殊胜解说之甘露海 · 七支供

Through this, the perfection of the two accumulations is similar to the simul- taneous contributing circumstance. [For instance] within the genuine way of abiding, the array of the dynamic strength of self-awareness is primordially pure as the intrinsic nature of the mandala. That is the root cause. By precisely realiz- ing this and through familiarity with view and meditation, know then that-in the manner of the controlling circumstance- this is the unsurpassed method for actualizing self-appearances as the pure lands.

由此，圆满二资粮，类似同时助伴之缘。[例如，]在真实安住方式中，自觉动态力量的庄严，本初清净，为曼荼罗的自性，这就是根本因。准确证悟此义，熟习见与修，应知这以增上缘的方式，成为现证自显为净土的无上方法。

According to other texts, the order is applied to the mandala of the three kayas as follow. Outer objective appearances of the trichiliocosm pure realms are the places where the supreme nirmanakäya reveals the mode of awakening and appears according to the common perceptions of those to be tamed. Given that is the realm of those to be tamed, it is the nirmänakäya mandala. Within the inner vajra body abides the pure wisdom channels through which the winds function to induce the appearances of the sambhogakäya realms. The support for this is the aspect of the body as the sambhogakäya mandala. The clear-light wisdom of one's mind is, at the time of the result, the dharmakäya. That aspect is referred to as the dharmakaya mandala.

依其他文本，次第应用于三身曼荼罗，如下。三千大千净刹的外在所显对境，是殊胜化身示现觉悟方式之处，依所化众生的共同感知而显现。由于这是所化之境，所以是化身曼荼罗。内在金刚身中，安住清净智慧脉，风于其中运行，引发报身刹土的显现；其所依，即身体的面向，是报身曼荼罗。自心的明光智慧，在果位时就是法身，此面向称为法身曼荼罗。

The outer arrangement appears as the realms of the world; the inner appearances are the aspects of one's body; and the secret nature is the mind's nature of awareness as the mandala. By offering these, the skillful upadesha for perfecting accumulations occurs.

外在庄严，显为世界诸刹；内在显现，是自身诸相； 秘密本性，是心之觉性为曼荼罗。 供养这些，就成就圆满资粮的善巧口诀。

Thus, these are the verses that summarize the section.

以上是总结本节的偈颂。

3.2.1.1.4.2 Practicing the Seven-Branch Prayer This has seven parts: 1 Prostration 2 Offering 3 Confession 4 Rejoicing 5 Prayer that the wheel of dharma be turned 6 Prayer for buddhas to remain in the world 7 Dedication of merit

3.2.1.1.4.2 修七支祈愿 3.2.1.1.4.2 Practicing the Seven-Branch Prayer

分七：

1. 顶礼。
2. 供养。
3. 忏悔。
4. 随喜。
5. 请转法轮。
6. 请佛住世。
7. 回向功德。

Second, the seven-branch offering is as follows:

本页原注

第二，七支供如下：

本页原注

Phet! I prostrate to the three kayas of all the victorious ones and offer all of my bodies and abundance. All accumulated negativities and obscu- rations of the three doors are confessed, and all wholly positive virtu- ous accumulations are the causes for rejoicing. I request the dharma wheel be turned in whatever way is necessary, and the victorious ones are beseeched not to pass beyond sorrow. I fully dedicate the root of virtue to all sentient beings. [May all beings] without exception simul- taneously attain the state of enlightenment!

呸！顶礼一切胜者三身，供养我一切身体与丰盛。忏悔三门所积一切罪障，随喜一切纯善资粮。祈请随所需而转法轮，祈请诸胜者不入涅槃。将一切善根完全回向有情，[愿一切众生]无余同时成就觉悟！

Thus, as these root verses state, saying phet indicates one must visualize the field of refuge. In the perfectly pure nature of basic space, even all temporary stains to be abandoned are perfectly pure. The nature of the immaculate oceanic qualities is indivisible basic space and awareness as the dharmakäya. According to the perspective of those to be tamed, this nature possesses the five certainties of the rupakaya appearances.

因此，如根本偈所说，念“呸”，表明必须观想皈依境。在完全清净的法界本性中，乃至应断的一切暂时垢染，也完全清净。无垢功德海之本性，是界与觉性无别的法身。从所化众生的角度，此本性具足色身显现的五决定。

The five certainties are the certainty of the place being Ghanavyüha* of the Akanishtha, the certainty of the käya [i.e., teacher] as the perfect adornment of the major and minor marks and signs, the certainty of the retinue as the arya bodhisattvas on the grounds, the certainty of the dharma as the sole doctrine for the great vehicle, and the certainty of time as the permanent continuity of time that always abides without passing beyond sorrow. Until samsara is emp- tied, benefiting through whatever means are necessary throughout all realms of the world for the purpose of the diverse objects to be tamed is the nirmänakäya. These are the three käyas that are the victorious ones over the enemy of the two obscurations. With great respect and regard, one prostrates to all fully perfected buddhas and their heirs.

