殊胜解说之甘露海 · 2 本教法之殊胜

This is the great ornament that beautifies the clear-light appearances of the ground.

这是美化本基明光显现的广大庄严。

From within the expanse of the space of the dharmata's primordial omniscience and awareness, the great terma of wisdom prajñä wells forth.

从法性本初遍知觉性之虚空界中，智慧般若的大伏藏涌现。

This secret upadesha, itself a great secret treasure, is self-emergent as a naturally appearing celebration for the sake of self and all others.

此秘密窍诀，本身即广大秘密宝藏，为自他一切之利益，自然生起为自现的庆典。

Hence, these are the verses that summarize the section.[32]

以上是本节的总摄偈。〔尾注32〕

Second, an expression of the greatness is as follows. In the Gathering of Precious Qualities,[a] it states:

第二，说明其殊胜如下。《宝德集》〔页注a〕中说：

With the close placement of supreme joy, respect, and faith and by dispelling obstructions and passions, stains are transcended. Directly engaging the welfare of others is the tranquil paramita of prajna. Those heroes who engage in this way must be similar to ferrymen.[33]

以殊胜欢喜、恭敬与信心亲近安住，遣除障碍与烦恼，超越垢染。直接从事利他，是寂静的般若波罗蜜多。如此行持的勇士，应如舟子。〔尾注33〕

Thus as taught, through close placement with joy, there is pure [inspired] faith. "Respect" means emulating faith. The finest faith is fully-convinced faith. By dispelling passions, obstructions, and the associated habits, stains are transcended. This nonabiding state beyond sorrow is not just for self-gain, but rather to directly enact the welfare of all sentient beings. The cause for this is that, by training in love and compassion as well as the prajna that realizes selflessness, the mind stream becomes tranquil and tame. It is necessary for those of good fortune to bravely engage these oral-instruction teachings of the paramità of prajña with courage and practice diligently like a ferryman. If one wonders why, it is because this approach surpasses other traditions. The reason for this is also mentioned by the wisdom dakini Machig:

如是所教，以欢喜亲近安住，即有清净〔欣悦〕的信心。“恭敬”意为希求效法的信心；最上信心是完全确信之信。遣除烦恼、障碍及相应习气，便超越垢染。此不住涅槃之境，不只为了自利，而是直接成办一切有情的利益。其因是修习慈悲与证悟无我的般若，使心相续寂静调柔。具福者必须勇敢地趣入这些般若波罗蜜多口传教授，如舟子般精勤修持。若问为何，因为此方法超胜其他传统。智慧空行玛吉也说明此原因：

This transcendental transmission is the lineage of Shakyamuni, the companion of this is the bodhisattva Samantabhadra, and the dharma is the essence of the Mother.

此超越传承，是释迦牟尼的传承；其助伴是普贤菩萨，法则是大母的精髓。

[a] yon ten rinpoche düd pa (yon tan rin po che sdud pa, prajnaparamitasancayagäthà); verse summary of the Sutra of Transcendental Incisive Knowledge

页注a：yon ten rinpoche düd pa（yon tan rin po che sdud pa，prajñāpāramitāsañcayagāthā）；《般若波罗蜜多经》的偈颂总摄。 返回引用处：1 2

LINGPA'S CHÖD Thus, as taught, from the perspective of expressing the precious instructions, this [teaching] is connected to the perfectly pure source of the lineage, as well as being adorned as its own exceptional lineage.

如是所教，从阐述珍贵教授的角度，此〔教法〕与完全清净的传承源头相连，并以自身殊胜传承而庄严。

The source of this transmission is the Sutra of Transcendental Incisive Knowledge, and the lineage also comes from the victor Shakyamuni as mentioned earlier. From the perspective of experiential practice with the subject itself, this follows in accord with the deeds of the bodhisattva Samantabhadra and involves training in bodhisattva conduct, such as generosity and the like. Uniting that with the prajñã that realizes the nature of emptiness as the meaning of the Mother, the last two stanzas [in the quote] point out the exceptional nature of this practice.

此传承的来源是《般若波罗蜜多经》，如前所说，传承也来自胜者释迦牟尼。从亲身修习此主题的角度，它与普贤菩萨的事业相应，修习布施等菩萨行，再与证悟大母之义——空性本性——的般若相结合。〔引文〕后两句指明了这一修持的殊胜本性。

To elucidate, it states in the Prayer for Excellent Conduct:[a]

为阐明此义，《普贤行愿》〔页注a〕中说：

The elder among all victorious ones, who holds the name of Samantabhadra...

