殊胜解说之甘露海 · 3 领会教法义／断法的一般说明

When the ominous circumstance of overflowing, polluted lake waters occurs, the flood of these degenerate times will burst forth. Aside from these instructions, like extracting the essence of ambrosia, no other medicine will maintain the life essence of the path to liberation.

污秽湖水漫溢的不祥情势出现时， 浊世的洪流将奔涌而出。 除此如提取甘露精华的教授外， 别无药物能维系解脱道的命脉。

Thus, these are the verses that summarize the section.

以上是总结本节的偈颂。

3 The Way to Internalize the Meaning of the Teaching This has two parts: 1 General explanation of the description 2 Specific explanation of how to practice

3 领会教法之义的方法 3 The Way to Internalize the Meaning of the Teaching

分为两部分：

1. 一般说明。
2. 修持方法的具体说明。

Third, the manner of incorporating this meaning into practice is twofold: a general explanation of the description and a specific explanation of how to practice.

第三，将此义融入修持的方法有二：一般说明与修持方法的具体说明。

3.1 General Explanation of the Description This has two parts: 1 Revealing the enumerations of scriptures that describe chöd 2 Explanation of this subject being described-chöd

3.1 一般说明 3.1 General Explanation of the Description

分为两部分：

1. 列举阐述断法的经论。
2. 解释所阐述的主题——断法。

First, for the general description there are two: revealing the enumerations of scriptures that describe chöd and an explanation of this subject being described-chöd.

第一，一般说明分为二：列举阐述断法的经论，以及解释所阐述的主题——断法。

3.1.1 Revealing the Enumerations of Scriptures that Describe Chöd This has two parts: 1 Scriptures of the Kāma 2 Commentaries explaining the Kāma

3.1.1 列举阐述断法的经论 3.1.1 Revealing the Enumerations of Scriptures that Describe Chöd

分为两部分：

1. 佛语经典。
2. 阐释佛语的论典。

First, generally the scriptures describing chöd are common to both traditions of Buddha's speech [i.e., Kāma], as well as the shastras.

第一，总的说来，阐述断法的经论，兼通佛语〔即教传〕和论典两种传统。

3.1.1.1 Scriptures of the Kāma Among them, first there are the extensive, medium, and concise sutras on the Great Mother, as well as the Jātaka Tales[a] found in the sutras that recount how, historically, our teacher [i.e., the Buddha] was a bodhisattva who [altruistically] offered his body, kingdom, wife, and the rest. All of the above can be placed in this [first] category [i.e., Buddha's speech.]

3.1.1.1 佛语经典

首先，其中有广、中、略三种大佛母经，以及经中所载的《本生故事》〔页注a〕，叙述我们导师〔即佛陀〕往昔身为菩萨时，如何〔利他地〕布施身体、王国、妻子等。以上皆可归入这〔第一〕类〔即佛语〕。

3.1.1.2 Commentaries Explaining the Kāma Second, concerning the shāstras, there are four: the blessed lineage of Buddha's speech, the shāstra lineage of commentaries, the tradition of aural upadesha, and the tradition of the extremely profound close lineage.

3.1.1.2 阐释佛语的论典

第二，关于论典，有四类：佛语加持传承、注释论典传承、耳传窍诀传统，以及极甚深的近传传统。

For the first, there are three cycles with explanations by Machig revealing them, such as the outer expanded, extensive explanations of Buddha's speech, the inner upadesha, and the secret determination through indication, as well as others. For the second, there are the dharma cycles on chöd, including the commentaries that originate from the realized masters of India and Tibet, such as Aryadeva and others. The third includes all instructions that clarify crucial points explained by scholars and realized masters concerning the aural lineage, and a fourth category includes all secret wisdom-mind termas from glorious Saraha's Profound Heart Essence.

第一类，有玛吉揭示、解释的三个法轮，例如外在展开的广大佛语解释、内在窍诀、秘密指示抉择，以及其他。第二类，是断法法类，包括源自印度和西藏证悟大师，如圣天等人的注释。第三类，包括学者与证悟大师阐明耳传关要的一切教授。第四类，包括吉祥萨惹哈《甚深心髓》中的一切秘密意伏藏。

Furthermore, all sadhanas that belong to the Kāma tradition, as well as the sadhanas of this profound terma tradition and others--such as Lord Ngawang Püntsok’s[b] daily practice of the profound path,[c] Karma Chakmed’s[d] compiled feast sādhana called Garland of Jewels for the Accumulation of Merit,[e] and other sadhanas that accomplish enlightened activity-belong to the scriptures on chöd.

此外，一切属于教传传统的修法，以及此甚深伏藏传统和其他传统的修法——如阿旺彭措尊者〔页注b〕的甚深道日修〔页注c〕、噶玛恰美〔页注d〕编集的会供修法《积福宝鬘》〔页注e〕，以及成办觉悟事业的其他修法——都属于断法的经论。

[a] kye rab (skyes rabs, jātakamālā); Garland of Rebirths, Āryashūra [b] rje ngag dbang phun tshogs [c] lam zab gyun gyi naljor (lam zab rgyun gyi rnal 'byor) [d] karma chags med [e] tsok ley rinchen trengwa (tshogs las rin chen phreng ba); Karma Chakmed

〔页注a〕kye rab（skyes rabs，jātakamālā）：《本生鬘》，圣勇著。 返回引用处：1 2

〔页注b〕rje ngag dbang phun tshogs：阿旺彭措尊者。 返回引用处：1 2

〔页注c〕lam zab gyun gyi naljor（lam zab rgyun gyi rnal 'byor）：甚深道日常瑜伽。 返回引用处：1 2

〔页注d〕karma chags med：噶玛恰美。 返回引用处：1 2

〔页注e〕tsok ley rinchen trengwa（tshogs las rin chen phreng ba）：噶玛恰美著。 返回引用处：1 2

3.1.2 Explanation of This Subject Being Described-Chöd This has three parts: 1 Actual meaning 2 How chöd applies to the scriptures 3 Synthesis of the meaning of the key points

3.1.2 解释所阐述的主题——断法 3.1.2 Explanation of This Subject Being Described-Chöd

分为三部分：

1. 实际意义。
2. 断法如何与经论相应。
3. 关要义的归纳。

Second is an explanation of this subject-chöd-in three parts: the actual meaning, how chöd applies to the scriptures, and a synthesis of the meaning of the key points.

第二，解释这一主题——断法，分为三部分：实际意义、断法如何与经论相应，以及关要义的归纳。

3.1.2.1 Actual Meaning This has four parts: 1 Nature of chöd 2 Distinctions 3 Etymology 4 Extent

3.1.2.1 实际意义

分为四部分：

1. 断法的体性。
2. 分类。
3. 释名。
4. 范围。

For the first, there are four: the nature of chöd, distinctions, etymology, and extent.

第一，分为四：断法的体性、分类、释名及范围。

3.1.2.1.1 Nature of Chöd First, the nature is as follows. In conjunction with the exceptional methods of these practices, the nature of chöd is established from the perspective of severing the nonconducive direction toward self by means of realizing the prajñā of selflessness. From another perspective, this is posited as practicing through upaya and prajñā, in whatever way, with the exceptional realization that severs the nonconducive obsession with self. The first is the tradition that solely emphasizes the realization of the view of selflessness as the nature of chöd, whereas the latter is the tradition of engaging great compassion and the like with the practice of chöd. There is no contradiction between them.

3.1.2.1.1 断法的体性

第一，体性如下：结合这些修行的殊胜方便，断法的体性，是从证悟无我般若而斩断趋向自我的不利倾向这一角度建立的。从另一角度说，断法是以能够斩断不利的自我执迷的殊胜证悟，运用方便与般若，以任何方式修持。前者的传统，单独强调证悟无我之见为断法的体性；后者的传统，则在断法修持中运用大悲等。两者并不矛盾。

3.1.2.1.2 Distinctions Second, the distinctions are as follows. If distinctions are taken from the perspective of the object to realize, then there is the chöd that realizes the identitylessness of the person, the chöd that realizes the identitylessness of phenomena, and the chöd that realizes the intrinsic nature of phenomena as evennessthese three.

3.1.2.1.2 分类

第二，分类如下：若从所证悟的对象来分，则有证悟人无我的断法、证悟法无我的断法，以及证悟诸法自性平等的断法，共三种。

If distinguished from the perspective of the subject realizing this, then there are two: the realization that comes through a general comprehension of selflessness and the chöd that realizes this directly. If distinguished from the perspective of the types of realization, there are three: the upaya of chöd that sustains all the visualizations and so forth based on great compassion, the prajñā of chöd that realizes selflessness, as well as the combination of those two as the chöd practice that unites upāya and prajñā.

若从能证悟的主体来分，则有二：通过对无我的一般理解而生的证悟，以及直接证悟无我的断法。若从证悟的种类来分，则有三：以大悲为基础，摄持一切观想等的方便断法；证悟无我的般若断法；以及结合两者、方便与般若双运的断法修持。

If divisions are based on an individual's continuum, there are two: chöd for an ordinary person's continuum and chöd for the continuum of an ārya.[a] To make divisions from the perspective of the objective to be to exorcised, there is the outer chöd of the fear-provoking environment, the inner chöd of illness and demonic-force possession, the secret chöd of whatever concepts arise, and the chöd of the nature as it is concerning the five and the three poisons- these four. Machig herself said:

若依个人的相续来分，则有凡夫相续中的断法与圣者〔页注a〕相续中的断法两种。若从所要遣除的对象来分，则有四：针对令人怖畏之环境的外断法、针对疾病与魔力侵扰的内断法、针对任何生起之分别念的密断法，以及针对五毒与三毒的如实本性断法。玛吉亲口说：

Listen! Concerning this chöd tradition of mine, there is a reason for the four distinctions of outer, inner, secret, and nature as it is. First, concerning the four objects of chöd, the outer object is the specific severing of dread toward a fear-provoking environment; the inner object is the severing of illness and demonic-force possession; the secret object is the severing of whatever concepts arise; and the nature as it is involves the objective of severing the five and three poisons.

谛听！我的断法传统分为外、内、密及如实本性四类，自有其理由。首先，关于四种所断对象：外在对象，是特别断除对怖畏环境的恐惧；内在对象，是断除疾病与魔力侵扰；秘密对象，是断除任何生起的分别念；如实本性，则以断除五毒与三毒为目标。

So she said. Concerning this, dread and such that are associated with a fearprovoking place, perpetual fixation concerning harm involved with illness, demonic-force possession, and varieties of concepts and seduction by the poisons are all to be severed.

她如是说。其中，与怖畏之地相连的恐惧等、对疾病和魔力侵扰所带来伤害的持续执著，以及种种分别念与烦恼毒的诱惑，都应斩断。

If divisions are based upon the way of severance, then outer chöd involves severing fixation upon the true existence of the outer objects; inner chöd severs fixation upon the true existence of the mind; and the union of the outer and inner involves the severance of cherishing both body and mind, as well as fixating upon them as truly existing. These are the three. Machig said:

若依斩断的方式来分，则有三：外断法，是斩断对外境真实存在的执著；内断法，是斩断对心真实存在的执著；外内结合，则是斩断对身心二者的爱重，以及对它们真实存在的执著。玛吉说：

Outwardly sever the objective patterns of appearances; inwardly sever fixation of the grasping mind; and binding them, sever the fixation of both mind and body.

外断显现的客观形态；内断能执之心的执著；结合二者，断除对身心两者的执著。

Thus, it is just as she taught. Hence, the way of positing the outer severance and the like resembles how outer and inner phenomena are devoid of true existence and thus designated as outer emptiness and so forth.

