殊胜解说之甘露海 · 3.2.1.1 共同前行／祈请上师

3.2 Specific Explanation of How to Practice This has three parts: 1 Cleansing the mind through the preliminary practices 2 How to cultivate realization through the main practice 3 Supplementary advice for training in the complete transmission of the entrustment

3.2 修持方法的具体说明 3.2 Specific Explanation of How to Practice

分为三部分：

1. 以前行净治心。
2. 以正行培养证悟的方法。
3. 修学完整付嘱传承的补充教诫。

Second, the specific explanation for the manner of practice involves three: cleansing the mind through the preliminary practices, how to cultivate realization through the main practice, and the supplementary advice for training in the complete transmission of the entrustment.

第二，修持方式的具体说明，包括三部分：以前行净治心，以正行培养证悟的方法，以及修学完整付嘱传承的补充教诫。

3.2.1 Cleansing the Mind through the Preliminary Practices This has two parts: 1 Common general preliminaries 2 Uncommon specific preliminaries

3.2.1 以前行净治心 3.2.1 Cleansing the Mind through the Preliminary Practices

分为两部分：

1. 共同的一般前行。
2. 不共的特殊前行。

First, for cleansing the mind through the preliminaries, there are two: the common general preliminaries and the uncommon specific preliminaries.

第一，以前行净治心，分为共同的一般前行与不共的特殊前行两部分。

3.2.1.1 Common General Preliminaries This has four parts: 1 Supplicating the guru 2 Training in the four thoughts that turn the mind 3 Refuge and bodhichitta 4 Accumulating merit through the mandala and seven-branch offerings

3.2.1.1 共同的一般前行 3.2.1.1 Common General Preliminaries

分为四部分：

1. 祈请上师。
2. 修习转心四思惟。
3. 皈依与菩提心。
4. 以曼荼罗和七支供养积聚福德。

First, the common preliminaries involve four: supplicating the guru in order to render the mind suitable, training in the contemplation of the four thoughts that turn the mind, taking refuge and generating the bodhichitta, and accumulating merit through the mandala and the seven-branch offerings.

第一，共同前行有四：为使心堪能而祈请上师；修习转心四思惟；皈依、发菩提心；以曼荼罗与七支供养积聚福德。

3.2.1.1.1 Supplicating the Guru First, supplicating the guru is as follows:

3.2.1.1.1 祈请上师

首先，祈请上师如下：

Kye! Embodiment of all victorious ones and their heirs without exception, you bring the minds of the fortunate disciples to fruition. With the power to liberate samsara in the expanse of enlightenment-Sovereign of All Families, Guru, know me!

嗟！一切胜者及佛子无余之总集，您令有缘弟子之心成熟。具足将轮回解脱于觉悟界之力，一切部族之主，上师知我！

Saying kye means to call out with intense longing as stated in the Tantra of the Emergence of Chakrasamvara:[a]

“嗟”（kye），是以强烈渴慕而呼唤。如《胜乐生起续》〔页注a〕说：

The guru is the buddha, the guru is the dharma, and likewise the guru is the sangha.

上师是佛，上师是法，同样，上师也是僧。

Thus, the guru is the nature of the Triple Gem, which are the objects of refuge. It states in the Root Tantra of Mañjushri:

上师即是皈依对境三宝的体性。《文殊根本续》说：

To benefit others, all buddhas who came in the past, will come, and are present now have and will take rebirth in human forms among human beings.

为利他故，过去已来、未来将来与现在住世的一切佛，已经并将在人类中受生，现为人的形相。

Thus, and in the Hevajra,[b] it states:

《喜金刚》〔页注b〕说：

In the future, I will assume the rupakaya of the spiritual master.

未来，我将现为善知识的色身。

Thus and in the Vajra Tent,[c] it states:

《金刚帐》〔页注c〕说：

In the future, the one called Vajrasattva will abide in the form of the vajra master. In order to benefit sentient beings, he will appear in an ordinary body.

未来，名为金刚萨埵者，将住于金刚阿阇黎之形。为利益众生，他将现为凡常之身。

Thus, in order for the buddhas of the three times to tame beings, they will reveal themselves in the form of the guru, as taught. As the embodiment of all victorious ones and their heirs without exception, [the master] blesses and brings the mind streams of all fortunate disciples to fruition so that the qualities of the path are ready to blossom and obscurations able to be purified. With the power to fully abandon all karma and passions of samsara, [the guru] has actualized the nature of the great expanse of enlightenment, where all obscurations are abandoned and sentient beings are placed in the state of liberation. Sovereign of all families and oceans of mandalas, all-pervasive master of great kindness, guru, know me!

如所教，三世诸佛为调伏众生，将显现为上师。作为一切胜者及佛子无余之总集，〔上师〕加持并令一切有缘弟子的心相续成熟，使道的功德准备绽放，使障碍得以清净。具足彻底断除一切轮回业与烦恼之力，〔上师〕已现证觉悟广大界的体性，其中一切障碍皆已舍弃，众生被安置于解脱境界。一切部族与曼荼罗海之主、大恩周遍怙主，上师知我！

Thus, it states in the Fifty Verses of Guru Devotion:[d]

《事师五十颂》〔页注d〕说：

Concerning the guru and the vajra holder, do not consider they are separate.

