye 眼睛 Maitreya 弥勒

Ear 耳朵 Sarva nivarana viskambhini 除盖障菩萨

Nose 鼻子 Samanta bhadra 普贤王如来

Tongue 舌头 Manjushiri 文殊

Past:  goddess of incense 香

Present:  goddess of Flowers 花

Future:  goddess of lamp 灯

Indetermined time: goddess of perfume 香水

Physical sensation amrita kundalini 军荼利明王

Organ that Feels hayagriva 马头金刚

Sensation mahakala 玛哈嘎拉

Consciousness of physical sensation Yamataka 大威德

唉 我开始理解为什么证量高如顶果仁波切老年腿都退化得走路都得喇嘛掺着，主要是因为气脉柔软肉身光化，整天坐着不动也很舒服甚至大乐，所以就整天坐着(干活)了。

普通人让你躺一天你其实会无比痛苦的，因为人在二元物理世界，总是在两极端之间来回震荡，静极思动 動极思静，阴阳循环。唯有在中间 自然是安住。

我得刻意让自己运动，否则肉身还是会老化的。

老公强迫症般的 有事必须得立刻做完 否则就不舒服 坐立不安，即便是淘宝买非必需品如茶盘抹布这种不算事儿的事。这是因为在一个气脉已几乎完全干净的行者，任何待续的事 都会是很显眼的节结。

记得曾经日理万机习惯有永远做不完的事的我，一开始觉得很好笑，老公这样是几乎无法在世间生存的，因为人活在世上 总会有不断无数的事得顾及，即便长期闭关 还是会有未完成的事能搁在心上 如得更换洗衣服，更别说如果上班了。

在老公身边久了，恰好也是进入隐居修行生活数年、完全与世隔绝后，居然也变得和老公一样了，喜欢把待完成的事 无论巨细 尽快全部处理掉，进阶的断舍离，尽量与世间无瓜葛，一张白纸般自在。记得这始于自己开始隐居时 想处理好世间的一切，包括安置好儿子老公，以便自己能随时坐脱立亡。

这断舍离过程，如千层洋葱，一层层剥离，但却永无止境。有为法 不可能究竟。

这清理了结事情的过程 的确会疏通精微气脉。但最终究的疏通 是超越 不是断舍离。事情在或不在 都平等，关键在照亮到那抓取与认同，觉即解脱。不是当鸵鸟拖延不处理，但也不是强迫症地了结，超越这二元。

如此，从无意识地 游刃自如于永无止境的事 得世俗成就 自以为无碍 其实严重堵塞不自觉，到觉醒地 外内断舍离至与世隔绝清净自足，到认知到一切只是空性的念头 彻底超越二元 一切光明自解脱 内外通透无别无碍。

一切都是念头，照亮自觉知 自解脱，再无其他。这 就是真实的大圆满成就。就是禅宗的“转身也大难”。

大圆满见地 到大圆满成就，一地一天。从闻思，到依诀窍修持逐渐亲自体验瞥见，到永不退转的证悟成就，是量变到质变。的确是不同维度的感觉，就是肉身到法身。

有了大圆满见地的行者 和无明众生的差别 在于前者见识了三维空间 知道了头上有天空 从此有了北，而后者仍处于二维空间 压根不知道头上有天空的存在，只能在地上永无止境的绕圈找北。

在二元世界做外内断舍离，不是浪费时间。如此净化，因缘具足时，一指就见性。未净化满身心堵塞的人，即便佛陀现身直指也接不到，这就是为什么佛陀拈花 满场弟子中 只有大迦叶会意一笑。所以前行不但不是浪费时间，还是很重要的，根基多稳，房子就能造得多高。关键是跟对亲证的导师。跟只有大圆满见地的导师，等于参加干枯的读书会；更有受供养的伪师 用前行搪塞弟子数十载，消财事小 错失修行良机事大。

