殊胜解说之甘露海 · 1 教法的历史

This tradition is derived from the blessings of the close lineage[7] as the most profound heart essence of the accomplished vidyadharas. Given that the warm vapor of the mother dakini's breath has not dissipated, I take great delight in giving this explanation that describes the nondual lineages of Kama and Terma.[8]

此传统源于近传承〔尾注7〕的加持，是成就持明最甚深的心髓。由于母空行的暖息尚未消散，我极欢喜地讲述这部阐明噶玛与伏藏无二传承的释论。〔尾注8〕

To expand upon this, in the upadesha on the prajnaparamita-known as the Indian version of chöd-compiled by the great master Bhramin Āryadeva,[a] it states:[9]

进一步说，大导师婆罗门圣天〔页注a〕所编、被称为印度断法的般若波罗蜜多窍诀中说：〔尾注9〕

Free from the expression of an essence or basis, the meaning of the nondual prajnaparamitã is without the limitation of conceptualization, such as eternalism or nihilism. In regard to that, whatever I am capable of will be explained for the benefit of beings.

远离对本质或所依的言说，无二般若波罗蜜多之义，不受常、断等分别限制。关于这一点，为利益众生，我将尽己所能作出解释。

Thus, the indivisible nature of subject-object constitutes the essential meaning of all collected works of the victorious ones. That refers to the root of the genuine nature, or the meaning of the nature as it is, free from basis or support. This is rendered evident through discerning self-awareness wisdom or with prajna that realizes the profound fundamental nature in harmony with that, along with the practice of the great compassionate upaya of bodhichitta. Then, without separating from the practice of vast conduct, such as generosity and the like, one unites these and familiarizes with the deity-yoga practice of the close path of Secret Mantra Vajrayâna. By swiftly perfecting both accumulations, the great state that does not fall to either limitation of existence or quiescence will be reached.

因此，能所不可分的本性，构成一切诸佛教集的核心意义。这指向真实本性的根本，亦即离基离依、如实本性的意义。由明辨的自觉智慧，或与之相应、证悟甚深实相的般若，加上大悲菩提心方便的修持，使之显明。随后，不离布施等广大行，将这些相结合，熟习秘密真言金刚乘近道的本尊瑜伽修持。迅速圆满二资粮，便会到达不堕有寂二边的广大境界。

The meaning that is well known as the prajnäparamitã is free from the limitations of conceptually fixating upon existing or not, as well as the conceptual mind of cherishing a "self". The way of practicing this according to the exceptional upadesha instructions involves the sacred dharma of the profound chöd, or severance of the märas, through explanations and visualizations, including the branches that accompany this.

众所周知的般若波罗蜜多之义，远离执有或无的分别边际，也远离爱重“我”的分别心。依殊胜窍诀修习此义的方法，即甚深断法、亦即断魔之圣法，包含讲解、观想及相随支分。

Compelled by the wish to benefit others according to my capacity, I have arranged this explanation in four sections: an explanation of the history of the teaching that is to be explained, an expression of the greatness of this teaching, the way to internalize the meaning of the teaching, and revealing the results of having accomplished this.

由于希望随力利益他人，我将此释论安排为四部分：解释所讲教法的历史、阐明此教法的殊胜、将教法之义融入自心的方法，以及揭示修持成就之果。

First, the history of this teaching is as follows. Among the myriad dharmas that comprise the enlightened speech of the fully enlightened victorious Buddha, the

首先，此教法的历史如下。在圆满觉悟佛陀的觉悟语所含无量法门中，

a bram je arya de ba

页注a：bram je arya de ba。 返回引用处：1 2

The intent of this [prajnaparamita] is described in two ways: a direct explanation of the profound nature of emptiness and a concealed meaning concerning the vastness of conduct, or the stages of manifest realization. Among these two, the first transmission [i.e., emptiness] began with Buddha Shäkyamuni, Arya Mawa'i Sengei Mañjushri,[a] and glorious Aryadeva and was then passed to Padampa Sangye. The second transmission [i.e., conduct] was also passed from the fully perfected Buddha to Arya Maitreya,[b] Ārya Asaṅga,[c] Vasubandhu,[d] and Aryadeva, who passed this to Padampa Sangye. Padampa Sangye came to hold both of these transmissions, which he then transmitted to Kyotön Sonam Lama.[e] He [i.e., Sonam Lama] transmitted this to Machig Labdrön. This lineage became known as the paternal lineage of upaya.

此〔般若波罗蜜多〕的密意，以两种方式说明：直接解释空性的甚深本性，以及隐含说明广大行、亦即现观次第的意义。二者之中，第一传承〔空性〕始于释迦牟尼佛、圣说狮子文殊（Mawa’i Sengei Mañjushri）〔页注a〕、吉祥圣天，继而传至帕当巴桑杰。第二传承〔行〕也由圆满佛陀传给圣弥勒〔页注b〕、圣无著〔页注c〕、世亲〔页注d〕及圣天，再由圣天传给帕当巴桑杰。帕当巴桑杰持有这两支传承，随后传给觉敦索南喇嘛〔页注e〕。他〔索南喇嘛〕再传给玛吉拉准。此传承被称为方便父传。

The wisdom intent of the prajnaparamita that is in conjunction with Secret Mantra is the transmission of the mode of practice that came from the Great Dharmakäya Mother Prajnapäramitä, Arya Tara, and Dakini Sukha Siddhi,[f] who transmitted this to Machig Labdrön. This came to be known as the maternal lineage of prajñã. The way that these two transmissions [i.e., paternal and maternal] unite as one is from Machig, who transmitted both to her heirs. Her lineage became known as the nondual lineage of both upaya and prajña.

与密咒相结合的般若波罗蜜多密意，是一种修持方式的传承，由法身大母般若波罗蜜多、圣度母与空行母苏卡悉地〔页注f〕传给玛吉拉准。这被称为般若母传。此父、母二传承合一的方式，是从玛吉将二者传予其传人开始的。她的传承被称为方便与般若无二传承。

Furthermore, there are many ways of recognizing these lineages by other designations, such as the lineage of Kama, Terma, that of the heirs, and so forth. All of those are otherwise referred to as distant lineages. The close lineage comes from Machig herself, appearing according to the needs of disciples in whatever way is deemed necessary in the form of a human female. From the ultimate perspective, she herself is the great dharmakäya mother; and from the inner perspective she is Arya Tara. Secretly, she is the actual wisdom dharmakäya dakini. Hence, it is taught that it is not necessary to search for another lineage that precedes her.

此外，还有以噶玛、伏藏、法嗣等其他名称认识这些传承的许多方式。这些都另称为远传。近传则来自玛吉本人：她依弟子需要，以任何适宜方式显现为人间女性。究竟而言，她自身即法身大母；内在而言，她是圣度母；秘密而言，她是真实智慧法身空行母。因此，教言说，无须寻找在她之前的其他传承。

In addition, Secret Mantra is recognized to stem from the victorious Vajradhara,[g] passed to Arya Tara, and then to Machig. She [i.e., Machig] had many visions of wisdom deities and received countless empowerments, as well as transmissions. Machig compiled texts entitled The Udumwara of Secret Mantra,[h] The

此外，密咒被认为源于胜者金刚持〔页注g〕，传给圣度母，再传给玛吉。她曾多次见到智慧尊的净相，领受无数灌顶与传承。玛吉编有《密咒优昙花》〔页注h〕、

[a] Jetsun Jampal Maseng (rje btsun 'jam dpal smra seng) [b] Jampa (byams pa) [c] Tokmed (thogs med) [d] Yignyen (dbyig gnyen) [e] skyo ston bsod nams bla ma [f] su kha siddhi [g] Dorje Chang (rdo rje 'chang) [h] sang ngak udumwara (gsang sngags u dum ba ra); Machig Labdron

页注：

• a. Jetsun Jampal Maseng（rje btsun ’jam dpal smra seng）。 返回引用处：1 2
• b. Jampa（byams pa）。 返回引用处：1 2
• c. Tokmed（thogs med）。 返回引用处：1 2
• d. Yignyen（dbyig gnyen）。 返回引用处：1 2
• e. skyo ston bsod nams bla ma。 返回引用处：1 2
• f. su kha siddhi。 返回引用处：1 2
• g. Dorje Chang（rdo rje ’chang）。 返回引用处：1 2
• h. sang ngak udumwara（gsang sngags u dum ba ra）；玛吉拉准。 返回引用处：1 2

Along similar lines, this wisdom dakini Machig Labdrön was predicted and praised by our teacher [i.e., Buddha Shakyamuni] in the Sütra Class Discerning the Pure from the Impure,[b] in the Root Tantra of Mañjushri,[c] and other texts to be an emanation of the Great Mother. Here in the Snow Land of Tibet, it was also predicted in the aural lineage of Machig that she would be the one to propagate the essential meaning of the unborn nature.[10] Furthermore, the great victor Padmasambhava gave many similar predictions. Some great teachers claim that, prior to Machig Labdrön, there was no particular dharma designation called "chöd". That is why here in Tibet it has become necessary to accept that she was the founder of the transmissions for the profound and sacred dharma of severing the mãras, or chöd. Machig herself said, "Just as the Buddha has predicted, during the time of the five degeneracies through the tradition of yogini such as me, it will be necessary to tame all inhabitants in the Snow Land of Tibet." Those were her words.