五决定是：处决定，为阿迦腻吒的密严刹土*；身[即导师]决定，为大小相好圆满庄严；眷属决定，为登地圣菩萨；法决定，为唯一大乘教法；时决定，为恒常相续，始终安住而不入涅槃。直到轮回空尽，在一切世界中，为种种所化对象，以任何必要方式利益他们，就是化身。这就是战胜二障敌人的胜者三身。以极大恭敬与尊重，顶礼一切圆满诸佛及其法子。

One's coveted body and abundance that sustain it, as well as all pleasing material things whatever they may be, are presented and offered. Motivated by passion, no matter how much negativity the body, speech, and mind have accu- mulated through the three doors, this has created obstructions and interrupted the possibility of higher states of rebirth and liberation. All of this is openly exposed, confessed, and purified. All wholly positive virtuous accumulations from the perspective of pure motivation and action unmingled with negative karma are the causes for rejoicing with intense satisfaction and fulfillment. The buddhas and their heirs of the ten directions are requested to turn the dharma wheel in whatever way is necessary to tame beings. Until samsara is empty, the victorious ones are beseeched to not pass beyond sorrow but to remain firm. Whether the root of virtue accumulated is large or small, I fully dedicate it to

将自己珍爱的身体，以及维持身体的丰盛资具，还有一切悦意物，不论为何，皆陈设供养。受烦恼驱动，无论身语意通过三门积集了多少恶业，都已造成障碍，阻断善趣与解脱的可能；将这一切公开发露、忏悔、净除。凡由清净动机与行为而来、不夹杂恶业的一切纯善资粮，都是以强烈满足与欣慰而随喜的对象。祈请十方诸佛及其法子，随调伏众生所需而转法轮；祈请诸胜者不入涅槃，稳固住世，直到轮回空尽。无论所积善根多少，都完全回向——

* Tügpo Ködpa (stug po bkod pa); Above All of Rich Array

• Tügpo Ködpa（stug po bkod pa）；至上丰盛庄严。

While reciting these verses, visualize in the space in front the entire field of refuge, including all gurus, buddhas, and bodhisattvas without a single exception. In their presence, imagine oneself surrounded by the beings of the three realms, including all gods-märas. Manifesting innumerable emanations of one's body as many as there exist atoms throughout the oceans of realms, imagine they are all offering prostrations. Showing respect through the body, their palms touch their three doors; showing respect through speech, they recite melodious praises; and with respect through their minds, they recall the quali- ties of enlightenment. In this way, they prostrate with single-pointed devotion.

本页原注

念诵这些偈颂时，在面前虚空观想整个皈依境，包括一切上师、诸佛、菩萨，无一遗漏。在其前，观想自己被三界众生，包括一切神魔所围绕。化现无数自身，数量如世界海一切微尘，观想皆在顶礼。身表恭敬，双掌触及三门；语表恭敬，念诵悦耳赞颂；意表恭敬，忆念觉悟功德。如此，以专一虔敬顶礼。

本页原注

In the Sütra of Great Liberation,' it states:

《大解脱经》*中说：

Just like a lotus bud about to blossom, both hands are brought together at the crown. With bodies as numerous as massing clouds, prostrate to the buddhas of the ten directions.

如将开的莲蕾，双手合于头顶；以云聚般众多之身，顶礼十方诸佛。

Thus, it is as taught. Machig said:

如是所说。玛吉说：

To all those who reveal the wisdom of self-awareness, the gurus, I pros- trate. To those who bestow certain siddhis, the meditation deities, I prostrate. To those who have removed the abandonments and attained realization, all buddhas, I prostrate. To the state of quiescence that is free from desire, all categories of the sacred dharma, I prostrate. To those who when offered to are always meaningful, the sangha, I pros- trate. To those who certainly remove all obstacles, the dharmapalas, I prostrate. Until awakening is attained, I supplicate to all of you and pray that you grant refuge.

向一切揭示自觉智慧者——上师，顶礼；向赐予决定悉地者——本尊，顶礼；向已断所断、已得证悟者——一切佛陀，顶礼；向离欲寂静之境——一切正法部类，顶礼；向供养必有意义者——僧伽，顶礼；向决定遣除一切障碍者——护法，顶礼。直到获得觉悟，我祈请诸位，愿赐皈依。

So, it is taught.

如是所说。

From the hearts of the principal ones who are the field of refuge, light radi- ates and penetrates into all retinue deities. From the hearts of the radiates to retinue, light gather the potency of all buddhas and bodhisattvas of the ten direc- tions. Gathering back, this dissolves into the hearts of the principal ones. From them, light rays of three colors--white, red, and blue- or only white rays stream forth like pouring milk to enter one's crown and all spirit-elementals gathered

从皈依境诸主尊心间放光，遍入一切眷属尊。眷属心间放光，摄集十方一切诸佛菩萨的力量；收回，融入诸主尊心间。由他们放出白、红、蓝三色光，或仅白光，如乳倾注，进入自己及聚集在此的一切鬼神——

do de tar pa chenpo (mdo sde thar pa chen po)

• do de tar pa chenpo（mdo sde thar pa chen po）。

Think that the bodies of self and others are now completely cleansed, becom- ing transparent like crystal. Having purified all negativities and obscurations, consider that everyone gains overwhelming faith toward the objects of refuge. It is necessary to prostrate with single-pointed devotion that is free from a dis- tracted mind. These are pointing-out instructions from the speech of Machig Labdrön.

