殊胜解说之甘露海 · 英译者序

Translators' Preface To the speech emanation of all the victorious ones' enlightened deeds, Dorje Drolöd, annihilator of all unruly misguided ones, who returned again to benefit beings in the degenerate times as the great glorious one, Heruka Dudjom Lingpa- with deep respect, we bow down.

一切诸佛觉悟事业的语化身，摧毁一切桀骜迷误者的多杰卓洛，于浊世再来利益众生，显为大吉祥嘿噜嘎敦珠林巴——我们怀着深深敬意，向您顶礼。

Until the passions of the mind are exhausted, the blessings of the holy dharma remain crucial. In that context, many scholars and mahäsiddhas have proclaimed this dharma to be especially timely; So disciples should take delight in this.

直至心中烦恼穷尽，圣法的加持始终至关重要。在此意义上，许多学者与大成就者宣说，此法尤其契合时机，因此弟子应于此欢喜。

THE LOTUS BORN MASTER, Padmasambhava,[a] is inseparable with the Buddha, who is the guide of all gods and living beings. With compassion and blessings for beings in the degenerate times that surpass any other by virtue of expediency, this second buddha has once again expressed his kindness by intentionally manifesting to guide disciples as the Heruka Dudjom Lingpa. His selfoccurring wisdom awareness welled forth from within to purify all conditioned phenomena in the nature of phenomena. In doing so, all phenomena appeared to him as divine wisdom males and females; and like one human to another, he exchanged profound truth in the form of conversation with the wisdom deities. As a great sovereign of the mahasiddhas, to even hear a syllable of Dudjom Lingpa's sacred names will itself have the power to subdue the phenomena of human and nonhuman entities alike.

莲花生大师——莲花生（Padmasambhava）〔页注a〕——与一切天人及众生之导师佛陀无别。此第二佛以善巧方便，对浊世众生施予超胜其他的悲心与加持，再次示现恩德，有意显现为嘿噜嘎敦珠林巴，来引导弟子。他自生的智慧觉性从内涌现，于法性中净化一切有为法。由此，一切法都向他显为智慧男女本尊；他如人与人交谈一般，与智慧尊以对话形式交流甚深真理。身为大成就者的大自在王，即使仅听到敦珠林巴圣名中的一个音节，也具有调伏人及非人种种显现的力量。

This genuine regent of Padmasambhava in modern times was born and lived in northeastern Tibet in the land of Golog from 1835 to 1904. Among the many treasures this Great Tertön revealed, he presented one of them called the Sealed Secret Commentary[b] to the famous Ju Mipham Rinpoche (1846-1912), who was and continues to be highly revered as a brilliant renaissance master whose scholarship and realization rocked the Tibetan Buddhist world at the turn of the twentieth century. When Mipham Rinpoche received this literary gift from Dudjom Lingpa, he responded to the Great Tertön directly with a letter

这位近代莲花生的真实补处，1835年出生于西藏东北果洛地区，并在那里生活，直至1904年。他揭示许多伏藏，其中将一部名为《封印秘密教授》〔页注b〕的伏藏赠予著名的蒋米旁仁波切（1846—1912）。米旁仁波切当时与此后都深受尊崇，被视为辉煌的复兴大师；其学问与证悟，在二十世纪之交震动了藏传佛教界。米旁仁波切从敦珠林巴收到这份法本文献赠礼后，直接致信大伏藏师，

[a] padma sam bha ba [b] sang tri ka gya ma (gsang khrid bka' rgya ma)

页注：

• a. padma sam bha ba。 返回引用处：1 2
• b. sang tri ka gya ma（gsang khrid bka’ rgya ma）。 返回引用处：1 2

To the lotus feet of the great manifest Tertön, regent of Padmasambhava, I present this letter with deep regard and devotion. That your wish-fulfilling rüpakaya, the result of countless kalpas of having generated the awakened mind, has manifested here to benefit the doctrine and beings is an expression of great kindness. Here, I am doing well and am presently engaged in partial retreat.

致莲花生补处、大化现伏藏师莲足前：我怀深深敬意与虔敬，奉上此信。您无量劫发觉悟心之果——如意色身——为利益教法与众生而显现于此，实是大恩德的表现。我在此安好，目前正在部分闭关。

The reason for writing is to mention that, although these days there are many so-called treasure revealers in this land, I fail to feel a sense of faith or interest in them or their revelations; while at the same time do not harbor wrong view toward them. After receiving and reviewing your revelation called the Sealed Secret Commentary just once, I found it to be extremely succinct; and although there are new dharma terms being used, found yours to be extremely relevant and pithy. Thinking this must be vajra speech that will illuminate and revive our tradition of the clear-light secret vajra pinnacle Atiyoga, a strong feeling of devotion wells forth in my heart.