一切诸佛之长子，名为普贤者……

Thus, as taught, among all bodhisattvas, he who is Arya Samantabhadra is, for example, like the first-born son of a king, the noblest of all. In order to traverse the paths and lead others along, one must train in harmony with the example of his conduct. For instance, when traveling on a path in the worldly sense, worthy traveling companion is said to be someone with harmonious conduct and intentions. It is acceptable to designate a bodhisattva such as that as "a companion" since it is taught that sangha are the companions to befriend and accompany while accomplishing the path. Given that prajñã that realizes the meaning of emptiness as selflessness is the principal practice of this path, this is the essence of the sacred dharma of the Mother. Hence, that is the meaning.

如是所教，一切菩萨之中，圣普贤譬如国王的长子，为最尊贵者。为行经诸道并引领他人，必须依其行为榜样而修学。例如，世间行路时，值得同行的旅伴，是行为与意愿相应之人。将如此菩萨称为“助伴”是合宜的，因为教言说，僧伽是成办道途时应亲近、相伴的朋友。由于证悟无我空性之义的般若，是此道的主要修持，所以这是大母圣法的精髓。这便是其意义。

This proves that this is the sole path to traverse by all the victorious ones, as it states in the Gathering of Precious Qualities:

这证明此道是一切诸佛所行的唯一之道，如《宝德集》中说：

All victors who reside throughout the ten directions, from the past and in the future, have taken this as their path of transcendence, not otherwise.

十方一切安住的诸佛，过去与未来皆以此为超越之道，并无其他。

So, it is taught.

如是所教。

Since this [text] represents the stages of practice on emptiness that are explicit in the Sutra tradition of the Great Mother, this [explanation] carries with it the full capacity to uproot the causes of existence. In addition, given that this connects with the practice of the vast hidden meaning: rather than entering the path

此〔论〕阐述大母经传中明说的空性修持次第，因此此〔解释〕具备拔除生存之因的全部力量。此外，由于它与广大隐义之修持相连，所趣入的并非

[a] zangpo chöd pa' mon lam gyi gyalpo (bzang po spyod pa'i smon lam gyi rgyal po, bhadracaryapranidhanaräja)

页注a：zangpo chöd pa’i mon lam gyi gyalpo（bzang po spyod pa’i smon lam gyi rgyal po，bhadracaryāpraṇidhānarāja）。 返回引用处：1 2

In the Uttaratantra,[a] we are told:

《宝性论》〔页注a〕告诉我们：

Self-existence without exception is severed by prajñä. In order to liberate sentient beings from existence through compassion, quiescence is not the goal.

以般若无余断除自身之有；以悲心令有情从有中解脱，故不以寂灭为目标。

Hence, this is similar to that.

与此相同。

Not just in those ways, all stages of the sublime dharma to be accomplished are either directly or indirectly subsumed within this practice of chöd. This is why chöd is such an exceptional practice of the path of the great vehicle. The entire dharma revealed by the Buddha converges or is brought to the path of the great vehicle that accomplishes the state of omniscience. Hence, it is taught that everything will ultimately merge with this single vehicle.

不仅如此，所应成办的一切圣法次第，都直接或间接摄于断法修持中，因此断法是大乘道上如此殊胜的修法。佛陀所开示的一切法，皆汇归或被引入成办一切智的大乘道。因此，教言说，一切最终都将融入此一乘。

From the Chapter on Great Truth,[b] it states:

《大真实品》〔页注b〕中说：

O Manjushri! Whenever I teach dharma to beings and whatever the subject may be, it is always like this: to attain the state of all-knowing wisdom, to be led to the state of awakening, to merge with the great vehicle, to establish omniscience itself, and to fully perfect the sole objective. That is why I make no distinctions concerning vehicles.

文殊啊！无论何时我为众生说法，无论主题为何，总是如此：为获得一切智智之境，被引至觉悟之境，融入大乘，建立一切智本身，并圆满唯一目标。因此，我不对乘作分别。

Thus, this is similar.

与此相同。

To explain this in a way that is easy to comprehend, this [chöd] is not just a method that considers the teachings given on the suffering of the lower realms and how to attain higher rebirth that is free from that suffering. Here, by gradually cleansing the mind stream and entering the path of the great vehicle, the method for attaining the state of omniscience is then revealed. This [chöd] is an aspect of that [i.e., the great vehicle] given that it is a means through which to enter that path.