观想自他身体如今完全清净，透明如水晶。一切罪障净除后，观想每个人对皈依对象都生起极强信心。必须以远离散乱心的专一虔敬顶礼。这些是出自玛吉拉准教言的指示教授。

The benefits of prostrating in this way are as the Vinaya states:

如此顶礼的利益，如律藏所说：

However much one's body covers the ground and however many parti- cles exist in the space below that, all the way down to the golden founda- tion of the earth, will be how many times the happiness and prosperity of a chakravartin monarch will be attained. Rebirth will also be taken as higher gods or humans. These and other deeds indicate the limitless benefits. It is taught that prostrations serve as the antidote for pride.

自身覆盖大地多少范围，其下直至金质大地基础之间有多少微尘，就会获得多少次转轮王的快乐与富足；也将转生较高的人天。这些及其他事迹，表明无量利益。教言说，顶礼是傲慢的对治。

3.2.1.1.4.2.2 Offering This has two parts: Common offerings 2 Uncommon offerings

3.2.1.1.4.2.2 供养 3.2.1.1.4.2.2 Offering

分二：

1. 共同供养。
2. 不共供养。

It is also necessary to possess the three exceptional pure aspects while making offerings: a pure field of refuge, pure intentions, and pure material things.

供养时，也必须具足三种殊胜清净：清净皈依境、清净意乐与清净物品。

"A pure field of refuge" means the exceptional field through which merit is accumulated, namely, the Triple Gem. Through the result of making even a mea- ger offering to the Triple Gem, vast amounts of merit will be accrued. 'Pure deeds in order to be famous in this intention" [is the opposite] of engaging in life, gain wealth, and recognition, as those are extremely impure motivations. Likewise, to make offerings by wishing to merely attain the happiness of god or human in the future and to hope only for personal liberation from samsara in order to gain quiescence and well-being are also impure intentions.

“清净皈依境”，指通过它积集福德的殊胜田，即三宝。向三宝作哪怕微薄供养，其果报也会积集广大福德。“清净意乐”，[与]为了今生出名、获得财富与认可而行事[相反]，因为那些是极不清净的动机。同样，仅仅为了来世获得人天快乐而供养，以及只希望自己从轮回解脱、获得寂静安乐，也是不清净的意乐。

LINGPA'S CHÖD Hence, the crucial point necessary to know here is to consider that, while making offerings, one must wish to attain the state of perfect awakening in order to accomplish the welfare of others. To do so, one must cultivate the essence of the path of Mahäyana, the profound doctrine that severs the mãras, by hoping to realize that which has not previously been realized and to ensure that this does not diminish and remains ever-increasing. Based on that, with the object being all phenomena on the path and at the time of the result, this motivation becomes vast and brings about the swift traversal of the grounds. "Pure material things" means that whatever is being offered whether actual or mentally imag- ined should be the best quality and pleasing to behold.

因此，这里必须知道的关键，是供养时，必须为了成办他人利益而愿成就圆满觉悟。为此，必须修习大乘道的精髓、断除诸魔的甚深教法，希望证悟先前未曾证悟者，并确保此证悟不减弱、持续增长。在此基础上，以道上及果位的一切法为对象，这种动机变得广大，带来迅速超越诸地。“清净物品”，是说所供之物，无论实际存在还是心中观想，都应品质上佳、悦目可观。

In an Indian text by Aryadeva, it states:

圣天的一部印度论典中说：

Whether actual or imagined, whatever is brought to mind is presented as an immeasurable offering to the gurus, who are the Triple Gem.

无论实有或意想，凡忆念者，皆作为无量供养，奉献三宝总集的上师。

Thus, it is taught.

如是所说。

Saying "actual" means actual material things, and saying "imagined" means insubstantial, mental projections. Saying "vast" means that, no matter what the offering is, it is presented with great abundance. In the commentary, it is taught to mainly present offerings of one's body and abundance. This is because both of them are, at present, our main source of attachment and fixation. In particular, when offering the mandala or whatever offering is made: if one's body is the main offering, then that becomes the special profound feature of severance.

“实际”，指真实物品；“观想”，指无实体的心中投射。“广大”，是说无论供物为何，都以极大丰盛来供养。注释中教导，主要供养自己的身体与资具，因为两者目前是我们贪著与固执的主要来源。尤其供曼荼罗，或作任何供养时，若以自身为主要供物，就成为断法特别甚深的特色。

It even states in the Bodhicharyavatara:

《入菩萨行论》也说：

Like all the victors and their heirs, I will always offer all of my bodies.

如一切胜者及其法子，我将恒常供养自己的一切身体。

Thus, as taught, the offering of one's body is referenced in many places through- out the sutras and tantras. Here, the two distinctions concerning the way of making offerings, namely, the common and uncommon distinctions, will be dis- cussed in a way that is easy to comprehend.

因此，如所教导，经续中许多地方都提到供养自身。这里，将以易懂的方式，讨论供养方式的共同与不共两类。

3.2.1.1.4.2.2.1 Common Offerings First, the offerings of water for drinking and bathing, flowers, incense, and the like as actual material things offered according to one's abundance constitute being actual offerings. It is necessary that they be from a pure source, clean, and arranged beautifully as the three special features. This advice originates from the oral teachings of the masters.