写信是想说，尽管如今这片土地上有许多所谓伏藏师，我对他们及其伏藏并不生信心或兴趣；但同时，我也不对他们怀有邪见。收到并仅通读一遍您所掘的《封印秘密教授》后，我发现它极为精练。虽使用了一些新的佛法术语，我仍觉得这些词极为切要、直指核心。想到这必是能照亮并复兴我们明光秘密金刚顶峰阿底瑜伽传统的金刚语，我心中涌起强烈的虔敬。

These days, mentally fabricated philosophies are proclaimed and promoted as Mahäsandhi instructions. Since most Nyingmapas are content to repeat the words and terms of other traditions, I find it extremely refreshing and fortunate to view a text that upholds Padmasambhava's own tradition during such dire circumstances. I am truly pleased by this revelation and not just mouthing these words. In fact, I had hoped to have a chance to see your golden face and tell you this in person; however, the distance between us is so far that it seems impossible. ask you to pray that all of my dharma aspirations may reach fruition.

如今，人为构造的哲学被宣扬、推广为大圆满教授。大多数宁玛派人士满足于重复其他传统的词句术语；在如此严峻的境况中，看到一部护持莲花生自身传统的法本，我觉得格外清新而幸运。我是真正为此伏藏欢喜，并非只在口头上这样说。事实上，我原希望有机会见到您的金颜，亲口告诉您；然而相距太远，看来无法实现。祈请您发愿，令我一切佛法愿望得以圆满。

Due to the times, the doctrine of the Earlier Translation School is on the decline. Hence, I also pray that your lotus feet will remain firm for one-hundred kalpas and that your commitment will endure undiminished so that the doctrine of the great Secret Essence will permeate all directions until the end of time.

时运所致，前译派教法正在衰微。因此，我也祈愿您莲足百劫坚住，誓愿不减，使大秘密藏教法遍满一切方向，直到时光尽头。

From my heart, I pray that I and all of your followers may enjoy the celebration of these aspirations coming true!

我由衷祈愿，我与您的一切追随者，都能共享这些愿望实现的庆典！

Respectfully submitted and sent by Mipham Namgyal on the fifth day of the third month from the cave of Tiger's Lair, along with long stainless white offering scarf

米旁南嘉于三月初五，在虎穴山洞恭敬呈寄，随附一条洁白无垢的长供巾。

TRANSLATORS' PREFACE : This is but a single example among the many words of praise other great scholars and realized practitioners have extolled upon this Tertön.

这只是其他大智者与证悟行者对这位伏藏师众多赞词中的一个例子。

The extensive commentary that forms the corpus of this text includes the root-terma chöd commentary that is one of Heruka Dudjom Lingpa's profound sacred instructions of the hearing lineage, transmitted to him from the Treasury Expanse of the Spacelike Dharmata by the crown jewel of Indian mahasiddhas, Saraha. Entitled The Profound Heart Essence of Saraha,[a] it appears in this volume as Part Two and includes both common and uncommon preliminary instrucions, the three-käya meditation-recitation practice, the pointing-out instructions for identifying the view associated with the four samayas of Mahäsandhi, the stages of generation and completion, the way of wandering through fearinvoking environments, the methods for identifying upheavals and for accumulating merit, such as the practice of the four feasts, and various other subjects that belong to the path of chöd.

构成本书主体的广释，包含根本伏藏断法释论。此为嘿噜嘎敦珠林巴甚深耳传圣教之一，由印度大成就者之顶宝萨拉哈，从如虚空法性之宝藏界传授给他。其题为《萨拉哈甚深心髓》〔页注a〕，作为本书第二部收录，包含共同与不共前行教授、三身观修持诵、认明与大圆满四三昧耶相关见地的直指教授、生起圆满次第、在可怖环境中游行的方法、辨识扰动的方法，以及四宴等积福方法，还有属于断法道的其他种种主题。

Generally, in Tibet that which is referred to as chöd, meaning severance, is mentioned by many scholars to have originated from Dakini Machig Labdrön.[b] Nevertheless, in India the land of the aryas-Āryadeva’s Great Verses,[c] Naropa's Secret Severance of Equal Taste,[d] Guru Rinpoche's Severance of Confusion,[e] and Padampa Sangye's Pacification-Severance[f] were counted as four major texts relating to chöd and sources of this lineage. Whatever the case, the source of these teachings originates from the sublime speech of the fully enlightened Buddha, the Sütra of Transcendental Incisive Knowledge.[g] This teaching combines both the profound instructions of ascertaining emptiness with the vast conduct of the bodhisattvas. Padampa Sangye met this doctrine early on before it passed through long series of lineage holders. Although we cannot determine the exact time of his birth, according to several well-informed assertions, Padampa's last visit to Tibet occurred sometime during the Second Rabjung Year of the Water Snake, 1113. His coming from India to Tibet marked the first time the chöd lineage came to Tibet, and he brought with him both the maternal and paternal aspects of the lineage.

