殊胜解说之甘露海 · 曼荼罗与七支供／曼荼罗

From his loving kindness, he gave me this personal advice. I have already explained that this is the essential practice of the path of chöd.

他出于慈爱，给予我这番亲身教诫。我已经解释过，这是断法道的根本修习。

Wishing to attain perfected awakening for the welfare of others, these qualities of the bodhichitta are limitless. The methods that develop this in the mind stream without pretext must be held as the crux among practices.

为利他而希求圆满觉悟，这菩提心的功德无量； 无伪地在相续中生起此心的方法，应奉为诸修习中的核心。

These are the verses that summarize this section.133

以上是总结本节的偈颂。〔尾注133〕

3.2.1.1.4 Accumulating Merit through the Mandala and Seven-Branch Offerings This has two parts: I Offering the mandala 2 Practicing the seven-branch prayer

3.2.1.1.4 通过曼荼罗与七支供积集福德 3.2.1.1.4 Accumulating Merit through the Mandala and Seven-Branch Offerings

分二：

1. 供曼荼罗。
2. 修七支祈愿。

Fourth, the accumulation of merit from the perspective of the mandala and seven-branch offering prayer* has two sections: offering the mandala and prac- ticing the seven-branch prayer.

第四，从曼荼罗与七支供祈愿*的角度积集福德，有两节：供曼荼罗与修七支祈愿。

3.2.1.1.4.1 Offering the Mandala This has three parts: I Outer mandala 2 Inner mandala 3 Secret mandala

3.2.1.1.4.1 供曼荼罗 3.2.1.1.4.1 Offering the Mandala

分三：

1. 外曼荼罗。
2. 内曼荼罗。
3. 密曼荼罗。

For the first, the root verses state:

第一，根本偈说：

Phet! The outer mandala is the external arrangement of the all-pervasive trichiliocosm, the inner glory is the perfectly complete arrangement of one's body, and the self-appearing, spontaneously present array is the In order to amass the accumulation of the two levels of secret mandala. merit, these offerings are made to the victorious ones. * yen lag dün pa (yan lag bdun pa, saptanga)

呸！外曼荼罗，是周遍三千大千世界的外在庄严；内在荣光，是自身圆满具足的庄严；自显任运的庄严，是密曼荼罗。为积集二层次的福德资粮，向诸胜者作这些供养。

• yen lag dün pa（yan lag bdun pa，saptāṅga）。

Thus, it is taught.

如是所说。

While reciting these verses, the visualization is as follows. With the field of refuge envisioned as explained before, the method for offering the mandala is to contemplate the outer, inner, and secret mandalas.134

念诵这些偈颂时，观想如下。依前所述观想皈依境，供曼荼罗的方法，是思惟外、内、密曼荼罗。〔尾注134〕

Saying phet, one visualizes the field of refuge and so forth. The outer mandala is the outer arrangement of the all-pervasive trichiliocosm universe. Consid- ering that the perfectly complete arrangement of one's body is the four conti- nents including Mt. Meru, they are offered. The inner glory and abundance is the inner mandala offering. Imagining this and offering it to the self-appearing, spontaneously present array of the mind's nature is the secret mandala. Here [for the secret], the term "mandala" is interpreted as the support. In order for self and others to amass vast accumulations of the two levels of merit, these mandalas are offered to the victorious ones and their heirs. So, it is.

念“呸”，观想皈依境等。外曼荼罗，是周遍三千大千世界的外在宇宙庄严。思惟自身圆满具足的庄严，就是须弥山及四大洲，而作供养。内在的荣光与富足，是内曼荼罗供。如此观想，将其供于心性自显任运的庄严，就是密曼荼罗。这里[就密而言]，“曼荼罗”一词被解释为所依。为了自他积集二层次的广大福德资粮，将这些曼荼罗供养诸胜者及其法子。如是。

For this, there are three: the outer mandala, the inner mandala, and the secret mandala.

对此，有三：外曼荼罗、内曼荼罗与密曼荼罗。

3.2.1.1.4.1.1 Outer Mandala First, it is as stated in the sütras and tantras, such as the Sütra of Sacred Golden Light:

3.2.1.1.4.1.1 外曼荼罗 3.2.1.1.4.1.1 Outer Mandala

第一，如《圣金光明经》等经续所说：

Whenever I became a chakravartin monarch, this was due to my hav- ing offered in the past to the victorious ones jewels that fill the oceans, earth, and the four continents.

每当我成为转轮王，都是由于过去向诸胜者供养充满海洋、大地与四大洲的珍宝。

Thus, as taught, even the Bhagavan himself said that in previous times he made offerings to the tathägatas in this way. The tantras state:

因此，如所教导，连薄伽梵自身也说，他过去曾如此供养诸如来。续部说：

To the pure lands of the buddhas, the realms of the trichiliocosm with- out exception adorned with the desirable qualities are offered to per- fect the wisdom of the buddhas.

向诸佛净土，供养无余三千大千世界，以种种可欲功德庄严，以圆满诸佛智慧。

So, it is as taught.

如是所说。

The principal source for all details concerning the enumerations of heaps for mandala offerings is found in the eighth chapter of the root Guhyasamaja Tantra:

关于曼荼罗供诸供堆数量的一切细节，其主要出处见于《密集根本续》第八品：

This field filled with the seven royal signs is offered daily by the wise that possess prajna in order to receive spiritual attainment.

为获得成就，具足智慧的智者每日供养此充满七王宝的刹土。

F Thus, as taught, it is asserted by scholars that this is the source; and even in the shästra Fifty Verses of Guru Devotion, we are told:

如所教导，学者认定这里是其出处；即使在《事师五十颂》论中，也告诉我们：

With supreme faith in the mandala and during the three times, with palms pressed together holding a flower ...

于曼荼罗怀殊胜信心，在三时之中，合掌持花……

Thus, first a mandala of heaped flowers is offered to the guru during three times, and then prostrations and service are offered as the quote states.

因此，首先在三时向上师供养堆花的曼荼罗，然后如引文所说，作礼拜与承事。

The quotation taken from the Gathering of Precious Qualities also mentions "this field" This is not referring to individual directions. Similar to our teacher, who was a supreme nirmänakaya emanation, there is field to be tamed by just a single supreme nirmänakäya, although simultaneously sending a billion man- ifestations. This field would include the four continents, sun, moon, Mt. Meru, the desire gods' realms, and so forth.

从《宝德藏》所引文句，也提到“此刹土”。这不是指各个方位。类似我们的导师是殊胜化身，这里有一位殊胜化身所调伏的刹土，虽然他同时放出十亿化现。此刹土包括四大洲、日月、须弥山、欲界诸天等。

The fifteen heaps that are described in the quote include the excellent dwell- ing place on the pinnacle of Mt. Meru, the four continents surrounding, the eight subcontinents, and the sun and moon as a pair. Saying "the seven royal signs" refers to the seven precious royal signs, as well as what the commentary for that called the Illuminating Lamp describes as "seven precious gems." They are ruby, sapphire, lapis, emerald, diamond, pearl, and coral.

引文所说的十五堆，包括须弥山顶的殊胜住处、周围四大洲、八小洲，以及日月一对。“七王宝”，指七种珍贵王宝，也包括其注释《明灯》所说的“七种珍宝”：红宝石、蓝宝石、琉璃、祖母绿、金刚石、珍珠与珊瑚。

This also reveals the great treasure vase as the source of all desirable abundance, including the categories of precious gems such as these. Including [the vase], with the preceding seven, this totals eight. It is taught that this twenty-three heaped mandala tradition was embraced by many mahäsiddhas, such as Pandita Naropä, Master Abhekara-135 and others, including sublime Tibetan scholars and accomplished practitioners. Those individuals who are skilled in the accumula- tion of merit and who wish to accomplish the siddhi of mahämudrä through the guru's upadesha are upholders of prajna. By filling this field [of refuge] in this way, it is taught that one must offer this three times to the guru, who embodies the buddhas. Along with that, Drogon Chögyal Pakpa" added eight categories of offerings presented by Läsyã® and so forth. The concise way of offering is to just recite "the foundation of the earth is adorned with .." and so forth while making seven heaps. These are the three ways.

这里还揭示大宝瓶，它是包括此类珍宝在内的一切可欲丰盛之源。[宝瓶]加上先前七项，共为八项。据说，二十三堆曼荼罗传统，为那若巴班智达、阿毗耶迦罗阿阇黎*〔尾注135〕等许多大成就者，以及西藏殊胜学者、成就修行者所受持。善巧积集福德、希望通过上师口诀成就大手印悉地者，是智慧的持有者。教言说，如此充满此[皈依]境，必须向总摄诸佛的上师作三次供养。在此基础上，卓贡法王八思巴†增添了嬉女‡等所献的八类供品。简略供法，是一边念“香水涂地……”§等，一边安置七堆。这是三种方式。

The way of practicing these offerings is as stated in the Sutra of Mandala Offering: pan chen na' ro pa and slob dpon a bhya ka ra gro mgon chos rgyal 'phags pa; a founder of the Sakya lineage Gegpama (sgeg pa ma); She of Beauty sa zhi pö chi (sa gzhi spos chus) kyil khor gyi do (dkyil *hor gyi mdo)

这些供养的修法，如《曼荼罗供养经》¶所说：

• pan chen na' ro pa 与 slob dpon a bhya ka ra。

† 'gro mgon chos rgyal 'phags pa；萨迦传承的一位奠基者。

‡ Gegpama（sgeg pa ma）；美丽之女。英文原文为 Lāsyā。

§ sa zhi pö chi（sa gzhi spos chus）。

¶ kyil khor gyi do（dkyil 'khor gyi mdo）。

LINGPA'S-CHÖD Generosity is to use the feces and urine from a cow; discipline is to smooth the surface; patience is to remove the insects or bugs; diligence is to fully engage this activity; concentration is the mind that focuses even for a moment; and prajñã is the clear designs.

使用牛粪与牛尿，是布施；抹平表面，是持戒；移去昆虫，是安忍；全力投入这一活动，是精进；心即使片刻专注，是禅定；图案清楚，是智慧。

So, it is as taught. It is taught that smoothing the surface with the five substances from the cow is the practice of generosity. The five substances are mentioned in kriyayoga's Excellent Attainment:136

如是所说。教言说，以牛的五种物质抹平表面，是布施之修习。事续的《妙成就》*〔尾注136〕提到这五种物质：

The milk from sorrel-colored cow, yogurt, butter, urine, and feces . . .

赤褐色牛的乳、酪、酥、尿、粪……

So, just as taught, these substances are used in many ways, such as sprinkling them upon the mandala and so forth. The way of using them involves knowing two traditions: that of the Indian scholars and the assertions of some Tibetan masters.

如所教导，这些物质有多种用法，例如洒于曼荼罗上等。使用方法有两个传统需要了解：印度学者的传统，以及部分西藏上师的主张。

For the first, the master Buddhaguhya' has said:

第一，佛密阿阇黎†说：

First, no matter what the mandala's dimensions are, that surface is COV- ered by butter. The feces will turn into twenty substances; and upon that, the milk and yogurt are applied. The first [application] is three times more than the butter. First to squeeze the feces, place this in water; and then using muslin, drain the water through a strainer. Leave it like this between two to three days. Then by rotating, apply the sub- stances gradually for seven days without missing two consecutive days.