3.2.1.1.4.2.2.1 共同供养

第一，依自身丰盛，实际供养饮用水、沐浴水、花、香等物，构成实物供养。它们必须具足来源清净、洁净与陈设美观三种特点。这一教诫源于诸上师的口传。

"A pure source" means other than something that comes about through embezzlement or stealth, through flattery or wrong livelihood, or by telling an

“来源清净”，是说并非来自侵吞或偷窃、谄媚或邪命，或讲述——

For example, if butter, food, or beverages are old, rancid, polluted, or left over, they are not considered to be clean. Conversely, any offering substance must be the best portion, pleasing, and so forth. Nevertheless, if one lacks possessions or endowments yet has pure motivation, it is said that anything can be offered, even earth or stones. Offering those things under such circumstances is accept- able because the Triple Gem are the exceptional field for accumulating merit. If offered to them, it is like when in the past some children offered dirt to the enlightened Buddha and later took rebirth as the dharma king Ashoka,' his min- ister, and so forth. Hence, the reason for offering whatever excellent thing is possessed without any avarice is an exceptional method for amassing merit.

本页原注

例如，酥、食物或饮料，若陈旧、酸败、受污染或为剩余，就不算洁净。相反，任何供物都必须是上好部分、悦意等。不过，若没有财物资具，却有清净动机，据说任何东西都可供养，乃至土石。在这种情况下，供养这些是可以的，因为三宝是积福殊胜田。向他们供养，就像过去一些孩子向觉悟佛陀供土，后来转生为法王阿育王*、其大臣等。因此，毫不悭吝地供养自己拥有的任何上好之物，是积福的殊胜方法。

本页原注

"Making beautiful arrangements" applies toward whatever the substance for offering may be. An excellent arrangement applied to water for drinking would be to arrange the water offering bowls correctly so they are not partially filled, too full, in a crooked line, touching, or with water spilled outside of the bowls. "Having bowls that are only partially full" means the water is not filled to the brim. If so, in the future life one's mind stream will not be filled with qualities and rebirth will be with incomplete attributes. "Too full" means the contents are practically flowing over, which indicates that in the future although qualities are present they will not be reliable. How should they [i.e., the water bowls] be filled? Abandoning these two faults, the water should be high enough to just touch below the rim.

“陈设美观”，适用于任何供养物。对饮水而言，良好陈设是正确排列水供碗，不使水不足、过满、排列歪斜、彼此相碰，或水洒到碗外。“碗只盛部分水”，指水未盛至碗沿；如此，未来世自己的相续将不充满功德，转生时资质不全。“过满”，指水几乎溢出，表示未来虽然有功德，却不可靠。应如何盛水？舍弃两种过失，水位应高到恰好接近碗沿之下。

"Crooked" means the bowls are not arranged in a straight line; and due to that in the next life, rebirth will be taken as a dishonest person. "Touching" means the bowls are placed too close together with no space between them. This indicates in the future one will be reborn in a state where negative companions are encountered. If there is too much space between them, it means one will be unable to encounter virtuous spiritual guides and the like. The space between them should be the size of a single grain. If the water spills out from the bowls making the table wet, that indicates the fault of losing moral ethics in a future life. So by arranging the bowls free from these faults, it is then taught that rebirth will be taken as the opposite of that; for instance, the mind will be filled with qualities and so forth. These are oral lineage instructions.

“歪斜”，指碗未排成直线，由此来世将生为不诚实者。“相碰”，指碗放得太近，彼此无隙，表示未来会生于遇到恶伴的状态。间隙若太大，则表示不能遇到善知识等。彼此距离应为一粒谷物的大小。若水溢出碗外、弄湿供桌，表示未来世失坏戒律的过失。因此，令碗的排列远离这些过失，教言说，便会获得相反的投生结果，例如心具足功德等。这些是口传教授。

Offerings that are mentally imagined are not actual substances but are imag- ined in the aspect of flowers with lovely pollen hearts, blossoming petals, attrac- tive to behold, made of various gems, and the like. Imagine the incense to be so fragrant that it can permeate the trichiliocosm and the butter lamps made

意想供养并非实际物质，而是观想如花朵：花心花粉美丽，花瓣盛放，悦目可观，由种种珍宝构成等。观想香气浓郁，遍满三千大千世界；珍宝制成的酥油灯——

chö gyal nya ngen med (chos rgyal mya ngan med); Beyond Sorrow

• chö gyal nya ngen med（chos rgyal mya ngan med）；无忧。

*Offerings possessed by an owner" are found throughout all realms of the world, such as the things each living being possesses like food, clothing, wealth, abodes, and the like. Whatever exists is brought to mind and presented as the offering. "Offerings not possessed by an owner" are the wondrous things nat- urally existing in all realms, such as the gods. "Not claimed by anyone" means the jeweled mountains, wish-granting trees, rivers, bathing pools, and whatever pleasing things exist that are presented as the offerings.

“有主供物”，遍在一切世界，例如每位有情拥有的饮食、衣服、财富、住处等。凡有所存，皆忆念而呈为供养。“无主供物”，是天界等诸界中自然存在的奇妙事物。“无人占有”，指宝山、如意树、河流、浴池，以及一切悦意之物，皆呈为供养。

The "offering of one's body" is as mentioned above. Throughout all lifetimes until now, the most cherished of objects have been all of one's bodies. That is why they must be offered to all victors and their heirs, while the actual offering is of oneself as a servant to the gurus. The "offering of accomplishing practice" means to maintain perfectly pure discipline, as well as diligent study, contemplation, and meditation-these three. In particular, the "unsurpassed offering of prac- tice" is to cultivate compassion toward all living beings by generating the bodhi- chitta. It is mentioned in the sutras that upholding the sacred doctrine in these ways is an unsurpassed offering. Given that this greatly pleases the enlightened intent of the victors and their heirs, it surpasses other modes of offering.