一般而言，在西藏，许多学者说，所谓“断法”（chöd），意为断除，源于空行母玛吉拉准〔页注b〕。然而在圣者之国印度，圣天的《大偈颂》〔页注c〕、那洛巴的《一味秘密断法》〔页注d〕、莲师的《断迷乱》〔页注e〕，以及帕当巴桑杰的《息断》〔页注f〕，被列为与断法有关的四部主要文本及此传承的来源。无论如何，这些教法的源头，是圆满觉悟佛陀的殊胜语——《般若波罗蜜多经》〔页注g〕。此教法将抉择空性的甚深教授，与菩萨的广大行相结合。在此教法尚未经过漫长的传承持有者系列之前，帕当巴桑杰很早就已遇到它。虽然无法确定他出生的确切时间，但依若干有充分依据的说法，帕当巴最后一次赴藏，是在第二饶迥的水蛇年，即1113年。他从印度来到西藏，标志着断法传承首次入藏，他带来了母传与父传两个方面。

While in Tibet, Padampa transmitted both lineages; and it was during this time that Machig Labdrön came to receive the lineages as well. In general, the lineages increased and spread similar to the way in which the distant lineage of

在西藏期间，帕当巴传授了这两支传承；玛吉拉准也正是在此时前来接受这些传承。总的说来，传承增长、传播的方式，与远传噶玛及近传伏藏随时间弘传的方式相似。

[a] sa ra ha pa'i nying tig zab mo (sa a ha pa'i snying thig zab mo); Dudjom Lingpa [b] ma gcig lab sgron [c] arya dewa'i tsik su ched pa chenpo (arya de ba'i tshigs su bcad pa chen po); Aryadeva (arya de ba) [d] ro nyom sang chöd (ro snyoms gsang gcod); Näropà (na ro pa) [e] trül chöd (’khrul gcod); Padmasambhava [f] zhi chöd (zhi gcod); Padampa Sangye (pha dam pa sangs rgyas) [g] sherab kyi pa rol tu chin pa'i do (shes rab kyi pha rol tu phyin pa'i mdo); prajnapäramitäsûtra

页注：

• a. sa ra ha pa’i nying tig zab mo（sa ra ha pa’i snying thig zab mo）；敦珠林巴。 返回引用处：1 2
• b. ma gcig lab sgron。 返回引用处：1 2
• c. arya dewa’i tsik su ched pa chenpo（arya de ba’i tshigs su bcad pa chen po）；圣天（Āryadeva，arya de ba）。 返回引用处：1 2
• d. ro nyom sang chöd（ro snyoms gsang gcod）；那洛巴（Nāropā，na ro pa）。 返回引用处：1 2
• e. trül chöd（’khrul gcod）；莲花生。 返回引用处：1 2
• f. zhi chöd（zhi gcod）；帕当巴桑杰（pha dam pa sangs rgyas）。 返回引用处：1 2
• g. sherab kyi pa rol tu chin pa’i do（shes rab kyi pha rol tu phyin pa’i mdo）；prajñāpāramitāsūtra。 返回引用处：1 2

Following that, the famous female yogini who extensively propagated this dharma in the Snow Land of Tibet was indeed Machig Labdrön. From the perspective of definitive truth, many learned masters have praised and respected her as the dharmakäya mother Yüm Chenmo;[a] from an inner perspective, Ārya Tārā;[b] and secretly, the actual dharmakaya dakini. Born in 1031, she lived for 101 years. There is conflicting information concerning the exact time of her life, so that should be taken into consideration as well. Nevertheless, during the course of her lifetime, many scholars of all four traditions brought Buddhist teachings from India into Tibet for translation. During that time, she became one of the most important Tibetan female practitioners to internalize the profound meaning of truth through the practice of chöd. Due to her influence, the chöd lineage was greatly regarded, accepted, and successfully transmitted to practitioners from all walks of life, not just only in Tibet but to the borderlands as well, including Nepal and back into India.