首先，不论曼荼罗的尺寸如何，以酥覆盖表面。粪会成为二十种物质；其上施加乳与酪。最初的[用量]是酥的三倍。首先挤压粪，将其放入水中，再以细棉布滤水。如此放置两至三天。随后轮换，逐渐施加这些物质，持续七天，不可连续缺失两天。[编辑注：“成为二十种物质”是本页英译本原句，具体比例或操作含义不明，未据猜测改写。]

Thus, that surface is covered by butter as the basis for the substances. The other four substances are the authentic combinations to apply. Gradually smoothing them on that surface is the basis or ground for the mandala. Although the way of boiling [i.e., heating this] is not generally discussed, it states in Victorious over the Enemy:

因此，表面以酥覆盖，作为诸物质的基础；其他四种物质，是如法配合施用的成分。逐渐将它们抹于表面，就构成曼荼罗的基底或地面。虽然煮制[即加热]的方法通常未予讨论，《胜敌》‡中说：

By boiling this in a clean vessel, toss all clear water out along with the unclean substances. What remains is meant to be used.

将此置于洁净容器中煮，倒去一切清水及不净物，所余者即用于施作。

So, by boiling, toss out the clear water and the sullied; the remaining is meant to be applied in whatever way is called for.

因此，经煮制后，倒去清水与污物，其余则依所需方式使用。

Second, the tradition of Tibetan scholars is as follows. It states: cha gyü lek drub (bya rgyud legs grub) Sangye Sangwa (sangs rgyas gsang ba) dra Ley nam gyal (dgra las rnam rgyal)

第二，西藏学者的传统如下。文中说：

• cha gyü lek drub（bya rgyud legs grub）。

† Sangye Sangwa（sangs rgyas gsang ba）。

‡ dra ley nam gyal（dgra las rnam rgyal）。[编辑注：《妙成就》《胜敌》为依本页英译题名所作工作译名。]

The Victorious One has said that, from a cow that grazes in a remote and clean environment, the five substances [to utilize] are this cow's butter, milk, yogurt, feces, and urine. If the grass a cow has grazed upon has been cut, treated, and so forth or rendered unclean from ingest- ing various substances, then the five substances from such a cow are not considered acceptable. That is why the need for cleanliness is men- tioned here. When needed, it is difficult to find these substances; so the ritual for accomplishing pills is explained.

胜者说，应取在偏僻清净环境放牧之牛的五种物质，即这头牛的酥、乳、酪、粪与尿。如果牛所吃的草被割下、处理等，或因摄入各种物质而变得不净，那么，这样的牛所出五物便不合宜。因此，这里提及清净的必要。在需要时，这些物质难以找到，所以解释制丸的仪法。

Collect feces before it drops on the ground, dry it in the sun, and powder it in the shade. Then, mix the urine with this and dry it again. Repeating this three times, then the butter, yogurt, and milk are mixed in. Shape the pills the size of small bird eggs and dry them in the shade. This is the upadesha of the masters.

在粪尚未落地时收集，日晒干燥，在阴处研为粉末。然后加入牛尿混合，再次干燥。如此重复三次，再加入酥、酪与乳。捏成小鸟蛋大小的丸子，阴干。这是诸阿阇黎的口诀。

Thus, as taught, saying "ritual" means the method, and saying " powder" refers to grinding down. It is not enough to only locate such a cow; the color of the animal needs to be pale yellow, or sorrel will suffice. The first-born calf is usually called "the first born", and it is said that is the recommended cow to acquire.

如所教导，“仪法”指方法，“粉末”指研磨。仅仅找到这样的牛还不够；牛的颜色应为淡黄色，或赤褐色也可。初生的牛犊通常称为“头生”，据说建议取得这样的牛。[编辑注：英文原书此处以 first-born calf 转说推荐之 cow，语义衔接不清，暂依原文保留。]

With substances such as this, the base of the mandala is then polished; the perfect manner of polishing [is] morality. Removing any living creature from the base, such as any insect, is patience. To apply effort toward that is diligence. To focus the mind single-pointedly upon this as a continuity of moments is concen- tration. Clearly knowing how to draw or arrange this is prajña.

以这样的物质擦拭曼荼罗基盘；圆满擦拭的方法，[就是]持戒。从基盘移去任何活物，如昆虫，是安忍；为此付出努力，是精进；令心专一，相续刹那安注，是禅定；清楚知道如何绘制或安置，是智慧。

The materials for the mandala are at best precious jewels; middling, bronze or bell metal; and the least, stones or wood. Nevertheless, it is acceptable to use whatever is available. It states in Master Kampala's Mandala Ritual:

曼荼罗的材料，上等是珍宝，中等是青铜或钟铜，下等是石或木；不过，使用手边任何材料都可。《甘巴拉阿阇黎曼荼罗仪轨》*说：

With the basis of the mandala made of pure sand and dung, remove the living creatures and create an excellent clay foundation.

以净沙与粪作曼荼罗基底，移去活物，制作良好的泥土基盘。

Thus, it is acceptable to use clay for the mandala base.

因此，曼荼罗基盘可以使用泥土。

Therefore, the cause for accumulating personal merit is based upon whatever excellent abundance is amassed according to one's wealth. If there is nothing, then even earth and stones are appropriate. The size is not fixed and does not depend upon the quality of the material. It is said that, as long as the size is not smaller than a cubit, this will suffice as a method through which exceptional realization arises in the mind stream. • Lobpon kam pa ley dzad pa'ï mandala gyi cho ga (slob dpon kam pa las mdzad pa'" man da la gyi cho ga, mandalavidhi); Ratnäkarashänti

所以，积集自身福德的因，依于按照自身财富，聚集任何殊胜丰盛之物。若一无所有，乃至土石也合宜。尺寸并不固定，也不依材料品质而定。据说，只要不小于一肘，就足以作为令殊胜证悟在相续中生起的方法。

• lobpon kam pa ley dzad pa'i mandala gyi cho ga（slob dpon kam pa las mdzad pa'i man da la gyi cho ga，maṇḍalavidhi）；Ratnākarashānti。[编辑注：原书正文与脚注并列不同作者名，保留原样，未据此认定二者为同一人。]

Whatever the case may be, the surface of the mandala must be smooth, even, and pleasing to behold. That is extremely important. The materials used for the heaps should be made of precious substances, medicines, herbal essences, and various grains. If those are unable to be acquired, it is said to still be acceptable to use whatever is available such as earth, stones, wood, and the like. The field of accumulation is as previously mentioned. Here, it is as stated in the terma commentary:

无论如何，曼荼罗表面必须光滑、平整、悦目，这极为重要。供堆材料应是珍贵物质、药物、药草精华与种种谷物。如果无法取得，据说使用手边任何材料，如土、石、木等，也仍然可以。资粮田如前所述。这里，伏藏注释说：

The outer mandala is the outer vessel of the universe, including Mt. Meru, the four continents, as well as the subcontinents, and one- hundred million realms among which are the realms of the gods. Without considering that even as much as an atom's worth belongs to oneself, bring this to mind and present the offering.

外曼荼罗，是外在器世界，包括须弥山、四大洲及小洲，以及一亿世界，其中包括诸天世界。不认为哪怕微尘许属于自己，忆念这些，而作供养。

So, it is as taught. Saying "there is nothing that does not belong to oneself" means that all of these phenomena actually originate from the universal concurrent merit of sentient beings. Based on that notion, one owns a share of this; or one could say that, whether this belongs to oneself or not, it is merely a designation. Thinking and holding to the notion that this does belong to oneself is said to be acceptable. Saying "a billion" refers to the trichiliocosm. In terms of that, the enumerations of heaps are not clearly mentioned; but according to what is well known these days, the thirty-seven heaped mandala offering is accepted accord- ing to contemporary oral tradition. Hence, through that, all else is subsumed. Here, this is explained according to that.

如是所说。“没有任何东西不属于自己”，是说这一切现象，实际源于有情普遍共同的福德。基于这一观念，自己也拥有一份；或者可以说，无论是否属于自己，都仅是安立。据说，思惟并持有“此属于自己”的观念，是可以的。“十亿”指三千大千世界。关于这一点，供堆数量未明确提及；但依今日通行之法，三十七堆曼荼罗供，是根据当代口传而接受的。因此，以此摄尽其他方式。这里依此解释。

[编辑注：此页伏藏引文的“不认为……属于自己”，与随后释文“没有任何东西不属于自己”，英文原书前后相反；引文 one-hundred million 与释文 a billion 也不一致。已核原页，分别忠实保留，不擅自统一。]

If possible, hold some flower petals [or substances for the heaps] between the thumb and forefinger of the right hand and extend the remaining fingers. Then sprinkle scented water and the cleansing cow substances over the surface in a clockwise direction. Recite om benzar bhumi ah hung. Om means to give supreme [siddhi and] abundance and to hold the jewel that is the source of all desires like wish-fulfilling jewel. Here as well, it is acceptable to say that [om] functions to induce all desirable objects, such as the fully endowed glory of the outer universe. Whatever the case, as the exceptional syllable that gathers the blessings of all the victors' enlightened bodies, speech, and minds, this syllable leads all secret mantras; and that is also the case here.

若可行，以右手拇指、食指之间持少许花瓣[或供堆物质]，其余手指伸展。随后，顺时针方向在表面洒香水与净牛物，念 om benzar bhumi ah hung。Om 意为赐予殊胜[悉地与]丰盛，执持如意宝般一切所欲之源的宝珠。这里也可说，[om]的作用，是引发一切可欲之物，例如外在宇宙圆满具足的荣光。无论如何，作为汇集诸胜者身语意加持的殊胜种子字，此字引领一切秘密真言，此处亦然。

Benzar bhumi means vajra ground. A vajra is invincible and indestructible, revealing the fact that the ground is solid and stable. Think that upon this ground are the sequentially arranged elements and upon them rests the extremely vast and powerful golden foundation of the earth. Saying om benzar re khe ah hung, om is the lead syllable meaning enlightened body, and the mantra ends with ah and hung, the seed syllables of enlightened speech and mind. Hence, these [syl- lables] bring blessings to increase the potency of this mantra. Saying benzar re

Benzar bhumi 意为金刚地。金刚不可战胜、不可摧毁，揭示地基坚固稳定。观想此地之上，诸大依次安置，其上承载极广大而有力的金质大地基础。念 om benzar re khe ah hung，om 是表示佛身的引首字，真言以 ah 与 hung 结尾，二者是佛语、佛意的种子字。因此，这些[字]带来加持，增益真言的力量。说 benzar re——

According to another tradition, it is said that this [hung] is the seed syllable that generates Mt. Meru. Whatever the case, in the center Mt. Meru appears square-shaped and composed of four precious gems: silver in the east, lapis in the south, ruby in the west, and gold in the north. The total height is some one- hundred sixty thousand leagues, with the base penetrating eighty-thousand leagues into the depths of the ocean and eighty thousand above. Among the four gradual levels, the innermost is the highest. The ring of golden mountains surrounds the dimensions of this, with seven oceans interspersed between them. At the pinnacle of Mt. Meru are the thirty-three realms of the gods, and in their midst is the victorious celestial palace blazing with light like one-thousand suns. Surrounding this are wish-granting trees of the gods, as well as pools for bathing. There are jeweled palaces, divine ambrosia, divine brocade clothing, and precious malãs inconceivable to witness. There are boundless offering sub- stances everywhere, such as the great drum of the gods that resounds the beat of the dharma. At the four levels are the four classes of great kings, including the Karotapani yakshas137 and the rest. Think that the king of the nagas with great wealth abides in the oceans and upon the golden mountains.