“供养身体”，如前所说。直到如今的一切生世，最珍爱的对象，是自己所有的身体。因此，必须将其供养一切胜者及其法子，而实际供养，是将自己作为上师的仆役。“修行供养”，指保持完全清净的戒律，以及精进闻、思、修三者。尤其“无上修行供养”，是通过生起菩提心，对一切有情培养悲心。经中说，以这些方式受持正法，是无上供养。由于这极令诸胜者及其法子心意欢喜，故胜过其他供养方式。

The "unsurpassed offering" occurs through the powers of the bodhisattvas Kuntuzangpo, Manjushri, and others' treasury-of-space samadhi,145 so that offer- ing substances become unrivaled by means of abundance and excellence. Offer- ings such as these are imagined to completely pervade the reaches of space as an inconceivable arrangement brought to mind and presented as offerings.

“无上供养”，是依普贤、文殊等菩萨虚空藏等持〔尾注145〕之力，使供物在数量与品质上无与伦比。观想这样的供养完全遍满虚空边际，忆念其不可思议的庄严，而呈献供养。

In the Precious Lamp Sutra,® it states:

《宝灯经》*中说：

Myriad varieties of flowers the size of pitched canopies, arranged like emanating light rays, are presented everywhere and offered to the vic- torious upholders of immeasurable qualities.

无数种花，大如搭起的华盖，排列如放射光芒，处处陈设，供养持无量功德的胜者。

So, incense, garlands, and the like are similarly mentioned, after which the quote continues:

如是，香、鬘等也同样提到，随后引文续说：

Parasols studded with varieties of precious jewels, garlands with silken fringe, tassels, and streamers, and garlands of tiny ringing bells that res- onate the speech of the victors are held to the crowns of the tathägatas. a

宝伞镶嵌种种珍宝，鬘具丝边、流苏、飘带，小铃鬘鸣响胜者之语，奉持于诸如来顶上。

kon chog ta la'"i do (dkon mchog ta la' mdo, ratnolkänämadhäranimahäyanasütra)

• kon chog ta la'i do（dkon mchog ta la'i mdo，ratnolkānāmadhāraṇimahāyānasūtra）。[编辑注：《宝灯经》依英译题名作工作译名。]

Inconceivable offerings manifesting from the palms of the hands are presented as though offered to each buddha. In this way, these offerings are made to all victors without a single exception, replicating the mag- ical samadhi of the sages.

不可思议供养从掌中化现，如同分别献给每一尊佛。如此，对一切胜者无一遗漏地作供养，仿效诸能仁的神变等持。

Thus, it is as taught.

如是所说。

3.2.1.1.4.2.2.2 Uncommon Offerings Second, the exceptional offering is as Machig taught:

3.2.1.1.4.2.2.2 不共供养

第二，殊胜供养，如玛吉所教：

In the all-pervasive trichiliocosm realms, all forms that appear are delighted in as the supreme enlightened body's mudrä of offering. Bestow the siddhi of the unchanging käya. In the all-pervasive trich- iliocosm realms, all sounds that are heard are delighted in as supreme enlightened speech. Bestow the siddhi of unceasing enlightened speech. In the all-pervasive trichiliocosm realms, all recollections of the mind are delighted in as the mudrä of supreme enlightened mind. Bestow the siddhi of unconfused enlightened mind. In the all-pervasive trich- iliocosm realms, all happiness and suffering are delighted in as the non- dual mudrä of offering. Bestow both supreme and common siddhis. If happy, then offer the feast of happiness. May benefit and well-being fill the reaches of space. If suffering, then take that upon oneself and may the oceans of suffering in samsara evaporate. May all sentient beings throughout the three realms be endowed with true happiness. Phet!

周遍三千大千世界，一切所现色，皆作为殊胜佛身供养手印而喜受。祈赐不变佛身悉地。周遍三千大千世界，一切所闻声，皆作为殊胜佛语而喜受。祈赐不息佛语悉地。周遍三千大千世界，一切心中忆念，皆作为殊胜佛意手印而喜受。祈赐无迷乱佛意悉地。周遍三千大千世界，一切苦乐，皆作为无二供养手印而喜受。祈赐殊胜与共同悉地。若快乐，便供快乐之荟供，愿利益安乐充满虚空边际；若痛苦，便由自己承担，愿轮回苦海干涸。愿三界一切有情具足真实快乐。呸！

Thus, it is as taught.

如是所说。

Concerning that, in the all-pervasive trichiliocosm realms of the world, all appearances of forms are perfectly pure as the aspect of wisdom, so they appear as the manifestation of käyas. Since all impure appearances are sealed by that, that is the meaning of mudra. From that, by greatly pleasing the enlightened minds of the objects being offered to, the meaning of "delighting in" is effica- cious. Through this offering, the bestowal of siddhis upon self and others occurs given that the käyas of the victors never transfer based on impure faults. Apply this understanding to the verses that refer to sound and recollections as well.