用容易理解的方式说，此〔断法〕不只是考虑恶趣之苦，以及如何获得远离该苦之善趣身的教法。这里通过逐渐净治心相续、趣入大乘道，进而揭示获得一切智的方法。此〔断法〕是彼〔大乘〕的一面，因为它是进入该道的方法。

For example, if one hopes to ascend to the roof of building: by stepping upon the first step of the staircase leading there, it is then certain that one will be directed toward the roof. Like that, by prostrating, offering, and cleansing negativities, obscurations, and so forth based on a field of merit, merit is thereby accumulated, which renders the mind stream functional. Then, this path must gradually be traversed. These are not just my own ideas, for Machig herself has said:

例如，若希望登上一座建筑的屋顶，只要踏上通往屋顶楼梯的第一级，就确定正被引向屋顶。同样，依福田顶礼、供养、清净罪障等，由此积福，使心相续堪能；然后必须逐渐行持此道。这并非只是我自己的想法，玛吉亲自说：

[a] gyü lama (rgyud bla ma); Maitreya [b] denpa chenpoi le'u (bden pa chen po’i le'u)

页注：

• a. gyü lama（rgyud bla ma）；弥勒。 返回引用处：1 2
• b. denpa chenpo’i le’u（bden pa chen po’i le’u）。 返回引用处：1 2

So, it is taught.

如是所教。

In particular, the practice of chöd unites with the path of Secret Mantra; and specifically, the transmissions for meditation, or the key points of the view and meditation [within chöd], are based on the level of the supreme vehicle's great perfection. Hence, this is the unsurpassed path that brings the state of Vajrada hara in a single lifetime. The way this occurs will be understood in more detail during the course of this explanation.

特别地，断法修持与密咒道相结合；尤其其禅修传承，或〔断法内〕见修要点，立足于最上乘的大圆满层次。因此，这是即生获得金刚持果位的无上之道。其实现方式，将在本释论过程中得到更详细的理解。

The greatness of these qualities is described by Machig, as told to her son Töd Nyon:[a] O Son, listen here!

玛吉向其子托纽〔页注a〕讲述这些功德的殊胜：

孩子，听着！

This tradition of mine called the "mahamudrã of chöd" surpasses any dharma. This contains the sublime features of the uncommon meaning of the extremely profound crucial points. Unlike other shastras, this is the transmission on the key points of upadesha, the essence of all doctrines, the pinnacle of all vehicles, as well as the supreme heart of Sutra and Mantra combined as one. This is the doctrine that liberates the four maras in their place, the supreme method that directly abandons the five poisons, the ax that cuts the tree of selffixation from the root, the army that actually reverses the battlefield of samsära, the powerful strength that subjugates eighty-thousand hordes of obstructers, the supreme medicine that cures the four-hundred and four diseases, and the result that is not postponed for a future lifetime but rather brings enlightenment maturity in this lifetime. These are the sublime features of this yogini's precious dharma unrivaled by any other doctrine.

我这一称为“大手印断法”的传统，超胜任何法。它包含极甚深关键要点之不共义的殊胜特征。不同于其他论著，这是窍诀要点的传承、一切教法精髓、一切乘的顶峰，也是显密合一的最胜心要。这是在自处解脱四魔的教法，直接断除五毒的殊胜方法，从根本砍断我执之树的斧头，真实扭转轮回战场的军队，降伏八万障碍众的强大力量，治疗四百零四病的殊胜药物；其果不推迟至来世，而令觉悟成熟于今生。这些，就是这位瑜伽女的珍贵佛法不为任何其他教法所及的殊胜特点。

Thus, as she said, reference to "this is the pinnacle of all vehicles" and other phrases are similar to references found throughout Mahäsandhi literature. That this is a teaching bringing enlightenment in a single lifetime clearly indicates that this must be connected to not only Mantra in general, or unsurpassed Mantra, but in particular to the upadesha class of Mahäsandhi.

如她所说，“此为一切乘之顶峰”等语，与大圆满文献中处处可见的说法相似。此法能令即生觉悟，清楚表明它必然不仅与一般密咒或无上密咒相关，尤其与大圆满窍诀部相连。

Furthermore, these days, most practitioners are attached to this life and overpowered by self-grasping, so they fixate upon their own bodies and endowments. Such practitioners will strive in methods to reverse harmful humans and nonhuman entities, such as reciting wrathful mantra recitation, implementing reversal substances, and the like, as well as vigilantly meditating upon the wheel of protection and the vajra fence in order to self-protect. Even those who teach

此外，如今大多数修行者贪著今生，被我执所制，故执著自身及资具。这样的行者，会努力使用遣返有害人及非人的方法，如念诵忿怒咒、施用回遮物等，又为自我保护而警惕地观修护轮与金刚篱墙。即使那些讲学者，

[a] thod smyon

页注a：thod smyon。 返回引用处：1 2

Conversely, in this teaching, all demonic obstructing forces expelled by those who perform wrathful activity motivated by aggression are magnetized to come forward through the strength of great compassion. They are placed in one's retinue, and the stages of the visualization of giving of one's cherished body and wealth to them free from attachment are engaged. Hence, this constitutes the supreme practice of the path of the great vehicle.