本页原注

依另一传统，据说此[吽]是生起须弥山的种子字。无论如何，中央须弥山显现为方形，由四种珍宝构成：东为银，南为琉璃，西为红宝石，北为金。总高约十六万由旬，基部深入海中八万由旬，海面以上八万由旬。四个渐次台层中，最内层最高。金山环绕，七海间隔其间。须弥山顶有三十三天，其中央是如千日炽耀的殊胜天宫。周围有天界如意树与沐浴池，有宝宫、天甘露、天界锦衣与不可思议的珍宝鬘。处处有无边供物，如发出法音节奏的天界大鼓。四个台层上，有包括持器夜叉*〔尾注137〕等在内的四类大王。观想大财富龙王住于海中及金山上。

本页原注

Saying shar lu pak po,% place a heap in the east. From the perspective of Jam- budvipa, this continent abides to the east of the mountain. Given that the inhabitants of this continent have bodies twice as high as those who dwell in Jambudvipa, the continent is literally called Elevated Body Height. The shape is like a half moon, and the level side faces the mountain. The earth and space are completely white in color, and the inhabitants have lovely forms with gentle hearts. Possessing vast abundance, they live in an environment filled with pre- cious jewels.

说 shar lu pak po†，在东方放置一堆。从赡部洲的角度，这一洲在山的东方。由于此洲居民的身高是赡部洲居民的两倍，洲名直译为“身高超胜”。形状如半月，平直一侧朝山。大地与虚空全为白色，居民形貌美好、内心柔和，拥有广大丰盛，居住环境充满珍宝。

When saying lo dzam bu ling, place another heap to the south. On this conti- nent, when the fruits from the tree named tri shi or dambu fall into the waters, the sound of dzambu can be heard. Hence, that is the source of the name for

说 lo dzam bu ling‡，在南方另置一堆。此洲名为 tri shi 或 dzambu 的树，其果实落水时，会发出 dzambu 的声音。因此，这就是——

nödjin lagna zhong tok (gnod sbyin lag na gzhong thogs) b shar lus 'phags po; eastern Purvavideha, Elevated Body Height lho 'dzam bu gling; southern Jambudvipa, Rose-Apple Continent

• nödjin lagna zhong tok（gnod sbyin lag na gzhong thogs）。

† shar lus 'phags po；东方 Pūrvavideha，身高超胜，即东胜身洲。

‡ lho 'dzam bu gling；南方 Jambudvīpa，阎浮果洲，即南赡部洲。

Saying nub ba lang chöd, place a heap to the west. Here, cattle and wish- fulfilling jewels are utilized, and the continent is spherical. The sky and earth are red, and everything present is full of immeasurable abundance. Saying chang dra mi nyen, place a heap in the northern direction. Since seven days before these inhabitants die they hear a previously unheard displeasing sound, the name of the continent came to be. The shape is square, and the earth and sky are golden. All inhabitants have lovely forms that illuminate light. Their abundance is equal to that of the gods, and the environment is filled to capacity with exceptionally wonderful offering substances.

本页原注

说 nub ba lang chöd¶，在西方放置一堆。这里使用牛与如意宝，洲形为圆。天空与大地为红色，一切都充满无量丰盛。说 chang dra mi nyen‖，在北方放置一堆。由于这里的居民临终前七日，会听到过去未闻的不悦之声，故得此洲名。形状为方，地与天为金色。居民皆形貌美好、放出光明，丰盛等同诸天，环境充满极其美妙的供物。

本页原注

According to the perspective of our continent Jambudvipa, Pürvavideha is to the east. Saying "east" is according to where the sun and moon arise; and depend- ing upon that, the other directions are established. When the sun and moon encircle Mt. Meru, the mountain is in the center. In dependence upon that, there are no distinctions of east and so forth; so aside from that, these distinctions cannot be established at all. As the sun and moon encircle Mt. Meru in a clock- wise direction and since the sun and moon rise and set above each continent, the direction they arise from is the east. Hence, the iron fence is in the southern direction, the sun and moon set in the west, and Mt. Meru is in the north. For example, from the perspective of Pürvavideha, Uttarakuru is to the east; to the south is Purvavideha; to the west is Dzambuling; to the north is Aparagodaniya. The others follow suit.

从我们赡部洲的角度，胜身洲在东方。所谓“东”，依日月升起处而定，其他方向由此建立。日月绕须弥山运行时，山在中央。依此而言，本无东等区别；离开这种依待，这些分别根本无法成立。日月顺时针绕须弥山，在每一洲上空升落，升起的方向便是东。因此，铁围山在南，日月落于西，须弥山在北。例如，从胜身洲的角度，北俱卢洲在东，胜身洲在南，赡部洲在西，西牛货洲在北。其他各洲依此类推。

To the right and left are the eight continents with shapes, abundance, and physical forms slightly less than the principal continents. Among them when saying "Pürvavideha and the subcontinents," place slightly smaller heaps to the right and left of the eastern heap while thinking this represents the two subcon-

左右有八小洲，其形状、丰盛与居民身形，较主要大洲略小。其中，说“胜身洲与小洲”**时，在东方供堆左右放置稍小的供堆，观想代表两座小——

• Gyanag Riwo Tse-nga (rgya nag ri bo rtse lnga); the five-peaked mountain in China b ri bo ta li Orgyan Khandro Ling (o rgyan mkha' 'gro' gling) d sham bha la nub ba glang spyod; western Aparagodaniya, Bountiful Cow byang sgra mi snyan; northern Uttarakuru, Ominous Sound 8 lu and lu pak (lus dang lus 'phags)

• Gyanag Riwo Tse-nga（rgya nag ri bo rtse lnga）；中国的五峰山。

† ri bo ta li。[编辑注：本页英译作 Mt. Tali，保留其音译，不另定为其他圣山。]

‡ Orgyan Khandro Ling（o rgyan mkha' 'gro'i gling）。

§ sham bha la。

¶ nub ba glang spyod；西方 Aparagodānīya，牛丰盛之洲，即西牛货洲。

‖ byang sgra mi snyan；北方 Uttarakuru，不祥之声，即北俱卢洲。

** lu 与 lu pak（lus dang lus 'phags）。[编辑注：脚注列出身洲、胜身洲两个名称；正文英文采用“大洲与小洲”的概括表述。]

Then, the stage of placing heaps inside the four great continents begins with saying "precious mountain," and a heap is placed at the center of the eastern continent. That is mainly composed of an abundant variety of precious jewels, such as ruby, sapphire, lapis lazuli, emerald, diamond, pearl, and coral. Imagine there are extremely vast and abundant mountains of jewels. In addition, it is said that the jeweled mountains are broad and lofty with varieties of jewels emerging from them.

本页原注

然后，在四大洲内部置堆的阶段，开始于说“珍宝山”§，在东洲中央置一堆。它主要由丰富多样的珍宝组成，如红宝石、蓝宝石、青金石、祖母绿、金刚石、珍珠与珊瑚。观想极广大丰盛的宝山。此外，据说宝山高广，从中生出各种珍宝。

本页原注

Saying "wish-granting tree," place a heap at the center of the southern conti- nent. The principal abundance there is the wish-granting tree, extremely grand with roots made of gold, trunk of silver, branches of lapis, leaves of crystal, petals of gems, and red pearls for flowers. The fruits are the essence of diamonds. As a tree composed of the seven royal precious signs, this is the source of all desires and fully endowed abundance.

说“如意树”¶，在南洲中央置一堆。这里主要的丰盛是极其宏伟的如意树：金根、银干、琉璃枝、水晶叶、宝石瓣、红珍珠花，果实为金刚石精华。作为七种珍贵王宝构成的树，它是一切所欲与圆满丰盛之源。

Saying "wish granting cow," place a heap at the center of the western conti- nent. The main abundance there is the cow of plenty with horns made of dia- monds, hooves of sapphire, and tail similar to a wish-granting tree. The hump and dewlap of the cow are well executed, and the color is golden brown. The form is perfect and pleasing to behold. Whatever is wished for, such as milk and so forth, unceasingly issues forth.

说“如意牛”‖，在西洲中央置一堆。这里主要的丰盛是满愿牛：角由金刚石构成，蹄为蓝宝石，尾如如意树。牛峰与颈下垂肉长得匀称，颜色为金褐色，形体圆满，悦目可观。凡有所求，如乳等，皆源源不断流出。

Saying "crops without harvest," place a heap at the center of the northern con- tinent. The primary abundance here is the crops that need not be harvested, such as rice the size of four finger widths per grain growing everywhere. The grains are without husk and, if harvested in the morning, by evening mature once again; if harvested in the evening, are mature by the morning. Think that the color and taste are also exquisite. Then, at the inner face of each continent's principal locale as well as in the four cardinal directions, heaps are gradually placed as follows.

说“不待收获的庄稼”**，在北洲中央置一堆。这里主要的丰盛是不须收获的庄稼，如每粒宽达四指的稻米，处处生长。谷粒无糠，若早晨收获，傍晚又成熟；若晚上收获，早晨又成熟。观想其颜色与味道也极为美妙。随后，在各洲主要处所的内侧，以及四正方位，依次放置如下供堆。

Saying "precious wheel" and so forth while reciting these eight lines, think that the precious-wheel heap is [first] placed in the intermittent space of the

说“宝轮”††等，念诵这八句时，观想首先将宝轮供堆置于——

nga yab and nga yab zhen (rnga yab dang rnga yab gzhan) yo den and lam chog dro (gyo ldan dang lam mchog 'gro) dra mi nyen and dra mi nyen gyi da (sgra mi snyan dang sgra mi snyan gyi zla) 'rinpoche riwo (rin po che' i ri bo) pag sam gyi shing (dpag bsam gyi shing) död jot ba ('dod 'jo'i ba) 8 ma mo pa'"i lo tog (ma rmos pa'i lo tog) khorlo rinpoche ('khor lo rin po che)

• nga yab 与 nga yab zhen（rnga yab dang rnga yab gzhan）。

† yo den 与 lam chog dro（gyo ldan dang lam mchog 'gro）。

‡ dra mi nyen 与 dra mi nyen gyi da（sgra mi snyan dang sgra mi snyan gyi zla）。

§ rinpoche riwo（rin po che'i ri bo）。

¶ pag sam gyi shing（dpag bsam gyi shing）。

‖ död jo'i ba（'dod 'jo'i ba）。

** ma mo pa'i lo tog（ma rmos pa'i lo tog）。[编辑注：藏文指“不耕种”，英文此处作 without harvest，正文保留其表达；后文仍记述早晚收获。]

†† khorlo rinpoche（'khor lo rin po che）。

In addition to that, the qualities include the ability to traverse to wherever one hopes to arrive, such as at the four continents and the divine dwelling places of the four great kings and so forth. Other qualities include that the chakravartin ruler can make it possible to hear that which was unable to be heard before. Even if there were no intention to express generosity or dedication: at the moment of seeing their king, the ministers and subjects are helpless but to express this. Such are the five qualities that are possessed.

本页原注

此外，功德包括能够前往一切希望抵达之处，如四大洲与四大天王的天界住处等。其他功德还包括：转轮王能使过去未能听闻之事得以听闻；臣民即使原本没有布施或回向之意，一见其王，也会不由自主地这样表达。以上是所具五种功德。

本页原注

Saying "precious jewel," in the intermittent space in front of the wish-granting tree is precious jewel made of lapis lazuli with the capacity to illuminate dark- ness for as far as eight leagues. In the daytime, the qualities of the light dispel the torment of heat. Those suffering from thirst will be satisfied through the emer- gence of the eight qualities of pure water that issue forth from the jewel. Other qualities include fulfilling most every wish of the king. Light of various colors emerges from the eight facets of the jewel indicating the eight qualities that the jewel possesses, namely, the capacity to cure contagious diseases among beings as far as one-hundred leagues away; causing beings to rest in equanimity and have all of their needs fulfilled; ensuring there will be no drought or flooding brought on by disturbances in the atmosphere; ensuring relief for those tormented by the result of their nonvirtue, such as the threat of mental disturbances or negative physical locations such as deep, dark ravines; causing fruit-bearing trees to grow; causing springs of pure water to emerge, as well as ponds and gardens that are delightful to behold; ensuring animal rebirth will not be taken and that animals will be unable to impose harm; and ensuring protection from untimely death.