此后，将此法广泛传播于雪域西藏的著名女瑜伽士，确实就是玛吉拉准。从了义真实的角度，许多博学上师赞敬她为法身佛母“大母”（Yüm Chemo）〔页注a〕；从内在角度，为圣度母〔页注b〕；秘密而言，她即是真实法身空行母。她生于1031年，享年101岁。关于她在世的确切年代，各种资料有所矛盾，也应考虑这一点。无论如何，在她的一生中，四大传统的许多学者都从印度将佛教教法带到西藏翻译。在那个时期，她成为西藏最重要的女性修行者之一，通过修持断法，将真实的甚深意义融入自心。由于她的影响，断法传承得到高度重视与接受，并成功传给各类修行者，不仅在西藏，也传至边地，包括尼泊尔，并回传印度。

The seeds that would sprout with the potential for realization were sown by this most amazing däkini in human form. Due to her efforts, the profound dharma lineages of chöd became pivotal for the realization of countless practitioners to come. These are some of the reasons why she is considered to be among the first major female practitioners to significantly influence Buddhism as practiced in Tibet. Machig taught many scholars and practitioners from India and Nepal and was the first female Tibetan scholar to give dharma teachings back to the Indian and Nepalese masters of the day. She was most famous for her total abandonment of the eight worldly concerns by remaining in uncertain, fear-invoking environments for most of her life until she passed into parinirvana.

这位以人身示现的非凡空行母，播下了能萌发证悟潜力的种子。由于她的努力，甚深断法传承成为无数后世修行者证悟的关键。这些也是她被视为最早几位显著影响西藏佛教修持的主要女性修行者的原因。玛吉教导过许多来自印度、尼泊尔的学者与行者，并成为首位向当时印度与尼泊尔大师回传佛法的西藏女性学者。她最著名的是彻底舍弃世间八法，一生大部分时间安住于不定、可怖的环境，直至示现般涅槃。

Later, during Dudjom Lingpa's life, she appeared to him in visions, like a mother to her child, and showed great care and loving kindness while transmitting the entire lineage of chöd to him. Dudjom Lingpa also had actual visions of Padampa Sangye, who not only entrusted all lineages to him, but also illuminated all key points on the view of emptiness.

后来，敦珠林巴在世时，她于其净相中现身，如母亲对孩子般给予深切照顾与慈爱，将整个断法传承传授给他。敦珠林巴也真实见到帕当巴桑杰；后者不仅将所有传承付嘱给他，还阐明空性见的一切要点。

Dudjom Lingpa's root-terma chöd commentary, Heart Essence of Saraha, is the basis for the author Pema Lungtok Gyatso's extensive commentary with nearly every word of the terma embedded within it. This all-encompassing commentary is Part One of this book and is called A Clearly Compiled Commentary on the Close Lineage of Chöd entitled An Ambrosia Ocean of Sublime Explanations. Wangda'e Kyabgon, or Lingtrul Pema Lungtok Gyatso, was born in 1852

敦珠林巴的根本伏藏断法释论《萨拉哈心髓》，是作者白玛龙多嘉措广释的基础，伏藏中几乎每一个字都嵌入其间。这部包罗广泛的释论是本书第一部，名为《依断法近传承明晰编纂的释论：殊胜解说甘露海》。旺达怙主（Wangda’e Kyabgon），即林珠白玛龙多嘉措，1852年生于

[a] yum chen mo; Great Mother [b] Pakma Drolma ('phags ma sgrol ma)

页注：

• a. yum chen mo；大母。 返回引用处：1 2
• b. Pakma Drolma（’phags ma sgrol ma）；圣度母。 返回引用处：1 2

The subject of this incomparable commentary is enhanced by the upadeshas of nonsectarian scholars that are included throughout in the form of quotations, including the upadesha of severance called the Great Verses by Aryadeva, which are based on the source of the second turning of the wheel concerning the profound meaning of emptiness, the Great Mother Prajnaparamità in three sections-extensive, middling, and concise. Although all four major Tibetan Buddhist schools practice the profound lineage of severance: in the pages of this commentary the subject is not only clearly illuminated, it is highly supported by the speech of the Buddha and great Indian and Tibetan scholars and realized masters. It is further polished by the upadesha instructions that emerge from the lineage of realized practitioners.

此无比释论通篇引录不分宗派智者的窍诀，使主题更加丰富。其中包括圣天名为《大偈颂》的断法窍诀，其根源在第二转法轮所说甚深空性义，即广、中、略三部《般若波罗蜜多大母》。虽然藏传佛教四大宗派都修持甚深断法传承，但在这部释论中，此主题不仅得到清晰阐明，还获得佛语、印度与西藏大智者及证悟上师教言的有力支持。来自证悟行者传承的窍诀教授，又令其更为精粹。

Given that the root cause that prevents spiritual attainment is self-cherishing based upon ignorance, this treatise gives the actual tools needed to directly uproot this cause. By reading and studying this text, the minds of fortunate followers will be inspired to establish true faith and certain devotion. Not only that, through these instructions and the practices that accompany them, there is no doubt that sincere practitioners will go on to gain the confidence needed to bring their minds to fruition.