正如她所教。因此，安立外断等的方法，就如外法、内法没有真实存在，而安立为外空等一样。

[a] pakpa ('phags pa); sublime one

〔页注a〕pakpa（'phags pa）：圣者。 返回引用处：1 2

If divisions are made from the perspective of the way of practicing, the three are to wander in frightening, isolated places and so forth as the outer chöd supported by the objects; to give one's aggregates as food for the gods and maras as the inner chöd supported by the aggregates; and to sever the subtle root of samsara, which is the single point of fixation upon true existence severed from the base. These are genuine severance practices based on experience. It is said:

若从修行方式来分，则有三：游行于令人怖畏的偏僻处等，是依境的外断法；将自己的诸蕴作为食物布施给天魔，是依蕴的内断法；斩断轮回的微细根本，也就是从根基上断除对真实存在的唯一执著。这些是以亲证为基础的真实断除修持。如云：

Wandering in fear-provoking places is the outer chöd, giving one's aggregates as food is the inner chöd, and severing the sole objective is the genuine chöd.

游行怖畏处，是外断法；以自身诸蕴为食，是内断法；断除唯一所缘，是真实断法。

Hence, Jetsun Milarepa[a] and many other realized, learned masters are in agreement with this.

因此，至尊密勒日巴〔页注a〕与许多其他有证悟、有学识的大师，都认同这一点。

If divisions are made based on the common and the uncommon, training in the visualization of transferring one's consciousness into basic space and then giving the body as an offering to the gods-maras is in harmony with the historical account of our teacher's [i.e., Buddha Shakyamuni] giving of his own flesh and blood to the yakshas[b] and so forth. Hence, this chöd accords with the common approach of the path of training according to Sūtra. Visualizing one's consciousness becoming the deity, such as Tröma, and then giving the body left behind as an offering by imagining that it becomes whatever is desired is severance connected to the uncommon path of Mantra; hence, these are the two. Other ways of enumerating the divisions are as mentioned in the Excellent Golden Garland:[c]

若依共通与不共来分，则有二：修习将自己的识迁入法界的观想，然后以身体供养天魔，这与我们导师〔即释迦牟尼佛〕将自身血肉布施夜叉〔页注b〕等的往昔事迹相应。因此，此断法符合经教修学道的共同方式。观想自己的识成为本尊，如忿怒母，然后把留下的身体作供养，观想它成为所欲的一切，这是与不共真言道相连的断法。此外的分类方式，如《殊胜金鬘》〔页注c〕所说：

Giving one's flesh and blood to the gods, nagas, yakshas, elementals, pishāci,[d] kumbhanda,[e] and the like is outer chöd. Recognizing that the beings of the six classes have been one's parents, meditating on love and compassion, and generating supreme bodhichitta is this yogin's inner chöd. Meditating that demonic forces are the meditation deity and offering immaculate ambrosia, as well as requesting to receive the two siddhis, is this yogin's secret chöd. The root of samsara is grasping to the self; so in order to sever this from the root, meditating upon the fundamental nature of emptiness is this yogin's chöd of the nature as it is. Engaging in these aspects of chöd is the wisdom intent of Lord Buddha and the upadesha of Atisha, as well as this yogin's practice.

把自己的血肉布施给天、龙、夜叉、元素精灵、毕舍遮〔页注d〕、鸠槃荼〔页注e〕等，是外断法。认知六道众生都曾为自己父母，修习慈悲，发起殊胜菩提心，是此瑜伽士的内断法。观修魔力为禅修本尊，供养清净甘露，并祈请赐予二悉地，是此瑜伽士的密断法。轮回之根是执我，为从根本斩断它而观修空性的根本实相，是此瑜伽士的如实本性断法。修习这些断法面向，是佛陀尊者的智慧密意、阿底峡的窍诀，也是此瑜伽士的修持。

[a] rje btsun mi la ras pa [b] gnod sbyin; spirits [c] pül chung ser treng (phul byung gser phreng) [d] sha za; flesh-eating spirit [e] drül büm (grul bum); carnivorous troll

〔页注a〕rje btsun mi la ras pa：至尊密勒日巴。 返回引用处：1 2

〔页注b〕gnod sbyin：精灵。 返回引用处：1 2

〔页注c〕pül chung ser treng（phul byung gser phreng）：《殊胜金鬘》。 返回引用处：1 2

〔页注d〕sha za：食肉精灵。 返回引用处：1 2

〔页注e〕drül büm（grul bum）：食肉的巨怪。 返回引用处：1 2

So, it is as taught.

正如所教。

Chöd that is free from hope involves the cessation of the limitation of quiescence, namely, fixation on the true existence of the object of hope, such as the state of buddha and so forth. Chöd that is without trepidation involves the cessation of the limitation of existence, namely, fixation on the true existence of the object of trepidation, such as the hells and so forth. The chöd of awareness concerning the inner meaning is the ground of all, involving whatever concepts of the grasping mind that arise being allowed to rest at ease within their fundamental nature. Realizing that aside from self-appearing wisdom -the three kāyas are not established elsewhere, attachment to true existence is severed. That is called the "chöd of ceasing fixation toward the resultant aim of attainment". Realizing that all conceptual circumstances that lead to samsara are completely free from fixation with true existence is the chöd that terminates the root of the three objects to abandon [i.e., the three poisons].

无希求的断法，是止息寂静之边，即止息对佛果等希求对象真实存在的执著。无怖畏的断法，是止息有之边，即止息对地狱等怖畏对象真实存在的执著。就内义而言，觉知的断法是一切之基：凡能执之心生起的任何分别念，都任其在自身根本本性中安然住息。证悟三身除此自现智慧之外，别无他处成立，便斩断对真实存在的贪执；这称为“止息对所得之果这一目标的执著的断法”。证悟一切导致轮回的分别念因缘，完全离于真实存在的执著，是断尽三种所断〔即三毒〕之根的断法。

By realizing that all nonconducive circumstances associated with the four māras are- aside from emerging from within the reaches of the magical manifestation of one's own mind-otherwise nonexistent is the chöd of liberating oneself from the four obstructing maras by means of ceasing fixation upon true existence. These are all distinctions. It is as Machig spoke:

证悟与四魔有关的一切逆缘，除了在自心幻化所及之处显现以外，别无所有；这就是止息对真实存在的执著、使自己从四种障魔中解脱的断法。以上皆是分类。正如玛吉所说：

Being without expectation severs the hope for buddhahood; being without fear severs anxiety about the hells; being without conceptual fixation severs awareness from within. Given that wisdom is self-arising, the three kāyas are severed. Given that concepts are liberated from the root, the three realms are severed; given that the object to sever emerges from the mind, the four demons are severed.

无所期待，便断除对佛果的希求；无所恐惧，便断除对地狱的忧惧；无有分别执著，便从内断除觉知。智慧既然自生，三身便断；分别念既然从根本解脱，三界便断；所断之境既从心生，四魔便断。

And so it is.

如是。

3.1.2.1.3 Etymology Third, the etymology is that, since through chöd incorrect concepts such as selffixation and so forth are severed, there is the term "chöd", which means "to sever". This is also referred to as "the sacred dharma that severs the maras", as stated:

3.1.2.1.3 释名

第三，释名：由于借此断除我执等颠倒分别念，因此称为“Chöd”，意思是“斩断”。又称“断魔的正法”，如云：

The sacred dharma dispels all obstructions and aspects of suffering.

正法遣除一切障碍及各种痛苦。

Thus as mentioned, practice such as this dispels all obstructions and suffering. Otherwise, "sacred" refers to the nature of the fully enlightened Buddha's doctrine. In addition, "sacred dharma" is referred to as such because this teaching

如上所说，这样的修持能遣除一切障碍和痛苦。另一方面，“正”指圆满觉悟的佛陀教法之本性。此外，之所以称为“正法”，是因为此教法

That which is called "self" is the demonic mind. You have become this.

所谓“我”，就是魔心。你已成为这个。

So, it is like that.

如是。

Since this [self] obstructs the path to liberation, self-fixation that is labeled "demonic" is severed. Furthermore, this dharma is the antidote for severing the four māras, so it is called "severance of the maras" For example, medicine that cures a certain illness is referred to as the medicine for that illness. This is similar.

由于此〔我〕障碍解脱道，故须斩断被称为“魔”的我执。此外，此法是断除四魔的对治，所以称为“断魔”。例如，能医治某病的药，称为治那种病的药；此处也是如此。

Saying "the objective of chöd" applies to the explanatory text; and since this [text] is similar to the place where the meaning of chöd as the subject abides, it is the locale of chöd. This is like how the speech of Buddha called the pitaka, or basket, is the place or container where many categories of words and their meanings are subsumed. If applied to the meaning of this subject, saying "chöd" implies the realization of the subject and saying "objective" implies the meaning of selflessness that must be understood. Any realization that severs self-fixation involves the mind that knows the meaning of selflessness. Hence, it is expressed in this way.

“断法之境”这一说法，可以指解释文本；由于此〔文本〕类似于断法主题之义所住之处，所以是断法之所在。这就像佛语称为“藏”，或“篮”，是容纳许多类别的文句及其意义的处所、容器。若应用于此主题之义，则“断”表示主体的证悟，“境”表示必须了知的无我之义。凡斩断我执的证悟，都涉及了知无我之义的心，故作如是表述。

To synthesize to the key point, in order to realize selflessness and understand that this [chöd] is the realization of severing the object of self-fixation, these words summarize that point, making it easier to express. Revealing words that seem to be out of order is, for example, like how in the Sanskrit tradition some words are placed together at random to make new words. If applied to both the subject and the explanation: then for those who wish to be liberated, this is the object to engage with by means of hearing, contemplation, and meditationthese three. That is why this is explained in this way.

归纳为要点：为证悟无我，并理解此〔断法〕即是斩断我执之境的证悟，用这些词概括这一要点，以便表达。词语的次序看似颠倒，例如梵语传统中，有时将一些词随意组合，形成新词。若同时就主题与解释而言，则对欲求解脱者来说，这是应当通过闻、思、修三者而趣入的对象。因此作如是说明。

3.1.2.1.4 Extent Fourth, the extent [of chöd] begins with entering the path and continues until the ground of buddhahood is attained. Although it is not faulted to assert that the realization of the prajñā that experiences contrived great compassion and the nature of emptiness is posited as chöd, the state of the sublime buddhas who have completely eliminated all obstructions and associated habits is genuine chöd.

3.1.2.1.4 范围

第四，〔断法的〕范围，从入道开始，一直到获得佛地。虽然将体验造作的大悲及空性本质的般若证悟安立为断法，并无过失，但圣佛彻底消除一切障碍及其习气的境界，才是真实断法。

Given that until now I have not seen an explanation in commentaries concerning this discussion of the nature, distinctions, and so forth [of chöd], I have taken the time to elaborate on this in order to make these points clear. Nevertheless, this commentary is based on practical application; so in order to discover the key points, I have not overemphasized elaborations through words. The

迄今为止，我尚未在注释中见到有关〔断法的〕体性、分类等这些问题的说明，因此花时间详述，以澄清这些要点。然而，此注释以实际运用为基础；为了发现关要，我并未过分着重文字铺陈。

3.1.2.2 How Chöd Applies to the Scriptures Second, the way this applies to the scriptures is as follows. Given that the source of this is the Prajñāpāramitā as mentioned previously, it is necessary to apply these instructions to that. Machig has also said:

3.1.2.2 断法如何与经论相应

第二，与经论相应的方法如下。既然其来源如前所述是《般若波罗蜜多经》，就必须将这些教授与之相应。玛吉也说：

When reading the extensive, intermediate, and concise Prajñāpāramitā, it must be understood that in the chapter concerning māras- -beginning with the occasion of form until omniscience-wherever attachment is referenced is the activity of maras.