说“宝珠”*，在如意树前的间隙，有琉璃宝珠，能照破远至八由旬的黑暗。白昼，其光的功德遣除热恼；受渴苦者，因宝珠流出的具八功德净水而满足。其他功德包括满足王几乎一切所愿。宝珠八面发出各种色光，表示它具足八种功德：能治疗远至一百由旬范围内众生的传染病；使众生安住平等，所需皆满足；确保不因气候扰乱而发生旱涝；确保受不善业果折磨者获得缓解，如免于精神扰乱的威胁，或深暗峡谷等不良处所；使果树生长；使净水涌泉出现，并有悦目的池塘与花园；确保不投生为旁生，旁生也不能加害；确保免于非时死亡。

In the intermittent space in front of the cow of plenty is the precious queen, lovely to behold with a form that carries the scent of sandalwood and incense. Her sweet breath smells like the fragrance of the utpala flower. Like the ocean bird kalantaka,' whoever touches her experiences ecstasy. Those who reside in her place will have all suffering of hunger and thirst dispelled. Having aban- doned the five faults of a woman- namely, pining for another lover, avarice,

在满愿牛前的间隙，有宝王妃，形貌悦目，身体散发旃檀与香的气味。其香甜气息如优钵罗花香。像海鸟迦兰陀迦†一样，凡接触她者，皆体验极乐。住在她处所的人，饥渴之苦悉皆遣除。她已舍弃女人的五种过失，即渴望其他情人、悭吝——

• norbu rinpoche (nor bu rin po che) ka lanta ka

• norbu rinpoche（nor bu rin po che）。

† ka lanta ka。

In intermittent space in front of the place where crops grow without harvest is the precious minister. Think that he possesses qualities such as endowments that are extremely grand, including a variety of jewels like diamonds, emeralds, precious stones, and so forth that fill all directions. The riches never vanish, and he himself never deceives anyone or harms them in any way. He acts like a father to all subjects, so the mere sight of him brings joy and satisfaction to all.

本页原注

在不待收获庄稼之处前方的间隙，有宝大臣。观想他具足极其宏大的资财等功德，包括金刚石、祖母绿、宝石等各种珍宝，充满各方。财富从不枯竭，他自身也从不欺骗任何人，不以任何方式伤害他人。他像父亲般对待一切臣民，因此，仅仅见到他，就令所有人欢喜满足。

本页原注

In the intermittent region of southeastern space is the precious elephant com- plete with four legs, trunk, genitals, and tail as the seven limbs. His color is white like a snow mountain, and he possesses the strength of one-thousand ordinary elephants. At the moment other elephants catch his scent, they are unable to relax in his presence. He can fight in three places including water, land, and space and has the strength to circle Jambudvipa three times in a single day. He is clairvoyant and can even be led by just a strand of string. Especially when mounted by the king, he knows where to go without command according to the king's wishes. He does not disturb the body of the rider nor harm any other living creatures as he walks. He is majestic in demeanor and does not incite fear in children, while always listening to whatever is commanded. He is victorious over the enemies at battle. Consider that these are the qualities that he possesses.

在东南方的间隙，有宝象，具足四足、鼻、生殖器与尾，共七支。色白如雪山，具千头普通象的力量。其他象一闻到其气味，在它面前就无法安然。它能在水、陆、空三处战斗，有力在一日中绕赡部洲三次。它具有神通，乃至仅用一根线便可牵引。尤其国王乘坐时，无须号令，便知依国王心意前往何处。行走时，不颠扰骑者身体，也不伤害其他活物。它仪态威严，却不使儿童恐惧，始终听从一切号令，在战场上战胜敌人。思惟它具足这些功德。

In the space between the south and the west is the precious horse, white like the night lily flower kumudta.' With a unicorn jewel of the gods, the horse sports boundless ornaments, such as the saddle and horse blanket that are adorned with many auspicious designs. The color, constitution, and size of the horse are per- fect; and if commanded by the king to circle the world three times, this horse can do so in a single day's time without tiring. His body is healthy, flawless, and majestic. He does not disturb the rider's body and possesses every single pleasing quality that comes to mind.

在南与西之间，有宝马，白如夜开莲花古穆达*。它有天界独角宝珠，披戴无边庄严，如马鞍、马毯，上有许多吉祥图案。马的颜色、体质与大小圆满；若国王命其绕世界三次，它能一日完成而不疲倦。身体健康、无瑕、威严，不颠扰骑者身体，具足一切心所能想到的悦意功德。

In the space between the west and the north is the precious general. He never harms other living beings and has rejected all conduct that is not conducive with dharma. He is skilled in all worldly activities, and his body and mind are never weary of accomplishing perfectly correct deeds. He knows whatever the king

在西与北之间，有宝将军。他从不伤害其他有情，舍弃一切不顺于法的行为。他善巧一切世间事务，身心从不厌倦成办完全正当的事。不必国王说出，他就知道国王——

ku mud ta

• ku mud ta。

Although the number of seven royal signs is not counted in the same way [each time]: when counting the precious householder as one of them, the pre- cious general would then not be counted. The sútras state:

本页原注

虽然七王宝的数目[每次]并非以同一种方式计算：将宝居士计入其中时，便不再计入宝将军。经中说：

本页原注

Both minister and general are counted as one, and the householder is either counted elsewhere or separately. In either case, the precious min- ister is counted separately. The precious minister has an excellent form with great strength that is capable of making the best decisions on any occasion. He has love and admiration for his master [i.e., the king] and is naturally stable like a trustworthy captain.

大臣与将军合为一项，居士则在别处计算，或单独计算。无论哪种情况，宝大臣皆单列。宝大臣形貌端严，力量强大，能够在任何情况下作出最佳决断。他爱戴、敬仰主人[即国王]，本性稳定，如可靠的舵手。

Thus, it is as taught; and among these [two] here, it is as stated in the Actual Revelation Sütra:

如是所说。这里，这[两者]如《现起经》*所说：

This patient precious householder is called the precious minister.

这位安忍的宝居士，称为宝大臣。

So, as mentioned, these two are counted as one. The tradition that counts the minister as separate is as stated in the Wish-Granting Tree:b

所以，如所述，两者合为一项。将大臣单列的传统，如《如意树》†所说：

Then, the precious seven led by the householder and minister also include the wheel, horse, jewel, elephant, and queen.

于是，以居士与大臣为首的七宝，还包括轮、马、珠、象与王妃。

Thus, this presentation is in agreement with that.

因此，这里的说明与之相应。

In order for the chakravartin monarch to control one, two, three, or four continents, he uses a wheel made of iron, copper, silver, and gold, respectively. In order to use the first two, war with others is not necessary. Gradually, the weapons are crafted, followed by training in how to use them, at which time the precious general is then required. Even the final two wheels are not needed, as there is mastery over the enemy. This is why on this occasion it is said the wheel is of the final type, golden.

转轮王为了统御一、二、三、四洲，分别使用铁、铜、银、金轮。使用前两种时，不必与他人作战。逐渐打造兵器，继而训练如何使用，此时便需要宝将军。乃至最后两种轮也不需要，因为已能统御敌人。因此，这里说轮为最后一类，即金轮。

[编辑注：本段“前两种无需战争”与随后制兵、将军及“后两种也无需轮”的关系，英文原文表达不明；保留原意向，不按别的论书擅改次序。]

Given that it is acceptable to then make an offering of this level of chakra- vartin monarch who has mastery over the four continents, why then is the pre- cious general still mentioned here as well? The answer is that, during this time

既然可以供养这种统御四洲的转轮王，为何这里仍提到宝将军？答案是：在这——

ngon chung gi do (mngon byung gi mdo) pag sam tri shing (dpag bsam 'khri shing); Kshemendra

• ngon chung gi do（mngon byung gi mdo）。

† pag sam tri shing（dpag bsam 'khri shing）；Kshemendra。[编辑注：《现起经》《如意树》依本页题名作工作译名。]

In the intermittent space to the northeast is the great treasure vase made of solid gold. With a broad belly, long neck, curved spout, shallow bottom, and scepter made of a sprig from a wish-granting tree with abundantly healthy branches, leaves, and fruit, the vase is adorned with boundless varieties of pre- cious jewels. The neck is bound with superior silk from the god realm. The vase is filled to capacity with treasures of desirable substances. Think that it possesses qualities that are a source of all wishes based on the needs and desires of every living being.

本页原注

在东北方间隙，有纯金大宝瓶：腹广、颈长、口弯、底浅，以如意树枝作杖，枝叶果实繁茂健壮，瓶身装饰无边种类的珍宝。瓶颈系以天界上等丝绸，瓶内充满可欲物的宝藏。观想它具足随一切有情的需要与愿望而成为满愿之源的功德。

本页原注

Then, between those heaps in the eight [principal] and intermediate direc- tions, the next series of heaps are gradually placed as follows. Say "Läsya" and so forth while reciting the next eight lines. In the intermittent space at the inner face of the precious wheel, think that the White Beauty [i.e., Läsya] with two hands and wrathful-fist mudrãs appears. Holding five-pronged vajras with each hand to the right and left of her waist, she assumes a proud manner. Her head is poised with a slight bow to the left.

然后，在八个[正方与]隅方的这些供堆之间，依次安置下一组供堆。念“嬉女”等，诵下面八句。在宝轮内侧的间隙，观想白色嬉女[即 Lāsyā]显现，二手结忿怒拳印，各持五股金刚杵于腰部左右，姿态自信，头微向左俯。

In the intermittent space at the inner face of the precious jewel is the golden Mala with two hands, holding a precious vajra malã with wrathful-fist mudrãs hoisted up level to her shoulders in the manner of conferring empowerment to all objects of offerings. In the intermittent space at the inner face of the precious queen is Gitä,® light red with two hands, stroking a golden vina marked with vajras. She is in the guise of singing so melodiously that the resonance of sound mesmerizes the minds of others.

在宝珠内侧的间隙，有金色鬘女 Mālā*，二手结忿怒拳印，持珍宝金刚鬘，高举齐肩，呈为一切供养对象授灌顶之姿。在宝王妃内侧的间隙，有浅红色歌女 Gītā†，二手弹奏标有金刚杵的金色维纳琴‡，呈歌唱之姿，妙音共鸣使他人的心陶醉。

In the intermittent space at the inner face of the precious minister is Narti.d Her body has a variety of colors, such as her face and both legs being white, her neck and upper body a pale red, her waist and both arms pale blue, and her thighs pale yellow. The rest of the body is blue. Of her two hands, the right holds three-pronged vajra held up to her crown, while the left is held at her waist. She appears in the guise of various dancing postures.

在宝大臣内侧的间隙，有舞女 Nartī§。其身有多种颜色：脸与双脚白色，颈与上身浅红，腰与双臂浅蓝，大腿浅黄，其余身体为蓝色。二手中，右手持三股金刚杵，举至头顶；左手置于腰际，显现种种舞姿。

In the intermittent space at the inner face of the precious elephant is Pushpã.