阻碍修道成就的根本原因，是建立在无明之上的自我爱重；本论提供了直接拔除此因所需的实际方法。阅读并研习此书，将激励具缘追随者之心，建立真实信心与决定虔敬。不仅如此，通过这些教授与相伴的修法，真诚行者无疑将进一步获得使自心成熟所需的信心。

The process of bringing this text into the English language has involved a number of karmic interdependencies. First of all, as the translators, we can say with complete confidence that we possess a strong karmic link with this lineage based upon aspirations and devotion and have spent many years translating literature that belongs to this lineage, as well as personally dedicating our lives to these practices. For many years, we were well aware that this extensive commentary needed to be brought into English, as do all of the termas and their ancillary sections that belong to the Dudjom Tröma cycle of practice. Kyabje Dudjom Rinpoche, Jigdral Yeshe Dorje,[a] himself said many times that the Troma revelations were the dharma of this time.

将本书译成英文的过程，涉及许多业缘的相互依存。首先，作为译者，我们可以充满信心地说，基于愿力与虔敬，我们与此传承具有深厚业缘。我们多年来翻译属于此传承的文献，也亲自将一生投入这些修持。多年来，我们深知这部广释需要译成英文，敦珠黑忿怒母修法中的一切伏藏及其附属部分也同样如此。怙主敦珠仁波切吉札耶喜多杰〔页注a〕本人曾多次说，黑忿怒母伏藏是此时代之法。

We finally began translating this commentary into English due to the request of Getse Mahäpandita's reincarnation, Kyabje Getse Rinpoche from the Katok lineage. Getse Rinpoche spent several years teaching this commentary at Iron Knot Ranch in response to repeated requests for instruction on the Dudjom Tröma chöd cycle from Lama Shenpen Drolma and her sangha. During that time, there was no English translation of the text available. One of the sangha

最终，我们因嘎陀传承格则大班智达转世——怙主格则仁波切——的请求，开始将此释论译为英文。应喇嘛贤遍卓玛及其僧团反复请求敦珠黑忿怒母断法教授，格则仁波切曾在 Iron Knot Ranch 用数年时间讲授此释论。当时尚无此书的英译本。现场僧团中有一位成员，

[a] jigs 'bral ye shes rdo rje

页注a：jigs ’bral ye shes rdo rje。 返回引用处：1 2

The primary volume that we used for the translation of Pema Lungtok Gyatso's commentary was compiled by the Bhutanese Lama Kunzang Wangdu, otherwise known as Lopon Nikula. He published the entire Collected Works of Heruka Dudjom Lingpa, which includes this commentary as Volume WA #20, printed at the KMT Press in Phuentsholing, Bhutan. This version is referred to here in the endnotes by the code LN. We compared that text with two other versions, namely, the modern version that is in a western-style softcover book format published in 2007 by the Beijing Peoples' Publishing House and is referred to here as the modern version with the code BPPH and the third version that is the one Kyabje Getse Rinpoche had in his possession. That is a handwritten copy in üchen script with no information about its origin aside from mentioning in the colophon that it was commissioned by the Queen Mother of Bhutan, Püntsok Chödron. We refer to this as the older version with the code BQM.

翻译白玛龙多嘉措释论所用的主要版本，由不丹喇嘛根桑旺堆——亦称洛本尼古拉——编集。他出版了《嘿噜嘎敦珠林巴全集》，其中此释论为WA卷、第20册，由不丹彭措林KMT出版社印行。本书尾注中，以代号LN指称此版。我们将此本与另外两版对照：一版是2007年北京人民出版社出版的西式平装本，本文称“现代版”，代号BPPH；第三版是怙主格则仁波切所藏的一部乌金体手抄本，除跋中说由不丹王太后彭措确准委托抄写外，无其他来源资料。我们称之为“旧版”，代号BQM。

Although the LN version is in a digital format printed on Tibetan rice paper and is clear, lovely to behold, and very light to work with, as we began our work we came to notice there were a significant number of errors and omissions; so we sought to find other versions for comparison. According to information found in the BPPH version, during the life of Heruka Dudjom Lingpa an original woodblock version of this commentary was commissioned to be carved. However, due to the tumultuous times, that xylographic copy was unfortunately destroyed. Nevertheless, given that several of the great Tertön's disciples possessed copies of the original woodblock print, those copies became the source through which the BPPH and other future versions would be based. A second source [for the BPPH] was a cursive[a] version that had been commissioned by Jigdral Yeshe Dorje while still residing in Tibet and written by his disciple Kushap Gyurmed. Unfortunately, Kyabje Dudjom Rinpoche was then compelled to escape the Cultural Revolution to become a refugee in India and Nepal. Eventually, this cursive version of the Collected Works was brought devoted and fearless courier who risked out to him by a his life to do so. Dudjom Rinpoche then