读广、中、略《般若波罗蜜多经》时，必须了知：在有关魔的章节中，从色乃至一切智，凡说到贪著之处，都是魔的活动。

Thus, and the quote continues:

如此，引文又说：

Form is not white, yellow, red, blue, green, or violet.

色不是白、黄、红、蓝、绿或紫。

And:

又说：

Form is that which has come from nowhere and goes nowhere, dwelling nowhere.

色无所从来，无所至去，无所住。

And:

又说：

The uniform nature of all phenomena is the prajñāpāramitā, the nature of evenness.

一切法的同一本性，就是般若波罗蜜多，即平等性。

And so forth.

等等。

It is taught that by knowing the view of emptiness, the realization of chöd occurs; and this sets the four maras free in their own place. Even these words from the sutras reveal the meaning of chöd in this way. Saying "from form until omniscience" means that, if phenomena are held to as true, that holding becomes the objective of chöd since it involves the function of the maras. Without having attachment and through prajñā that realizes the lack of true existence, there is what is called "severance". Saying "form is [not] white ..." establishes the example by means of the fundamental nature of the objective to realize. Then by searching for the designated meaning of form and so forth, the innate nature of emptiness must be known. When saying "form is that which has come from nowhere" and so forth, "comes from" means that, since it is born from cause rather than being

教言说，了知空性之见，就生起断法的证悟，使四魔于自处解脱。即使这些经中文字，也这样揭示断法之义。“从色乃至一切智”，意思是：若执诸法为真实，这种执持即成所断之境，因为其中有魔的作用。不起贪著，以证悟无真实存在的般若，便有所谓“断除”。“色〔非〕白……”是以所证悟对象的根本本性为例而确立。然后，寻求色等所指之义，就应了知其本具的空性。“色无所从来”等句中的“来”，是说：由于它从因而生，并非本有，

Furthermore, in other prajñāpāramitā sutras, meanings and words are extremely elaborate and extensive. In the Gathering of Precious Qualities, the key points are synthesized and easy to comprehend; so likewise, this must be explained in that way. Machig has said:

此外，其他般若波罗蜜多经的义与文极其广大繁复，而《宝德集经》将关要摄集，容易理解；因此，也应如此解释。玛吉说：

All dharma is complete within chöd. An individual who is a practitioner of chöd is able to relate to any circumstantial phenomena. Given that this [chöd] is outwardly in accord with the pāramitās: even if the extensive, intermediate, and concise [pāramitās] are not understood, at least one must look into the Gathering of Precious Qualities.

一切法皆圆满于断法之中。修断法者，能够应对任何因缘所现之法。由于此〔断法〕外与波罗蜜多相应，即使不懂广、中、略〔般若经〕，至少也必须阅读《宝德集经》。

Given that inwardly this is in accord with Secret Mantra: even if the many categories of the tantras are not known, the sadhana of Vajravarahi must be maintained.

由于内与秘密真言相应，即使不知众多续部，也必须保持修持金刚亥母的仪轨。

Thus, it is as she said.

正如她所说。

In addition, in the Gathering of Precious Qualities, it states:

此外，《宝德集经》说：

Whoever hears that the teaching of the prajñāpāramitā is nonexistent and that the bodhisattvas and the bodhichitta are nonexistent--without confusion or trepidation- that bodhisattva is practicing the prajñā of the tathāgatas.

谁听闻般若波罗蜜多教法不存在，菩萨与菩提心也不存在，而不迷乱、不惊怖，那位菩萨就在修习诸如来的般若。

Thus, this reveals the nature of chöd since the four limitations do not exist with the objective to attain the supreme omniscient prajñāpāramitā. In order to attain that state, an individual bodhisattva who meditates upon the path is also nonexistent, and the path through which the bodhichitta awakens is itself nonexistent. When taught and heard in this way, to understand the meaning and concentrate upon this with prajñā will precisely determine this. Hence, certainty in the inseparability of emptiness and appearances will be discovered.

这揭示断法的体性，因为对于所要获得的最胜遍智般若波罗蜜多，四边都不存在。为证得此境而修道的菩萨个人，也不存在；藉以唤醒菩提心之道，本身也不存在。这样宣说、听闻，理解其义，以般若专注于此，就能准确抉择，从而获得对空与现不可分离的定解。

When phenomena are realized as magiclike, there is no delusion. Through

证悟诸法如幻，就没有迷惑。通过

[a] nam tar go süm (rnam thar sgo gsum)

〔页注a〕nam tar go süm（rnam thar sgo gsum）：三解脱门。 返回引用处：1 2

Generally, it is necessary to sever fixation on the true existence of any phenomena. Especially while diligently engaged in practice on the path, it is not correct for an individual to think "I must practice this path in order to actualize this result" and focus with fixation on true existence. Hence, it is crucial to bring an end to fixation on true existence in any form.

一般而言，必须斩断对任何法真实存在的执著。尤其精勤修道时，若想“我必须修此道，以现证此果”，并以实有执而专注，就是不正确的。因此，止息任何形式的实有执，至关重要。

Otherwise, it is acceptable to apply this to the ground, path, and resultthese three. Concerning the ground, all phenomena in the mind stream of an individual are naturally nonexistent; and the nature of the path that brings this to fruition, including the result, is practiced without delusion. Another option would be when an individual realizes himself to be naturally nonexistent; that is the selflessness of the person. To realize that this path and its fruition are also naturally nonexistent is the prajñā that realizes the selflessness of phenomena. In this way, the prajñā realizing both aspects of selflessness is the essence of chöd.

此外，将此应用于基、道、果三者，也可以。就基而言，个人心相续中的一切法，皆自然不存在；而使之成熟之道的体性，包括其果，都应无迷而修。另一种解释是：当个人证悟自己自然不存在时，就是人无我；证悟此道及其果也自然不存在，就是证悟法无我的般若。如此，证悟两种无我的般若，是断法的精髓。

When the treatise [on chöd] is applied with the teachings found in the Seventy Meanings on Emptiness,[a][37] it mentions that those four lines [from the Gathering of Precious Qualities] actually point out the oral instructions. That is extremely fitting since, when the meaning of the instructions is internalized, that is the practice of chöd. In addition, it states:

当〔断法〕论典与《空性七十颂》〔页注a〕〔尾注37〕中的教法相应时，其中提到，〔《宝德集经》的〕这四句，实际上指示了口诀。这极其恰当，因为将教授之义领会于心，就是修持断法。此外，经中说：

Whoever knows there are no form, feeling, recognition, consciousness, and mind and that phenomena are the unborn nature of emptiness is practicing the supreme prajñāpāramitā.

谁了知无色、受、想、识与心，诸法是不生的空性，即在修习最胜般若波罗蜜多。

Thus, and the quote continues:

如此，引文又说：

To completely know that all phenomena have no true, inherent existence is to practice the supreme prajñāpāramitā.

彻底了知一切法没有真实的自性存在，就是修习最胜般若波罗蜜多。

Thus, the five aggregates and all knowable things without exception are revealed to be empty and free of true existence.

因此，五蕴与一切所知，无一例外，都被揭示为空、离于真实存在。

All of these quotations point to the same meaning that the prajñā realizing emptiness amounts to the comprehension of chöd because this actually severs fixation upon true existence. This information is merely suggestive. Nevertheless, through understanding this treatise, the meaning of emptiness without excep-

这些引文都指向同一意义：证悟空性的般若，就是领会断法，因为它实际斩断对真实存在的执著。这些说明只是提示。然而，通过理解此论，空性之义无一遗漏

[a] tong nyid dün chu pa (stong nyid bdun cu pa, śūnyatāsaptati); Nāgārjuna

〔页注a〕tong nyid dün chu pa（stong nyid bdun cu pa，śūnyatāsaptati）：龙树著。 返回引用处：1 2

With this level of realization, it is necessary to eliminate grasping the two extremes as it states:

有此层次的证悟，就必须遣除执取二边，如云：

Whatever does not exist is called "nonexistent". When the immature think they understand this, they will say, "This exists." And if they don't, they will say, "It does not." In truth, both the existent and the nonexistent are aspects of the nonexistent. A bodhisattva who knows this is certain to renounce.

不存在的，称为“不存在”。幼稚者自以为懂得时，会说“这存在”；若未懂得，会说“它不存在”。实际上，存在与不存在二者，都是不存在的面向。了知这一点的菩萨，必定出离。

So, it is taught. The nonexistent is naturally independent of root causes and contributing circumstances. It is said that the immature will misinterpret this and fall to an extreme. The learned will, on the other hand, renounce existence by correctly knowing the way of abiding to be free from extremes.

如是所教。不存在者，自然不依赖根本因与助缘。据说，幼稚者会误解这一点而堕边；有学识者则正确了知离边的安住方式，从有中出离。

For this, initially, it is necessary to analyze by cultivating discerning prajñā, as it states:

为此，起初必须培养分别观察的般若来分析，如云：

When it is determined through prajñā that uncompounded and compounded positive and negative phenomena have not a particle's worth of existence: from a worldly point of view, that constitutes being the prajñāpāramitā.

由般若抉择，无为、有为的善恶诸法，连微尘许的存在也没有；从世间观点说，这就构成般若波罗蜜多。

So, it is taught. The extent of seeing the fundamental nature is to know that phenomena are naturally nonexistent and seen to be spacelike, as it states:

如是所教。见根本本性的程度，是了知诸法自然不存在，见其如虚空，如云：

Form is not perceivable, and feeling as well cannot be seen. Recognition is not perceivable, and the mind cannot be seen. Whoever cannot see the consciousness, mind, and mental events sees the true nature of phenomena as taught by the Tathāgata. Sentient beings use words to express themselves such as saying "I see the sky" yet the meaning of how the sky is actually seen must be carefully analyzed.

色不可得，受亦不可见；想不可得，心亦不可见。谁不见识、心与心所，便见如来所说的诸法实性。众生用语言表达自己，例如说“我看见天空”；然而，实际上如何看见天空，其义必须仔细分析。

So, it is taught. Even those of us who engage by materializing are able to realize this if we try. It states:

如是所教。即使我们这些以实物化方式行事的人，只要尝试，也能够证悟这一点。经中说：

Just as the nihilist Parivrājaka[a] understood the nonexistent and how the aggregates will be completely destroyed, a bodhisattva who under-

如断灭论者遍行（Parivrājaka）

[a] Kuntugyu (kun tu rgyu), or Zojang (bzo shyang)

〔页注a〕了知不存在，以及诸蕴将彻底坏灭；如此了知诸法的菩萨， 返回引用处：1

〔页注a〕Kuntugyu（kun tu rgyu），或 Zojang（bzo shyang）。

So, it is taught.

如是所教。

How does this occur? The heretic Parivrajaka correctly understood the nature of ultimate truth by realizing the meaning of nonexistent emptiness. Just as the nirvana that destroys the contaminated aggregates is attained by knowing the fundamental nature of phenomena, it is said that- rather than remaining in the lesser state of nirvana- the unsurpassed prajñā that knows the nature of all phenomena will be attained. By seeing this truth as magical, it is as stated:

这是如何发生的？外道遍行证悟不存在的空性之义，正确理解胜义谛的本性。正如由了知诸法根本本性，获得坏灭有漏诸蕴的涅槃一样，据说，不住于较低的涅槃境界，而将获得了知一切法本性的无上般若。见此真谛如幻，如云：

Whoever knows that the five aggregates are like a magical display will not consider the magic and the aggregates as independent. Having pacified the mind that recognizes many distinctions, the supreme prajñāparamitã is internalized.