在宝象内侧的间隙，有花女 Puṣpā¶——

* Trengwama (phreng ba ma); She of Garlands b Lüma (glu ma); She of Song piwang (pi wang); guitar, stringed instrument 'Garma (gar ma); She of Dance Metogma (me tog ma); She of Flowers

• Trengwama（phreng ba ma）；持鬘之女。

† Lüma（glu ma）；歌之女。

‡ piwang（pi wang）；吉他、弦乐器。[编辑注：沿用原书脚注的说明；正文依 vina 保留维纳琴。]

§ Garma（gar ma）；舞之女。

¶ Metogma（me tog ma）；花之女。

In the intermittent space at the inner face of the great treasure vase is Gandha.® Green, in her left hand she holds a conch marked with vajras and filled with water to her heart, and in the right hand parallel with her shoulder she sprinkles scented water as an offering. All of these goddesses are not just singular, but rather one should think that they fill all regions of space.

本页原注

在大宝瓶内侧的间隙，有涂香女 Gandhā‡，色绿，左手于心间持标有金刚杵、盛满水的海螺，右手齐肩洒香水作供养。这些天女并非各仅一位，而应观想充满虚空各处。

本页原注

Then, place the heaps sequentially at the inner face of the four directional goddesses. Saying "sun"d and so forth, recite the four lines; and while doing so, imagine that in the intermittent space at the inner face of Lasya a spherical sun mandala made of fire crystal appears. The length is fifty-one leagues; and through the light rays that radiate, all light and dense states of darkness throughout the four continents are fully dispelled. Upon that appears a golden fence the height of one-half league. It has jeweled staircases, sloping roofs, and diverse divine beauties performing song, dance, and instrumentation. Think that the universe and inhabitants are endowed with these exceptional aspects.

随后，依次在四方天女内侧置堆。说“日”§等，念四句；同时观想，在嬉女内侧的间隙，出现由火晶构成的圆形日轮，宽五十一由旬；所放光芒，完全遣除四大洲一切浓淡黑暗。其上显现金色围栏，高半由旬，有珍宝阶梯、斜顶，以及种种天女歌舞奏乐。观想器情世界具足这些殊胜庄严。

In the intermittent space at the inner face of Gita is a spherical moon mandala made of water crystal, fifty leagues in diameter. Through the radiant coolness of its light, the dense darkness of the four continents is dispelled. Upon that is a silver, half-league-length fence encircling. It has jeweled staircases, sloping roofs, and male and female gods playing instruments, with song and dance. Think that the universe and inhabitants are fully endowed with these exceptional aspects.

在歌女内侧的间隙，有水晶构成的圆形月轮，直径五十由旬。其清凉光芒遣除四大洲浓重黑暗，其上有半由旬高的银围栏环绕，有珍宝阶梯、斜顶，以及男女天人歌舞奏乐。观想器情世界圆满具足这些殊胜庄严。

In general, wherever the light of the sun pervades, the moonlight will not be evident; however, here, one must think that the light of both sun and moon per- vade the entire universe [simultaneously]. Although one is required to imagine that the sun and moon appear close to Mt. Meru, in reality this is not the case; while at the same time, this poses no contradiction.

通常，日光遍及之处，月光不会显现；然而，此处必须观想日月光芒[同时]遍满整个宇宙。虽然要求观想日月显现在须弥山近旁，实际上并非如此；与此同时，这也并不矛盾。

In the intermittent space at the inner face of Mala is a white parasol made of divine silken brocade. The handle is composed of precious jewels, and the one-thousand spokes are crafted with the purest refined gold to be found in this

在鬘女内侧的间隙，有天界丝锦制成的白伞，柄由珍宝构成，千辐由此——

' Dügpöma (bdug spos ma); She of Incense ° Nangsalma (snang gsal ma); She of Light E Drichabma (dri chab ma); She of Perfume nyi ma

• Dügpöma（bdug spos ma）；香之女。

† Nangsalma（snang gsal ma）；光之女。

‡ Drichabma（dri chab ma）；香水之女。

§ nyi ma。

In the intermittent space at the inner face of Narti is the grand victory ban- ner that is victorious over all nonconducive directions. Its handle is straight yet pliant and studded with jewels. At the peak is a half-moon crest adorned with a precious vajra. The banner is made of three interwoven brocades from the finest divine materials replete with hanging garlands. There are tiny golden bells that peal with the breeze, emitting a lovely sound. The parasol is marked with vari- ous exotic animals, such as the sea monster makara, the fish pükye,139 the eight- legged lion, and so forth. When the edges of the silken brocades are marked with exotic animals, that is referred to as a victory banner. If that marking is not there, then it is referred to as a banner. It is said that in both cases [i.e., with markings and without] when there are the three interwoven brocades, that reference is comparable to the modern-day hanging pennants.

在舞女内侧的间隙，有战胜一切违缘方向的大胜幢。其柄直而柔韧，镶嵌珍宝；顶端有半月饰，以珍宝金刚杵庄严。幢由三重交织的最上天界锦缎构成，具足垂鬘。微风吹动小金铃，发出悦耳声响。伞上标有各种奇异动物，如摩羯海兽、普杰鱼*〔尾注139〕、八足狮等。丝锦边缘若饰有奇异动物，就称为胜幢；若无这些标记，则称为幢。据说，无论[有标记或无标记]，若有三重交织锦缎，便相当于今日悬挂的旗幡。

Saying "gods and humans" and so forth, place a significant heap in the cen- ter to indicate the fully endowed glory and abundance of whatever exists as the desirable qualities of gods and humans. Think that nothing is left incomplete, and everything is pleasing and clean as an inconceivable array of offerings like massing cloud formations. Think that you offer your body, wealth, and all virtue accumulated throughout the three times---comparable to the clouds of Samant- abhadra's offerings- so that all regions of space are utterly filled to capacity.

说“天与人”†等，在中央放置较大一堆，表示天人一切可欲功德中圆满具足的荣光与丰盛。观想无不圆满，一切悦意清净，如聚集云海般的不可思议供养庄严。观想供养自己的身体、财富与三时所积一切善根，犹如普贤供云，使虚空各处完全充满。

There are two choices for the eastern direction's location: based on it being in front of oneself or being offered to an object. Actually, the one making the offer- ing is in Jambudvipa, so it seems it should be acceptable to consider the south to be facing the practitioner. Most practitioners use the eastern direction, as that faces toward the object of offering. Concerning this, first completely visualize Mt. Meru, including the four continents, the sun, moon, and so forth. Once familiar with that, increase that tenfold, then one hundredfold, one thousand- fold, until the offering expands out to become the trichiliocosm universe. This is expanded upon in the Abhidharma:

东方的位置有两种选择：依自己前方而定，或依所供对象而定。实际上，供养者身在赡部洲，所以似乎可以将南方视为朝向修行者。多数修行者采用东方，使它朝向供养对象。对此，首先完整观想须弥山、四大洲、日月等。熟习后，增为十倍、百倍、千倍，直到供养扩展为三千大千世界。《阿毗达磨》中详述：

One thousand of the four continents, sun and moon, Mt. Meru, the desire realms of the gods, and the world systems of Brahma are asserted to be the first chiliocosm of one thousand. When that thousandfold universe becomes another thousandfold universe, this is called "the intermediate realm of the world". Another thousandfold of that is the trichiliocosm. spu skyes lha and mi (lha dang mi)

一千组四大洲、日月、须弥山、欲界诸天与梵天世界，称为最初的一千小千世界。此千倍世界再成一千倍，称为“中千世界”；再将其增为一千倍，就是三千大千世界。

• spu skyes。[编辑注：英译本转写 pükye，此处暂音译，未擅定现代鱼种。]

† lha 与 mi（lha dang mi）。

So, it is as taught. To count the four continents, sun and moon, Mt. Meru and the six desire-god realms all the way up to the realm of Brahma as one universe and to increase that one-thousand times over is the first thousandfold universe. This first universe counted as one, when increased one-thousand times over, is the second thousandfold universe called "the intermediate realm of the world". That intermediate realm of the world is counted as one; and when that increases yet another one-thousand times, this becomes the three thousandfold universe. To count everything beginning with the four continents all the way to Brahmã is one billion [universes].

如是所说。将四大洲、日月、须弥山、六欲天直到梵天界，计为一个世界，增至一千倍，就是第一重千倍世界。将这第一重世界计为一，再增一千倍，就是第二重千倍世界，称为“中千世界”。将此中千世界计为一，再增一千倍，就成为三重千倍世界。从四大洲一直到梵天的一切，合计为十亿[世界]。

According to the uncommon Mahayana tradition, as mentioned in Vajrapäni's Empowerment Conferral Tantra and the sutra Palpoche:

依不共大乘传统，如《金刚手授灌顶续》与《华严经》中所说：

To count these trichilicosms as one comes to one-hundred million, rec- ognized as the all-pervasive ocean [of phenomena]. Then one billion of that is called the initial continuum of the all-pervasive ocean; one billion of that is the intermediate continuum of the all-pervasive ocean; and one billion of that is the third continuum of the all-pervasive ocean.

将这些三千大千世界计为一，达到一亿，称为周遍[诸法]海；再将其增至十亿倍，称为周遍海的初相续；再增十亿倍，是周遍海的中相续；再增十亿倍，是周遍海的第三相续。

Otherwise, it is asserted that this is the pure land of the all-pervasive ocean adorned with a foundation and its flower essences, said to be a single nirmanakäya field to be tamed. Hence, by thinking the entire array of the pure land is fully complete, the offerings are made.

或者，将此认定为以基底及花蕊庄严的周遍海净土，据说是一化身所调伏之刹土。因此，观想净土一切庄严圆满具足，而作供养。

To expand on this- -although there are many impure realms-without consid- ering the impure aspect, it is important to make offerings by visualizing that the universe and inhabitants possess all fully endowed qualities similar to the pure lands. It states:

进一步说，虽然有许多不净世界，但不思惟不净的一面，而观想器情世界具足如净土般的一切圆满功德来作供养，这是重要的。文中说：

By visualizing the field of buddha, this offering is made to place all beings in this perfectly pure state and so forth.

观想佛刹，作此供养，为将一切众生安置于此完全清净之境，等等。

So, it is as taught. In the future, this becomes the cause for accomplishing the sublime pure lands where one's enlightenment will occur and is also the process of training in pure-land awareness. It states in Benefits of the Mandala:

如是所说。将来，这会成为成办自己觉悟所在殊胜净土的因，也是训练净土观念的过程。《曼荼罗利益》*中说：

Once attaining buddhahood, the realms are completely pure.

一旦成佛，诸刹完全清净。

Thus, it is as taught. Furthermore, at the conclusion of the verse that applies to the six paramitäs mentioned above, it states: mandal gyi pen yon (mandal gyi phan yon)

如是所说。此外，上述关于六波罗蜜的偈颂结尾说：

• mandal gyi pen yon（mandal gyi phan yon）。

Through this mandala of the Sage, the six päramitäs will be attained. The body will become golden, free from all illness, attractive, and lumi- nous like the moon; and rebirth will occur among the higher gods and humans. Endowed with wealth and class of royalty. gold, rebirth will be taken in the

通过这能仁曼荼罗，将获得六波罗蜜。身体成为金色，远离一切疾病，悦目如月光明；转生于较高的人天之中。具足财富与黄金，转生王族。

Thus, it is taught. Since all conduct of the bodhisattvas can be synthesized into the practice of the six paramitäs, this [mandala] practice allows the six paramitãs to be brought to completion, as well as becoming the training that swiftly tra- verses the grounds by practicing the consummation of the crucial points of bodhisattva conduct.