对于上师与金刚持，不应认为彼此分离。

[a] gyü dom jung (rgyud sdom 'byung, shrimahäsamvarodayatantraràja) [b] kye dorje (kye rdo rje, hevajratantraraja) [c] dorje gur (rdo rje gur); instruction tantra of the Two Segments (tag nyi, brtag gnyis) [d] lama nga chu pa (bla ma lnga bcu pa, gurupanchashika); Ashvaghosha

〔页注a〕gyü dom jung（rgyud sdom 'byung，śrīmahāsaṃvarodayatantrarāja）。 返回引用处：1 2

〔页注b〕kye dorje（kye rdo rje，hevajratantrarāja）。 返回引用处：1 2

〔页注c〕dorje gur（rdo rje gur）：《二品续》（tag nyi，brtag gnyis）的教授续。 返回引用处：1 2

〔页注d〕lama nga chu pa（bla ma lnga bcu pa，gurupañcāśikā）：马鸣著。 返回引用处：1 2

Thus as taught, considering that the guru and personal deity are inseparable, offer supplications that are as the great master and protector Tsongkhapa[a] taught:

如所教，观上师与本尊无二，祈请如大导师、怙主宗喀巴〔页注a〕所教：

When hearing the teachings: if difficult to retain; when contemplating: if difficult to understand; and when meditating: if nothing develops in the mind stream -then the exceptional upadesha involves knowing that the time to rely upon the power of the field of refuge has arrived.

闻法时，若难以记住；思惟时，若难以理解；禅修时，若心相续中毫无进展——那么，殊胜窍诀，就是了知依靠皈依境力量的时机已到。

So, just as taught, relying upon the power of an exceptional field of refuge is an inspirational method for realization to arise in the mind. Supplication to the guru even surpasses that.

因此，正如所教，依靠殊胜皈依境之力，是促使证悟生于心中的启发方法；祈请上师更胜于此。

In the Five Stages,[b] it states:

《五次第》〔页注b〕说：

This self-emergent bhagavan is the sole personal deity; yet since the vajra master bestows upadesha, no one surpasses that.

此自生薄伽梵，是唯一的本尊；然而金刚阿阇黎赐予窍诀，无人能超胜他。

Thus, Buddha Vajradhara is the sole embodiment of all families without exception, the self-emergent bhagavan, as well as the surpassing bhagavan. Yet, when it comes to the vajra master who fully bestows upadesha upon disciples, a vajra master such as that will even surpass him [i.e., Vajradhara]. In order for disciples to accumulate virtue through a field of merit, it is said that the guru is more exceptional than Buddha Vajradhara.

金刚持佛是一切部族无余的唯一总集，是自生薄伽梵，也是超胜的薄伽梵。然而，就向弟子完整赐予窍诀的金刚阿阇黎而言，这样的金刚阿阇黎甚至超胜他〔即金刚持〕。为使弟子通过福田积聚善德，教言说，上师比金刚持佛更为殊胜。

In the Accomplishing Wisdom,[c] it states:

《智慧成就》〔页注c〕说：

The guru is Vajradhara, so whoever sees both as inseparable will gather all siddhis and thereby receive them all.

上师即金刚持，谁见两者不可分离，就会汇集一切悉地，由此获得全部悉地。

Thus -as the embodiment of common and supreme siddhis-when great connate wisdom blossoms in the mind stream, enlightenment will be realized in that lifetime, as [the] living buddha Yang Gonpa Chenpo[d] said:

如此，作为共同与殊胜悉地的总集，当俱生大智慧在心相续中绽放时，就会于此生证悟成佛，如〔在世的〕佛扬贡巴钦波〔页注d〕所说：

Given that the guru is the nature of the Triple Gem, all meditation deities, and the buddhas of the three times- by supplicating to him or her, all qualities that exist within samsara and enlightenment will be received without interruption. In this life, fervent regard for the guru is the profound method through which to attain buddhahood.

上师是三宝、一切本尊与三世诸佛的体性；通过祈请他或她，轮回与觉悟中的一切功德，将源源不断地获得。在此生，对上师的殷重敬信，是成佛的甚深方法。

[a] rje tsong kha pa [b] rim nga (rim lnga, pañchakrama); Nägarjuna [c] yeshe drubpa (ye shes grub pa) [d] rgyal ba yang dgon pa chen po; Kadampa master, 1213-1258

〔页注a〕rje tsong kha pa：宗喀巴尊者。 返回引用处：1 2

〔页注b〕rim nga（rim lnga，pañcakrama）：龙树著。 返回引用处：1 2

〔页注c〕yeshe drubpa（ye shes grub pa）。 返回引用处：1 2

〔页注d〕rgyal ba yang dgon pa chen po：噶当派大师，1213–1258年。 返回引用处：1 2