谁了知五蕴如幻化，就不认为幻化与诸蕴彼此独立。息灭辨认众多差别之心，便领会最胜般若波罗蜜多。

Thus, all phenomena subsumed within the five aggregates are taught to be the same as a magical display. It is necessary to combine this with the method of practice, as it states:

如此，五蕴所摄一切法，都被教示为等同幻化。必须将此与修行方法结合，如云：

Whoever practices with the aim to benefit others based on loving compassion will reach the state of awakening by training with this dhāraṇī.[38]

谁基于慈悲，为利他而修持，以此陀罗尼〔尾注38〕修学，将到达觉悟之境。

So it is, and the quote continues:

如是，引文又说：

The qualities of upāya are fully sustained through prajñā, so the supreme state of the Tathāgata's awakening will be swiftly reached.

方便的功德由般若完全摄持，故能迅速到达如来的最胜觉悟之境。

So it is, and the quote continues:

如是，引文又说：

By fully sustaining this through supreme upaya and prajñā, the Tathägata's state of awakening will be reached without decline.

以最胜方便与般若完全摄持此修持，将无退转地到达如来的觉悟之境。

And:

又说：

The awakened state and the Tathāgata are free from differentiation. If the upaya to accomplish this is seized, a bodhisattva wishing to attain this will be internalizing the prajñāpāramitā.

觉悟境界与如来无有分别。若掌握成办此境的方便，欲求获得此境的菩萨，便是在领会般若波罗蜜多。

Thus as taught, saying "the Tathāgata and the state of awakening are free from differentiation" can be understood here to mean that the nature of the objec-

如是所教。“如来与觉悟境界无有分别”，在这里可以理解为所缘的本性

Without training on the ground of a shravaka or that of a pratyeka: in order to attain the state of omniscience, train in the teachings of the Buddha.

不修学声闻地或缘觉地，为得遍知之境，修学佛陀的教法。

So, it is as taught.

如是所教。

The main objective for taming through the doctrine of chöd is that the individual must be of the class of Mahayana and possess sharp faculties. Hence, one initially realizes emptiness and then cultivates compassion. It states:

断法教义主要调伏的对象，必须属于大乘种性，并具利根。因此，先证悟空性，再修习悲心。如云：

A bodhisattva who practices the prajñā of the victorious ones must know that the aggregates are originally empty and unborn. Without resting in quiescence, he will engage in compassion for the realms of beings.

修习诸佛般若的菩萨，必须了知诸蕴本空、不生。不住寂静，而对众生界行悲心。

Thus, so that this realization will dawn in the mind stream, it is necessary for all outer and inner conducive circumstances to be complete, as it states:

为使此证悟在心相续中生起，必须具足内外一切顺缘，如云：

Possessing a virtuous spiritual guide and the view of vipashyanä's true seeing[d]: when the mother of all victors is heard, there will be no fear.

具足善知识与毗钵舍那真实见之见地〔页注d〕，听闻一切佛母时，将无恐惧。

Thus, and for that, it is necessary to abandon nonconducive negative friends, as it states:

为此，必须舍弃不利的恶友，如云：

Whoever accompanies negative companions can be affected adversely by them like an unfired clay pot that will fall apart when placed with water.[39]

与恶友相伴者，会受到他们的不良影响，如未烧制的泥罐，遇水即散。〔尾注39〕

Thus, and to explain the distinctions, it states:

关于分类，经中说：

[a] dra chompa (dgra bcom pa); foe destroyer [b] rang sangye (rang sangs rgyas); solitary realizer [c] Shakyamuni Buddha [d] lhagtong (lhag mthong)

〔页注a〕dra chompa（dgra bcom pa）：摧敌者。 返回引用处：1 2

〔页注b〕rang sangye（rang sangs rgyas）：独觉者。 返回引用处：1 2

〔页注c〕释迦牟尼佛。 返回引用处：1 2

〔页注d〕lhagtong（lhag mthong）：胜观。 返回引用处：1 2

Thus, it is taught. This means that, by thinking "what is this prajñā?" prajñā is the objective to realize; and thinking "who is the realizer?" means the one who realizes this. Saying "how is this realized?" means that, by severing fixation upon true existence, the objective will be known by the mind that knows this through realizing this and so forth. Through the many distinctions applied to all phenomena, the fixation upon the outer appearances and the inner mind as truly existing will be severed. This way of severing the outer and the inner was taught previously.

如是所教。意思是：思惟“这般若是什么”，般若即为所证悟的对象；思惟“谁是证悟者”，就是能证悟者。“如何证悟”，是说斩断对真实存在的执著，使对象为通过证悟它等而了知的心所知。通过对一切法作诸多分类，就会斩断对外在显现与内在心真实存在的执著。这种外断与内断的方法，前面已经教过。

There are three ways to distinguish the realization of the selflessness of the person, as it states:

证悟人无我，可分三种方式，如云：

Just as it is for oneself, so it is for all sentient beings. Just as it is for all sentient beings, all phenomena can be known like that. To be free from both concepts of being unborn or born is the practice of the supreme prajñāpāramitā.

自己如何，一切众生亦如何；一切众生如何，一切法也可如此了知。离于不生与生两种分别，就是修习最胜般若波罗蜜多。

Thus, this reveals the realization of twofold selflessness and the genuine truth of the unborn nature of emptiness. Based on the way things appear according to relative truth: once arising, all phenomena are realized to be the nature of evenness, as it states:

这揭示二无我的证悟，以及不生空性本质的真实谛。依世俗谛的显现方式，一切法一旦生起，即证悟其为平等性，如云：

Just as a chakravartin ruler always travels on the same route bringing the seven precious ones[40] and an army of retinue along that path: likewise, by practicing this path, one will proceed to the prajñāpāramitā of the victorious ones; and along this path, all qualities will emerge.

如转轮王总行于同一路途，率七宝〔尾注40〕及军众随行；同样，修持此道，将趋入诸佛的般若波罗蜜多；一切功德，将沿此道而生。

Thus, just as whatever path a chakravartin ruler travels the seven royal representatives and the four hordes of retinue accompany him, here this prajñā accompanies all qualities of the path. Saying "this originates from the supreme prajñāparamita" implicitly reveals that there are other enumerations of distinctions concerning this subject. The manner of practice is as it states:

转轮王无论行于何道，七种王者象征与四众军队都相伴；同样，此般若伴随道上的一切功德。“这源于最胜般若波罗蜜多”一语，隐含说明此主题还有其他分类。修行方式，如云：

To enter the supreme vehicle of all victorious ones with great generosity, a broad mind, and tremendous strength is to don immense armor and tame the magical māras.

以广大布施、宽广之心和强大力量，趣入一切诸佛的最胜乘，即是披大铠甲、调伏幻魔。

Thus, this reveals that even though the shravakas and pratyekas are able to express great generosity through material wealth, they remain unable to give up

这说明，虽然声闻和缘觉能以财物作广大布施，却仍不能舍弃

With a mind that is like the sky, the strength of the hordes of deceivers will have no bearing.

心如虚空，则欺诳者众的力量无从施展。

Thus, as it is taught, from the perspective of possessing prajñā that realizes the lack of inherent existence, the deception of the maras or the magic of the maras is tamed or subjugated through that prajñā. Hence, it is necessary to practice the six paramitas. In particular, it states:

如是所教。从具足证悟无自性存在之般若而言，魔的欺诳或魔幻，由此般若调伏、降伏。因此，必须修习六波罗蜜多。特别是，如云：

The giving of one's head and limbs without reluctance, giving all of one's possessions without hesitation, and knowing and understanding the futility of all phenomena that lack true existence-if flesh can be given in this way with no regret, then needless to say material things can be forsaken. In that case, it is impossible for there to be avarice.

毫不吝惜地布施头与肢体，毫不犹疑地施舍所有资具，并知解一切法无真实存在、皆为空幻；若能如此无悔地布施血肉，何况舍弃财物！在此情形下，不可能有悭吝。

Thus, that is the way of offering the body, and it goes on to state:

这就是供养身体的方法。又说：

Taking interest in generosity that is constant and without hesitation ...

乐于持续、无犹疑地布施……

Thus and:

又说：

A bodhisattva with clear intelligence will think, "May I give this as a gift to all sentient beings that exist throughout the three realms," and then actually give to them with the dedication, "May this bring about the awakening of all beings." Once given, there is no materializing of the deed itself.

智慧明晰的菩萨会想：“愿我将此作为礼物，布施给遍满三界的一切众生。”然后实际施与他们，并回向：“愿此成办一切众生的觉悟。”施舍以后，不将行为本身执为实有。

Thus and:

又说：

There are no expectations concerning the result of that deed.

对该行为的结果，没有期待。

Thus, and:

又说：

Thus, through this, the manner of expressing generosity is clearly revealed.

这清楚揭示了布施的方式。

As it states, however many sentient beings exist throughout the three realms, including all classes of guests, to say "forsaking all material things and giving to everyone" points out the meaning of the white and mixed feasts. In order to generate the attitude to actually express generosity with all material things, first one must train with this visualization and become familiar. In order to express generosity to all sentient beings, there is no choice but to express this through the many things that harmonize with their wishes.

如经所说，三界有多少众生，包括一切类别的宾客，都“舍弃一切财物，布施给每一位”，这指示白供与杂供之义。为生起实际将一切财物布施的心态，首先必须修学这种观想，使之熟悉。为布施一切众生，就必须以符合他们愿望的各种事物来表达布施。

It states in the sutra Palpoche:[a]

《华严经》〔页注a〕说：

One transforms into the form of that which will please and fulfill his needs.

自身化为令对方欢喜、满足其所需之形态。

Thus, the way of offering the body and so forth is to visualize whatever is necessary to meet one's needs. This is the general tradition of the bodhisattva's expression of generosity.

因此，供养身体等的方式，是观想任何能够满足对方需要之物。这是菩萨行布施的一般传统。

For example, it states:

例如，经中说：

If a magician creates an illusory crossroads where millions of people are being beheaded and the bodhichitta is generated based on whatever those being killed must be feeling-for the one who understands that all these beings are illusory, there will be no fear.

若幻术师幻化一个十字路口，那里数百万人正在被斩首，而依那些被杀者的感受生起菩提心；对了知这些众生皆为幻化的人，就不会有恐惧。

Thus, through this, one can know the way of fearlessness when confronted with the magical deception of the gods-maras while wandering in terrifying places. Concerning this, the way that the upheavals and exorcisms occur will be explained later.

由此可以了知，当游行于可怕之处、遭遇天魔幻惑时，如何无畏。关于其中如何发生扰动与驱除，稍后会说明。

The etymology of chöd is as it states:

断法的释名，如云：

[Chöd] is asserted to be the severing of attachment so that all such clinging is fully exhausted.

〔断法〕被认为是斩断贪著，使一切这样的执取穷尽。

[a] palpoche'i do (phal po che'i mdo, buddhavatamsakasütra); Sutra of the Great Bounteousness of the Buddhas

〔页注a〕palpoche'i do（phal po che'i mdo，buddhāvataṃsakasūtra）：《诸佛广大丰饶经》〔即《华严经》，此处译原英释名〕。 返回引用处：1 2

Thus, this means severing attachment to self-fixation, as well as severing the source, which is the mind attached to the true existence of each aspect of phenomena—including all habitual associations—and bringing this process to exhaustion. This is referred to as "chöd". Furthermore, it states:

这意味着斩断对我执的贪著，以及斩断其来源——执著每一方面的法真实存在之心，包括一切相关习气，并使此过程穷尽。这称为“断法”。此外，经中说：

Severing [the cherishing of oneself] is supreme among a gathering of many beings and severing the overwhelming negative views of sentient beings ...

断除〔爱我之心〕，在众生集会中最为殊胜；断除众生强烈的恶见……

Thus, saying "supreme among a gathering of many beings" means that, from the perspective of cherishing others more than oneself, one engages in the welfare of others and becomes their guide and protector; so one must sever the fixation of cherishing oneself.