如是所说。由于菩萨一切行持，都可摄于六波罗蜜之修习，此[曼荼罗]修法，使六波罗蜜得以圆满；通过圆满修持菩萨行的关键要点，也成为迅速超越诸地的训练。

That the body becomes the color of gold and has no illness means that, tem- porarily, the state of higher rebirth as god or human will be attained. Further- more, each time the mandala is offered, whatever size it may be, however many particles that exist below that offering all the way down to the base of the golden foundation are said to indicate the number of times one will attain the state of a chakravartin monarch. In Master Kampala's Mandala Ritual, it states:

身成金色、没有疾病，意味着暂时会获得人天善趣。此外，每次供曼荼罗，不论尺寸大小，供盘以下直至金刚大地金质基础之间有多少微尘，据说就表明将获得多少次转轮王地位。《甘巴拉阿阇黎曼荼罗仪轨》中说：

The benefits of making this offering are that the ten paramitas will be fully perfected, the two obscurations will be cleansed, and merit per- fected; the samadhi mandala will become clear, so the natural mandala can be seen.

作此供养的利益，是十波罗蜜完全圆满、二障清净、福德圆满；等持曼荼罗清晰，得见自然曼荼罗。

Thus, it is as taught. By cleansing obscurations and perfecting merit, this ulti- mately leads to the cause for attaining the state of buddhahood. Clarifying the meditation of the samadhi mandala and seeing the mandala of self-appearances will bring maturity with the generation stage of Secret Mantra. Until the real- ization of the completion stage is stabilized [and] if in the interim one fails to offer the mandala due to disregard, that will result in the occurrence of extreme negative downfalls, such as taking the lives of dakinis and so forth. The quote from the Mandala Ritual continues:

如是所说。通过净障积福，最终导向成佛之因。令等持曼荼罗之禅修清晰，见到自显曼荼罗，将使秘密真言生起次第成熟。在圆满次第证悟稳固之前，[若]期间因轻忽而不供曼荼罗，就会导致极严重的恶堕，如夺取空行母生命等。《曼荼罗仪轨》引文续说：

By not performing this [mandala], the faults are that, until stability in the completion stage is attained and if mandala practice is put aside, negative karma such as taking the lives of dakinis will be accumulated. Hence, one must respect this.

不作此[曼荼罗]的过失是：在圆满次第获得稳固之前，若将曼荼罗修法搁置，就会积集如夺取空行母生命等恶业。因此，必须尊重此法。

So, it is just as mentioned.

如所述。

Those who uphold Mantra commitments must offer mandala to their guru during the three times of the day, such as early morning, afternoon, and evening. If they fail to do so, then it is said they will breach their samaya. Based on the

持守真言誓言者，必须每日早晨、午后、傍晚三时，向上师供曼荼罗。若不如此，据说便会违犯三昧耶。依据——

3.2.1.1.4.1.2 Inner Mandala Second, the inner mandala is as follows. Take, for example, Pandit Näropã who relied upon his master Tilopä* for twelve years. After undergoing many hard- ships, he was taken to a drought-ridden valley where he asked his master how anyone could make mandala offerings in such a place. Then thinking that he would make an offering of the mandala, Naropa looked around everywhere for water. Finding nothing, he sat there. Tilopä then asked him if his body had dried up as well. Then Näropä drew blood from his body and sprinkled the earth in front with the blood. Taking some flesh from his ears and other places, he placed that as heaps for the mandala. When Näropã was offering the mandala, Tilopa smacked him on the forehead with his shoe. Näropa fainted and the following words were heard in the sky:

本页原注

3.2.1.1.4.1.2 内曼荼罗 3.2.1.1.4.1.2 Inner Mandala

第二，内曼荼罗如下。例如，那若巴班智达依止其上师帝洛巴*十二年。经历许多艰难后，他被带到一处干旱山谷，便问上师，在这样的地方如何作曼荼罗供。随后，那若巴想供曼荼罗，四处寻找水，什么也没找到，便坐在那里。帝洛巴于是问，他的身体是否也已干涸。那若巴便从身体取血，洒在面前地上；又从耳朵等处取肉，安置为曼荼罗供堆。当那若巴供曼荼罗时，帝洛巴用鞋击打他的额头。那若巴昏厥，空中响起如下话语：

本页原注

By close fixation upon the so-called "me" and "mine", all immature beings experience this ground of confusion. Through the mandala rit- ual that pleases the guru, without any hesitation I will offer myself.

紧执所谓“我”与“我所”，一切愚稚众生经验这迷乱之地。通过令上师欢喜的曼荼罗仪轨，我将毫不犹豫地供献自己。

Thus, these words were heard. At the moment that he came to, Näropä expressed his experience in the following way:

听闻了这些话。苏醒的一刻，那若巴如此表达自己的经验：

'The aspect of the mandala that includes the earth, the mountains, the sun, moon, and the like is not the supreme mandala offering. The man- dala of the body is the unsurpassed offering, so there is no offering com- parable to this.

包含大地、山、日月等的曼荼罗，并非最上曼荼罗供。身体曼荼罗是无上供养，没有任何供养与之相等。

Thus, he spoke. Having given rise to wisdom exaltation and exceptional levels of realization, he proclaimed that the words of the tantras and their meanings were lucid in his mind.

他如此说。生起智慧大乐与特别层次的证悟后，他宣称，续部的文句与意义，在心中清晰明了。

Even in the classes of the päramita sûtras, it mentions that, when the bodhi- sattva. Tagtu Ngüb was trying to discover the meaning of the prajnapäramitä while in the presence of the great bodhisattva Chöpag, he offered his own

即使在波罗蜜多经类中，也提到：菩萨常啼†在大菩萨法胜‡面前，寻求般若波罗蜜多的意义时，供养自身——

a ti lo pa b rtag tu ngus; Always Crying chos 'phag; Sublime Dharma

• ti lo pa。

† rtag tu ngus；恒常哭泣。

‡ chos 'phag；殊胜法。[编辑注：依常见汉译称法胜菩萨；英译本此处为 Chöpag。]

Then, imagining that the mandala of one's body is complete, present that as the offering. The skin is the golden foundation of the earth; the spine the king of mountains, Mt. Meru; the right arm is the east- ern continent Purvavideha, Lüpakpo; the right leg, the southern continent, Jambudvipa, Dzambuling; the left leg is the western con- tinent Aparagodniya, Balangchöd; and the left arm is the northern continent Uttarakuru, Draminyen. The fingers and toes are the sub- continents and their islands.

然后，观想自身曼荼罗圆满具足，将其供养。皮肤是金质大地基础，脊柱是山王须弥山；右臂是东方胜身洲 Pūrvavideha、Lüpakpo，右腿是南方赡部洲 Jambudvīpa、Dzambuling，左腿是西方牛货洲 Aparagodānīya、Balangchöd，左臂是北方俱卢洲 Uttarakuru、Draminyen。手指与脚趾是小洲及其岛屿。

The ribs are the ring of mountains; the body fat, the golden moun- tain; the intestines are the great turbulent oceans. The kidneys are the supreme steed; the liver, the wish-granting cow; the spleen, the great plateau of Ahmo Lika'i. The diaphragm is the dwelling place of the gods, the lungs are the wish-granting trees, and the heart is the treasure vase. The chakras are the offering goddesses who hold the eight auspicious emblems, and the seven royal signs are the glorious qualities of gods and humans. The blood and yellow fluids are the rivers and rainfall, the neck is the crystal stüpa, and the throat is the unceasing water source of the Ganga. The head is the palace of per- fect victory; the teeth, the uncultivated crops. The nose is Rahula, and the eyes are the sun and moon. The ears are the formless realms, and the brain is the nectar of the gods. The pores are the wealth and endowments of gods, nagas, and humans perfectly complete. Imag- ining and offering this is the inner mandala offering.

肋骨是环绕诸山，体脂是金山，肠是波涛汹涌的大海。肾是最上骏马，肝是如意牛，脾是阿摩利迦大平地；横膈膜是天人住处，肺是如意树，心是宝瓶。诸脉轮是持八吉祥徽的供养天女，七王宝是天人的荣光功德。血与黄液是河流和降雨，颈是水晶塔，喉是恒河不竭水源；头是全胜宫，牙齿是不耕种庄稼；鼻是罗睺，眼是日月，耳是无色界，脑是天甘露。毛孔是圆满具足的天、龙、人的财富资具。如此观想而供养，就是内曼荼罗供。

So, it is as taught. Other body parts are easy to identify as follows. The fingers, toes, and their joints are said to be the subcontinents and secondary continents. Among the [four] continents, there are the eight largest subcontinents; and along with them are many islands surrounding as the sutras tell us. Saying "the Ahmo Lika'i plateau, the wish-granting tree, and the dwelling places of the gods" indicates that, at the peak of Mt. Meru in the thirty-third god realm, there is the

如是所说。其他身体部位容易辨认，如下：手指、脚趾及其关节，据说是小洲与次级洲。在[四]大洲之间，有八个最大小洲；经中告诉我们，周围还有许多岛屿。所谓“阿摩利迦平地、如意树与天人住处”，是指须弥山顶三十三天中，有——

To the perimeter of the city in the east is the wish-granting tree called Yongdu Sa Told Varieties of desirables are granted here, and it extends for some one- hundred leagues in diameter.140 The branches and leaves reach out to cover a diameter of fifty leagues. The fragrance is carried by the wind so that it reaches some eight leagues. Unlike flowers in the human realms, the fragrance permeates fifty leagues in the opposite direction that the breeze blows.

本页原注

城外东方，有名为永都萨托§的如意树，赐予种种所欲，直径约一百由旬。〔尾注140〕枝叶延展，覆盖直径五十由旬之地。香气顺风飘至约八由旬；与人间花不同，逆风也能遍及五十由旬。

本页原注

In front of this tree is the square-shaped precious Ahmo Lika'i flat plateau141 that extends on each side for fifty leagues. The height is approximately half a league, six, or eighteen [leagues]. [ There are flowers blooming everywhere] with perfect shapes and multitudes of colors that number into the hundreds; and when walking through them, they cover up to the knees.

树前有方形珍宝阿摩利迦平地〔尾注141〕，每边延伸五十由旬，高约半由旬、六[由旬]或十八[由旬]。[到处鲜花盛开，]形态圆满，颜色多至数百种；行走其间，花高及膝。[编辑注：高度的三个数值依英文原页并列保留，原文未解释其关系。]

In the midst of this is the throne of Indra, and in front of it are other thrones During the fourth month of summer, Indra and set out for Vishnu® and the rest. his retinue experience their individual karmic ripening and celebrate and enjoy the desirable objects of the gods. Outside the city to the southwest at a place called Chözang Lha'i Dunsa,' all gods congregate to engage in both appropriate and inappropriate behavior. In front of that is a golden throne set out for Indra to teach from, and surrounding it are golden thrones for Vishnu and the others as well. The gods of the thirty-third realm gather there, and they contemplate the dharma as well as the purpose of gods and humans. It is said that they then discuss both spiritual and nonspiritual deeds. Although the way the thirty-third realm is arranged is not necessarily pertinent to this explanation, it seems nec- essary to mention that the so-called desire-god realm142 extends all the way up to the form realms of the gods. As for both the plateau and the tree-since they specifically belong to the gods of the thirty-third realm, they are described as a matter of course during the explanation that accompanies that god realm.