相反，在此教法中，那些被以嗔怒为动机修忿怒事业者所驱逐的魔障，皆由大悲之力摄召前来。将他们纳为眷属，修习无贪地把珍爱的身体与财富布施给他们的观想次第。因此，这构成大乘道的殊胜修持。

In order to turn one's mind from attachment to samsara by directly cutting through all fixations that focus on close friends and relatives, gradually one is able to sever attachment toward objective appearances in general. Staying alone in an empty, uninhabited valley, fixation toward the true existence of outer appearances is then severed. Without regard, being able to offer one's cherished body and life essence as sustenance to the gods-maras, eventually attachment to one's body and true existence will be naturally cut through. To remain in the wakeful awareness of the unborn nature of basic space when the unceasing natural force of that dynamic strength self-liberates grasping-fixation, then within that emptiness, inner fixation upon self and true existence will naturally be severed. To achieve the immutable ground of the awareness of inseparable space-awareness employs the exceptional methods of the view that are the uncommon practice.

为使心从贪著轮回转离，直接切断一切针对亲友眷属的执著，逐渐便能断除对一般外境显现的贪著。独住空旷无人的山谷，便断除对外在显现实有的执著。能不顾惜地将珍爱的身体与命髓，作为神魔的食物奉献，最终，对自身与真实存在的贪著，自然会被切断。当那力用不灭的自然力量，自解脱抓取执著时，安住于法界无生本性的清醒觉性；于此空性中，内在对我与实有的执著，自然断除。成就界觉无别之觉性不变地，所运用的是不共修持中殊胜的见地方法。

Those powerful nonhumans, both form and formless, who always harbor negative intentions and engage in harmful deeds toward many sentient beings will once again throw themselves down to the limitless lower realms of existence. That is why to benefit even one formless elemental spirit brings greater benefit than benefiting one-hundred form beings. Here, through this level of practice that captures and holds them with the hook of compassion and gives them flesh and blood, their minds are temporarily subdued and tamed; while ultimately they are brought to the state of enlightenment. Hence, great waves of benefit will be accomplished for others.

那些有形、无形的强力非人，常怀恶意，伤害许多有情，将再次把自己抛入无量恶趣。因此，哪怕利益一位无形精灵，所得利益也大于利益一百位有形众生。这里，通过这种层次的修持，以悲心之钩摄持他们，施予血肉，暂时调伏、柔化其心，究竟则引至觉悟。因此，将成办广大如潮的利他事业。

If one were to compare benefiting countless ordinary beings to benefiting a person who ensures that others will realize the meaning of the prajnaparamita, the latter brings greater merit. The practitioner himself or herself becomes a supreme field for merit. Likewise, to compare hundreds of ordinary accumulations of merit to the merit accumulated through offering one's body, the latter is exalted. Staying at one's home or monastery accumulating virtue through body and speech for a hundred days compared to staying just seven days in a fearinvoking environment, making offerings of one's body is far more beneficial. To compare feeling a sense of loving kindness toward those who love and think

若将利益无数普通众生，与利益一位确保他人证悟般若波罗蜜多意义的人相比，后者福德更大。行者自身成为殊胜福田。同样，将数百种普通积福方式，与供养自身所积之福相比，后者更为殊胜。在家中或寺院以身语积善一百日，与在可怖环境中仅住七日、供养自身相比，后者利益远大。若比较对那些爱自己、想

In the case of self or others becoming afflicted by any kind of disease or demonic-force possession, a ritual fabricator lacking prajñā and in a deluded state of mind is oftentimes summoned to give predictions to the hypocritical recipient about how he or she has been overcome by maras. Believing this nonsense, some will even go on to kill many innocent animals to offer their blood and flesh to the māras with the hope to extend their own life by taking the lives of others. Likewise, by hoping to be free from illness, [such hypocrites] will kill healthy animals for sacrificial offering. Given that these tactics are in direct opposition to the law of cause and result, this amounts to the most perverted form of wrong view. In fact, these views are nothing short of those who are basic heretics and barbarians.