“在众生集会中最为殊胜”，意思是：从爱重他人胜过自己的角度出发，为他人利益而行，成为他们的导师与护持者，因此必须斩断爱重自己的执著。

In addition, one must be able to sever all negative views that others have in their mind streams, so that is another reason for the term "severance". This term includes both aspects of upāya and prajñā. Not only that, this is referred to as "taming the magical deception of the maras". Saying "any fixation whatsoever" reveals the etymology of what is referred to as "severing the maras".

此外，必须能够斩断他人心相续中的一切恶见，这也是称为“断”的另一个理由。此词包括方便与般若两个方面。不仅如此，这也称为“调伏魔的幻惑”。“任何执著”一语，揭示所谓“断魔”的释名。

The extent of the ground is as it states:

地位的范围，如云：

From the time of adding a single drop of water to a vase until the vase is full, just as the water gradually increases until it overflows- -even though at first the ordinary mind is predominant, by gradually cultivating the bodhichitta the perfection of positive qualities will bring about the state of awakening.

从将一滴水加入瓶中，到瓶被注满，水逐渐增加，直至满溢；同样，虽然最初凡常之心占优势，但逐渐培养菩提心，圆满善妙功德，将成就觉悟之境。

Thus and:

又说：

From the time the supreme bodhichitta is cultivated until the state of unsurpassed awakening occurs, one must bring this to mind each day and night. The learned will strive to accomplish this.

从生起最胜菩提心，直到无上觉悟出现，必须日夜忆念。有学识者，会努力成办此事。

Thus, it is like that.

如是。

To say 'first there is the ordinary mind" means-whether relative or genuine bodhichitta-given that the actual nature is initially not evident, this [bodhichitta] mind must be cultivated. This reveals the meaning of the metaphor of a single drop of water slowly accumulating [to an overflowing vase]. By beginning in this way, the cause of perfect awakening is initiated. This is not saying that bodhichitta is gained, but that rather it is cultivated. From that time onward, by diligently engaging on the path and sustaining that mind, the time of the initial ground occurs. By saying "until unsurpassed awakening occurs" and "by

“最初是凡常之心”，意思是：无论世俗还是胜义菩提心，由于实际本性起初尚未显明，必须培养此〔菩提〕心。这揭示一滴水渐渐积聚〔直至满瓶溢出〕的譬喻之义。如此开始，便启动圆满觉悟之因。这并非说获得菩提心，而是说培养菩提心。从此以后，精勤行道，摄持此心，便到达初地的时刻。“直到无上觉悟出现”与“由

Through these quotations, one must understand that the meaning [of chöd] is being clarified. Just as it is necessary to clarify the meaning of the classes of the inner tantras of Secret Mantra through their individual explanatory tantras and given that the Great Mother is so profound and difficult to comprehend, it is necessary for the meaning itself to be elucidated through the upadesha of the great dharma regents. Based on that, the stages of the nature of emptiness have been revealed; whereas other subjects, for the most part, have been implicated. Hence, the meaning cannot be revealed more clearly than this.[41]

通过这些引文，应理解所阐明的是〔断法〕之义。正如必须通过各自的释续，澄清秘密真言内续各部之义；大佛母既然如此甚深难解，也必须以诸大法王子的窍诀，阐明其义。依此，空性本质的次第得以揭示，其他主题则大多隐含其中。因此，不可能比这更清楚地揭示其义了。〔尾注41〕

Well then, if some were to claim that this presentation is unacceptable because--when explaining the common meaning of this text-explanations concerning the paths of unification and seeing[a][42] should be applied with the higher path, I would have to reply as follows. Generally, the speech of the Victorious One characteristically includes the primordial nature of all subjects. Especially in terms of the prajñāpāramitā, this is considered the ultimate subject of the Buddha's speech. Just as there are many explanations that analyze the meaning of the tantras of unsurpassed Mantra, here as well [i.e. Sütra] -whether it is the actual meaning or the hidden meaning, principal or secondary-there are many explicit and implicit ways to describe this.

那么，若有人声称这样的阐述不可接受，因为解释此文本的共同义时，关于双运道与见道〔页注a〕〔尾注42〕的说明，应当配属于较高的道，我将如此回答：一般而言，胜者的言教，以包含一切主题的本初性质为其特征。尤其般若波罗蜜多，被视为佛语的究竟主题。正如分析无上真言续义的解释有许多，此处〔即经教〕也一样：无论实际义或隐义、主要或次要，都有许多显说与隐说的方式。

If that were not the case and a single point or meaning was being taught, then -except for that overt meaning-other interpretations would be unacceptable. Scholars from India and Tibet have applied this teaching according to a beginner's practice; and in doing so, there is no objection to include whatever quotations are acceptable in order to support their individual explanations. If that were the only level to interpret [the prajñāpāramitā] and if explanations and advice that are given according to the mental capacities of those like myself were not given, then what would be the point to study or contemplate this subject at the present time? Chöd is the practice that corresponds to the meaning of the Great Mother; so with that in mind, needless to say, it is necessary to give explanations that describe this.

若非如此，只宣说单一要点或意义，那么，除了那一明显意义，其他解释都不能成立。印度与西藏的学者，都曾依初学者的修持运用此教法；这样做时，为支持各自解释而引入任何合适的引文，都没有异议。如果那是解释〔般若波罗蜜多〕的唯一层次，而不依像我这样的人之心力给予解释与教诫，那么现在学习、思惟此主题，又有何意义？断法是与大佛母之义相应的修持；既然如此，不必说，就必须给予阐明此义的解释。

Hence, in the Ornament of Clear Realization,[b] it states:

因此，《现观庄严论》〔页注b〕说：

The prajñāpāramitā is correctly explained through the eight categories of phenomena.[43]

般若波罗蜜多，以八种法类正确解释。〔尾注43〕

Thus, it is as taught.

如是所教。

Just as the meaning of the sutras is elucidated by the shastras: if this subject

正如论典阐明经义，若此主题

[a] tsok lam (tshogs lam, sambhäramarga) and jor lam (sbyor lam, prayogamärga) [b] ngon tok gyen (mngon rtogs rgyan, abhisamayalamkära); Maitreya

〔页注a〕tsok lam（tshogs lam，saṃbhāramārga）：资粮道；以及 jor lam（sbyor lam，prayogamārga）：加行道。〔译注：原英正文写“双运与见”，与此页注不同，保留两者。〕 返回引用处：1 2

〔页注b〕ngon tok gyen（mngon rtogs rgyan，abhisamayālaṃkāra）：弥勒著。 返回引用处：1 2

By training in this way: when all stages of the visualization are gradually able to be actualized in a relatively short period of time, that is instantaneous unification. Based on the intention to attain the resultant dharmakāya, it is necessary to meditate in order for the practice of that to be complete as well. Nevertheless, since these days a majority of chöd practitioners are uneducated on this subject, there is probably no point to elaborate further.[44] 3.1.2.3 Synthesis of the Meaning of the Key Points

如此训练，当观修的一切次第，逐渐能在较短时间内现前，就是刹那加行。出于证得果位法身的意愿，也必须禅修，使这方面的修持圆满。然而，如今多数断法行者对这一主题缺乏学识，也许没有进一步详说的意义。〔尾注44〕

3.1.2.3 关要义的归纳

Third, to reveal the key points in brief, it states in the Commentary on Bodhichitta:[a]

第三，简明揭示关要，《菩提心释》〔页注a〕说：

The bodhichitta of all the buddhas is not obstructed by thoughts, such as self and aggregates, but rather asserted to always be the characteristic of emptiness. It is necessary to meditate through effort with this mind moistened by compassion.

一切诸佛的菩提心，不为我、蕴等念所障，而被说为恒具空性之相。必须以此为悲心润泽之心，精勤禅修。

Thus, one may wonder, What is this so-called awakened mind that is the mind of all fully perfected buddhas and befits the sacred path revealed for the sake of others?" The absolute fundamental nature of phenomena is not obscured by concepts that fixate on the true existence of a self, aggregates, and consciousness. The wisdom that always realizes the meaning of the characteristic of emptiness or that abides in this way is the mind of absolute bodhichitta. This also includes the mind moistened with great compassion that aspires to awaken in order to benefit others. That [bodhichitta] mind that is relative bodhichitta is not established according to the way that the confused mind grasps it. It is taught that these [two aspects][45] are meditated upon as inseparable.

由此，或许有人会想：“所谓觉悟之心，既是一切圆满诸佛之心，又契合为利他所示圣道，它究竟是什么？”诸法的胜义根本本性，不被执我、蕴及识为真实存在的分别念所障蔽。恒常证悟空性之相的意义，或如是安住的智慧，就是胜义菩提心。这也包括由大悲润泽、为利他而希求觉悟的心。作为世俗菩提心的那一〔菩提〕心，并不依迷乱之心执取它的方式而成立。教言说，应当将这〔两方面〕〔尾注45〕不可分地观修。

Here, the practice of absolute bodhichitta involves the determination through discerning wisdom that all phenomena do not exist in the nature of emptiness. In formal equipoise, that nature is sustained and all subsequent experiences of those

这里，胜义菩提心的修持，是以观察智慧抉择一切法于空性中不存在。在正式入定时，保持此本性；随后对于那些

[a] chang chüb sem drel (byang chub sems 'grel, bodhichittavivarana); Nãgarjuna

〔页注a〕chang chüb sem drel（byang chub sems 'grel，bodhicittavivaraṇa）：龙树著。 返回引用处：1 2

Supreme among methods is the mingling of basic space and awareness.

方便中最胜，是法界与觉知相融。

Thus, like that, the sacred method that renders the fundamental nature evident is the exceptional feature of this doctrine, the upadesha of mingling space and awareness. Hence, directly encountering this genuine fundamental nature enhances this realization. Those with duller, limited faculties will determine the meaning of emptiness through analysis; whereas, those with sharp faculties will -like opening the gateway to space -simultaneously actualize the mingling of space and awareness through the indication of the method given at the time of empowerment.

如是，使根本本性显明的神圣方便，是此教义的殊胜特点，即界觉相融的窍诀。因此，直接亲见此真实根本本性，就能增进这一证悟。根器较钝、能力有限者，通过分析抉择空性之义；根器敏锐者，则借灌顶时所授方便的指示，如开启虚空之门，同时现证界觉相融。

Although there are these two categories, this actually represents the wisdom intent of the past scholars. The sutras tell us:

虽然有这两类，这实际上代表了往昔学者的智慧密意。经中告诉我们：

If the selflessness of phenomena is discerned, analyzing that discerning wisdom and meditating upon it is the cause for attaining the result of nirvana. Whatever other causes there may be will not bring about this state of quiescence.

若辨明法无我，再分析那观察智慧并修习它，就是证得涅槃果之因。无论有什么其他因，都不能成办此寂静境界。

Thus, as taught, the Great Tertön Lord of Dharma himself said that, for beginners, he only emphasized the need to analyze and determine by contemplating the section [in the root terma text] called "searching for the basis of the mental label". Not only that, he earnestly encouraged training in the methods for cultivating relative bodhichitta. Based on that and in reliance upon the mind that fixates upon a self or cherishes a self as the main focus, there are the practices of generosity involving giving the body without fixated attachment. In doing so, the key points for the other pāramitā practices must also be complete. From the perspective of the stages for simultaneously offering to the higher objects and expressing generosity to the lower, even beginners such as us are then able to perfect great waves of merit. The way of doing this from the uncommon approach is to train in the visualizations that correspond to the four feasts.[46] In these ways, to become familiar with the union of upaya and prajñā through practicing relative and genuine bodhichitta is the way to engage in the practice of chöd.