中央有帝释宝座，前方另设遍入天¶等的宝座。夏季第四个月，帝释与眷属体验各自业果成熟，庆祝并享用天界欲乐。城外西南方，名为善法天众集会处‖，诸天齐集，从事适宜与不适宜的行为。其前有金座，供帝释说法，周围也为遍入天等设金座。三十三天诸天聚集于此，思惟佛法与天人的利益。据说，他们随后讨论法与非法之事。虽然三十三天的布局不一定与此处解释直接相关，但似乎有必要提到，所谓欲界天〔尾注142〕一直延伸到色界天之下。至于平地与树，因为特别属于三十三天，讲解这一层天界时，自然一并说明。

In other chöd texts, it states that the consciousness is transferred into the

在其他断法文本中，说将识转入——

rnam par rgyal; Fully Victorious shing rta sna tshogs tshal; Various Carriages 'dres pa'i tshal; Mixed Pleasures d yongs 'du sa rtol; Piercing the Earth Khyab Jüg (khyab 'jug); All-Pervading One chos bzang lha'i 'dun sa; Excellent Dharma Gathering Place of the Gods

• rnam par rgyal；全胜。

† shing rta sna tshogs tshal；种种车乘。

‡ 'dres pa'i tshal；混合之乐。

§ yongs 'du sa rtol；穿透大地。

¶ Khyab Jüg（khyab 'jug）；遍入者，即 Viṣṇu。

‖ chos bzang lha'i 'dun sa；诸天善法集会处。

Here, when reciting "the arrangement of my body" as mentioned before, instantly visualize this and make the offerings. For those who are inclined toward elaborations, then in other texts there are similarities as follows:

本页原注

此处，念前述“我的身体庄严”*时，当下如此观想而作供养。对于倾向广修者，其他文本有如下相似内容：

本页原注

Phet! From the central channel of one's body-huge, fatty, and majes- tic-the purest essence of the bindu joined with awareness, life force, life expectancy, and merit is sent out [of the body] like an archer's arrow, to arise from the basic space of prajna in the mudra of method. Phet phet phet!

呸！从自己庞大、丰厚、威严身体的中脉，将最清净的明点精华，与觉性、生命力、寿命及福德结合，如射手之箭般射出[身体]；从般若本界中，显为方便手印。呸！呸！呸！

Tröma Nagmo arises as the spontaneous presence of the three kayas, holding a curved vajra blade and skull filled with blood, while gazing with three eyes into space. Both legs are in the dancing posture; [she] wears bone ornaments and stands in the midst of a blazing fire, sporting a trident, with a squealing pig’s head jutting from the crown. With the blade in the right hand, the skin of the corpse is flayed and spread to cover the entire golden foundation of the earth. The spine is the king of mountains, Meru; the limbs are the four continents, and the eight secondary limbs are the eight subcontinents; the ribs are the iron fence; the flesh and fat are the golden ring of mountains; the intestines are the turbulent oceans, and the kidneys are the supreme horse; the liver is the cow of plenty and the spleen is the Ahmo'i plateau; the diaphragm is the dwelling place of the gods; the lungs are the wish-granting tree; the heart is the treasure vase; the chakras are the divine offering goddesses holding the eight substances and the seven royal signs; the head is the fully victorious palace; the eyes are the sun and moon; and the pores are

黑忿怒母显为三身任运，持金刚钺刀与盛血颅器，三目凝视虚空；双腿作舞姿，[她]佩骨饰，立于炽盛火焰之中，持三叉戟，头顶伸出尖叫的猪头。以右手钺刀剥下尸皮，展开覆盖整个金质大地基础。脊柱是山王须弥，四肢是四大洲，八小肢是八小洲；肋骨是铁围山，肉脂是环绕金山，肠是汹涌海洋，肾是最上骏马；肝是满愿牛，脾是阿摩平地；横膈膜是诸天住处，肺是如意树，心是宝瓶；脉轮是持八种物品与七王宝的供养天女；头是全胜宫，眼是日月，毛孔是——

lü köd pa (Lus bkod pa)

• lü köd pa（lus bkod pa）。

It is excellent to visualize and offer in this way.

本页原注

如此观想供养，极为殊胜。

本页原注

3.2.1.1.4.1.3 Secret Mandala Third is the secret mandala offering, as it states in the terma commentary:

3.2.1.1.4.1.3 密曼荼罗 3.2.1.1.4.1.3 Secret Mandala

第三，密曼荼罗供，如伏藏注释所说：

The alaya is the golden ground of the earth. Passion-based mental activity is the king of mountains. The eight groups of consciousness are the four continents and the subcontinents. Mental activity is the sun and moon. Secondary states of mind are the glorious qualities of desirable objects: Manifesting and offering this is the secret mandala.

阿赖耶是金质大地，染污意是山王，八识聚是四大洲与小洲，意是日月，诸心所是可欲境的荣光功德。显现并供养这些，就是密曼荼罗。

So, it is taught. The way of identifying the alaya, the eight states of consciousness, and so forth is as stated in the writings of the omniscient Longchenpa, such as in his Resting the Mind in Repose:

如是所说。如何辨认阿赖耶、八识等，如遍知龙钦巴的著作，例如《心性休息》中所说：

The support of all of that [i.e., the eight states of consciousnesses and SO forth] is the neutral basis of all [i.e., alaya]. Like a mirror, this is nonconceptual and empty by nature- lucid cognition that does not conceptualize objects. As the basis for the arising, this resembles a clear mirror. From that, the cognitive faculties of the five gateways that grasp after objects such as form emerge. Not recognizing this self-nature: like reflections in a mirror, phenomena are pursued; and all cognitive states of dualistic fixation upon objects come into play. Instantly pursuing, whether grasping or not, conceptualizing or not, passion-based cogni- tion will emerge.

这一切[即八识等]的所依，是无记的一切之基[即阿赖耶]。如镜，无分别而自性空，是不分别对境的明知。作为生起的基础，它如明镜。从中生起五门识，执取色等对境。不认识此自性，便如镜中影像般追逐诸法，二取执境的一切识态随之活动。当下追逐，无论执取与否、分别与否，染污意便会生起。

Thus, the alaya is this support for karma, habits, and the rest. From it, the other states of consciousness that emerge are also clearly revealed through analogies mentioned in the commentary upon this [i.e., Resting the Mind in Repose] enti- tled The Great Chariot: 143

因此，阿赖耶是业、习气等的所依。从中生起的其他识，也通过此[《心性休息》]注释《大车》*〔尾注143〕所说譬喻，得到清楚揭示：

shing ta chenpo (shing rta chen po), commentary on Resting the Mind in Repose, sem nyid ngal so (sems nyid ngal gso); Longchen Rabjam

• shing ta chenpo（shing rta chen po），《心性休息》sem nyid ngal so（sems nyid ngal gso）的注释；龙钦饶绛著。

[编辑注：本节依英译区分 alaya“阿赖耶／一切之基”、consciousness of the alaya“阿赖耶识”、mental events“意”、consciousness of mental events“意识”、passion-based mental events“染污意”。原文对各层次的不同解释照录，不强行压成同一套分类。]

Now, the distinctions for the alaya and its gatherings are: the alaya of var- ious habits, neutral like a mirror; the alaya of the consciousness, similar to the clarity of the mirror; and the five cognitive faculties, resembling the arising of a reflection. Initially, there is immediate investigation, or the field of perception of the five faculties recognizing something as "that's it". The individual thoughts that then arise are the conscious- ness of mental events. Following that, when the three-attachment, aversion, and neutrality- arise, those are referred to as passion-based mental events.

现在，阿赖耶及其识聚的区别是：种种习气的阿赖耶，无记如镜；阿赖耶识，如镜之明净；五识，如影像显现。最初，有直接观察，或五根的感知范围，认出“就是它”；随后生起的各别念头，是意识。此后，贪、嗔与中性三者生起时，称为染污意。

The quote continues:

引文续说：

The consciousness of the basis of all is the aspect of cognition that is clear but does not grasp to any object or subject. The five conscious- nesses of the gateways that emerge from that are [first] the visual con- sciousness that perceives forms, does not develop concepts, and is a cognitive state. In a similar way, the audial [consciousness] hears sound, the olfactory smells scent, the gustatory experiences tastes, the tactile feels sensations; and although being aware of objective phenomena, concepts do not develop as there is only the aspect of cognizance.

一切之基的识，是明而不执任何能所的认知面向。由此生起的五门识，[首先]是见色的眼识，不生分别，是认知状态。同样，耳[识]闻声，鼻识嗅香，舌识尝味，身识觉触；虽然觉知对境现象，却不生分别，只有了知的面向。

The objects of the five gateways either appear or, similar to that aspect, there is a momentary arising; and they are phenomena, as well as the consciousness of mental events. In addition, the aspect of being cog- nitive is referred to as the consciousness from the perspective of the object, phenomena, and the perception of them.

五门对境或者显现，或者与此面向类似，有刹那生起；它们是法，也是意识。此外，从对境、法及对它们的感知而言，认知这一面向被称为识。

Thus, it is as taught. The other [faculties] are easier to understand. Aside from appearing individually based on the perspective of dualistic confusion involv- ing both the outer objects and the inner cognition, ultimately, there is a single nature that is not established to externally exist. Concerning the aspect of the object and saying that is referred to as "phenomena" -although many scholars assert that this way of not believing in external existence belongs to the Mind Only School and others, in our tradition it is known that one must believe in the general assertions of the Mahayana philosophy. Hence, this is taught according to that.

如是所说。其他[识]较易理解。除了从包含外境与内知的二取迷乱角度，各自显现之外，究竟是一性，并不成立为外在实有。关于对境的面向，称之为“法”：虽然许多学者断言，这种不承认外在实有的方式，属于唯识宗等，但在我们的传统中，知道应信受大乘哲学的一般主张，因此依此教导。

To expand upon this, the meaning of the last three lines of the verse is as follows:

进一步说，偈颂最后三行的意义，如下：

Following the initial moment of visual consciousness, the aspect of grasping and fixating upon individually perceived objects and the cog- nition that determines this all arise in the initial instant [of perception].

最初眼识刹那之后，执取、固著于各别所见对境的面向，以及判定它的认知，都在[感知的]最初刹那生起。

Subsequently--based on the difference of either grasping or not-if engaged, then conceptualization comes into play as passion-based mental events. If that is not the case, then it is just the consciousness of mental events. In that case, the thought "there is a form" will occur in the first moment, and that is the mental event. Given that the instant is fleeting, the definitive determining feature does not occur, so this is nonconceptual. When the object is materialized, it is then referred to as "grasping conceptualization"; and following that, there is the thought of "this and that". That is the passion-based mind that will occur as a continuity of momentary events. Therefore, when the object is defin- itively determined and grasped at, the aspects of conceptualizing and conceptual grasping are fully established.

随后，依执取与否的差别，若参与执取，分别便作为染污意运作；若非如此，就只是意识。在这种情况下，“有色”的想法出现在第一刹那，那就是意。由于刹那飞逝，尚未产生明确判定的特征，因此是无分别。当对境被实体化时，便称为“执取分别”；继而有“此与彼”的想法。这是染污心，将作为刹那事件的相续而发生。因此，当对境被明确判定、执取时，分别与分别执著的面向就完全成立。

Thus, it is. Having revealed this in a general sense, in order to clearly identify the basis that defines it, it is mentioned in Resting the Mind in Repose:

如是。一般性揭示这些之后，为清楚辨认其定义的基础，《心性休息》中提到：

When cognition is nonconceptual and distraction occurs, to not grasp to objective appearances but rather remain single-pointed is the moment of resting in the [experience of ] alaya. Not engaging or grasping toward any lucid appearances is the unmoving pure, lucid con- sciousness of the basis of all. Due to the objects of the five gateways and dualistic refuting and proving: when the seven gatherings of conscious- ness conceptualize coarse phenomena, those are designated as the seven states of consciousness.