LN版以数字排版印在藏式米纸上，字迹清晰，赏心悦目，使用时也很轻便；然而开始工作后，我们逐渐发现其中有相当多的错误与遗漏，因此寻求其他版本比对。依BPPH版所载资料，嘿噜嘎敦珠林巴在世时，曾委托雕刻此释论的原始木刻版。然而，因时局动荡，那套木刻本不幸毁坏。不过，大伏藏师的几位弟子持有原始木刻印本的副本，这些副本便成为BPPH及其他后续版本的依据。〔BPPH的〕第二个来源，是吉札耶喜多杰尚居西藏时委托其弟子固夏久美（Kushap Gyurmed）书写的一部草书本〔页注a〕。不幸的是，怙主敦珠仁波切后来被迫逃离文化大革命，在印度与尼泊尔成为流亡者。最终，一位虔敬无畏的信使冒着生命危险，将这部草书《全集》带到他身边。敦珠仁波切随后

[a] ümed (dbu med)

页注a：ümed（dbu med）；无头体。 返回引用处：1 2

Both of these versions-the handwritten cursive--are copies based on the original woodblock and the faulted by a number of errors and omissions. During the course of our translation, we came to rely upon the BPPH version as the most accurate source since it mainly emphasizes the woodblock version. For instance, the section describing the narrative context as it pertains to the title was entirely omitted from the LN and BQM versions but included in the BPPH version. We have noted other omissions and discrepancies in the text itself as endnotes.

这两类版本——依据原木刻本的副本，以及手写草书本——都存在一些错误和遗漏。翻译过程中，我们逐渐以BPPH版为最准确的依据，因为它主要重视木刻版。例如，说明题名所涉叙事背景的部分，在LN和BQM版中完全遗漏，但BPPH版收录了。其他遗漏与异文，我们已在书中的尾注中标明。

Generally, our teacher Lord Buddha Shäkyamuni showed skill and compassion in every deed that he did. Hence, he gave many different instructions to meet the needs of the myriad minds of sentient beings according to their capacities, all of which are distinctions based on skillful means. The pith point of the meaning, however, leads to the same place. Those who lack renunciation toward samsara and are plagued by the strong habit of fixation upon the true existence of phenomena chain themselves to the iron fence of self-fixation. Still, they may claim to be yogis and yoginis. If that is the case, then at least they must recall the crucial points of this lineage of transmission if they wish to become authentic practitioners of chöd. Without that, even just the attempt to practice chöd can actually endanger the mind, causing one to separate from dharma altogether.

一般来说，我们的导师释迦牟尼佛在一切事业中示现善巧与悲心，因此依无量有情心的不同根器，传授种种教授来契合其需要。这些差别都是方便善巧，但意义的核心要点，却导向同一处。对轮回没有出离心、又深受执诸法实有习气困扰的人，将自己锁在我执的铁栅栏中，却仍可能自称瑜伽士或瑜伽女。若是如此，而又想成为真正的断法行者，至少必须忆念此传承的关键要点。否则，即使只是尝试修断法，也可能真正危害自心，使人完全偏离佛法。

We urge caution in this way because the practices and methods set forth in the pages of this book force one to directly confront the ignorance of selfcherishing, or the twofold self of the person and phenomena that have been fixated upon and cherished from countless previous lifetimes. Through utilizing the upadesha of the lineage holders and strongly invoking their blessings, a superior practitioner must be armed with the realization of the fundamental nature of truth. A middling practitioner should have confidence in the generation- and completion-stage practices, and at least there should be irreversible faith in the root masters and the lineage. Not only that, there must be confidence in the master and lineage as the source of blessings. Without that, there is no other means through which to internalize these teachings. As the translators, we made the difficult decision to not designate this as a restricted text; so it is all the more important to mention these points from the onset so that readers will know what to expect.