如是所教。大伏藏师法主本人说，对于初学者，他只是强调，应思惟〔根本伏藏文本中〕称为“寻觅心之名言所依”的部分，加以分析、抉择。不仅如此，他还殷切劝勉，训练培养世俗菩提心的方法。依此，以执我或爱我的心作为主要所缘，而修习无固执贪著的舍身布施。这样做时，其他波罗蜜多修持的关要，也必须齐备。从同时上供尊胜对境、下施低位众生的次第而言，即使如我们这样的初学者，也能圆满广大的福德浪潮。其不共方法，是训练与四种供宴〔尾注46〕相应的观想。如此，通过修习世俗与胜义菩提心，熟习方便与般若双运，就是趣入断法修持的方法。

In Aryadeva's treatise on chöd, it also states:

圣天的断法论也说：

If one fails to realize that the meaning of the nondual pāramitās is free from virtue, nonvirtue, acceptance, rejection, hope, fear, and limitations all together -even though one may accumulate compounded virtue, liberation will not occur in that life. Therefore, not even a particle

若未证悟无二波罗蜜多之义，完全离于善、不善、取、舍、希、怖及边限，即使积聚有为的善，也不会于此生解脱。因此，任何有为、无为、善或不善之法，连微尘许

Thus, it is taught. Chöd is the unmistaken path of the bodhisattvas, as it states in the Gayagori Sūtra:[a]

如是所教。断法是菩萨无误之道，如《伽耶山顶经》〔页注a〕说：

If the path of the bodhisattvas were synthesized, what might that be? In brief, there are two: upaya and prajñā.

若将菩萨道归纳，它是什么？简言之，有二：方便与般若。

So, it is as taught. Furthermore, in the Madhyamaka’s[b] Jewel Garland[c], it states:

如是所教。此外，中观〔页注b〕《宝鬘论》〔页注c〕说：

When self or others aspire to attain unsurpassed awakening, the root of that will be the bodhichitta. Stable like the king of mountains, with compassion reaching all directions, this wisdom need not depend upon direction or limit.

当自己或他人希求无上觉悟时，其根本是菩提心。如山王般稳固，悲心遍及一切方所，此智慧无须依赖方所或边限。

Thus, within chöd, the key points of practice that are said to be the causes for the state of unsurpassed awakening are fully complete with the mind of bodhichitta, extremely firm and all-pervasive compassion for sentient beings limitless like space, along with the view that does not rely on the two extremes. This is stated in detail in the Essence of the Middle Way:[d]

因此，在断法中，被说为无上觉悟之因的修持关要，已完全具足：菩提心、对如虚空无边众生极为坚固而周遍的悲心，以及不依二边的见地。《中观心论》〔页注d〕详说：

Without forsaking bodhichitta, perfectly engage in the fearless conduct of the Sage. The one who searches for such wisdom is engaged in Buddha's conduct.[47]

不舍菩提心，圆满行持能仁的无畏行。寻求如此智慧者，正在行持佛行。〔尾注47〕

As this is in harmony with that, one must train accordingly. The way to not forsake the bodhichitta is as it states:

此法与之相应，应依此修学。不舍菩提心的方法，如云：

That which is adorned with love, compassion, and great knowledge is the seed of buddha, the bodhichitta. Therefore, the learned will never forsake that.

以慈、悲与广大智慧庄严者，是佛的种子——菩提心。因此，有学识者永不舍弃它。

[a] ga' ya go ri do (ga' ya go ri mdo, äryagayäshirshahämamahäyänasütra) [b] üma (dbu ma); Middle Way [c] rinchen treng wa (rin chen phreng ba, ratnavali); Nagarjuna [d] üma nyingpo (dbu ma snying po, madhyamakahrdaya); Bhävaviveka

〔页注a〕ga' ya go ri do（ga' ya go ri mdo，āryagayāśīrṣanāmamahāyānasūtra）。 返回引用处：1 2

〔页注b〕üma（dbu ma）：中道。 返回引用处：1 2

〔页注c〕rinchen treng wa（rin chen phreng ba，ratnāvalī）：龙树著。 返回引用处：1 2

〔页注d〕üma nyingpo（dbu ma snying po，madhyamakahṛdaya）：清辨著。 返回引用处：1 2

Thus with love, great compassion, and the vast knowledge of upaya, an abundance of virtue is cultivated, such as through the seven branches of prostration and so forth. Through the profound knowledge of prajñā that sustains itself, there is realization that all phenomena have no characteristics of true existence. Since the bodhichitta adorned with these qualities is the cause for awakening, it must never be forsaken. The manner of ensuring this is as stated:

如此，以慈、大悲和广大的方便智慧，修集大量善行，例如顶礼等七支。以自身摄持的甚深般若智慧，证悟一切法无有真实存在之相。由于这些功德所庄严的菩提心，是觉悟之因，故永不应舍。确保这一点的方法，如云：

One with intelligence and courage, who can't bear the suffering of others and exerts in perfectly pure diligence with strength and intelligence, will view this ordinary world that lacks prajñā, determine to free himself or herself from this quagmire of samsara, and work to transport beings to freedom.

具智慧与勇气者，不忍他人受苦，以力量与智慧，努力行持圆满清净的精进；观察这缺乏般若的凡俗世界，决心使自己脱离轮回泥潭，并努力运载众生趋向自由。

Thus, with intelligence that can fully discern phenomena and the great courage of a stable mind unaffected by any māras or passions, one endures the suffering of others because the suffering of others is unbearable. Exerting stable diligence toward positive virtue and possessing the potential to accomplish the welfare of self and others, the wise will repeatedly analyze the nature of ordinary sentient beings that lack the phenomena of prajñā and will first perfect the self-purpose of awakening in order to traverse the murky quagmire of samsara and accomplish the state of awakening. Then, it states:

因此，以能够充分辨别诸法的智慧，以及不受任何魔与烦恼影响的坚固之心的大勇气，因为不忍他人受苦，而承受他人的痛苦。稳定地精进于善，具备成办自他利益的能力，智者将反复分析缺乏般若之法的凡俗众生本性，首先圆满觉悟的自利，以渡过轮回污泥潭，成就觉悟之境。然后，经中说：

Those who strive to be liberated will, through prajñā, sever all bondage and, through compassion, will try to liberate those who suffer in the unbearable prison of samsara. Bound by the handcuffs of desire and the like, without protection, beings are drunk from the carelessness of having fallen into the slumber of delusion, robbed by discursiveness that steals away all virtues. If those [who suffer in this way] are not liberated, what then could be the benefit of having any powers?

努力求解脱者，以般若斩断一切束缚，并以悲心，试图解救在轮回难忍牢狱中受苦者。众生被贪欲等手铐束缚，无人保护，因放逸而如醉，落入愚痴之睡，被盗走一切善德的散乱所劫。若不解脱〔这样受苦的〕他们，那么拥有任何能力，又有什么利益？

Thus, through the sharp weapon of prajñā, one must sever all bondage in the mind stream and determine to liberate others through compassion.

因此，必须以般若利刃斩断心相续的一切束缚，并决心以悲心解脱他人。

Those who lack protection at death and so forth will find themselves in the relentless prison of samsara, bound by the handcuffs of the passions, such as desire. Having been careless through the three doors and mentally slothful as though intoxicated by liquor, they have fallen into the slumber of delusion where they harbor perverted desires and harmful thoughts like robbers. Any virtue accumulated by these sentient beings has been squandered. If these beings are not liberated, then what is the benefit of having any powers? Aside from liberation, nothing else will benefit them. Know that this reveals the way to fully accomplish the welfare of others.

那些在临终等时缺乏保护者，将发现自己身处无情的轮回牢狱，被贪欲等烦恼的手铐束缚。三门放逸，心意懈怠，犹如醉酒，他们陷入愚痴之睡，怀抱如盗贼般的颠倒欲望与害心。这些众生所积聚的任何善德，都已挥霍殆尽。若不使他们解脱，拥有任何能力，又有何益？除解脱外，别无其他能利益他们。应知，这揭示了圆满成办他利的方法。

Furthermore, it states:

此外，经中说：

Previously, those who have been possessed by the demonic force of the passions will--like pouring salt water on an open wound-further aggravate their own illness of suffering. In order to benefit and repay the kindness of those who have been caring, respectful, and beneficial toward oneself, nothing is more meaningful than placing them in the state of quiescence.

往昔已为烦恼魔力所制者，如往开放的伤口上浇盐水，将进一步加重自身的苦病。为了利益那些曾关爱、尊重、帮助自己的人，并报答其恩，没有什么比安置他们于寂静境界更有意义。

Thus, the way of benefiting others is revealed as follows. Those who have previously been possessed by the harmful demonic forces of the passions are likened to the example of pouring salt water on an open wound. Already tormented by the illness of suffering, they-like one--continue to engage in various harmful deeds that perpetuate further suffering. In past lifetimes, those are the same beings that have shown one limitless kindness through love, compassion, respect, and benefit. In order to repay them, except for placing them on the state of quiescence, what else is there to be done? Thinking in this way, determine to place them there.

如此，利益他人的方法得以揭示。往昔已被烦恼的有害魔力所制者，譬如伤口浇盐水。他们本已被苦病折磨，却与自己一样，继续造作各种有害行为，使苦痛不断延续。过去世中，正是这些众生，通过慈爱、悲悯、尊重与利益，给予自己无量恩德。为报答他们，除了安置他们于寂静境界，还有什么应做？这样思惟，决心将他们安置于彼。

Then, the way of relying upon the fearless conduct of the buddhas and their heirs is as stated:

接着，依止诸佛及佛子无畏行的方法，如云：

In order to benefit beings by embracing the wondrous and stable bodhichitta, the practitioner whole-heartedly enters this perfectly correct path.

为利益众生，怀抱奇妙而稳固的菩提心，行者全心投入这圆满正确之道。

Thus this reveals the concise meaning.

这揭示了简要意义。

In order to expand upon this, it states:

为广说此义，经中说：

This love is free from harm and brings benefit through compassion. By realizing the sacred dharma, there is never complacency or avarice concerning generosity through dharma.

此慈心离害，以悲心带来利益。证悟正法，对于法布施，从不自满或悭吝。

Thus, through love, all sentient beings are placed in states of well-being; and the wish to protect them ensures there are no harmful thoughts. By compassionately wishing that others who suffer could be free from that and in order to benefit them, one exerts in the understanding of the tradition of the great vehicle throughout the day and night without ever becoming complacent. Giving the dharma to all sentient beings free from avarice means to possess the intent and action of benefiting others.

如此，以慈心将一切众生安置于安乐境界；愿意保护他们，便确保没有害念。以悲心愿他人离苦，为利益他们，日夜努力理解大乘传统，从不自满。无吝地向一切众生布施佛法，意味着具足利他的意乐与行为。

Furthermore, it states:

此外，经中说：

Thus, with honesty that is free from deception: having subdued the mind of prideful arrogance, viewing with the mind that sees the meaning of interdependency just as it is, and not having concepts concerning the faults of others, only one's own faults are emphasized. Having a sense of true concern toward even the most insignificant personal fault is the way to sustain the perfectly pure inner intention. It states:

如此，以无欺的诚实，调伏骄慢之心，以如实见缘起义之心观察，不思他过，只重视自己的过失。对自己哪怕最微小的过失，也真实关切，就是保持圆满清净内在意乐的方法。如云：

To turn from engaging in disputes and worldliness and to befriend worldly believers, such as the heretics called Flung Afar[48] and even toward those who lack qualities, one should always show respect by thinking that one day they will gain the enrichment of qualities.

远离争论与世俗活动，对称为“远掷者”（Flung Afar）〔尾注48〕等外道的世俗信众友善；即使对缺乏功德者，也应常怀敬意，想到他们终有一日会具足丰富功德。

Thus, this means to personally turn away from taking sides, entering into disputes, insulting others, and the like, including joining with ordinary people who are busy engaging in meaningless worldly activities that lack dharma, who have no authentic spiritual tradition, or claim there is no future life, such as the heretical views of the Flung Afar. Know that, if others seem to lack qualities, they still possess the buddha nature and that the day will come when their qualities will be conspicuous; so one must always have respect by outwardly engaging with appropriate manners.