同样，我们的导师〔释迦牟尼佛〕在《经部净浊辨》〔页注b〕、《文殊根本续》〔页注c〕等文献中，授记并赞叹智慧空行玛吉拉准为大母的化身。在雪域西藏，玛吉耳传也授记，她将弘扬无生本性的精要意义。〔尾注10〕此外，大胜者莲花生也作过许多相似授记。一些大导师主张，在玛吉拉准之前，没有一个特定佛法名称叫“断法”。因此，在西藏，必须承认她是断魔——亦即断法——甚深圣法传承的创始者。玛吉自己说：“正如佛陀所授记，五浊之时，必须通过像我这样的瑜伽女传统，调伏雪域西藏的一切有情。”这是她的话。

This transmission of chöd that originates with her has been practiced in an unbiased way by many practitioners of various lineages until the present day. This tradition [of Machig] has thereby become well known as the universal practice for chöd. Not only that, the precious Tertön[11] himself had visions of Machig, where he was actually blessed by her magical wisdom käya and she directly transmitted the entire lineage of chöd to him. In addition, Padampa Sangye also appeared to him [i.e., the Tertön] and transmitted the genuine pith instructions on the view of emptiness. The essence of the practice of chöd involves knowing the view, so the manner of these traditions is ultimately held within this profound transmission.

源自她的断法传承，至今一直由不同传承的许多修行者不偏不倚地修习。因此，〔玛吉的〕此传统已广为人知，成为断法的通行修持。不仅如此，珍贵伏藏师〔尾注11〕本人也曾见到玛吉净相，真实得到她幻化智慧身的加持，并由她直接传授完整断法传承。此外，帕当巴桑杰也向他〔伏藏师〕现身，传授空性见的真实心要教授。断法修持的精髓在于了知见地，因此这些传统的方式，究竟都摄于此甚深传承中。

On this occasion to the best of my ability, I intend to emphasize both earlier and later transmissions and hope to illuminate the unification of both Kama and Terma traditions. To that end, I have included this brief background information.

此处，我将尽力着重说明先后传承，希望阐明噶玛与伏藏两种传统的统一，为此纳入这一简短背景说明。

Furthermore, throughout the Early, Later, and other Translation Schools, there are limitless upadesha instructions involving severance teachings from the Kama, Terma, and pure-vision lineages. How could all of that possibly be described here? Specifically, this transmission is considered exalted among them due to our supreme guide, the Great Tertön King of Dharma himself. As the

此外，前译、后译及其他译传宗派中，存在无量噶玛、伏藏与净相传承的断法窍诀，怎可能在这里尽述？特别是由于我们殊胜导师、大伏藏法王本人，此传承被认为在其中尤为殊胜。作为

[a] tük chüd marig munsel (thugs bcud ma rig mun sel); Machig Labdron [b] do de drang nyik ched pa (mdo sde drangs snyigs 'byed pa) [c] jam pal tsa wa'i gyü ('jam dpal rtsa ba’i rgyud, manjushrimülatantra)

页注：

• a. tük chüd marig munsel（thugs bcud ma rig mun sel）；玛吉拉准。 返回引用处：1 2
• b. do de drang nyik ched pa（mdo sde drangs snyigs ’byed pa）。 返回引用处：1 2
• c. jam pal tsa wa’i gyü（’jam dpal rtsa ba’i rgyud，mañjushrīmūlatantra）。 返回引用处：1 2

To explain this profound upadesha transmitted through the glorious mahäsiddha Saraha, there is the explanation of the title's meaning, namely, the Treasury Expanse of the Spacelike Dharmatã, as follows. The enlightened mind of our venerable master, the great treasure revealer King of Dharma, is omniscient wisdom free from duality. That is what is meant by the Treasury Expanse of the Spacelike Dharmata. The nature of dharmatä is the basis of all phenomena, and the phenomena of the universe and inhabitants are similar to space. Likewise, the entirety of phenomenal existence as samsara and enlightenment abides within this great emptiness, the basic space of the ground. The uncontrived inherent nature of that is the dharmatã. This dharmata nature is the way of abiding of the profound intrinsic nature of awareness, perfectly pure from the beginning as a nature that does not abide in any way since it is free from elaborations, like space. Profound, vast, and free from depth or limit, this transcends the domain of the intellectual mind. Separate from any subjective assertions, it remains the very nature of the totality of samsara and enlightenment. As the all-creating force of existence and quiescence based on the aspect of the basis for this arising, it is spacelike.

为解释这一经吉祥大成就者萨拉哈传授的甚深窍诀，先说明题名《如虚空法性宝藏界》的意义。我们尊贵上师、大伏藏法王的觉悟心，是远离二取的一切智智慧；这便是“如虚空法性宝藏界”的含义。法性是一切法的基础，器情诸法如同虚空。同样，作为轮回与觉悟的全部显有，安住于此大空性、本基法界中。其无造作的本具自性，即是法性。这一法性本性，是甚深觉性自性的安住方式：从本以来圆满清净，由于如虚空般离戏，所以其本性不以任何方式安住。甚深广大、无深浅边际，超越分别智识的范围。离于任何主观立论，它始终是轮回与觉悟全部的本性。从作为其生起所依、能生有寂一切的力量这一面而言，它如同虚空。

Concerning this, having not become an empty vacuity like the ordinary sky, the phenomena of samsara involve distinctions, such as aggregates, elements, and sense sources. The dharma phenomena of the path involve the nine vehicles,[b][14] and the dharma of the result involves the oceanic qualities of käyas, wisdoms, and so forth. As the source of all symbolic references and oral instructions, this is the profound treasury of the expanse of phenomena. For instance, because this resembles a valued treasure, it is called a treasury expanse. Among treasures within a great king's treasury, there are outer and inner distinctions as well as the most cherished treasure among them all, the innermost treasury. Like that, this dharma includes the innermost category of dharma transmissions. Although there are numerous categories for this, here, this is as he [i.e., the Tertön] stated. From among them, the concealed section that is the most superb is known here as this precious inexhaustible ornamental wheel.

这里，它并非如普通天空般成为一片空无：轮回诸法有蕴、界、处等差别；道法有九乘〔页注b；尾注14〕，果法有身、智等如海功德。作为一切象征指示与口传教授的源头，它是诸法之界的甚深宝藏。例如，由于它类似珍贵宝藏，所以称为“宝藏界”。大王宝库的珍宝中，有外、内的区别，以及其中最珍贵的最内宝藏。同样，此法属于法传中最内的类别。虽然有众多类别，此处如他〔伏藏师〕所说：其中最殊胜的隐藏部分，即此处所称珍贵无尽庄严轮。

This dharma possesses two great secrets. The first is based on the fact that the buddha nature [i.e., essence of the tathägatas] pervades both samsara and enlightenment, and the basic nature of buddhas and sentient beings involves

此法具两大秘密。第一，佛性〔如来藏〕遍于轮回与觉悟，在这一点上，诸佛与众生的根本本性

[a] bdud 'joms rdo rje [b] tekpa gu (theg pa dgu)

页注：

• a. bdud ’joms rdo rje。 返回引用处：1 2
• b. tekpa gu（theg pa dgu）。 返回引用处：1 2

Second, concerning this profound secret meaning, if there are disciples with keen faculties who possess karma and fortune, then this should be entrusted to them accordingly and transmitted on personal basis. Otherwise, for those with lesser faculty whose minds are not mature, who impose their own ideas, lack karmic fortune, and exaggerate, this profound secret meaning must not only not be discussed with them, it must not even be implied; and that includes even the wind that carries this teaching to their proximity. In the manner of being extremely hidden, this teaching is under strict restriction so that this secret meaning can be practiced appropriately and the blessings will not diminish. The swiftness of the signs of accomplishment and so forth are among the many reasons and special features that qualify this as the hidden secret.[b]

第二，关于此甚深秘密义，若有具业缘福分的利根弟子，应如其所宜付嘱，个别传授。否则，对于心未成熟、强加己见、缺乏业缘福分而夸大的钝根者，不仅不可向他们谈说此甚深秘密义，甚至不可暗示，连携带此教言的风也不可吹到他们近旁。此法极其隐秘，严加限制，以令秘密义得以恰当修持，加持不减。成就征相迅速等许多原因与特征，使其成为“隐秘之密”〔页注b〕。

Through this profound and uncommon path of the unsurpassed secret, all states of mental fear concerning the existent self are destroyed within the basic space of the dharmatã that transcends cause and result. Therefore, this is Mantra. Possessing the seven qualities of the vajralike nature,[15] through the strength of abiding in that nature, there is the potential to directly eradicate all concepts based upon materializing. Since nothing can return to penetrate or disturb this nature, it is ultimately indestructible without transference or change. That is the vajra.