我们如此劝请谨慎，是因为本书所述修法与方法，迫使人直接面对自我爱重的无明，亦即从无数前世以来一直执持、珍爱的“人我”与“法我”二种我。通过运用传承持有者的窍诀，并强力祈请他们的加持，上根行者必须以真实根本本性的证悟为铠甲；中根行者应对生起与圆满次第的修持具有信心；至少，也应对根本上师与传承具有不退转的信仰。不仅如此，必须确信上师与传承是加持之源。没有这一点，就没有其他办法将这些教言融入自心。作为译者，我们曾艰难地决定，不将本书列为限制阅读的法本；因此更有必要从一开始说明这些要点，使读者知道将面对什么。

The root terma, or Part Two, involves thirteen sections of practice. They should be engaged in a progressive manner under the watchful guidance and care of a qualified teacher. The liturgies that are not included in the root terma's

根本伏藏，即第二部，涉及十三个修持部分。应在具德上师审慎的指导和照顾下，循序修习。未收入根本伏藏断法释论的仪文，

[a] gter sgar, or the Tertön's encampment

页注a：gter sgar，或“伏藏师的营地”。 返回引用处：1 2

Once making a pure connection with a lineage-holding teacher, one must then receive the empowerments, transmissions, and commentaries that are relevant to this direction of practice. That would include receiving either the extensive or concise Dudjom Tersar Tröma empowerment. One may then begin the preliminary practices that involve the usual five-hundred thousand accumulations. These accumulations involve one-hundred thousand prostrations along with the refuge-verse recitation, one-hundred thousand accumulations of the bodhichitta verses, and one-hundred thousand mandala offerings along with the verses. The uncommon preliminaries in this cycle involve the trikäya visualization-meditation practice where one-hundred thousand accumulations are required for each of the three dakinis-Tröma Nagmo,[a] Vajravārāhī,[b] and Samantabhadrī.[c] That is followed by the seven-day retreat for training in the practice of wandering in fear-invoking environments. Then, the guru-yoga practice involves accumulating one-hundred thousand for each syllable of the mantra, or at least one million recitations.

与持有传承的上师建立清净联系后，必须接受与此修持方向有关的灌顶、口传与释论。这包括接受敦珠新伏藏黑忿怒母的广灌顶或略灌顶。此后可开始通常须累积五十万的前行修持：十万大礼拜，同时念诵皈依偈；十万菩提心偈；以及十万曼荼罗供养，并念相应偈文。此法类的不共前行为三身观想禅修，其中三位空行母——黑忿怒母〔页注a〕、金刚亥母〔页注b〕与普贤佛母〔页注c〕——各须累积十万。随后作七日闭关，训练在可怖环境中游行的修持。然后，上师瑜伽须为咒语每一字累积十万遍，或至少持诵一百万遍。

According to the perspective of ordinary individuals, this teaching may seem contradictory with their way of thinking and engaging in moral conduct. Nevertheless, given that this path represents the extremely profound key points of practice that bring swift results, this is not just only a teaching to receive but also a practice and lifestyle that--if taken to heart-can mature the mind and bring liberation from samsäric bondage, even in a single lifetime. The capacity to engage in the fearless, uncontrived conduct of a chöd practitioner is entirely dependent upon the strength of the view applied to meditation and then conduct. This must be preceded by significant purification of obscurations and accumulations of merit. Hence, the common and uncommon preliminary practices are strongly emphasized here.

从普通人的角度看，此教法可能似乎与他们的思维方式和道德行为相矛盾。然而，由于此道代表能带来迅速成果的极甚深修持要点，它不仅是要领受的教言，也是一种修持与生活方式；若真心奉行，便能使心成熟，从轮回束缚中解脱，甚至在一生中实现。断法行者能否从事无畏、无造作的行为，完全取决于将见地运用于禅修、继而运用于行为的力量。在此之前，必须充分净障积资。因此，这里极为强调共同与不共前行。

Generally, all buddhas and bodhisattvas initially cultivate the bodhichitta to work for the welfare of others, and then they begin their journey. In the interim, while accumulating great waves of virtue, they do this for the welfare of all sentient beings. Finally, when attaining fully enlightened buddhahood, this occurs for the benefit of sentient beings. That is why, in this text, there is no teaching to be found that is not sealed with this level of bodhichitta commitment involving training to arouse equal love and compassion for all living beings.