这意味着，自己应远离偏袒、争执、侮辱他人等行为，也不参与凡俗者忙碌而无意义、缺乏佛法的世间活动；这些人没有真实的修行传统，或声称没有来世，如远掷者的外道见。应知，若他人看似缺乏功德，他们仍具佛性，其功德终有显明的一日；故应恒怀敬意，在外以适当的礼仪待人。

From the perspective of intention and action and by not mistaking the stages of abandonment and acceptance, the actual way of engaging in conduct is as it states:

从意乐与行为而言，不错乱取舍次第，实际行持的方法，如云：

Generosity that occurs through compassion works to pacify the rivers of suffering of all sentient beings So they will all aspire to attain the state of omniscience.

由悲心而生的布施，努力平息一切众生的苦流，使他们都希求获得遍知之境。

Thus, generosity is expressed with no expectation for a response or a result, driven only by compassionate altruism. Concerning this, if one wonders who this is directed toward, it is directed toward those born through the four ways[49] as form and formless beings in order to fully pacify their suffering.

因此，布施不期待回报或结果，唯以悲悯利他之心推动。若问这是向谁而施，就是向以四种方式受生〔尾注49〕的有形与无形众生，为完全平息他们的痛苦。

What is the purpose? Generosity is expressed in the manner of aspiring to accomplish the state of complete omniscience. Since, here, generosity is mainly taught in this way, this is harmonious with the wisdom intent of the tradition of chöd. Non-Buddhist sages will rely on bathing, wear human-bone malas, have ungroomed hair, wear leaves, animal skins, hold small pitchers for drinking, and

目的是什么？是以希求成办圆满遍知境界的方式来布施。由于此处主要如此教导布施，这便契合断法传统的智慧密意。非佛教的仙人依赖沐浴，佩戴人骨念珠，蓬头散发，穿树叶与兽皮，手持饮水小瓶，并且

The stainless morality of bathing in water, wearing the human-bone mālā of patience, donning the dreadlocks of diligence, exerting in concentration and prajñā . . .

以无垢戒律之水沐浴，佩忍辱的人骨念珠，披精进的辫发，勤修禅定与般若……

Thus, the remaining five pāramitās and their supports accumulate additional virtue as stated:

因此，其余五波罗蜜多及其所依，积集更多善德，如云：

Completely opening the mind and eyes, learned in knowing the ways of the world, donning the clothing of modesty, and cinching the belt of a calm mind, draped in the animal skins of compassion, and holding the vessel of stainless faith, guarding the mind with the gateway of the faculties, seated on the grass cushion of stability …

完全开启心与眼，善知世间方式，穿谦逊之衣，束寂静心之带，披悲心之兽皮，执无垢信心之瓶，以根门守护心，坐稳固之草垫……

Thus, by knowing the two truths, the mind and eyes are opened. This means knowing the ways of the world, such as understanding the meaning of the Buddhist shāstras, respectfully prostrating to the gurus, and maintaining harmony with friends and relatives; donning the clothing of modesty, such as the leaves of trees, [and] possessing a peaceful, calm demeanor that is harmonious like a cinched belt; owning the animal skin of compassion that aspires to benefit sentient beings; owning a pitcher of faith in the Buddha's doctrine; guarding the gateway of the faculties with mindfulness that does not forget the virtuous nature of dharma; being seated on the grass cushion of stability not affected by maras; and sitting in the manner of harmony with practice.

了知二谛，便开启心与眼。善知世间方式，是指理解佛教论典之义，恭敬顶礼上师，与亲友保持和睦等；穿如树叶般的谦逊之衣，具如束带般调和的寂静、安稳仪态；拥有愿利益众生的悲心兽皮，以及信仰佛陀教义的水瓶；以不忘正法善性之念守护根门；坐于不为魔动摇的稳固草垫，以契合修持的方式安坐。

In reliance upon these, the way of utilizing the wealth of qualities is as stated:

依此而运用功德财富的方法，如云：

The highest joy of the great vehicle is to completely rely on the hardship of remaining in the forest. The three results of the joy of concentration are utilized by the practitioner of close mindfulness.

大乘的最胜喜乐，是完全依止住林苦行。禅定喜乐的三种果，由修习近念者享用。

Thus, this brings both temporary and ultimate benefit, as well as the highest joy of clairvoyance and liberation.

这带来暂时与究竟的利益，以及神通与解脱的最胜喜乐。

In the forest of great fortitude, capable of enduring hardships for countless kalpas, the flower blossoms of the branches of the path of awakening adorned with never-diminishing fruit mature. Free from the wild animals of the passions and the gatherings of cannibals [and] by perfectly relying upon the beautiful ripening of boundless virtue, to partake of the resultant joy of concentration

在能忍受无数劫艰苦的大坚忍森林中，觉道之枝的花朵，结成永不减少的果实而成熟。远离烦恼野兽与食人者之群，圆满依止无边善德的美好成熟，享用具有三摩地的禅定果乐，

The way of relying upon the outer and inner gatherings of root causes is as it states:

依止内外根本因聚合的方法，如云：

Reciting the vast and profound classes of Sutra to subdue all negativity and relying upon the two truths in order to do so is repeated through the teaching on interdependent origination explained by the sunlike teacher.

诵广大甚深经类，以调伏一切恶；为此依止二谛，复述如日导师所释的缘起教法。

Thus, by reading the vast and profound classes of Sutra's Great Mother Prajñäpäramita and reciting prayers, all negativity and obscurations will be subdued without exclusion. The manner of interdependent origination was taught in reliance upon both relative and absolute truth by the supreme sun of the three realms, the victorious perfected Buddha. The repetition of that speech was then revealed to others. It states:

通过阅读广大甚深的大佛母般若波罗蜜多经类，并诵祈愿文，一切罪恶与障碍都会毫无遗漏地受到调伏。三界至尊太阳、圆满佛陀，依世俗与胜义二谛，宣说缘起的方式。复述其言教，再向他人开示。如云：

The scent of the accomplished flower of mantra pervades all directions and respectfully bows each day to the sun of the perfected Buddha. In the hearth of discernment, all nonvirtuous concepts are completely incinerated.

真言成就之花的香气遍满诸方，日日恭敬顶礼圆满佛陀之日。于明辨的火炉中，将一切不善分别完全焚尽。

Thus, in the hearth of discernment that reverses desire toward various objects, the firewood of erroneous mental fabrications is burned without trace.

如此，在反转对各种对境之贪欲的明辨火炉中，将错误心造作的柴薪焚烧无余。

In a shāstra by Asaṅga,[a] it states:

无著的一部论典〔页注a〕说：

In order to attain unsurpassed awakening, the Sage's fearless conduct is engaged like this.

为得无上觉悟，如是行持能仁的无畏行。

Thus, it is taught.

如是所教。

Then, searching for the nature as it is, it can be said that whoever has eyes of wisdom is the only one with eyesight. In order to have that, the intelligent must diligently pursue this wisdom. Thus, based on reasoning, the way of searching for the view of the nature as it is was taught extensively.

然后，寻求如实本性，可以说，唯有智慧眼者才真正有眼。为具此眼，聪慧者必须精勤追求此智慧。因此，依理广说了寻求如实本性之见的方法。

Given that the speech of the Indian scholars concerning the general nature of the Bodhisattva's intent and conduct is So profound and pleasing, overcome with joy I included some of that here in conjunction with the present meaning. In particular, given that conduct of those assuming to be chöd practitioners can

印度学者关于菩萨意乐与行持一般体性的言教，如此甚深悦意，使我不胜欢喜，在这里引入一部分，与当前主题相结合。尤其，那些自认为断法行者的人，其行为可能

[a] jüg du wa (mjug bsdu ba)

〔页注a〕jüg du wa（mjug bsdu ba）。 返回引用处：1 2

Although my view is as lofty as the sky, I regard the law of cause and result as carefully as enumerating particles of sand.

虽然我的见地高如虚空，我对因果法则的慎重，犹如细数沙粒。

Thus, it is taught.

如是所教。

According to the histories called the Bazhed Chronicles, or the Assertions of Ba:[a][51] when the abbot of Secret Mantra, Padmasambhava, was preparing to depart [from Tibet], the master taught the upadesha Garland of the View[b] to the king and the twenty-one disciples at the place called the Tamarisk Forest of Trakmar.[c][52]

据称为《巴协编年史》或《巴氏之说》〔页注a〕〔尾注51〕的史书记载，秘密真言亲教师莲花生准备〔离开西藏〕时，在扎玛柽柳林〔页注c〕〔尾注52〕，向国王及二十一位弟子教授窍诀《见之鬘》〔页注b〕。

He advised:

他教诫道：

O Great King! Coconcerning this upadesha of mine, the view is in harmony with the dharmakaya, yet conduct must be in harmony with that of the bodhisattvas. Do not lose the view to conduct; for if you do, then both virtue and nonvirtue will be forsaken. Falling into the direction of a nihilist, that direction will be irreparable. Conversely, if the view follows the direction of conduct: then bound by materializing, there will not be liberation. O Great King! With this Secret Mantra of mine, the view is primary. In the future, many will fall to the lower realms by not discovering the actual view that strikes the cord of the absolute meaning. Still knowing how to verbalize the view, many charlatans will come who separate view and conduct while attempting to accomplish the welfare of others. Nevertheless- although there are many so-called teachings that will circulate -having been corrupted by individuals, the blessings will decline and few will achieve realization.

大王！关于我的此窍诀，见应与法身相应，而行必须与菩萨行相应。勿使见失落于行；若如此，则善与不善都会被抛弃。堕向断灭论者的方向，便无可挽回。相反，若见随行而转，就会被执实束缚，不能解脱。大王！在我的秘密真言中，见地为主。未来许多人，由于未发现触及胜义关要的真实见地，将堕入恶趣。许多骗子仍懂得口说见地，却将见与行分开，同时试图成办他利。然而，虽然有许多所谓教法流传，因被个人败坏，加持会衰退，获得证悟者很少。

Thus, when carefully examined through intelligence, the meaning of his speech must be taken to heart.

因此，以智慧仔细考察，应将他言教之义铭记于心。

In addition, just as it is taught that the practice of chöd is applicable to any level of teaching: if applied to the stages of path for the three levels[53] according

此外，正如教言说断法修持可以应用于任何层次的教法，若依无比大尊者阿底峡的传统，应用于三士〔尾注53〕道次第，

[a] ba zhed (sba bzhed); Ba Salnang (sba sal snang) [b] ta wa'i treng wa (lta ba'i phreng ba); Padmasambhava [c] trak mar öm bu tsal (brag dmar 'om bu'i tshal)

〔页注a〕ba zhed（sba bzhed）：巴赛囊（sba sal snang）。 返回引用处：1 2

〔页注b〕ta wa'i treng wa（lta ba'i phreng ba）：莲花生著。 返回引用处：1 2

〔页注c〕trak mar öm bu tsal（brag dmar 'om bu'i tshal）。 返回引用处：1 2

Whoever engages in any method by pursuing the well-being of samsara for personal benefit, that individual can be understood to be inferior.

谁为自身利益，采取任何方法追求轮回安乐，应知此人是下士。

Thus, it is as taught.