通过此无上秘密的甚深不共道，有关实有自我的一切心理恐惧，都在超越因果的法性界中摧毁，因此称为“咒”。具足金刚本性的七种功德〔尾注15〕，依安住此本性的力量，能直接根除一切实物化的分别。由于没有任何事物能反过来穿透或扰乱此本性，它究竟不可摧毁，不迁移、不改变；这便是“金刚”。

This Secret Mantra Vajrayana vehicle is the synthesis of all qualities that occur on the path. Having not adjusted to the alterations of samsara and enlightenment, all that is positive and negative can be upheld by this; so it is called "a vehicle". Based on that, among all secret teachings, this is the quintessential secret; among the profound, this is the epitome; among the essence, it is the heart ambrosia; and among the ambrosial nectars, it is superb. It is like pure gold that is the essence of the earth; salt that is the essence of water; butter that is the essence of milk; and the quintessential heart essence of all vehicles brought into one. Like the crème de la crème, it is the innermost essence.

此秘密真言金刚乘，汇集道上所生的一切功德。不随轮回与觉悟的变化而改动，却能承载一切善与恶，因此称为“乘”。由此，在一切秘密中，它是秘密精髓；在一切甚深中，它是最甚深；在一切精华中，它是心髓甘露；在一切甘露中，它最为殊胜。如纯金为大地精华、盐为水的精华、酥为乳的精华，它将一切乘的最极心髓摄为一体，如精华中的精华，是最内的心要。

All apparent phenomena that are held as truly existent are materialized through grasping fixation, so that is materializing fixation. Due to that, one hopes for benefit by believing in positive thoughts that are like the divine and has trepidation toward negative thoughts that will bring harm by appearing as though demonic. These relentless phenomena of benefit, harm, hope, and fear

一切被执为真实存在的显现，因抓取执著而被实物化，因此称为实物化执著。由此，人相信如神般的正面念头，期望带来利益；又惧怕如魔般出现、将带来伤害的负面念头。这些不停的利、害、希、惧显现，

[a] gab pa'i sangwa (gab pa'i gsang ba) [b] bepa'i sangwa (sbas pa' i gsang ba)

页注：

• a. gab pa’i sangwa（gab pa’i gsang ba）。 返回引用处：1 2
• b. bepa’i sangwa（sbas pa’i gsang ba）。 返回引用处：1 2

This basis of deluded ignorance that is the firm root for the tree of self-fixated existence and the tight bondage with dualistic hope and fear is directly cut off through the sharp weapon of prajna that realizes selflessness. Severance within the space of the evenness of the dharmata that is baseless from the root is called "severing hope and fear".

这一迷乱无明之基，既是我执之有的树木牢固根系，也是希惧二取的紧密束缚，以证悟无我的般若利器直接斩断。在根本无基的法性平等界中断除，称为“断除希惧”。

As a result of this teaching on severance that is superbly profound and unrivaled in terms of its exalted nature among all other paths and vehicles, there is victory over all nonconducive directions; so it is the sole panacea. Like a potent medicine that cures everything, it is called "the mahāmudrā[a] severance". This upadesha teaching is capable of delivering buddhahood in a single lifetime without postponing the results. As the supreme methods for awakening, these are called "the pith instructions".

此断法教言极为甚深，在其他一切道与乘中，其殊胜无与伦比；由此能胜伏一切不利方向，所以是唯一的普治妙药。如能疗治一切的强效药，称为“大手印断法”〔页注a〕。此窍诀教言能令人在一生中成佛，不延迟果报；作为觉醒的殊胜方法，称为“心要教授”。

Not only that, in samsara from time immemorial until now-through the root causes and contributing circumstances of strongly potent and deluded duality based upon ignorance-one has lost the potential to even glimpse the direction of the basic dharmakäya buddha nature's way of abiding through personal strength. Nevertheless, in dependence upon this profound path, one is able to genuinely realize the unlimited awareness of the ground that is Samantabhadra’s[b] originally pure fundamental way of being. As the sharp and profound upadesha method that allows the nature to be directly encountered and nakedly realized as the empty awareness dharmakäya itself, this is the upadesha for encountering the fundamental nature itself.

不仅如此，从无始轮回至今，由于基于无明、极强迷乱二取的因与缘，人已失去凭自身力量，哪怕略窥根本法身佛性安住方式之方向的能力。然而，依靠此甚深道，能够真实证悟本基无边觉性，即普贤王如来〔页注b〕本初清净的根本存在方式。作为能令直接遇见本性、赤裸证悟空觉法身的锐利甚深窍诀方法，这便是亲见实相本身的窍诀。

Exceptional profound oral instructions such as these are not to be found anywhere in the three realms of existence. That is why this dharma is a heart bindu[16] more precious than the heart blood of he who is supreme among all mahäsiddhas and vidyadharas, the King of Archers, glorious Saraha. This revelation is the sealed command of the profound wisdom intent of one-hundred thousand vidyadharas and one-thousand masters of accomplishment, including all dakas and dakinis. Similar to the purest blood of their hearts, it is thereby known as The Profound Heart Essence of Saraha.

三界之中，其他任何地方都找不到这样的殊胜甚深口传教授。因此，此法是一颗心明点〔尾注16〕，比一切大成就者与持明中最胜者、射手之王吉祥萨拉哈的心血更珍贵。此伏藏是十万持明、一千成就上师及一切勇父空行甚深智慧密意的封印教敕，如他们心中最纯净的血，因此名为《萨拉哈甚深心髓》。

The meaning of saying "entitled" is what the title refers to, namely, excep

所谓“题为”，指的是题名所表达的意义，亦即如此特别

chag gya chenpo (phyag rgya chen po) [b] Kuntuzangpo (kun tu bzang po)

页注：

• a. chag gya chenpo（phyag rgya chen po）。 返回引用处：1 2
• b. Kuntuzangpo（kun tu bzang po）。 返回引用处：1 2

If labels were not designated, the entire world would be confusing. Therefore, the skillful protector [i.e., the Buddha] found designated names for all phenomena.

若不安立名称，整个世界便会混淆。因此，善巧怙主〔佛陀〕为一切法安立名称。

Thus, as taught, by merely knowing the meaning of a title, some are able to comprehend the entire content of the text. Hence, that is why the title has been explained.

如是所教，有人只须知道题名之义，便能通达全文。因此解释题名。

The rendering of homage is as follows. The meaning of reference to "the glorious Orgyen" and others [of the root terma] is that, by the strength of the oceanic accumulation of both levels of merit, namely, conceptual and nonconceptual wisdom, the fully endowed circumstance of the spontaneously present glory of the resultant two aims occurs. That is the meaning of "glorious". By the strength of this glory, the innate, inconceivable massing of wisdom qualities actually emanates before the field of meritorious disciples.

以下是礼敬。〔根本伏藏中〕“吉祥乌金”等语，其意义是：依有分别与无分别智慧两层次如海资粮的力量，果位二利任运具足的荣耀圆满现前；这便是“吉祥”之义。依此荣耀之力，本具不可思议的智慧功德聚，真实化现在具福弟子的境前。

The origin of this [emanation] comes from the western direction of India called the land of Orgyen [i.e., Oḍḍiyāna].[18] At the border of this northwest region lies the place called Orgyen. There in the lake called Dhanakosha, [the Lake-Born One] was born in the pollen heart of a lotus without relying upon the cause of a father or the circumstance of a mother. In the manner of instantaneous awareness, he arose like a rainbow käya that self-occurred. As the great state of self-arising, he was born in this way as the Lake-Born One. This astonishing, unrivaled, most precious nirmänakäya appeared intentionally due the aspirations of disciples. Free from birth, death, and decrepitude, his indestructible vajralike kaya was manifest while abiding on the ground of an immortal vidyadhara. Through this magical rainbow body, he spontaneously and constantly accomplishes the welfare of beings everywhere.[19] Nevertheless, from the perspective of definitive truth, he is not different from the actual victorious Buddha Vajradhara, so that is the meaning of "vajra". This vidyadhara lord of the dakinis, the ever-excellent Lake-Born Vajra is supreme among all Indian and Tibetan vidyadharas and masters. The crown jewel of the oceanic masters, the one who attained the eight common and supreme siddhis, and who achieved

此〔化现〕源于印度西方名为乌金〔邬金，Oḍḍiyāna〕的国土。〔尾注18〕在这片西北地区的边境，有名为乌金之处。在名为达那郭夏的湖中，〔湖生者〕不依父因、母缘，诞生于莲花花蕊中央。如刹那觉性，自生虹身般显现。作为自生的大境界，他如是诞生为湖生者。这一稀有无比、最珍贵的化身，因弟子愿力而有意显现。远离生、死、衰老，示现坚不可坏的金刚身，安住无死持明地。通过此幻化虹光身，他于一切处任运不断地成办众生利益。〔尾注19〕然而，从了义真实而言，他与真实胜者金刚持佛无别，因此称为“金刚”。这位空行持明之主、恒善湖生金刚，是一切印藏持明与上师中的最胜者。如海上师的顶宝、获得八种共同及殊胜悉地者，

[a] lang kar shek pa (lang kar gshegs pa), lankavatärasütra

页注a：lang kar shek pa（lang kar gshegs pa），laṅkāvatārasūtra。 返回引用处：1 2

To these two masters, the glorious vajralike Dudjom[a] calls out saying, "Bless the mind streams of my fortunate lineage-holding disciples including all males and females, with the power of your enlightened body, speech, mind, qualities, and activities like an inexhaustible ornamental wheel. Pray, bring their three gateways to maturity as the three vajras and liberate them. Never separate from them for an instant and care for them through your great loving compassion. Without allowing their minds to deviate on an incorrect path, by mingling their minds with holy dharma, grant them enthronement and mastery as dharma rulers victorious over the three realms. Gaining freedom from the miseries of ordinary samsara, may they be able to transcend the realms of beings and become sublime guides held in highest esteem." So he spoke.