一般而言，一切诸佛菩萨最初都发菩提心，为他人利益而行，然后开始道途。中间积聚广大如潮的善德，也是为了所有有情的利益。最后证得圆满佛果，同样为了利益有情。因此，本书找不到任何不以这种菩提心承诺印持的教法，这种承诺包含对一切众生平等生起慈悲的训练。

[a] khros ma nag mo [b] Dorje Pagmo (rdo rje phag mo) [c] Kuntuzangmo (kun tu bsang mo)

页注：

• a. khros ma nag mo。 返回引用处：1 2
• b. Dorje Pagmo（rdo rje phag mo）。 返回引用处：1 2
• c. Kuntuzangmo（kun tu bsang mo）。 返回引用处：1 2

TRANSLATORS' PREFACE We would like to express deep gratitude to the entire team that serves the Light of Berotsana Translation Group. This includes all of you who are fellow translators, friends, and benefactors, as you are the ones who inspire us and allow us the freedom to continue doing our work. We would like to acknowledge Kay Henry for her dedication to the project and editorial skills. Heartfelt thanks go to Katok Getse Mahäpandita, Dhanakosha Foundation, Lama Shenpen Drolma and her sangha at Iron Knot, an anonymous patron, Stephanie Lain, Gopa Campbell of Gopa& Ted2, Inc. for the beautiful typesetting, Shashi Reitz for her constant support, and so many others who have contributed to this effort along the way.

我们衷心感谢为Light of Berotsana翻译组服务的全体团队，包括各位译者同事、朋友和施主。正是你们鼓励我们，使我们能自由地继续工作。感谢Kay Henry对此项目的投入与编辑才华。衷心感谢嘎陀格则大班智达、Dhanakosha Foundation、喇嘛贤遍卓玛及Iron Knot的僧团、一位匿名施主、Stephanie Lain，感谢Gopa & Ted2, Inc.的Gopa Campbell所作的精美排版，感谢Shashi Reitz始终如一的支持，以及一路为此工作作出贡献的许多其他人。

In the transliteration of Sanskrit terms, we have departed from the standard practice by replacing ś, ṣ, and c with sh, sh, and ch, respectively. Superscripted, lowercase letters of the alphabet refer the reader to footnotes where- upon first occurrence we have given the Tibetan and, where known, Sanskrit equivalents. The numbering of these notes begins again with the first letter of the alphabet on each new page. We extend our gratitude to Professor Vesna A. Wallace, Dept. of Religious Studies, University of California, Santa Barbara, for assisting us with the Sanskrit terms; and we have used various other references for Sanskrit in text citations, including Guide to the Nyingma Edition of the Derge Kangyur and Tengyur edited by Tarthang Tülku and published by Dharma Publishing. We have included the complete Sanskrit title where possible even though the text may have mentioned only the concise title of the text. Superscripted Arabic numerals refer to endnotes that will be found following the translation. These notes are numbered consecutively. The words of the root terma that are embedded within the commentary are inserted as boldface type and for the most part appear in consecutive order with some exceptions.

在梵文术语的转写方面，我们偏离了通常标准，将ś、ṣ、c分别写作sh、sh、ch。上标小写字母指向页下注释，我们在术语首次出现时，提供相应藏文，以及已知的梵文对应词。每一新页的注释都从字母表第一个字母重新编号。感谢加利福尼亚大学圣巴巴拉分校宗教学系Vesna A. Wallace教授协助梵文术语；文献引文中的梵文，我们也使用多种其他参考资料，包括塔唐祖古编辑、Dharma Publishing出版的《德格〈甘珠尔〉与〈丹珠尔〉宁玛版指南》。即使本文只提及某书略名，只要可能，我们仍提供完整梵文题名。上标阿拉伯数字指向译文后的尾注，按连续顺序编号。释论中嵌入的根本伏藏文字，以粗体标示，除少数例外，大致依连续顺序出现。

Dedication Prayer:

回向祈愿 Dedication Prayer

Undeceiving interdependent appearances are the phenomena of indication; emptiness free from all assertions is the innate, original state. Through this sublime dharma that transcends the two extremes, may all living beings realize the evenness of samsara and enlightenment.[4]

无欺的缘起显现，是表示之法；远离一切立论的空性，是俱生本然之境。以此超越二边的殊胜佛法，愿一切众生证悟轮回与觉悟的平等。〔尾注4〕

Here is the great chariot that transports fortunate ones to liberation. In order to offer them this seat so that their minds may rest at ease, many have contributed to this effort by offering their support-mentally, physically, and financially. We dedicate this virtue we have amassed together, both directly and indirectly, to the welfare of all beings.

此处有运载具缘者趋向解脱的大车。为奉上此座，令他们的心安然休息，许多人从心力、身体与财力上提供支持，为此工作作出贡献。我们将共同直接或间接累积的这份善德，回向一切众生的利益。

By the power of this virtue, may this doctrine prevail throughout all directions. May the doctrine of the great treasure revealer Dudjom

以此善德之力，愿此教法弘扬于十方。愿大伏藏师敦珠

Lama Chönam and Sangye Khandro Tashi Chöling, Oregon Spring 2014

喇嘛却南、桑杰康卓
俄勒冈州扎西却林
2014年春