对此，在周遍三千大千世界中，一切色相，皆以智慧之相完全清净，故显现为佛身之化现。由于一切不净显现都被此印持，这就是手印之义。由此，大大取悦所供对象的觉悟心，“喜受”之义便发挥效用。通过这种供养，自他得赐悉地，因为诸胜者佛身从不因不净过失而变迁。对于涉及声音与忆念的偈句，也应运用这种理解。

In this way, appearances, sounds, and thoughts- these three -arise as the manifestation of enlightened body, speech, and mind. All things that are based on happiness and suffering are equal as the nature of purity. Another way to phrase it is that they [i.e., happiness and sorrow] are indivisible in the manner of emerging as exaltation; the generation stage of self-awareness, clarity, and empti- ness; and the realization of the completion stage as evenness.

如此，显现、声音与念头三者，显为佛身、语、意之化现。一切基于苦乐的事物，都以清净本性而平等。换言之，它们[即苦乐]不可分割，以生起为大乐的方式显现；自觉、明与空的生起次第，以及证悟圆满次第为平等性。[译注：原英译此句以分号并列，关系依原文保留。]

In particular, whether Sutra or Tantra, cherishing others more than self is lik- ened to the life tree of the path of Mahayana. Therefore, from the perspective of great courage: if there is happiness, then make that the offering of the feast; and if there is sadness, then take that upon oneself. In this way, happiness will fill space, and suffering will be taken upon oneself until the oceans of samsara evaporate. To pray that sentient beings of the three realms may possess happiness is the unsurpassed mudrä offering that pleases all victorious ones.

尤其，无论经或续，爱他胜己，都被比喻为大乘道的命树。因此，从大勇气的角度，若有快乐，便以之作荟供；若有忧苦，便自己承担。如此，快乐充满虚空，痛苦由自己承担，直到轮回大海干涸。祈愿三界有情具足快乐，就是令一切胜者欢喜的无上手印供养。

Concerning this subject, many commentaries on chöd describe the stages for this visualization as follows. All appearances of form become the goddesses of form holding mirrors; all appearances of sound become the goddesses of sound holding vinas; likewise apply the rest, such as the goddesses of smell holding incense, the goddesses of taste holding celestial food, the goddesses of touch holding clothing, and the goddesses of phenomena holding sources of dharma. Given that the magical aspects of appearances are perfectly pure, from one's heart all of those goddesses emanate to present their offerings to the objects who receive them. It is taught that one should then feel that they [i.e., the objects] are pleased.

关于这一主题，许多断法注释将观想次第描述如下：一切色相，成为持镜的色天女；一切声相，成为持维纳琴的声天女；其余同样应用，例如持香的香天女、持天馐的味天女、持衣的触天女、持法源的法天女。由于显现的幻化诸相完全清净，从自己心间化出所有这些天女，向受供对象献供。教言说，随后应感受他们[即受供者]欢喜。

Machig has said:

玛吉说：

The extent of all appearances of form is the goddess Buddha Däkini;' the extent of all sound is the goddess Vajra Dakini;' the extent of all smell is the goddess Ratna Däkini; the extent of all taste is the goddess Pema Dakini;' the extent of all touch is the goddess Karma Dakini. Think that they fill all regions of space countless in number, presenting offerings.

一切色相之全体，是佛部空行天女*；一切声之全体，是金刚部空行天女†；一切香之全体，是宝部空行天女‡；一切味之全体，是莲花部空行天女§；一切触之全体，是事业部空行天女¶。观想她们数量无尽，充满虚空各处，献上供养。

In short, one must know that whatever appears is the manifestation of enlight- ened body, speech, and mind. Even the five male deities are subsumed within form, sound, and all recollections- including their objects. The way that the five females are subsumed as classes of enlightened body, speech, and mind are that form arises as the nature of enlightened body, sound as enlightened speech, and thought as enlightened mind. Thinking that the extent of all appearances becomes boundless emanations of form goddesses holding mirrors, this cleanses the fixation that all sentient beings have toward form.

简言之，必须了知：凡所显现，都是佛身、语、意的化现。乃至五位男尊，也摄于色、声与一切忆念，包括其对象之中。五位女尊如何摄为佛身、语、意部类：色显为佛身本性，声显为佛语，念显为佛意。观想一切显现，成为无边持镜色天女的化现，由此净除一切有情对色的执著。

Sangye Khandro (sangs rgyas mkha' 'gro) Dorje Khandro (rdo rje mkha' gro) Rinchen Khandro (rin chen mkha' gro) d Pema Khandro (padma mkha' gro) Leykyi Khandro (las kyi mkha' gro)