吉祥金刚般的敦珠〔页注a〕向这两位大师祈请：“请以您们如无尽庄严轮般的身、语、意、功德、事业之力，加持我具缘持传弟子，包括一切男女行者的心相续。祈令他们的三门成熟为三金刚，而得解脱。刹那也不离他们，以大慈悲照顾他们。不令其心偏入邪道，使其心与圣法相融，赐予灌顶登位及法王自在，尊胜三界。愿他们从凡常轮回的痛苦中解脱，超越众生诸趣，成为最受尊崇的殊胜导师。”他如是说。

It is said:

如云：

When composing a śāstra,[b][20] the homage is not without purpose as it inspires devotion for the teachers and their teaching.

撰论〔页注b；尾注20〕时作礼敬，并非没有目的，因为这能引生对导师及其教法的虔敬。

So from that perspective, self and others accumulate merit and pacify obstacles; and the treatise is able to be fully completed. It states in the Sutra of Vast Manifestations:[c]

从这个角度，自他积福、息障，论著便能圆满完成。《广大游戏经》〔页注c〕中说：

The one with merit will fulfill all goals.

具福者将圆满一切所求。

And the Sūtra of Manifold Buddhas[d] states:

《众佛经》〔页注d〕又说：

Whoever expresses even a minor positive act toward the victorious guides of beings will traverse the higher states of rebirth to arrive at the state of awakening.

任何人，即使对众生的胜者导师作一微小善行，也将历经善趣，达到觉悟之境。

Thus as taught, that is the homage.

如是所教，这便是礼敬。

Now according to this text's narrative context: if I were to elaborate a bit further on the meaning taken from the profound terma text on chöd, it is as follows. The tantras tell us:

现在，依本文的叙事背景，若进一步阐明取自甚深断法伏藏文的意义，则如下。续中告诉我们：

If delineated, the teacher and so forth are explained as the five fully endowed gatherings.

若加区分，导师等被解释为五种圆满集会。

[a] bdud ’joms dpal gyi rdo rje; Dudjom Lingpa [b] bstan bcos [c] do gya cher rolpa (mdo rgya cher rol pa, lalitavistarasûtra) [d] sangye mang ched kyi do (sangs rgyas mang byed kyis mdo)

页注：

• a. bdud ’joms dpal gyi rdo rje；敦珠林巴。 返回引用处：1 2
• b. bstan bcos。 返回引用处：1 2
• c. do gya cher rolpa（mdo rgya cher rol pa，lalitavistarasūtra）。 返回引用处：1 2
• d. sangye mang ched kyi do（sangs rgyas mang byed kyis mdo）。 返回引用处：1 2

Thus as taught, among the five fully endowed circumstances, first is the fully endowed circumstance of the place. Due to fixation, when the aspects of appearances are involved with self and objects, there comes to be interdependency. When there is an inability to separate from that, there is entanglement.[a] Given that this [condition] has become extremely all-encompassing, it is termed great". Where have these ordinary dualistic concepts, including all relative objective phenomena, originated? The answer is the clear-light basic space of the ground. When within that [basic space] everything collapses and dissolves within its own place, the fundamental nature of selflessness as the ground of ultimate truth is directly seen. Then all conceptual fixations that obscure effortless wisdom will be directly or immediately liberated, and wisdom will well forth as the secret space of definitive truth.

如是所教，五圆满中，首先是处所圆满。由于执著，显现的各方面与自我及对境相涉，就产生相互依存。不能从中分离时，便是缠缚〔页注a〕。由于此〔情况〕极为周遍，所以称“大”。这些凡常二取分别，包括一切世俗对境显现，源自哪里？答案是本基明光法界。当一切在此〔法界〕中于自处崩解融入，就直接见到作为胜义真实之基的无我实相。随后，遮蔽无勤智慧的一切分别执著，都将直接或立即解脱，智慧涌现为了义真实的秘密虚空。

In this open, vast expanse of the great-bliss bhaga [i.e., vagina] of Samantabhadri's secret enlightened mind, the syllable eh represents the emptiness of prajna and the syllable wam represents the exaltation of upaya. The aspect of the unification of eh and wam is illuminated as the mandala of teacher, retinue, and so forth. This manifests as the sacred ground of the self-appearing absolute Akaniṣhṭha.[b]

在此普贤佛母秘密觉悟心之大乐薄伽〔即阴道〕的敞开广大境界中，eh字表示般若之空，wam字表示方便之大乐。eh与wam双运的一面，显明为导师、眷属等坛城，显现为自现究竟色究竟之圣地〔页注b〕。

To synthesize this key point: when--through self-appearing, pure wisdom free of duality-whatever appears arises as all-pervasive purity, such as the teacher, retinue, and so forth, this reveals the meaning of the words in the terma that state "this is" [i.e., the place]. In the Extensive Magical Manifestation,[c] it states:

总摄此要点：由离二的自现清净智慧，凡所显现皆生为遍一切清净，如导师、眷属等，这揭示了伏藏中“此是”〔即处所〕一语的意义。《广幻化》〔页注c〕中说：

Wisdom free from duality is the dwelling place of all tathägatas.

离二智慧是一切如来的住处。

So, this is as taught.

如是所教。

The fully endowed teacher is nondual with the glorious Vajradhara, while ultimately the teacher and retinue are undifferentiated. From the perspective of faith, the glorious Saraha, King of Total Mastery, appears in whatever magical manifestations are deemed necessary.

导师圆满与吉祥金刚持无二，究竟而言，导师与眷属没有分别。从信心的角度，吉祥萨拉哈、遍自在王，随所需而显现各种幻化。

The fully endowed retinue is wisdom's dynamic strength of the teacher himself appearing as the retinue. Initially, the retinue appears as the wisdom sun [i.e., disciple Yeshe Nyima[d]] of upäya and the principal moon of prajña [i.e., disciple Sherab Dawa'i Wangpo[e]].[21] These two aspects of the retinue, as the nature of upaya and prajna, are referred to in other texts when the meaning is being indicated, such as the moon indicating upaya and the sun indicating prajña.

眷属圆满，是导师自身的智慧力用显为眷属。最初，眷属显为方便之智慧日〔即弟子耶喜尼玛，页注d〕及般若之主月〔即弟子喜饶达威旺波，页注e；尾注21〕。作为方便与般若本性的这两个眷属方面，在其他文献指示意义时也会提到，例如月表示方便、日表示般若。

[a] chang pa ('phyang pa) [b] Ogmin (’og min); Above All pure land [c] gyutrül gye pa (sgyu 'phrul rgyas pa) [d] ye shes nyi ma [e] shes rab zla wa’i dbang po

页注：

• a. chang pa（’phyang pa）。 返回引用处：1 2
• b. Ogmin（’og min）；“高于一切”的净土。 返回引用处：1 2
• c. gyutrül gye pa（sgyu ’phrul rgyas pa）。 返回引用处：1 2
• d. ye shes nyi ma。 返回引用处：1 2
• e. shes rab zla wa’i dbang po。 返回引用处：1 2

The fully endowed dharma is the quintessential treasury of wisdom's expanse as the fully manifest fundamental nature of the dharmatä. For example, even among treasures similar to being given the most cherished wealth-so that the gateway to this quintessential great treasure trove was opened, the ultimate wisdom intent could then be clearly revealed to others in the expanse of this wisdom. Among the abundant riches within that treasury, this is sublime. Similar to how precious wish-fulfilling jewel is the source of all needs and desires, here- as the source of all temporary and ultimate qualities-this is so extremely rare it is called "precious"

法圆满，是作为法性完全显现之实相的智慧界精髓宝藏。例如，犹如在诸珍宝中获赠最珍爱的财富，此最极大宝藏之门开启，便能在此智慧界中向他人清楚揭示究竟密意。在那宝藏丰富的财宝中，此法殊胜。犹如如意宝是一切所需所欲之源，此处作为一切暂时与究竟功德的源头，极为稀有，因此称“珍贵”。

The profound meaning of this subject -absolute dharma or realizationis not only difficult to fathom, as the absolute nature it is inexhaustible. That which expresses this is the dharma of transmission. When all forthright scholars and wise ones hear this, it is an ornament of joy for their minds. Given that the strength of inconceivable compassion and aspirational prayers is unceasing because of transferring from one fortunate disciple to the next and enduring for as long as samsara exists, it is referred to as a wheel. This defines the actual meaning of the so-called dharma wheel of transmission and realization.[22] The secret, obscure meaning is clearly illuminated through these great concealed notes "given to me, who is known as Longdrol Dorje Migyur.[a]”[23] That is reference to the Great Tertön himself who received this [from Saraha] in the manner of a father bestowing the most cherished portion of his wealth upon his only son.