当自己或他人遭受疾病或魔力侵扰时，人们往往请来缺乏般若、内心迷乱的仪式操作者，向那些虚伪的求助者预言，说他们如何被魔所制。有人相信这种无稽之谈，甚至杀死许多无辜的动物，将血肉献给魔，想借夺取其他生命来延长自己的寿命。同样，为了摆脱疾病，〔这些虚伪者〕会杀死健康的动物作牺牲供品。这些手段完全违背因果法则，属于极其颠倒的邪见；实际上，与彻底的外道与野蛮人的见解毫无二致。

Conversely here, with no regard for personal gain and, not only that, from the perspective of love and compassion, the cherished body of flesh and blood is given through diligence in practice. Based on the depth of the view of selflessness and through visualization based on samadhi, this is the supreme ceremony for removing obstacles in this life. Hence, the superb qualities that ensue are boundless. These explanations have been given in harmony with the subject of this section and are the speech of Machig herself, extracted from the aural lineage and condensed into these crucial pith points.

相反，在这里，行者不顾个人利益，而且从慈悲出发，精勤修持，将珍爱的血肉之身布施出去。以无我之见的深度为基础，运用三摩地所摄的观想，这是消除今生障碍的最胜仪式。因此，随之而来的殊胜功德无量无边。上述说明依本节主题而说，都是玛吉本人的言教，从耳传中摘出，浓缩为这些关要。

These teachings captivated the minds of the Indian masters to such an extent that they invited Machig to come to India [from Tibet]; however, she declined to do so. The dharma was abundant in the Indian language and many [Indian] transmissions were brought into Tibet. Nevertheless, Machig herself mentioned:

这些教法如此摄受印度诸师的心，使他们邀请玛吉〔从西藏〕前往印度，但她婉拒了。印度语的佛法极其丰富，许多〔印度的〕传承传入西藏。然而玛吉自己说：

The propagation of dharma from Tibet to India has occurred only through me.

佛法从西藏传到印度，唯由我而发生。

These words of hers have become well known. In particular, this dharma [i.e., chöd] is an exceptional teaching that is meant to tame all beings in the Snow Land of Tibet. Machig tells us:

她这句话广为人知。尤其是，此法〔即断法〕是调伏雪域西藏一切众生的殊胜教法。玛吉告诉我们：

O Fortunate Child! During the degenerate times, the doctrine of the great Sage will spread as follows. In the northern direction where there are one-hundred million Jambudvīpas[a][34] there will be onehundred million lands of Tibet. In the land of Tibet, there will be onehundred million manifestations of Avalokiteshvara[b] as King Songtsen

有缘之子！浊世之中，大能仁的教法将如此弘扬：北方有一亿个赡部洲

[a] Dzambuling ('dzam bu'i gling); Rose-Apple Continent [b] Chenrezig (spyan ras gzigs)

〔页注a〕〔尾注34〕，其中将有一亿个西藏。在西藏，观世音〔页注b〕将化现一亿位松赞 返回引用处：1

〔页注a〕Dzambuling（'dzam bu'i gling）：赡部洲，玫瑰苹果树之洲。

〔页注b〕Chenrezig（spyan ras gzigs）：观世音。 返回引用处：1

Just as she predicted, it came to pass. Since Tibet is the field for the supreme Ārya Avalokiteshvara to tame: as his actual emanation, dharma king Songtsen Gampo's deeds were enacted throughout Tibet through myriad enlightened deeds for the welfare of the Tibetans. The select portion of dharma that this king bestowed upon the Tibetan people was known as the "king's collected works". Stemming from that, there are many transmissions of chöd that came through Machig. In the past, in order to tame the Tibetans, Avalokiteshvara generated bodhichitta, and Ārya Tara promised to support and assist him so that now we are witnessing the maturity of those historical aspirations. Machig told us:

她所预言的果然实现了。西藏是至尊圣观世音的调化刹土；作为他的真实化身，法王松赞干布为藏人的利益，在全藏开展无数觉悟事业。这位王赐予藏人的精选法教，称为“王之文集”。由此流出的断法传承，许多通过玛吉传来。过去，观世音为调伏藏人而发菩提心，圣度母承诺支持、协助他；现在我们看到的，正是那些往昔愿力的成熟。玛吉告诉我们：

From the outer perspective, I am Māyādevī;[b] from the inner perspective, I am Ārya Tārā; and secretly, I am Vajravārāhī. According to basic space, I am the Great Mother. At the beginning of the Buddha's doctrine, I was Gaṅgādevī.[c] Following that, I was Ḍākinī Dewa'i Ngödrub;[d] and later, I was the Tibetan lady Yeshe Tsogyal.[e] Now, Fortunate Child, I am myself.