• Sangye Khandro（sangs rgyas mkha' 'gro）。

† Dorje Khandro（rdo rje mkha' 'gro）。

‡ Rinchen Khandro（rin chen mkha' 'gro）。

§ Pema Khandro（padma mkha' 'gro）。

¶ Leykyi Khandro（las kyi mkha' 'gro）。

The bliss of form is then offered to the gurus, who are the Triple Gem. Pleasing the gurus who are the Triple Gem, the siddhi of enlightened form is bestowed; and the physical negativities and obscurations of self and others are purified so that the body experiences ecstasy and has access to the blessing of enlightened body. Imagine that the extent of all sound becomes boundless emanations of the goddesses of sound and that fixation toward sound on the part of all sentient beings is cleansed. The enjoyment of pleasing sounds is offered to the gurus, who are the Triple Gem. Pleasing the gurus of the Triple Gem, the siddhi of enlight- ened speech is bestowed; and by purifying the obscurations of the speech of self and others, the blessing of enlightened speech enters one's speech. Imagine all recollections emanate in the aspect of boundless goddesses of phenomena who hold sources of dharma, cleansing the incorrect view held by sentient beings. Given that wisdom awareness possesses supreme exaltation, this is offered to the gurus, who are the Triple Gem. Pleasing the gurus of the Triple Gem, the siddhi of enlightened mind is bestowed. By purifying the negativity and obscurations in the minds of self and others, the mind experiences the exaltation of empty clarity and the blessings of enlightened mind enter the mind. Finally, even these goddesses dissolve into oneself, and all happiness and sorrow become one in the expanse of the dharmatà. Recite the aforementioned verses while naturally abid- ing within spacelike great emptiness that is inherently nonexistent.

然后，将色之乐供养三宝总集的上师。令三宝总集的上师欢喜，便赐予佛身悉地；自他的身罪障净除，身体体验大乐，获得佛身加持。观想一切声音，成为无边声天女的化现，一切有情对声音的执著得到净除。将悦耳声音的受用，供养三宝总集的上师。令三宝上师欢喜，便赐予佛语悉地；净除自他语障后，佛语加持进入自己的语言。观想一切忆念，化现为无边持法源的法天女，净除有情所持邪见。由于智慧觉性具足最上大乐，将此供养三宝总集的上师；令三宝上师欢喜，便赐予佛意悉地。净除自他心中的罪障，心体验空明的大乐，佛意加持进入自心。最后，这些天女也融入自己，一切苦乐在法性界中成为一体。自然安住于如虚空、无自性的广大空性中，念诵前述偈颂。

Whatever the case may be, the one making offerings, the object being offered to, and the specific offerings all lack true, inherent existence. It is taught that remaining within the nature of emptiness is the offering of the nature as it is, and that is itself an exceptional oral instruction. Saying phet, one must think that these visualizations become clear and stable. Such a presentation of offerings serves as an antidote for avarice.

无论如何，供养者、受供对象与具体供物，皆无真实自性存在。教言说，安住空性本性，是如实本性之供养，这本身就是殊胜口授。念“呸”，必须观想这些观想变得清晰稳固。如此供养，是悭吝的对治。

3.2.1.1.4.2.3 Confession Confession is as follows. By bringing to mind all negative obscurations accumu- lated from beginningless time, all of this is confessed with the key point of the four remedial powers. The four powers are as mentioned previously. It is said that this [confession] functions as the antidote for anger.

3.2.1.1.4.2.3 忏悔 3.2.1.1.4.2.3 Confession

忏悔如下：忆念无始以来所积一切罪障，以四种对治力为关键，全部忏悔。四力如前所述。据说，此[忏悔]作为嗔恨的对治。

3.2.1.1.4.2.4 Rejoicing Rejoicing refers to feeling a sense of joy and delight concerning all acts of virtue and states of happiness and takes great delight in the happiness and virtue of self and others. By bringing the happiness and joy of others to mind whatever that may be, a sense of joyful delight is aroused. It is said that, if one wants to meditate like this in sessions: then by reviewing the Mahayana sutras and so forth that

3.2.1.1.4.2.4 随喜 3.2.1.1.4.2.4 Rejoicing

随喜，是对一切善行与快乐状态，感到欢喜悦乐；对于自他的快乐与善根，深生欣喜。忆念他人的快乐与欢喜，无论为何，都生起欣悦之心。据说，若想分座如此修习，可以阅读大乘经典等——

3.2.1.1.4.2.5 Prayer that the Wheel of Dharma Be Turned Turning the wheel of the dharma is as follows. Previously, when our teacher Lord Buddha was at Magadha Bodhgayã, he tamed the maras at dusk, entered into samadhi at midnight, and in the predawn was fully enlightened as Buddha. He then spoke:

本页原注

3.2.1.1.4.2.5 请转法轮 3.2.1.1.4.2.5 Prayer that the Wheel of Dharma Be Turned

请转法轮如下。过去，我们的导师佛陀，在摩揭陀菩提伽耶，于黄昏降伏诸魔，午夜入等持，黎明前圆满觉悟成佛。随后他说：

本页原注

The ambrosialike dharma that I have discovered is profound, peaceful, unelaborate, uncompounded clear light. Since whomever I reveal this too will not comprehend it, without speaking I shall remain alone in the forest.

我所发现的甘露般佛法，甚深、寂静、离戏，是无为明光。无论向谁开示，他们都不会理解；因此，我将不发一语，独住林中。

Thus, in order to show just how difficult this profound dharma is to realize, for forty-nine days the Buddha remained without turning the dharma wheel. Then, Brahmä approached the Buddha and offered a golden wheel with one-thousand spokes, Indra approached and offered a conch that swirled to the right, and they requested that the dharma wheel be turned.