此主题的甚深义——究竟法或证悟——不仅难以测度，作为究竟本性，也是无尽的。表达此义者，是教法。所有正直学者与智者听到它，都会成为自心喜悦的庄严。不可思议悲心与愿力从一位具缘弟子传至下一位，轮回未空前持续不息，因此称为轮。这界定了所谓教证法轮的实际意义。〔尾注22〕秘密晦涩的意义，通过这些广大隐秘记录而清楚阐明：“赐予名为龙卓多杰米久的我。”〔页注a；尾注23〕这是指大伏藏师本人，从萨拉哈领受此法，如父亲将最珍爱的财富部分赠给独子。

Concerning this, the abandonment [of passions] occurs by liberating all confused dualistic concepts without exception in the expanse of awareness; and vajralike, wisdom realization is attained by remaining unaffected by the faults of negativities. This name [i.e., Longdrol Dorje Migyur] rightfully applies since these undiminishing qualities of abandonment and realization are unfading.

关于这一点，〔烦恼的〕断除，是一切迷乱二取分别无余解脱于觉性之界；不受罪恶过失影响，便成就金刚般的智慧证悟。由于这些断证功德不减不退，因此〔龙卓多杰米久〕此名如实适用。

The fully endowed time means the place of self-appearing wisdom when the assembly of teacher and retinue unite, so at that time they united. This transmission is unlike some common shästras that include words based on ordinary intellectual understanding. In the wisdom of self-occurring clear light, selfmanifesting pure appearances concerning all knowable things are unlimited and evenly all-encompassing. By the self-arising luminosity of supreme prajñã, the darkness of delusion that fails to know the nature of great all-pervasiveness is dispelled. This is free from being accomplished through effort-based activity

时圆满，指在自现智慧之处，师徒集会结合，故彼时相聚。这一传承不同于某些使用凡常智识理解之词句的共同论著。在自生明光的智慧中，有关一切所知的自现清净显现，无限而平等周遍。以殊胜般若自生之明光，遣除不知大周遍本性的迷暗。这远离以勤作行为而成办，

[a] klong grol rdo rje mi gyur

页注a：klong grol rdo rje mi ’gyur。 返回引用处：1 2

When the inner radiance of this light of the five essential great elements, free from the adventitious stains of obscurations, outwardly emerges as käyas and pure lands, this is inseparable with the depth of wisdom prāṇa.[a] This is due to the nature of all aspects of enlightened vajra speech arising as the mode of the expression of words.

当此五大精华之光的内在光明，离开客尘障垢，向外显为尊身与净土时，与智慧气的深处无别〔页注a〕。这是由于金刚觉悟语的一切方面，以言词表达的方式生起的本性。

There are many categories of transmissions that rival this; however, concerning this, given that the future recipients will be numberless, it cannot be said that "these are their names, numbers, and so forth." That is because this is unidentifable in terms of nature or numbers. Here, based on vast meritorious accumulations of merit over many lifetimes and the accomplished strength of excellent aspirations, along with the continuity of extremely positive karma: when the time arrives for these root causes and contributing circumstances to converge, then this transmission will be self-emergent for the exceptional disciples with fortune, whoever they may be. They will then internalize this by partaking of this feast like their own portion of wealth.

与此相应的传承有许多类别，但此处未来领受者无数，不能说“这些是他们的姓名、数目等”，因为从本性或数量而言，无法识别界定。这里，由多生多世广大的福德积累、善妙愿望已成办的力量，加上极善业的相续，当这些根本因与助缘汇合之时，无论是哪一位具缘殊胜弟子，此传承都将自行涌现于他们。他们将享用此会供，如自己应得的财富份额，而将之融入自心。

According to the tradition of teaching the Magical Manifestation Matrix Secret Essence Tantra,[b][24] there came to be two distinctions concerning the retinue, namely, the teacher himself and his connate retinue that exist simultaneously and a later separate category for subsequent recipients. Likewise, here, there are also two [aspects of the retinue] as the original disciples mentioned who indicate the first [i.e., connate retinue] and then future disciples indicating the second category.

依讲授《幻化网秘密藏续》〔页注b；尾注24〕的传统，眷属有两种区别：导师自身及与之同时存在的俱生眷属，以及后来另立的后续领受者类别。同样，此处〔眷属〕也有两方面：前述最初弟子表示第一类〔俱生眷属〕，未来弟子表示第二类。

In the profound terma of vajra speech, the [Tröma] tögal commentary, it mentions: In the expanse of the space of great clear-light exaltation, the mandala of the face of the great lord among one-hundred mahäsiddhas, Saraha, is witnessed. His nature is undifferentiated from the buddha naturethe dharmakäya of the ground.

在金刚语甚深伏藏——〔黑忿怒母〕顿超释论——中说：

在广大明光大乐的虚空界中，面见百位大成就者之大主萨拉哈的面容坛城。他的本性，与佛性——本基法身——没有分别。

Thus as it states here, the nature of the dharmakäya of the ground, the essence of the sugatas, arises as one's teacher. In previous times, the teacher of the presence of the ground arose in the aspect of a mahäsiddha. These [i.e., teacher and ground] have been differentiated due to our dualistic minds, while ultimately they remain inseparable.

如这里所说，本基法身、善逝藏的本性，显现为自己的导师。从前，本基现前的导师以大成就者之相显现。这些〔导师与本基〕因我们的二取心而被区分，究竟却始终无别。

[a] lung (rlung); winds [b] gyutrül sang wa'i nyingpo gyi (sgyu 'phrul gsang ba’i snying po rgyud, guhyagarbhatattvavinishcayamahatantra), Guhyagarbha Tantra

页注：

• a. lung（rlung）；风。 返回引用处：1 2
• b. gyutrül sang wa’i nyingpo gyü（sgyu ’phrul gsang ba’i snying po rgyud，guhyagarbhatattvaviniścayamahātantra），《秘密藏续》。 返回引用处：1 2

In this case, their nature is oneness as the vast expanse of clear-light exaltation. Not only that, as commonly stated:

在此，他们的本性是一味，即明光大乐的广大境界。不仅如此，通常说：

All victorious ones are the same within the wisdom expanse ...

一切诸佛于智慧界中平等……

Like that, the nature of all victors of the ten directions and four times is one with this.

如是，十方四时一切诸佛的本性，与此为一。

In the tantra Two Segments,[a] it states:

《二品续》〔页注a〕中说：

I am the teacher and also the dharma. I am the assembly, as well as the recipient.

我是导师，也是佛法；我是会众，也是领受者。

As stated, the manifestation of the teacher becomes the retinue and the dharma. This is similar to previous times when Buddha Vajradhara taught the classes of the great secret tantras. That is something quite different from the common shastras, where teachings are compiled by ordinary individuals who claim that the source is the tantras. The difference is as significant as heaven versus earth. Although from the relative point of view it can be said that this text is a shastra: from the perspective of the genuine nature, it holds true it that this is the enlightened speech of the victorious ones.

如所说，导师的显现成为眷属与佛法。这与过去金刚持佛讲授大秘密续部相似。它与普通人编集教言、声称源自密续的共同论著大不相同，差别如天地之遥。虽然从世俗角度可说此文是论著，但从真实本性而言，它确实是诸佛的觉悟语。

The teacher appearing as Saraha occurred as follows. The Great Tertön himself proclaimed that he was the reincarnation of Śāriputra,[b] who was--among the two main disciples -the supreme one of prajna. Concerning that, some tantras explain that Shäripu was an incarnation of the bodhisattva Nivāraṇaviṣkambhin.[c][25] Hence, he was reincarnate shravaka, not just an ordinary individual on the path of Hinayana. According to the perspective of disciples, Shäriputra manifested as the daughter of a merchant in order to become the consort of Saraha based on the power of enlightened intent and pure aspiration.