从外在而言，我是摩耶夫人〔页注b〕；从内在而言，我是圣度母；秘密而言，我是金刚亥母。依法界而言，我是大佛母。佛陀教法初兴时，我是恒河女神〔页注c〕；随后，我是空行母得瓦俄竹〔页注d〕；后来，我是藏地女子益西措嘉〔页注e〕。有缘之子，现在，我就是我自己。

Thus, she proclaims herself to be the manifestation of Ārya Tārā.

由此，她宣说自己是圣度母的化现。

Given that Avalokiteshvara is the deity of compassion, Machig has told us:

观世音是大悲本尊，玛吉也告诉我们：

Love, compassion, and the awakened mind- these three- are the life force of my teachings.

慈、悲与觉悟之心——这三者是我教法的命脉。

Thus, as she mentions, the place to tame and the specific karmic summons for the transmission of chöd-these two- were exceptionally congruent in their unity.

因此，正如她所说，所调伏的地域与断法传承特定的业缘感召，两者极其契合，合而为一。

[a] song btsan sgam po [b] Lhamo Gyutrül (lha mo sgyu'phrul); Goddess of Magical Manifestation [c] Ganga'i Lhamo (gang ga'i lha mo); Goddess of the River Ganga [d] bde ba'i dngos grub; Blissful Siddhi [e] ye shes mtsho rgyal; Ocean of Wisdom

〔页注a〕song btsan sgam po：松赞干布。 返回引用处：1 2

〔页注b〕Lhamo Gyutrül（lha mo sgyu 'phrul）：幻化女神。 返回引用处：1 2

〔页注c〕Ganga'i Lhamo（gang ga'i lha mo）：恒河女神。 返回引用处：1 2

〔页注d〕bde ba'i dngos grub：安乐悉地。 返回引用处：1 2

〔页注e〕ye shes mtsho rgyal：智慧海。 返回引用处：1 2

Based on that, even for someone as insignificant as myself, to be praised as a dharma keeper by both tertöns- the supreme guide, an emanation of the great dharma king, Tertön Dudjom Pema Lingpa Tsal,[a] whose collections [i.e., new treasures] are called the Collections of the Dharma King,[b] and the Great Tertön, Dudjom Lingpa, who revealed many profound dharma treasures such as the one being explained -causes me to consider my own karmic fortune extremely great. This is why it is with great pleasure that I undertake the task of composing clear explanations to accompany a profound terma such as this. These personal implications slipped out as a matter of course due to being overcome with sheer delight and are in no way intended to disgust the minds of the noble ones.

以此为缘，连我这样微不足道的人，也承蒙两位伏藏师赞为持法者：一位是至尊导师、大法王的化身、伏藏师敦珠贝玛林巴杂〔页注a〕，其文集〔即新伏藏〕称为《法王文集》〔页注b〕；另一位是大伏藏师敦珠林巴，揭示许多甚深法藏，包括此处正在讲解的这一法藏。这使我觉得自己的业缘福分极大。因此，我极欢喜地承担撰写明晰解释的工作，来阐释这样的甚深伏藏。这些涉及自己的话，是由于不胜欢喜而自然流露，绝不是要令圣者心生厌烦。

Not only that, during these times of the five degeneracies, the blessings of these dharma teachings are more exalted than others. The way of recognizing the time of the five dregs is based on the duration of the great Sage's doctrine. The degeneracy of the doctrine occurs during the second half of the final fivethousand years of the doctrine [in this world]. That is the time of the final five-hundred years. The degeneracy of sentient beings occurs when their bodies and vitality become negative and weak and they take interest in destructive, nonvirtuous ways.