一旦证大圆满成就 仍有深浅之分，层层深入。永无止境。

按摩气脉。触摸皮肤非常重要，但必须自己做，或如母亲抚摸孩子 充满爱 帮他人做，因为心念很重要，是触摸的心法。

自己做 是修法，帮他人做 是灌顶 是礼物。而和灌顶一样 接受者必须如白纸般接受 才能接到。

所以 不要热脸贴冷屁股 主动让人接受，如强迫孩子接受按摩。孩子需要帮助时 他会要求，那时超级有效，如儿子头疼难受无助 我持咒治疗 神奇瞬间疗愈的那次，儿子永生铭记。从此，每次只要难受，儿子就主动要求我持咒用佛菩萨能量疗愈他，而因为他有亲自体验的强烈信心，每次都即刻灵验，如此，他少受很多苦。这就是虔心信心能消业的机制。

就是主法者对传承的信心能量。信心来自于亲自经历。如此，传承下去。

信心具足者 和证量效果一样！

本尊 就是让心的信心能量无限放大的载体。

信心是无比珍贵的，好好呵护。只要是正道 就不要三心二意，一门深入即可。

信心 就是头脑不阻扰的心的力量。

头脑相信体验，头脑不相信自己。

这就是实相。

真實意義是指觀世音的證量：不用結緣 也能加持到。只要動念 就呈現。因為本就在你裡面，本就是你的本質。

佛經字面理解，是世俗諦。

PRAYER TO YESHE TSOGYAL 

Composed by Jamyang Khyentse Chökyi Lodrö 

蒋扬钦哲确吉罗卓 撰著

དབྱིངས་ཕྱུག་ཌཱ་ཀྱིའྱི་གཙོ་མོ་མཁར་ཆེན་གཟའ། ། 

YINGCHUK DAKI TSOMO KHARCHEN ZA
Mother of Space, foremost of dakinis, Lady Kharchen Za, 

虛空瑜伽聖母卡千王后， 

དུས་གསུམ་ཀུན་མཁེན་པདྨ་འབྱུང་གནས་ཀྱི། ། 

DÜ SUM KÜNKHYEN PEMA JUNGNÉ KYI 

Gatherer of the secret treasury of Padmakara, Knower of all past, present and future

三時遍知蓮花化生之， 

གསང་མཛོད་སྡུད་པོ་བདེ་ཆེན་མཚོ་རྒྱལ་མར། ། 

SANGDZÖ DÜPO DECHEN TSOGYALMAR 

Mother Tsogyal, Great Bliss Queen,

密藏之地大樂措嘉母， 

གསོལ་བ་འདེབས་སོ་མཆོག་ཐུན་དངོས་གྲུབ་སོལ། ། 

SOLWA DEB SO CHOKTÜN NGÖDRUB TSOL
to you we pray: grant us siddhis, ordinary and supreme! 

祈賜共同殊勝之成就。 

白話: 

虛空瑜伽女中的主尊女性，卡千(族姓名)王女；

是三時遍知蓮花生的「大樂措嘉王妃」(耶喜措嘉)；

她是儲存秘密寶藏(密法)的地方；

我向其祈請，賜予共同與殊勝的成就。 

高维的加持和指示，是精准明确的。这几天突然读起买了已数年但从未读过的莲师藏密度亡经，赞叹得不能自己！还没写完读后感，今天就从朋友圈看到好几不同圈子的朋友贴关于中阴教授。莲师老天爷要加持于你时，你不可能看不到，你根本无处可逃。

这不是那种因为我注意了所以容易在茫茫大海里看到相同的东西。中阴不像大圆满法，人人挂嘴边满天下泛滥；而且今天同一天朋友圈看到的数条贴，都是和我读藏密度亡经的感受一样：这不是人死后的方便法，这是活着要修的超级殊胜解脱法！这并不是大众对中阴法的理解，至少不是我以前对中阴法的理解。

以前写过，如来藏的同时性，是很明确一点都不模糊的。太好玩了。太殊胜了。

帝洛巴 那洛巴 米拉日巴 这些大师中的大师们 都让弟子一上来就先修中脉。

除非能一直跟在成就者上师身边 不断得到上师坛城的净化和加持，先修中脉自生得加持是非常重要的。一旦契入中脉 空性见地是自然涌出的，这时再开始阅读大成就者心法分享的文献 启动智慧灌顶，是最快的道路。