导师显为萨拉哈的经过如下。大伏藏师亲自宣说，自己是舍利弗〔页注b〕的转世；舍利弗是两大弟子中般若最胜者。关于此事，有些续解释，舍利弗是除盖障菩萨〔页注c；尾注25〕的化身。因此，他是化现的声闻，并非小乘道上的普通人。从弟子的角度，舍利弗依觉悟密意与清净愿力，显为商人之女，成为萨拉哈的伴侣。

It is stated in the tögal commentary:

顿超释论中说：

Kye! Perfected prajñã is Arya Shäripu. By arising as the merchant's daughter, she will guide the chariot so that I may traverse the grounds and paths when delighting in the union of empty bliss. During the future times of five-hundred degeneracies: by gaining confidence with the awakened mind of bodhichitta, I will then become a sublime hidden yogin. O Great Hero, holding me as your disciple, grant me the power to tame fortunate ones. May all who make a connection through this chariot of transmissions of indivisible upäya and prajna be deliv

嗟！般若圆满者即圣舍利弗。她显为商人之女，将引导车乘，使我在乐空双运的欢悦中行经地道。在未来五百浊世之时，由于对觉悟菩提心获得信心，我将成为殊胜隐密瑜伽士。大勇士啊，请摄我为弟子，赐我调伏具缘者之力。愿一切由此方便般若无别的传承车乘而结缘者，被引领

tag pa nyi pa (brtag pa gnyis pa); condensed version of hevajratantrarája [b] sha ri’i bu [c] Dribpa Namsel (sgrib pa rnam sel); Fully Dispelled Obscurations

页注：

• a. tag pa nyi pa（brtag pa gnyis pa）；hevajratantrarāja的略本。 返回引用处：1 2
• b. sha ri’i bu。 返回引用处：1 2
• c. Dribpa Namsel（sgrib pa rnam sel）；障碍全除。 返回引用处：1 2

Thus, and as stated:

又如所说：

Through the interdependent purity of these aspirations and prayers, these days when the time has arrived…

通过这些愿望与祈请的清净缘起，如今时机已经到来……

Hence, it is just as taught. Once again, the transmission given through verse is:[27]

因此，正如所教。再次，以偈颂传授如下：〔尾注27〕

Within the limit of the interconnected hands of the garland of subjectobject, the innate nature of upaya and prajñä united is impregnated in the womb of the mother and sealed in the expanse of empty bliss. The extent is subsumed or completely contained to be held as the king of the vase. Since the space of great emptiness is a great analogy for emptiness, this great state of openness will not be determined through the core of a reed of grass.

在能所相连之手的花鬘限域内，方便般若合一的俱生本性，孕育于母胎，封印于乐空之界。其范围被收摄，或全然容纳，摄持为宝瓶之王。由于大空之界是空性的广大譬喻，所以这广大开放之境，不能由一根芦草的空心来确定。

Thus, this meaning is as follows. It is necessary to understand that subject and object, like interconnected hands, refer to the same thing as the term "entanglement" that was mentioned earlier. This means the state of uninterrupted [suffering] that has continued from beginningless time until now, referred to as "a garland". Until remedial wisdom is generated, the limit or continuity of this will continue on into the future. This and all phenomena of samsara and enlightenment without exception originate from the dynamic strength of the clear-light nature of mind, the essence of the sugatas.

其意义如下。应知，能所如相连之手，与前文“缠缚”一词所指相同。这表示从无始至今相续不断的〔痛苦〕状态，称为“花鬘”。在生起对治智慧之前，其限域或相续还会延续至未来。此及一切轮回觉悟诸法，无一例外，皆源于善逝藏、心之明光本性的力用。

The glorious Saraha tells us:

吉祥萨拉哈告诉我们：

The mind alone is the seed for everything. From quiescence emerge. it, both existence and

唯心是一切种子，有寂二者皆从心生。

Thus, this is similar.

与此相同。

It also states in the All-Creating Monarch:[a]

《普作王》〔页注a〕中也说：

If there is the desire to definitively realize this meaning, then this should be analyzed, for instance, as though it were the sky. The meaning is that the nature of phenomena is unborn, indicated by the unceasing nature of mind.

若欲决定证悟此义，应如虚空般分析。其义是诸法本性无生，由心之不灭本性所表示。

[a] kun ched gyalpo (kun byed rgyal po)

页注a：kun ched gyalpo（kun byed rgyal po）。 返回引用处：1 2

So, it is like that.

如是。

This ultimate truth of the ground of basic space must be understood to be, for example, like space. The indication is evident through the appearances that emerge that are the dynamic strength of mind's unceasing nature. This means that [the nature] abides as the innate nature of the unborn dharmatä. Based on that, the analogy and its meaning are readily understood. Based on analogy, the way that is indicated occurs through the aspect of appearances that originate from the dynamic strength of the ground's presence. The ultimate basis for these appearances is proven to exist as the innate nature of the ground of basic space. If that were not the case, then these appearances would have no basis from which to arise. If there were no basis for appearances to arise from, there would be no appearances arising dependent upon that [basis]. The aspect of whatever occurs as appearances is unceasing, proving there is basis from which the appearances arise. This is just as it states in the scriptures on valid cognition. Like fire constituting the cause for the resultant smoke, it is impossible for there to be an occurring result devoid of cause. Since smoke would not occur if there is no fire, it is proven that smoke indicates fire. The same reasoning applies here.

应当理解，作为法界之基的此胜义真实，譬如虚空。其指示，通过生起的显现而显明；这些显现即心不灭本性的力用。意谓〔本性〕安住为无生法性的俱生本性。由此，譬喻与意义便容易理解。依譬喻而作的指示，是通过从本基现前之力用生起的显现这一面。一切显现的究竟所依，被证成存在为法界本基的俱生本性。若非如此，这些显现就没有生起的所依。若无显现生起之所依，就不会有依之而生的显现。凡所生起的显现这一面，不断不灭，证明有其生起所依。这正如量论经教所说，如火为烟果之因，不可能有无因而生的果。无火则无烟，所以烟能表明有火。这里也适用同样的推理。

Furthermore, since the nature of the basic space of the ground is free from the elaboration of existing, it is then possible for all appearances of that dynamic strength to appear. If that were not the case, then [appearances] would not be possible.

此外，由于本基法界的本性离于“有”的戏论，其力用的一切显现才可能出现。若非如此，〔显现〕便不可能。

The glorious protector Arya Nāgārjuna[a] tells us:

吉祥怙主圣龙树〔页注a〕告诉我们：

Whatever qualifies as the nature of emptiness is accepted to be that nature. Whatever does not qualify as the nature of emptiness, will not be acceptable as such.

凡符合空性者，即承认为彼本性；凡不符合空性者，便不能如此承认。

Thus, the key point is summarized in that quotation. Holding this meaning in mind, it also says in the Precious Treasury of the Dharmadhātu:[b]

此引文总摄要点。怀此义，《法界宝藏》〔页注b〕也说：

The examples indicating bodhichitta are similar to the sky.

表示菩提心的譬喻，如同虚空。

The quote continues:

引文续说：

This means that the awakened mind of self-awareness is equal to space.

这意味着自觉性的觉悟心，与虚空平等。

And:

又说：

[a] Pakpa Ludrub ('phags pa klu sgrub) [b] chöying rinpoche'i dzöd (chos dbyings rin po che' i mdzod); Longchen Rabjam

页注：

• a. Pakpa Ludrub（’phags pa klu sgrub）。 返回引用处：1 2
• b. chöying rinpoche’i dzöd（chos dbyings rin po che’i mdzod）；龙钦绕绛。 返回引用处：1 2

Thus, it is taught. The meaning of this is synthesized as follows:

如是所教。此义总摄如下：

The nature of self-emergent wisdom is devoid of direction. Through definitive analogies, meanings, and indications, this is revealed.

自生智慧的本性没有方向，通过决定的譬喻、意义与指示，将之揭示。

So, it is taught.

如是所教。

Why is the way of identifying this correlation through indication being explained here? Given that certainty can be gained based on the way appearances of the ground arise from the ground [and] by connecting that notion with this subject, it becomes easier to comprehend this subject. Otherwise, according to the root commentary to the Treasury of the Dharmadhätu, it states:

为何在这里解释通过指示认明这种对应关系的方法？由于能依基现从本基生起的方式获得定解，并将此理解与本主题相联系，便更容易理解此主题。否则，《法界宝藏》的根本释论中说：

Upon the clear surface of the ocean, constellations in the sky appear as reflections. When, aside from appearing, there is certainty that their nature has no true existence, likewise the transparency of the basis for the arising [of this reflection]-the ocean- is also understood.

在清澈的海面上，天空星宿显为倒影。当确定它们除显现之外，本性并不真实存在时，同样也理解此〔倒影〕生起所依——海洋——的清澈。

Similarly, when it is understood that the mind arising from the space of awareness is inseparable with the intrinsic nature of its designated basis of arising and except for appearing- never departs from the intrinsic nature of emptiness, then the genuine state of [the mind's] fundamental nature can be known as spatial awareness. Hence, this is taught in order to understand how to identify spacelike emptiness. It remains difficult to understand this if one does not fully comprehend the meaning of mind versus awareness according to the tradition of Mahäsandhi.