不仅如此，在这五浊时代，这些法教的加持比其他教法更加殊胜。辨认五浊时代，要依据大能仁教法住世的时长。教法之浊，出现在教法〔于此世〕最后五千年的后半期，也就是最后五百年。众生浊，是众生的身体和精力变得恶劣、衰弱，并喜好破坏性的不善行为。

The degeneracy of passions occurs when the passions of attachment, hatred, jealousy, and the like become extremely coarse. In terms of the degeneracy of life expectancy, when Machig came into the world, it was said to be sixty years. From then, the life span of beings will continue to decrease to only ten years. The degeneracy of time occurs when untimely rains, snows, floods, tsunamis, hurricanes, tornados, illness, famine, and war all occur at random, such as what we are presently witnessing. During the time of these degeneracies, the fields of disciples are to be tamed through this doctrine of chöd. After recognizing the five degeneracies in this way, Machig herself said:

烦恼浊，是贪、嗔、嫉妒等烦恼变得极为粗重。关于寿命浊，据说玛吉出世时，人寿六十岁；此后，众生寿命不断缩短，直到只有十岁。时劫浊，是不合时节的雨雪、洪水、海啸、飓风、龙卷风、疾病、饥荒和战争无定地发生，就如我们现在所见。在这些浊世，弟子们应由此断法教法调伏。这样辨认五浊以后，玛吉亲口说道：

Alas, so this is what is referred to as the five degeneracies! Fortunate Ones! These days few individuals practice according to the precious dharma. However much dharma is known is supposed to serve as an antidote for the passions. Regardless of that, it seems that however much dharma is known is supporting and strengthening the passions. Present-day practitioners give rise to inflated pride and haughtiness, rendering them incapable of taming their own minds. Like stones in the river, their teachers will be unable to bring hair's tip worth of benefit to them. When a savage tradition that encourages dispute and turmoil unites with savage individuals to be subjugated, the goal of the

唉，这就是所谓五浊！诸有缘者！如今，依珍贵正法而修的人很少。所懂得的一切佛法，本来都应成为烦恼的对治；然而，似乎懂得多少佛法，就助长、增强多少烦恼。当今的修行人滋长傲慢与骄矜，不能调伏自己的心。他们如同河里的石头，上师连发尖许的利益也无法带给他们。当鼓动争执与纷乱的野蛮传统，与应受调伏的野蛮之人结合时，珍贵正法的目标

[a] pad ma gling pa rtsal, aka Ling Ter [b] chö gyal ka büm (chos rgyal bka' 'bum); Songtsen Gampo

〔页注a〕pad ma gling pa rtsal，又称 Ling Ter。 返回引用处：1 2

〔页注b〕chö gyal ka büm（chos rgyal bka' 'bum）：松赞干布。 返回引用处：1 2

Hence, these days it is difficult to tame the minds of sentient beings through authentic teachings of the doctrine. Even those who are extremely sophisticated and well-mannered must still grow old, become decrepit, and experience their strength declining to a position of humility. Likewise, those who are in the prime of their youth will also grow physically old, while their minds still remain sharp.

因此，如今很难以真实教法调伏众生的心。即使极其世故、举止文雅的人，也仍会衰老、败坏，力量衰退，终至谦卑。同样，正值青春盛年的人，身体也会变老，尽管心智仍旧敏锐。

All beings unable to be tamed through the perfectly awakened Buddha will still have an opportunity to be tamed by the bodhisattvas. For example, the shastras that are newly composed by the bodhisattvas will bring swift benefit to sentient beings. The beings of the Snow Land of Tibet have the opportunity to be objects tamed by Lord Avalokiteshvara. My occasion to tame beings is this present time. Especially since the time has arrived for the sacred dharma that severs the māras through this dharma designated as chöd, there is the interdependence to tame all unruly sentient beings. So it is, Fortunate Children.

凡圆满觉悟的佛陀未能调伏的众生，仍有机会受到菩萨的调伏。例如，菩萨新撰的论典，能迅速利益众生。雪域西藏的众生，有缘成为观世音尊者所调伏的对象。我调伏众生的时机，就是现在。尤其以称为断法的此法断除诸魔的正法，时机已经到来，故有调伏一切顽劣众生的缘起。有缘之子们，事实就是如此。

In addition, in the mind training of the Kadampa tradition,[a] it states:

此外，噶当派的修心教法〔页注a〕中说：

When the five dregs arrive, the path of the bodhisattvas will become predominant. This will be the essential ambrosia of upadesha.

五浊来临时，菩萨之道将尤为兴盛。这将是窍诀的精要甘露。

So just as taught, due to harmful influences by humans and nonhumans alike, these days there are few circumstances that bring about well-being; so the circumstances for suffering run rampant. When negative circumstances run rampant and when oral instructions such as these are relied upon, the negative circumstances can help to increase experiential realization on the path. Hence, this is like ambrosia that serves as an antidote for turning all poisons into potent medicine.