认知无分别而发生散乱时，不执取所显对境，而是专一安住，就是安住阿赖耶[经验]的时刻。不缘取、不执著任何明晰显现，是不动、清净、明晰的一切之基识。由于五门对境及二取的破立，七识聚分别粗显诸法，便安立为七识。

Thus, as taught in the commentary to that [i.e., The Great Chariot], it states:

如其注释[《大车》]所教导：

Without having any conceptual thought toward objects, the distraction of that stupor is the occasion of the alaya. When objective appearances are clearly perceived, to be nonconceptual without a single thought is the occasion of the consciousness of the basis of all. At that time, individual objects are lucid; and when their aspects can be perceived, that is the consciousness of the five gateways. Initially, when the mind momentarily arises and grasps with objectification, in the next moment it mingles with the passions of the one analyzing, giving rise to fixation. That is the occasion of passion-based mental events and the conscious- ness of mental events; hence, these are the seven gatherings.

对境不起任何分别，那种昏沉的散乱，是阿赖耶的阶段。当所显对境被清楚感知，而无分别、无一念时，是一切之基识的阶段。此时，各别对境清晰，其相能够被感知，是五门识。最初，心刹那生起，以对象化方式执取；下一刹那，与分析者的烦恼相混，生起固执，这是染污意与意识的阶段。因此，这些是七识聚。

In the Bodhisattva Grounds,* it states:

《菩萨地》*说：

chang chüb sem pa' sa (byang chub sems dpa'i sa, bodhisattvabhümi); Asanga

• chang chüb sem pa'i sa（byang chub sems dpa'i sa，bodhisattvabhūmi）；无著著。

Nonconceptuality that is not connected to the pursuit of objects is the occasion of the alaya. Nonconceptuality that is connected to objects is the occasion of the consciousness of the alaya. The aspect of perceiv- ing individual objects is the occasion of the consciousnesses of the five gateways. The initial conceptualization of an object and the subsequent determination gives rise to grasping and fixating that are the occasions of the consciousness of mental events and passion-based mental events.

不与追逐对境相连的无分别，是阿赖耶的阶段；与对境相连的无分别，是阿赖耶识的阶段；感知各别对境的面向，是五门识的阶段。最初分别对境、随后作出判定，生起执取与固著，是意识与染污意的阶段。

So, it is as taught. Here, reference to the coarse perception of the seven gather- ings means that is the ability to apprehend objects with clarity from the perspec- tive of the alaya. On the occasion of passion-based mental events, previously this was described as involving all aspects of the grasping mind. Here, it is said to be the passions mingling with mental events. According to the way of understand- ing the terminology, the earlier description was general, whereas here it is more specific. Once there is the development of subsequent grasping with conceptual- ization, then either the mental events mingle with the passions or the possibility for that to occur comes into play. That is why this intent designates them as passion-based mental events.

如是所说。这里提到七识聚的粗显感知，意味着从阿赖耶的角度，能够明晰地把握对境。关于染污意，前面描述为包括执取心的一切面向，这里则说是烦恼与意相混。依术语的理解方式，先前说明是一般性的，此处则更具体。一旦生起随后伴随分别的执取，意便与烦恼相混，或具有发生这种混合的可能。因此，此意将其称为染污意。

Nevertheless, if the upadesha oral instructions of the precious Tertön himself are emphasized here, then the alaya is a neutral stupor within which no object whatsoever is considered and cognition abides nonconceptually, like deep sleep or fainting. From that, by the movement of subtle karmic winds when the aspect of clarity is still barely apparent, that is the occasion of the consciousness of the alaya, lucid but nonconceptual. To then turn inward, the subtle cognition of the phenomena of a self is passion-based mental events; and from that, the objective appearances of self and others are established. When that increases slightly and cognition engages with objects, then the aspect of fixating upon "mine" is the consciousness of passion-based mental events. When this lucid cognition then emerges externally, that is mental events; and from that, all form, sound, smell, taste, and touch emerge. The cognitive aspects are the consciousnesses of the five gateways. From that, names and meanings are designated, along with forms and the rest. Fixation toward that occurs, and perpetual comprehension is the consciousness of mental events. This summarizes the crucial points of what all of this means. An extensive explanation can be found in the tantra Self-Occurring Fundamental Nature,* as well as notes taken by the great Tertön's heart disciples based on his oral instructions to them. Keep these points in mind. Although there are many ways this can be analyzed, here I have chosen not to overelaborate aside from identifying the meaning itself.

然而，若这里着重依珍贵伏藏师本人的口诀口授，那么，阿赖耶是无记昏昧，其中不思惟任何对境，认知无分别而住，如熟睡或昏厥。由此，微细业风运动，明分仍仅隐约显露时，是阿赖耶识的阶段，明而无分别。随后向内转，微细认知一个“我”之法，是染污意；由此建立自他的所显对境。稍微增盛，认知缘取对境时，执“我所”的面向，是染污意识。当这明知向外显现时，就是意；由此生起一切色、声、香、味、触，其认知面向就是五门识。由此，安立名称与意义，以及色等，随后对它们发生固执，持续的理解就是意识。这综合了上述一切意义的关键要点。详细解释可见《自生实相》*续，以及大伏藏师心子根据他口授所作的笔记。应牢记这些要点。虽然有许多分析方式，这里我选择除了辨明意义本身之外，不作过多展开。

ney lük rang chung (gnas lugs rang byung)

• ney lük rang chung（gnas lugs rang byung）。

In the tantra Source of Vows, it states:

《律仪生起》*续中说：

The stainless mental events of various characteristics appear as emana- tions of all mandalas.

具有种种特征的无垢之意，显现为一切曼荼罗的化现。

So, it is taught. Although the meaning of Tantra's wisdom intent is vast: here when applied to the mandala, the basis of the appearances of various aspects of outer objects and inner bodies is this innate state of mental events that has never been sullied by the stain of obscuration. This is the aspect of the way the mandala emanates and appears. In the All-Creating Monarch, it states:

如是所说。虽然续部密意广大，但这里运用于曼荼罗时，外在对境与内在身体种种相状显现的基础，就是这从未被障垢染污的俱生意之状态。这就是曼荼罗化现、显现的方式。《普作王》中说：

The kyil, or center, is the unmistaken essence of the meaning. The khor® is that which surrounds it; so kyil khor, or mandala, means that samsara and enlightenment are perfected as exaltation.

kyil†，即中央，是无误义之精髓；khor‡，是围绕它者。因此，kyil khor，即曼荼罗，意味着轮回与觉悟圆满为大乐。

Thus, the essence of the meaning refers to the wisdom of self-awareness as the center. From that, the emerging intrinsic nature abides as the play of exaltation's purity and evenness that surrounds. Hence, one must know the way that the spontaneously present array of the mandala is pure as phenomenal existence aris- ing from the ground.

因此，义之精髓，指以自觉智慧为中央；由此生起的自性，安住为大乐清净与平等之游舞，作为周围。所以，必须了知：任运曼荼罗的庄严，作为从基显现的器情万有，本来清净。

To expand upon this, even all states of impure cognition that arise, including the alaya, are by nature abiding as innate wisdom itself. That tantra itself states:

进一步说，乃至所生一切不净识态，包括阿赖耶，在本性上也都安住为俱生智慧本身。该续自身说：

The array of the essentially pure mandala is that all recollections, aware- ness, and concepts-whatever they may be- are recognized as the meaning of the unborn, all-creating [monarch] itself.

本体清净曼荼罗的庄严，是将一切忆念、觉知与分别，无论为何，都认知为无生普作[王]自身之义。

So, all recollections and states of awareness are naturally unborn and said to be the nature of the genuine, great wisdom of the ground, the innate all-creating monarch.

因此，一切忆念与觉知状态，本来无生，据说是本真基之大智慧、俱生普作王的本性。

In the tantra Charnel Ground Partaking of the Aggregates,' it also states:

《尸林受用诸蕴续》§也说：

This mind's nature is wisdom.

此心的本性是智慧。

Thus, it states; and this [nature of ] the phenomena of samsära and enlighten- ment is not only just mentioned here but also in the classes of Sutra as follows:

如是所说。这轮回与觉悟诸法的[本性]，不仅在这里提及，经类中也如下说：

dom jung (sdom 'byung, samvarodaya) dkyil khor dur tröd püngpo rolpa' gyü (dur khrod phung po rol pa'i rgyud)

• dom jung（sdom 'byung，saṃvarodaya）。

† dkyil。

‡ 'khor。

§ dur tröd püngpo rolpa'i gyü（dur khrod phung po rol pa'i rgyud）。[编辑注：《律仪生起》《尸林受用诸蕴续》依本页英译题名作工作译名。]

Various concepts based on virtue such as faith and yearning and non- virtue such as attachment and aversion emerge from the mind. If the mind is realized, that is wisdom; and since there is no need to search for buddha elsewhere, meditate in this state of recognition.

基于信心、希求等善，以及贪嗔等不善的种种分别，从心生起。若证悟心，那就是智慧；既不必在别处寻佛，就应于此认知中修习。

Thus, the ultimate wisdom intent of that source is also stating the same thing. In order to merely clarify the main wisdom intent with all of these references, the [root] verses read:

因此，该出处的究竟密意，也是在说同一件事。为以这些引证仅仅阐明主要密意，[根本]偈说：

The arrangement of spontaneously present self-appearances is the secret mandala.

任运自显的庄严，是密曼荼罗。

Since this refers to that which is extremely secret, it should not be freely spoken to those who have not received unsurpassed Mantra empowerment or to begin- ners who lack faith. If arranged in verses for recitation then:

由于这指极秘密之义，不应向未受无上真言灌顶者，或缺乏信心的初学者，随意宣说。若整理成可诵偈颂，则为：

Phet! From the great originally pure ground of basic space, the arrange- ment of the spontaneously present aspect of appearances is unceasing. Upon the golden ground of the all-pervasive alaya are the passion-based mental events as the king of mountains, Meru. Surrounding that are the eight gatherings in the array of the four principal and subcontinents. Mental events are the sun and moon; secondary events are the glory of all desirables. This purity of phenomenal existence and the great space of evenness are one taste with the mind's nature as the secret mandala that is offered to the field of merit of perfectly pure self-appearances. Phet phet phet!

呸！从本初清净的广大法界之基，任运显现分的庄严无有间断。周遍阿赖耶的金质大地上，染污意是山王须弥；周围八识聚，庄严为四大洲与小洲。意是日月，心所是一切可欲之荣光。器情万有之清净与广大平等界，与心性一味，成为密曼荼罗，供养圆满清净自显的资粮田。呸！呸！呸！

Thus, visualize this while reciting.

如此念诵，同时观想。

Having described these three ways of offering the mandala, it also states in the Hevajra Tantra:

描述了这三种曼荼罗供法之后，《喜金刚续》也说：

Just as the outer appears, so does the inner.

外在如何显现，内在亦复如是。

Thus, it is as taught. The nature of outer and inner [phenomena] is mutually con- current. Here also, the outer arrangement of the universe and the inner aspect of one's body-as well as secretly pure cognitive awareness, the dynamic strength of the mind--are arranged as the mandala and applied according to their similar aspects and presented as the offerings.

如是所说。内外[诸法]之本性，彼此相应。这里也将外在宇宙的庄严、内在自身的面向，以及秘密清净的认知觉性——心的动态力量——安置为曼荼罗，依其相似面向应用，而献为供养。

What the commentary is identifying does not necessarily reveal the aspect of pure cognitive awareness. It emphasizes only the impure aspect of the alaya because the outer mountains, continents, and so forth appear in the impure

注释所辨认的，不一定揭示清净认知觉性的面向。它只着重阿赖耶的不净面，因为外在山、洲等，显现于不净——