同样，当理解从觉性之界生起的心，与其被安立的生起所依之自性无别，除显现外，从不离空性自性，便能将〔心的〕真实本性之境了知为广大觉性。因此，作此教示，是为了理解如何认明如虚空的空性。若未充分理解大圆满传统中“心”与“觉性”的区别，仍难理解这一点。

From the perspective of analogies, indications, and their meanings-these three-it is necessary to gain certainty with the nature of the basic space ground that is emptiness possessing all supreme aspects.[28] The exceptional status of this [emptiness] is illuminated in all unsurpassed of the In the Vajra Magical Manifestation,[a] it Secret Mantra tantras that are based on unchanging, connately emergent exaltation. states:

从譬喻、指示与意义三方面，必须对本基法界的本性——具一切胜相的空性〔尾注28〕——获得定解。以不变俱生大乐为基础的一切无上密咒续，都阐明了此〔空性〕的殊胜地位。

《金刚幻化》〔页注a〕中说：

That which abides in the minds of sentient beings is the aspect of immaculate self-emergent wisdom, the indestructible bindu of exaltation that pervades everything like space. This is the intrinsic nature of nonabiding dharmakäya.

安住于众生心中的，是无垢自生智慧的一面，是如虚空遍满一切、不可摧毁的大乐明点。这是不住法身的自性。

[a] gyutrül dorje (sgyu ’phrul rdo rje)

页注a：gyutrül dorje（sgyu ’phrul rdo rje）。 返回引用处：1 2

CHÖD Thus, and in the Two Segments, we are told:

《二品续》又告诉我们：

Always being the intrinsic nature of bliss-even throughout the realms of the world, buddha will not be discovered elsewhere. This nature of mind is the fully perfected buddha. The buddha is not revealed as otherwise.

恒为乐之自性，即使遍寻世间诸界，也不能在别处找到佛。此心本性即圆满正觉佛，佛不以其他方式显现。

Thus, and in the Commentary to the Vajra Essence,[a] it states:

《金刚心释》〔页注a〕中又说：

From beginningless time, all sentient beings are buddha because they possess this inherent nature.

从无始以来，一切众生皆是佛，因为具此本性。

Thus, this is as taught.

如是所教。

That which is called "buddha" is explained as follows. According to the assertion of the Omniscient Longchenpa, among the two aspects of buddha-namely, the spontaneously present buddha of the ground and the fully manifest resultant buddha[29]— this [discussion] refers to the former. In this way, when the nature of this ground is actualized as upaya and prajna in unity or indivisible blissemptiness, all dualistic appearances without exception are subsumed within that expanse. Sealed as though invisible, it is said that this is called "the mother sealed in the expanse". As the source of samsara and enlightenment without exception, this is called "mother". Hence, when designated as such, the origin of this connects with the sutras and tantras.

所谓“佛”，解释如下。依遍知龙钦巴的主张，佛有两方面：本基任运佛，以及果位完全现前的佛〔尾注29〕；此处〔所论〕指前者。如此，当本基本性被现证为方便般若双运、或乐空无别时，一切二取显现无余收摄于彼界。如封印而不可见，据说这称为“母封于界中”。作为轮回与觉悟无余的来源，称为“母”。因此，如此安立名称，其来源与经续相连。

In the sutra classifications of the Great Mother [i.e., Yüm Chenmo], the ultimate intent of expressing the term "Great Mother" is that this indicates emptiness. In the tantra All-Creating Monarch, it states:

在“大母”〔Yüm Chenmo〕诸经中，称“大母”的究竟密意，是表示空性。《普作王续》中说：

By realizing the essential meaning, the buddhas of the three times will emerge.

由证悟精要之义，三世诸佛将出现。

So, it is taught. This should be revealed by the term "Great Mother".

如是所教。应以“大母”一词揭示此义。

In the scriptures on unsurpassed Secret Mantra, it is similarly taught that the clear light of the ground is referred to as the mother clear light. In addition, Chang Kya Rolpa’i Dorje,[b] who was Secrets, Dropukpa,[c] said: an incarnation of the glorious Lord of

无上密咒经教中，也同样说本基明光称为母明光。此外，吉祥秘密主卓普巴〔页注c〕的化身章嘉若贝多杰〔页注b〕说：

These myriad dualistic [appearances] amount to the smiling expression of the Mother. These transitions between birth and death amount to

这无数二取〔显现〕，不过是母亲的微笑；这些生死迁变，不过是

[a] dorje nying drel (rdo rje snying 'grel) [b] lcang skya rol pa'"i rdo rje [c] sgro phug pa

页注：

• a. dorje nying drel（rdo rje snying ’grel）。 返回引用处：1 2
• b. lcang skya rol pa’i rdo rje。 返回引用处：1 2
• c. sgro phug pa。 返回引用处：1 2

The key points of this quote are in harmony with this presentation.

此引文的要点，与这里的阐述相应。

In this way, impure appearances that are rendered invisible are designated as impregnated in the way that, when a child is conceived within the mother's womb, it is invisible. From this perspective, there is a similarity. To say that the extent of the many aspects of pure appearances as one's dynamic strength are exhausted or subsumed without exception refers to the fact that everything is completely contained or entirely consumed within the space of this clear light. Hence, similar to the explanations just given, this is epitomized by the term "place" In this place, the aspect of appearances arises as teacher and retinue.

如此，不净显现变得不可见，便安立为孕育，就像孩子在母胎中受孕时不可见一样。从这一角度，二者相似。说自力用种种清净显现的范围无余穷尽或收摄，指一切皆完全容纳、全然融尽于此明光之界。因此，如刚才解释，以“处所”一词概括。在此处所中，显现的一面生为导师与眷属。

In the Glorious Secret Essence,[a] it states:

《吉祥秘密藏》〔页注a〕中说：

The wisdom of the space the cause of everything. of the nature, as it is, is the mudra of upaya,

如实本性之界的智慧，是方便手印，是一切之因。

Thus, and in the Guru Magical Manifestation Matrix,[b] it states:

《上师幻化网》〔页注b〕又说：

The empty nature of the nonexistent mind is devoid of class, color, and shape. Nothing whatsoever exists, while anything whatsoever can appear. Unborn myriad magical manifestations emerge, and even the various mandalas of the victors amount to the great magical manifestation of the mind.

不存在之心的空性，没有类别、颜色与形状。无任何实有，却能显现任何事物。无生的种种幻化涌现，即使诸佛的各种坛城，也只是心的大幻化。

And so it is with this transmission.

此传承亦是如此。

In the prose of the root terma, the great-bliss bhaga, Samantabhadri, is referred to as the mother sealed as the expanse of bliss-emptiness. One must understand that these refer to the same thing. Samantabhadri is the empty nature of the basic space of exaltation. The term bhaga can also be interpreted as the blissful nature of this space of emptiness. Conversely, if the term bhaga is interpreted as "to conquer", it then means that the gathering of thoughts including their objects--vanish in the manner of being sealed [as emptiness] and are thereby conquered. Know these references to be similar.

根本伏藏的散文中，大乐薄伽、普贤佛母，被称为封印于乐空之界的母。应知这些指的是同一件事。普贤佛母是大乐法界的空性。“薄伽”也可解释为此空性之界的乐性。反过来，若将“薄伽”释为“降伏”，便是说，念头聚集及其对境，以被封印〔为空性〕的方式消失，从而被降伏。应知这些说法相同。

In the Concise Commentary,[c] it states:

《略释》〔页注c〕中说：

[a] pal sangwa'i nyingpo (dpal gsang ba’i snying po) [b] lama gyutrül drawa (bla ma sgyu 'phrul drva ba) [c] drel chung (’grel chung), Pindärtha (pinda 'rtha), shriguhyagarbhapindärthatikä; Vimalamitra

页注：

• a. pal sangwa’i nyingpo（dpal gsang ba’i snying po）。 返回引用处：1 2
• b. lama gyutrül drawa（bla ma sgyu ’phrul drwa ba）。 返回引用处：1 2
• c. drel chung（’grel chung），Piṇḍārtha（piṇḍa ’rtha），śrīguhyagarbhapiṇḍārthatīkā；无垢友（Vimalamitra）。 返回引用处：1 2

Thus, this is similar. Calling this a supreme sacred place also indicates the likeness to a sacred place.

与此相同。称之为殊胜圣地，也表示类似圣地。

In the Mahasandhi tantra Dynamic Strength of the Lion,[b] it states:

大圆满续《狮子力圆满》〔页注b〕中说：

Within the expanse of Samantabhadri's bhaga, the five elements of the phenomenal existence of samsara and enlightenment are subsumed.

在普贤佛母薄伽之界中，轮回与觉悟显有的五大，皆被收摄。

Thus, as taught, to say "five elements" means that at the time of impurity as mentioned just above, although necessary to acknowledge these as the coarse outer elements-when pure as outer appearances, these are the purest essence of light. That is why all of this is intrinsically interlinked with the point being proven here.