正如所教，由于人和非人的伤害影响，如今安乐的顺缘稀少，痛苦的因缘却遍地滋长。当逆缘盛行时，若依止这样的口诀，逆缘就能帮助增长道上的觉受证悟。因此，这如同甘露对治，能把一切毒物转成有力的良药。

In Panchen Rinpoche Lozang Chögyan’s[b] Hearing Lineage of Ganden Guru Yoga,[c] it states:

班禅仁波切洛桑却坚〔页注b〕的《甘丹耳传上师供养》〔页注c〕说：

[a] bka' gdams pa'i blo sbyong [b] pan chen rin po che blo bzang chos rgyan; Fourth Panchen Lama [c] ganden nyen gyü la chöd (dge ldan snyan brgyud bla mchod); Panchen Rinpoche Lozang Chögyan

〔页注a〕bka' gdams pa'i blo sbyong：噶当派修心。 返回引用处：1 2

〔页注b〕pan chen rin po che blo bzang chos rgyan：第四世班禅喇嘛。 返回引用处：1 2

〔页注c〕ganden nyen gyü la chöd（dge ldan snyan brgyud bla mchod）：班禅仁波切洛桑却坚所著。 返回引用处：1 2

Thus as mentioned, at the moment of departing for the pure lands, the lord of our family whose kindness is unequaled -known as rainbow-body Vajradhara[35] - repeatedly offered these aspiration prayers.

如上所述，我们家族之主、恩德无与伦比、被称为虹身金刚持者〔尾注35〕，在往生净土之际，一再作这样的祈愿。

Having met with oral instructions such as these and if there is the fortune to fully perfect practice according to the authentic tradition, then there is no better way to fulfill the aspirations of the sublime ones. Especially concerning these profound instructions that are the heart essence of the supreme mahāsiddha Saraha and the quintessence of Secret Mantra Vajrayana, the teachings that sever actual fixation upon hope and fear, and the upadesha that allow one to encounter one's fundamental nature, this lineage is close, the blessings are great, and the pith instructions have not been mistaken. So needless to say, this lineage carries the greatness of the general qualities of the authentic profound termas. Specifically, through this dharma, until now there have been many individuals who have attained supreme qualities, such as actually witnessing the accomplishment of the radiant rainbow body and so forth. The vajra predictions proclaim that in the future many countless more will occur. Since these are undeceiving words describing the meaning of this subject, one must have strong confidence in them. At the end of this text in the section on the entrustment of the teachings, it states:

有缘遇到这样的口诀，若能依真实传统圆满修持，就再没有比这更能实现圣者愿望的方法。尤其这些甚深教授，是大成就者萨惹哈的心髓、秘密真言金刚乘的精华，是斩断对希冀与恐惧实际执著的教法，是让人亲见自身根本本性的窍诀。此传承近、加持大、口诀无误；因此，不必说，它具有真实甚深伏藏的一般殊胜功德。具体而言，迄今已有许多人通过此法获得殊胜功德，例如确实见证成就光明虹身等等。金刚授记宣说，未来还会有无数这样的成就。既然这些话不欺诳地阐明此事之义，就应对它们生起坚固信心。在此文本末尾付嘱教法的一节中说：

In this way, the fortunate ones revealing the stages of this path of practice are nondual with me, who is a buddha. If buddhahood is not attained in this life, then I have deceived you who are the fortunate lineage holders. This unsurpassed, essential dharma of the great vehicle is more precious than one's own heart blood.

如是开示此修行道次第的有缘者，与身为佛陀的我无二。如果不能于此生成佛，那么我便欺骗了你们这些有缘的传承持有者。这无上的大乘心要正法，比自己的心血还要珍贵。

Thus, it is as taught.

正如教言所说。

The rivers of the distant lineage of the wisdom sovereign of dakinis, Machig Labdrön's instructions, and the close lineage of the chakravartin of the siddhas, the heart essence of the glorious Danunpa,[a] converge here as a single stream of Kama and Terma. As a single key point that holds the meaning of the wisdom intent for these practices, this [convergence] exceeds other lineages. All those with intelligence must come to know this.

空行母智慧之主玛吉拉准教授的远传之流，与成就者转轮王、吉祥达嫩巴〔页注a〕心髓的近传之流，在此汇成教传与伏藏的一道河流。这一〔汇流〕作为统摄这些修行智慧密意的唯一要点，超胜其他传承。一切具慧者，都应了知这一点。

Through the pleasing melodious voice of the Great Sage, the eighty-four

经由大能仁悦耳妙音而宣说的八万四

[a] mda' bsnun pa; the Archer, Saraha

〔页注a〕mda' bsnun pa：射手，萨惹哈。 返回引用处：1 2