所以很同意禅宗的悟前不要阅读太多经论，说好听是种下善种子，但落入概念变成障碍的机率更大。

大手印是随着禅修亲证四手印灌顶 一步步指出下一步的空性见地，循序渐进，所以感觉需要的时间较久，感觉见地没大圆满高深究竟。其实不是的，这种论调都是“见”比天高、“无修”而“不证”的人妄揣出来的。

大圆满彻切是一上来就指出最高佛果成就，每人万物都是佛，加上灌顶帮学子净化气脉 让学子瞥见心性。然后，学子回去得自修闭关，一步步自己证见。终点 其实和大手印一样，时间 其实也是差不多，都是短则几年长则几十年。就是不同诀窍 以无修为修的心瑜伽，就像不同体式的肉体瑜伽一样。

而深入心性 进阶的大圆满托噶 和大手印那洛六法 又是一样意思，说穿了就是修法身中脉，即中阴的明光。

最近起了个念头，想印证自己体证的状态，结果老天爷安排的是“藏密度亡经”，这是引导亡者心识在中阴认出明光成佛的法本。原来是一部活着就该修持的法。是即身成佛法。其实 就是修法身中脉明光。经里明确又隐晦地阐述的地水火风空五大能量的转变，就是圆满证悟的修炼！一切都是能量！六道轮回也是能量的转化！这是秘中之秘，不是亲修亲证的行者是不可能理解其中殊胜。

这和安住无限光心性 自觉知一切念头、照亮念头背后一整串因果并自行剥落消融、瞬间上升明亮喜悦 一样。 觉照 就是转化五大能量的明光，就是把散落在左右脉的烦恼气导入中脉转化成清净气智慧气。

说能量不存在的人，是还没摸着门 没真正接到过加持的人。上师坛城加持真实不虚，传承坛城加持真实不虚，修了中脉就知道，真正成就了就知道，一切都是能量频率。当然，不是那些有为的 有方向感的能量，是超越语言的纯频率。

佛陀大迦叶之间的拈花一笑，就是佛陀以证量 瞬间让大迦叶证悟，这种以证量净化成就众人的例子在佛经中比比皆是。许多禅宗公案也是，如马祖出名的一脚踹晕后开悟的弟子们，或以无厘头一句话当头一喝后的见性。密宗里也许多这种公案，上师一杖打趴地后见性，或一鞋打晕后见性等。其实不是行为或话头本身，是根据根基 拿捏准确的智慧诀窍 加上证量的加持。证量 是最直接的恩典 是最殊胜无价的礼物。

把这篇 分享给极少数能看懂的行者。愿一切众生 能常驻大平等舍。

昨天接受完大手印传授，证到(不是理解)一切念头是明觉是心性。晚上第二晚继续赞叹不已地研读藏密度亡经，结果 梦里飞了整晚。

记得在梦里 飞和游泳一样，像在空中游泳；稀松平常地替代走路，并且认为人人都会飞根本没啥值得提的，犹如人人都会呼吸没啥稀奇，和证到的心性 一样。虽然梦里其它人是走着游着 只有我飞着。直到醒来前才想到，哇 飞了整晚耶，不是人人都能飞的耶。记录。

话说 大手印就是一种心的瑜伽，终点 和修中脉一样，大圆满也是，不同的心瑜伽的体式而已，结果都是一样的，都是把整个宇宙存在变成超越语言的坛城。这次接受完整的传承教授 就是想印证自己体证的状态，大手印四瑜伽的最后一指，的确帮我疏通了最后一关卡。现在，大手印大圆满中脉这三条证悟心性的道路，完全清清楚楚了。

世上能真正清楚的人，应该挺少。网上很多古今所谓知名大德写对比大手印大圆满的文章，很多是不知所云乱七八糟，大部分因为是靠头脑阅读密籍理解没实证，少数是因为自己虽体证心性但没三条道路都修(比如很多开悟者没修中脉)。有机缘 可以好好写一篇关于这三个殊胜即生成佛密法的文章，以利有缘的行者。

证心性开悟也只是开始，离圆满证悟还远得很， 路上歧路非常之多。开悟者本就少，认识的开悟者中，都能明显看出他们的偏差。真希望有个能看出我偏差的人。可惜我福德不够，所以可能只能继续从往世的大成就者文献中寻找种子，然后让自性上师智慧灌顶教授了。