如是所教，所谓“五大”，是说如刚才提到的不净时，虽须承认这些是粗大外界元素，但当外显清净时，它们是最纯净的光之精华。因此，所有这些都与此处所成立的要点内在相连。

Given that pure appearances are fully subsumed in this way, the example of the king of the vase is referred to as held like this. Conversely, from the perspective of the meaning of the basic space of the ground, the aspects of käyas and wisdoms without exception that abide within the ground are not outwardly visible, but rather spontaneously present. This is like the example of a candle placed inside a vase being called the "king of the vase". It can be understood that, here, one is being told to hold or sustain this like an excellent vase overflowing with precious jewels.

既然清净显现如此全然收摄，就以宝瓶之王为喻，说应如是摄持。反过来，从本基法界之义而言，安住于本基的尊身与智慧各方面，无一例外，都不向外显露，却任运具足。如将灯烛置于瓶中，称为“宝瓶之王”。可以理解，此处是在教人如持满溢珍宝的善妙宝瓶般，摄持、维系这一点。

In Praise to the Dharmadhātu,[c] it states:

《法界赞》〔页注c〕中说：

Like a candle within a vase that cannot be seen from the outside, this basic space of phenomena cannot be seen in the light of samsara. Once the vase is broken, just as everyone can then see [the candle] -when through vajra samadhi the obstructions are fully conquered, it is then that the light of this [basic space throughout limitless space. of phenomena] will be luminous

如瓶中灯烛从外不可见，此法界在轮回之光中也不可见。一旦瓶破，如人人都能看见〔灯烛〕，当金刚等持彻底克服障碍时，此〔法界〕之光便照耀无量虚空。

This is similar to that quote.

与此引文相似。

In the Mahasandhi tantras, we are told:

大圆满诸续中告诉我们：

[a] kun tu zang (kun tu bzang) [b] senge tsal dzok (seng ge rtsal rdzogs) [c] chö ying töd pa (chos dbyings bstod pa, dharmadhätustava); Nagarjuna

页注：

• a. kun tu zang（kun tu bzang）。 返回引用处：1 2
• b. senge tsal dzok（seng ge rtsal rdzogs）。 返回引用处：1 2
• c. chö ying töd pa（chos dbyings bstod pa，dharmadhātustava）；龙树。 返回引用处：1 2

Concerning this, to say "vase käya" and "buddha nature" describes the same meaning since both are synonyms. In particular, to reveal the way they are indicated through analogy is that the vast space of great emptiness pervading everything is a suitable and praiseworthy great analogy to indicate the nature of the basic space of the ground since that is the nature of emptiness that possesses all supreme aspects.

关于此事，“瓶身”与“佛性”描述同一意义，两者是同义词。特别地，通过譬喻指示它们的方式，是以遍满一切的大空广界，作为合宜、值得赞叹的广大譬喻，表示本基法界的本性；因为那是具足一切胜相的空性。

To continue with the quotation from the All-Creating Monarch mentioned above:

接续前引《普作王》：

The skylike nature is indicated by the example of the sky.

如虚空的本性，以虚空为喻来指示。

And in the Prajnaparamita mother sütra, it states:

《般若波罗蜜多母经》中说：

If one were to wonder what this means, then gaze into the sky.

若想知道这是什么意思，就仰望虚空。

Thus, this is similar. Otherwise, to just individually determine and refute the true existence of the person, pillar, vase, and the like based on biased conditional phenomena amounts to a limited notion of emptiness. That is like how the great state of openness will not be determined to be empty through the core of a reed of grass. Hence, an approach such as that is extremely limited in comparison to what is presented here.

与此相同。否则，仅依片面的有为法，分别确定并破斥人、柱、瓶等的实有，只是一种有限的空性理解。这如同不能透过一根芦草的空心，确定广大开放之境为空。因此，与这里所述相比，那种方法极其有限。

Furthermore, the meaning of the previous three lines can also be interpreted by summing up what was just mentioned. To say "hold the king of the vase," or the consummate appearances of the ground, and the analogy "that is spacelike" are phrases that set forth the foundation for this commentary. In this way, these sacred instructions are as stated in the tantras:

此外，先前三句的意义，也可总摄刚才所说而解释。所谓“持宝瓶之王”，即究竟基现，以及“如虚空”的譬喻，是为本释论建立基础的语句。因此，这些殊胜教授，如续中所说：

Transmitted through the continuity of wisdom, symbolic indication, and aural transmission ...[30]

由智慧相续、象征指示与耳传而传授……〔尾注30〕

Thus, as taught, since this instruction combines all three lineages that then emerge as the single taste of the wisdom expanse of all the victors, that is the wisdom-mind lineage of the victors. The appearances of the aspects of signs and indications of teacher and retinue are the symbolic-indication lineage of the vidyadharas, and transmission through hearing as the expression of sounds and words is the aural lineage of exceptional individuals as well. This manner of

如是所教，由于此教授结合三种传承，而后显为一切诸佛智慧界的一味，便是诸佛密意传。师徒之相与指示的显现，是持明表示传；经声音词句表达、由听闻传授，也是殊胜补特伽罗耳传。这一教授方式

[a] zhonnu büm ku (gzhon nu bum sku)

页注a：zhonnu büm ku（gzhon nu bum sku）。 返回引用处：1 2

In other words, if applied to the ground -just as the appearances of dreams themselves are subsumed within the expanse of the sleeping consciousnesswithin the expanse of this space of the ground, all phenomena of samsara and enlightenment without exception are subsumed and abide all-pervasively. At the time of the path, when this fundamental nature is actualized through the power of meditation, dualistic concepts vanish and pure appearances emerge. At the time of the result, the manifestations of self-appearing wisdom as pure appearances will arise all-pervasively and separate from the stains of adventitious obstruction. Hence, in the manner of sealing and so forth, confused appearances will never reoccur. These terms hold great import since this meaning is applicable to any occasion of the ground, path, or result these three.

换言之，若用于本基，就像梦中显现本身收摄于睡识之界，一切轮回与觉悟诸法，无一例外，都收摄并周遍安住于此本基之界。道位时，通过禅修之力现证此实相，二取分别消失，清净显现涌现。果位时，自现智慧以清净显现的形式周遍生起，远离客尘障垢。因此，如封印等方式，迷乱显现永不再生。这些词含义重大，因为此义适用于基、道、果三者中的任何阶段。

In general, the essence of the practice of chöd is the view; and in that vein, these instructions on chöd belong to the exceptional upadesha class of the Mahāsandhi.[31] Since according to the view of this tradition it is necessary to precisely realize the ground and the manner in which the appearances of the ground arise, it is acceptable here to consider that this explanation is given in conjunction with the concise teachings of this tradition found in the root terma. I have tried my best to clarify this section by considering that, if this meaning can be clearly understood, the meaning described in the narrative context concerning the other instructions of this profound treasure, as well as similar explanations, will all be easily comprehended.

一般而言，断法修持的精髓是见；就此而言，这些断法教授属于大圆满特别窍诀部。〔尾注31〕由于依此传统的见地，必须精确证悟本基及基现生起的方式，所以这里将此解释与根本伏藏中的本传统略教相结合，是合宜的。我已尽力阐明本段，因为若能清楚理解此义，此甚深伏藏其他教授的叙事背景及类似解释所述之义，也都容易理解。

If explained in extensive detail, the meanings of eh wam, magical manifestation, and other such terms are described in conjunction with the narrative contexts that accompany all great secret tantras, such as the Guhyasamāja,[a] Guhyagarbha, and others. In those tantras, the descriptions are as vast as they are astonishing. In this context, since it is necessary to begin [this commentary] by explaining the preliminary practices, the descriptions given here are mainly geared toward leading beginners on the path. Given that [extensive explanations] may not suit their minds and for fear of becoming overly verbose, I have decided to say only this much.

若详细广说，eh wam、幻化等词义，与《密集》〔页注a〕、《秘密藏》等一切大秘密续的叙事背景相结合而描述。在那些续中，解释广大而令人惊叹。此处，由于必须先解释前行，故这里的说明主要为引导初学者入道。考虑到〔广释〕可能不契合他们的心，也担心过于冗长，所以我决定只说这么多。

All characteristics of elaborations that appear as subject-object are sealed in the bhaga of Samantabhadri- the basic space of inseparabe bliss-emptiness.

一切显为能所的戏论之相，封印于普贤佛母的薄伽——乐空无别的法界。

The magical manifestation of nondual eh wam appears as the ground's presence of the pure mandala.

无二eh wam的幻化，显为清净坛城的基现。

The intrinsic nature of the self-appearing dharmakaya is the basic

自现法身的自性，是根本

[a] sangwa dü pa (gsang ba 'dus pa); Gathering of Secrets

页注a：sangwa dü pa（gsang ba ’dus pa）；秘密集会。 返回引用处：1 2