因此，为显示此甚深法何等难以证悟，佛陀四十九日未转法轮。随后，梵天前来，供养千辐金轮；帝释前来，供养右旋海螺，祈请转法轮。

For us as well, it has not been long since the buddhas who dwell in the trichil- iocosm universes achieved awakening. Hence, think that those abiding buddhas who have yet to turn the dharma wheel are being supplicated to turn the wheel and that they accept. Then, actually supplicate the virtuous spiritual guides to teach the dharma and respectfully implore them to depart the sacred instruc- tions. This branch serves as an antidote for delusion and the relinquishment of dharma.

对我们而言，也应观想：安住三千大千世界的诸佛，成就觉悟尚未久远。因此，祈请这些尚未转法轮的住世诸佛转轮，观想他们应允。随后，实际祈请善知识说法，恭敬请求传授圣教。[编辑注：原书此处印作 depart，依本段请法语境译为传授；英文对照保留原字。]此支是愚痴与舍法的对治。

3.2.1.1.4.2.6 Prayer for Buddhas to Remain in the World The supplication to the [buddhas] to not pass into nirvana is as follows. Pre- viously, when our teacher completed his deeds of actually taming the field of disciples: according to the common perspective of those to tame, he revealed the deed of passing into the state of nirvana. Just as he [i.e., the Buddha] had already extended his life for an additional three months due to the request of the black- smith's son, Upäsaka Chanda,' we too must supplicate all buddhas who abide in the realms of the world but are about to pass into nirvana not to do so, but rather to remain as long as samsara exists. Consider that this request is accepted. In

3.2.1.1.4.2.6 请佛住世 3.2.1.1.4.2.6 Prayer for Buddhas to Remain in the World

祈请[诸佛]不入涅槃，如下。过去，我们的导师完成实际调伏弟子众的事业后，依所化众生的共同视角，示现趣入涅槃的事业。正如他[即佛陀]曾应铁匠之子、优婆塞旃陀*的请求，延寿三个月，我们也应祈请安住世界诸刹、即将入涅槃的一切佛陀，不入涅槃，而是住世直到轮回存在之终。观想此请求获得应允。在——

dge bsnyen tsan dhi, or tsandhi

• dge bsnyen tsan dhi，或 tsandhi。[编辑注：此处人名与延寿叙事依英文原书保留，不据其他佛传改写。]

3.2.1.1.4.2.7 Dedication of Merit The prayer to dedicate merit is as follows. It is necessary to dedicate the root of all of one's virtue accumulated throughout the three times to the simultaneous enlightenment of all beings.

3.2.1.1.4.2.7 回向功德 3.2.1.1.4.2.7 Dedication of Merit

回向功德之祈愿如下：必须将自己三时所积一切善根，回向一切众生同时成就觉悟。

In the Intermediate Mother, it states:

《中品佛母》说：

O Rabjor! The root of these virtuous accumulations must only be ded- icated to attain the state of awakening. Do not dedicate this to attain the states of the shrävakas, pratyekas, or any others.

须菩提！这些所积善根，只应回向成就觉悟，不应回向获得声闻、独觉或任何其他果位。

Thus, and the quote continues:

如是，引文续说：

Such is the general dedication for all sentient beings. This is not about merely fulfilling personal goals and aims, but rather that one could fall to the states of the shrävakas and the pratyekas.

这就是普为一切有情的回向。并非仅仅满足个人目的与所求，否则便可能堕于声闻与独觉的果位。

[译注：原英译连接作 but rather，语义不顺；此处依上下文理解为仅求自利可能导致下述结果。]

Thus, it is as taught. Furthermore, it is also necessary to seal the dedication with both great compassion and the prajna that realizes emptiness. By dedicating in this way, even the smallest root of virtue will be increased without waste. This also serves as the antidote for doubt.

如是所说。此外，也必须以大悲与证悟空性的智慧二者，印持回向。如此回向，即使最微小的善根，也会增长而不虚耗。这也是疑惑的对治。

According to the speech of Machig:

依玛吉的教言：

At the conclusion of the aforementioned verses for prostrations then include: delight in offerings that please the five senses, confess each nonvirtuous negativity, rejoice in the virtue of all beings, request that the dharma wheel be turned, and supplicate the buddhas to remain firm without passing into nirvana. The root of all virtue is then dedi- cated to all living beings.

前述顶礼偈颂结束后，接着加入：喜受令五根悦意的供养，忏悔每一不善罪业，随喜一切众生善根，祈请转法轮，祈请诸佛坚固住世、不入涅槃。随后，将一切善根回向所有有情。

Thus, it is taught. Although there are limitless methods for accumulating merit and purifying obscurations, if synthesized, all of them are included in these seven branches. These seven find their source in the actual teachings of the Buddha and the shastra commentaries upon them, including the many categories of both Sutra and Tantra, whether extensive or brief. These, too, can be synthesized into just three branches: accumulating merit, purifying obscurations, and dedicating virtue to ensure this will never exhaust and branches are complete in these [three]. remain ever-increasing. All seven

如是所说。虽然积福净障的方法无量，若作归纳，都包含在这七支之中。七支源于佛陀亲说教法，以及解释这些教法的论典，包括经续诸多部类，无论广略。它们也可进一步摄为三支：积集福德、净除障碍，以及回向善根，使其永不耗尽、恒常增长。七支全都圆满包含在这[三]支之中。