如是所教。

Because in order to practice chöd it is so important to sever attachment to this life: among the stages that are preliminaries to that, the path of inferior individuals involves the contemplations on the difficult-to-attain precious human rebirth, death, and impermanence. By seeing the suffering of the three lower realms [and] having trepidation toward that, one practices to accept and reject virtue and nonvirtue while engaging in the methods to attain only the happiness of higher rebirth. The quote continues:

修断法，斩断对今生的贪著极其重要。因此，在其前行次第中，下士道涉及思惟难得的暇满人身、死亡与无常。见三恶趣之苦而心生恐惧，便修习善恶取舍，运用只为获得善趣安乐的方法。引文又说：

Turning one's back on the happiness of the world, the individual who abandons negative deeds and pursues the goal of personal tranquility is called "mediocre".

背离世间安乐，舍弃恶行，追求个人寂静之目标者，称为中士。

The path of the mediocre individual involves seeing that the happiness and abundance of existence is faulted. Hence, this individual will turn away from that by cultivating a sense of repulsion along with always rejecting any negative karmic accumulations, while striving to achieve personal happiness or tranquility for oneself alone. As mentioned, since chöd is a perfectly authentic path that leads to liberation: by considering that the entirety of samsara is faulted due to being an existence that -by nature -brings suffering, a sense of uncontrived longing to attain liberation is born. That is the path of the mediocre individual.

中士道，是见有中的安乐与丰盛皆有过失，由生起厌离而转身背离，并恒常舍弃任何恶业积聚，努力只为自己获得个人的快乐或寂静。如前所说，断法是导向解脱的圆满真实之道；思惟整个轮回有过失，因为其存在本性就是带来痛苦，便生起不造作的求解脱心。这就是中士道。

The quote continues:

引文又说：

Realizing that just as there is suffering in one's stream of mind, the wish to fully exhaust the suffering of all other beings is cultivated. That individual is the supreme.

了知如自己的心相续有苦，而培养彻底穷尽一切他人痛苦之愿，此人是上士。

Thus, realizing that suffering in one's own mind is unbearable: based on that experience, to have the wish that the suffering of all others, including their habits, be completed eliminated and that they be led to the state of fully enlightened buddhahood is said to be the [intent of a] supreme individual.

了知自身心中的痛苦难忍，以这一经验为基础，愿所有他人的痛苦及习气完全遣除，引导他们至圆满佛果，就称为上士的〔意乐〕。

Machig said:

玛吉说：

[a] chang chüb lam dron (byang chub lam sgron, bodhipathapradipa); Atisha

〔页注a〕chang chüb lam dron（byang chub lam sgron，bodhipathapradīpa）：阿底峡著。 返回引用处：1 2

As she taught, motivated by love and compassion, the main practice is to train in bodhichitta. The actual practice for the uncommon path of the great individual is connected to the path of Secret Mantra. Concerning the way of entering Secret Mantra: since this is similar to what is mentioned in the Lamp of the Path of Enlightenment, these stages of the three individuals at the time of the path are also complete here.

如她所教，以慈悲为动力，主要修习菩提心。上士不共道的正行，与秘密真言道相连。关于趣入秘密真言的方法，因为与《菩提道灯论》所说相似，此处也完全具足道位三士的这些次第。

In addition, among Lord Chedkhawa’s[a][54] tradition on the seven meanings, it is taught that the preliminaries reveal the basis for the support [i.e., category of individual]. The actual practice involving the training in the two aspects of bodhichitta, taking negative circumstances as the path of awakening, how to practice for the duration of one's life, the extent of the mind training, the samaya of the mind training, and the advice for the mind training are the seven categories. Among them, the first two categories combine the way of training with the two aspects of bodhichitta as preliminaries for this [chöd]. In order to bring negative circumstances to the path of awakening, it states in the Seven-Point Mind Training:[b]

此外，切喀瓦尊者〔页注a〕〔尾注54〕的七义传统教导：前行揭示所依之基础〔即行者类别〕；正行是训练两种菩提心；转逆缘为菩提道；一生如何修持；修心的限度；修心三昧耶；以及修心教诫，共七类。其中前两类，将两种菩提心的训练方法，结合为此〔断法〕的前行。为将逆缘转成菩提道，《修心七要》〔页注b〕说：

When the universe and inhabitants are filled with negativity, bring those negative circumstances to the path of awakening.

当器世间与有情充满恶时，将这些逆缘转成菩提道。

Thus, from the perspective of both the mind of bodhichitta and the application of accumulation and purification, the way of bringing this to the path is also complete here [in chöd]. Especially when wandering in fear-invoking places, one must induce upheavals that have not yet occurred, utilize those that have, and bring them to completion. In the [section on] mingling one's life with practice, it states:

因此，从菩提心以及积资净障的运用而言，此处〔断法〕也完整具足转为道用的方法。尤其游行于令人怖畏之处时，必须引发尚未出现的扰动，运用已经发生的扰动，并使之圆满。在“将一生与修持相融”〔一节〕中说：

In brief, the essence of upadesha is that practice must be combined with the five strengths.

简言之，窍诀的精髓，是修持须与五力相结合。

Thus, propulsion, familiarity, cause, remorse, and aspiration are the five strengths. Among them, the first, the strength of propulsion, means that from this time onward as long as one lives or until enlightenment is reached, one aspires to never be separate from this profound upadesha for training in both aspects of

引发、熟习、因、悔及愿，就是五力。第一，引发力，是从此刻起，只要活着，乃至获得觉悟，发愿永不离开此训练两种

[a] rje 'chad kha ba [b] lojong don dün ma (blo sbyong don bdun ma); Atisha

〔页注a〕rje 'chad kha ba：切喀瓦尊者。 返回引用处：1 2

〔页注b〕lojong don dün ma（blo sbyong don bdun ma）：阿底峡。 返回引用处：1 2

Second, the strength of familiarity is that, just as the strength of propulsion occurred, that very practice is brought to mind again and again until familiarity is gained. Third, the strength of the positive cause is that, in order for this realization to be born in one's mind stream, as much merit as possible is accumulated. Fourth, the strength of remorse means to think repeatedly about the faults of cherishing oneself and so forth, including everything that is nonconducive on the path, all of which is viewed as faulted. Fifth, the strength of aspiration is that -whatever virtue is engaged-in order for this to develop into realization, it is dedicated and prayers of aspiration are offered.

第二，熟习力，是依所生引发力，将那一修持反复忆念，直到熟悉。第三，善因力，是为使这一证悟生于心相续，尽可能积聚福德。第四，悔力，是反复思惟爱我等过失，包括一切不利于道的事，都视为有过。第五，愿力，是无论行何善，为使其发展为证悟，皆作回向与祈愿。

The extent of this training is as stated:

此训练的限度，如云：

All phenomena are subsumed as a single wisdom intent.

一切法摄为一个智慧密意。

Thus, given that the wisdom intent of all dharma of the greater and lesser vehicles can be gathered into the methods for taming self-fixation--here as well, if practice serves as the antidote for self-fixation, then that is the extent of the realization that is cultivated in the stream of mind.

大小乘一切法的智慧密意，皆可归摄于调伏我执的方法。因此，此处也是如此：若修持成为我执的对治，这就是心相续中所培养证悟的限度。

The samaya of the mind training is as stated:

修心三昧耶，如云：

Train in the three aspects of the general meaning.

修学总义的三个方面。

Thus, the samayas of mind training that are taught and that must be practiced are to abandon the claim of being a practitioner of chöd who has an advanced view yet ignores the vows, to never lose even the most minor disciplines so that the commitments will not be forsaken, to abandon claiming to be a practitioner of fearless conduct and the foolishness of engaging in various careless deeds, [and to abandon] maintaining partial patience while being harmed by humans or nonhumans, yet getting angry otherwise, and so forth.

因此，所教而必须修持的修心三昧耶，是舍弃自称断法行者、见地高超却忽视戒律的态度；哪怕最细小的律仪也不失坏，使承诺不被舍弃；舍弃自称行持无畏行而轻率妄为的愚行；〔并舍弃〕偏颇的忍耐——受人与非人伤害时能忍，其他时候却发怒——等等。

To explain the advice, it states:

说明教诫，如云：

All practice boils down to one; all antidotes boil down to one.

一切修持归于一；一切对治归于一。

Thus, whatever practice it is, one must understand that-as the practice of chöd-it must tame self-fixation. No matter what negative circumstances surface, whether illness or demonic-force possession, the antidote or suppression to reverse that occurs through chöd. Given that this becomes the support for chöd practice, extensive information concerning this can be found in the treatise on mind training.

因此，不论修什么，都应理解，作为断法修持，它必须调伏我执。不论出现什么逆缘，无论疾病或魔力侵扰，反转它的对治或制伏，都通过断法而行。既然这成为断法修持的助缘，关于此事的广泛说明，可以在修心论中找到。

Whatever the case may be, chöd is the essence of the mind training of the

无论如何，断法是修心的精髓，属于

It states in the Gathering of Precious Qualities:

《宝德集经》说：

A bodhisattva who makes a long-term connection with this [prajñāpāramitā] will be able to liberate gods, humans, and the three lower realms. Those wishing to show this path to others must strive both day and night in the practice of this prajñāpāramitā. If a man discovers a precious jewel that has never been heard of, he should be overjoyed. Yet if he loses it through carelessness in the next moment, since it is now lost he will constantly suffer the wish to acquire it again. Like that, having entered the path of the supreme bodhichitta--like finding a precious jewel--the practitioner must take care not to lose this prajñāpāramitā.

与此〔般若波罗蜜多〕建立长久联系的菩萨，将能解脱天、人及三恶趣。想向他人指示此道者，必须日夜努力修习此般若波罗蜜多。如果有人发现一颗前所未闻的珍宝，理应喜不自胜；但若下一刻因疏忽而失去，既已丢失，他就会不断因渴望重新获得而受苦。同样，趣入最胜菩提心之道，如获得珍宝，行者必须谨慎，不令此般若波罗蜜多失去。

Thus, it is as taught.

如是所教。

This treatise on the supreme teachings of chöd and the meaning of this subject are the resultant state of empty clarity, an exceptionally sublime sprout. Unsullied by the dirt of incorrect view and conduct or chaff of faulted explanations, this teaching of chöd severs the bondage of self-fixation. Imbued with the meaning of the Great Mother like a sword on the path of upaya and prajñā, this resembles the weapon used for reversing the battle of existence.

此最胜断法教义的论典及其主题之义，是空明的果境、极其殊胜的苗芽。不染错误见行之尘垢，不杂有过解释之糠秕，此断法教义斩断我执的束缚。饱含大佛母之义，如方便与般若道上的利剑，它仿佛是扭转有中战局的兵器。

For those heroic bodhisattvas, this is a fitting teaching to rely upon. Those who claim to have attained the supremely precious qualities of accomplishment yet whose outer conduct is reckless and attached to ordinary stones and earth[55] think that receiving respect from others and meaningless distractions are the core of this practice. Such self-proclaimed chödpas are nothing short of self-indulgent.

对英勇的菩萨，这是适宜依止的教法。那些自称获得成就之最胜珍贵功德的人，外在行持却放逸鲁莽，贪著普通的石块与泥土〔尾注55〕，认为受人尊敬与无意义的散乱，就是这项修持的核心。这样的自称断法行者，无非是在放纵自己。

The key point of training in the supremely pure transmission of the bodhichitta is to practice the meaning of the sacred dharma that severs the maras. This explanation given in conjunction with the source [i.e., prajñāpāramitā] includes commentary not previously illuminated.

修学极清净菩提心传承之关要， 就是实践断魔正法之义。 此处结合其来源〔即般若波罗蜜多〕而作的解释， 包括此前未曾阐明的注释。

These are the verses that summarize the section.

以上是总结本节的偈颂。

[a] chang chüb sempa'i chöd pa la jüg pa (byang chub sems dpa'i spyod pa la 'jug pa); Shäntideva

〔页注a〕chang chüb sempa'i chöd pa la jüg pa（byang chub sems dpa'i spyod pa la 'jug pa）：寂天著。 返回引用处：1 2