殊胜解说之甘露海 · 不共前行／三身修诵

Four of the branches- namely, the first, prostrations, the second, fifth, and sixth-belong to the category of rejoicing in the root of others' virtue; so they are methods through which merit is accrued. Confession is the method to purify obscurations. From one perspective, rejoicing involves rejoicing in the root of one's virtues in order to increase virtue; and dedication ensures that virtue will increase without waste.

其中四支，即第一顶礼、第二、第五与第六，属于欢喜他人善根的类别，因此是积集福德的方法。忏悔是净除障碍的方法。从一个角度，随喜包括随喜自己的善根，以增长善业；回向则确保善根增长而不虚耗。

To synthesize this further, since the other branches accumulate merit and the confession of negativity purifies obscurations, this is subsumed into the twofold category of accumulation and purification. Based on this, the qualities of aban- donment and realization will take root in the mind stream. Hence, there is noth- ing that is not included in the twofold practice of accumulation and purification.

进一步归纳，其他诸支积福，忏罪净障，因此摄为积集与净除两类。依此，断证功德将在相续中扎根。所以，没有任何内容不包括在积福净障二种修习之中。

This is mentioned in the Heap of Jewels Sutra where Maitreya makes his request:

《宝积经》中，弥勒请问处提到：

Since it is said that this tradition of the seven branches is a practical vehicle that is easy to engage and internalize, it is a cause for attaining the unsurpassed state of buddhahood. That is why one must persist in this with as much enthusiasm as possible.

由于这七支传统，据说是容易行持、内化的实用乘，是获得无上佛果之因，因此必须以尽可能大的热忱持续修习。

So, it is.

如是。

The way of practicing the seven branches, such as prostrations and the rest, is given here as the upadesha for accumulating merit and purifying obscurations. As the supreme method for bringing all qualities to the mind stream, always maintain familiarity with this.

顶礼等七支的修法，在此作为积福净障的口诀； 作为将一切功德带入相续的最上方法，应恒常熟习。

Thus, these are the verses that summarize the section.146

以上是总结本节的偈颂。〔尾注146〕

3.2.1.2 Uncommon Specific Preliminaries This has two parts: Meditation and recitation for the three käyas 2 Meditation upon guru yoga

3.2.1.2 不共特殊前行 3.2.1.2 Uncommon Specific Preliminaries

分二：

1. 三身修诵。
2. 上师瑜伽禅修。

Second are the uncommon preliminaries involving the meditation and recita- tion for the trikaya [dakinis] and the meditation upon guru yoga.

第二，不共前行，包括三身[空行母]修诵与上师瑜伽禅修。

3.2.1.2.1 Meditation and Recitation for the Three Kayas This has two parts: 1 Actual practice 2 Supporting instructions for the seven-day retreat The first has two, namely, the actual practice followed by the supporting instruc- tions for the seven-day wandering in fear-invoking environments. 3.2.1.2.1.1 Actual Practice

3.2.1.2.1 三身修诵 3.2.1.2.1 Meditation and Recitation for the Three Kayas

分二：

1. 实际修法。
2. 七日闭关辅助教授。

第一有二，即实际修法，以及在令人怖畏的环境中游行七日的辅助教授。

3.2.1.2.1.1 实际修法 3.2.1.2.1.1 Actual Practice

First, the All-Creating Monarch states:

第一，《普作王》说：

The essence of all victorious ones is the trikaya...

一切胜者的精髓，是三身……

So just as the quote states, since these are the words of the tantra that carry great import, it is acceptable to apply them to any aspect applied to the resultant phase, of the ground and result. If then all victorious ones of the three times without exception are synthesized within the nature of the trikäya. According to this tradition of the great secret vehicle: since all obscuring stains to be purified are fully cleansed at the time of the trikaya of the ground, the nature of the resultant trikäya is fully manifest. That which actualizes this [at the time of the path] are the sacred instructions concerning both the methods of the generation stage and the completion stage of prajña.

如引文所说，由于这是意义重大的续部文句，将其运用于基与果的任何面向，都是可以的。若运用于果位，则三时一切胜者，无一例外，皆摄于三身本性。依此大秘密乘传统，由于在基三身之时，一切应净障垢完全清净，果三身之本性便完全显露。在[道位]令其现证者，是关于生起次第方便与圆满次第智慧二者的圣教。

In the Subsequent Gathering Essence of the Sugatas Tantra,' it states:

《善逝心要后集续》*中说：

When all buddhas reveal the dharma, it will perfectly abide with the two stages: the stage of generation and that of completion.

一切佛陀开示佛法时，都将圆满安住于二次第：生起次第与圆满次第。

So, it is as taught.

如是所说。

To expand upon this, to initially train in the stages of generation and then move on to the stage of completion is to train in a sequential manner congruent with taking the first step and then proceeding to the next. The Five Stages states:

进一步说，先训练生起次第，再转入圆满次第，是如先迈第一步、再走下一步般，依次训练。《五次第》说：

For those who first excellently abide on the stage of generation and wish to practice the stage of completion, the perfected Buddha taught the method that approaches like steps on a staircase.

对于先善住生起次第、希望修持圆满次第者，圆满佛陀教导了如阶梯般逐步趋入的方法。

Thus, it is as taught.

如是所说。

de shek dü pa chi ma'i gyü (bde gshegs 'dus pa phyi ma'i rgyud)

• de shek dü pa chi ma'i gyü（bde gshegs 'dus pa phyi ma'i rgyud）。[编辑注：中文续名依本页英文题名作工作译名。]

CHÖD Here, the practice of generating the deity is emphasized first, so that is the origin of the trikäya meditation-recitation. Concerning this, Dakini Tröma Nagmo is a deity that tames difficult and unruly beings. In order to do so, since the nirmanakäya is capable of revealing whatever käya is necessary, this is the nature of the nirmanakäya of all buddhas. Vajravarähi resides in the Akanishtha as the exceedingly pure aspect of self-appearances. Given that she assumes the characteristics of the sambhogakaya, she is the sambhogakaya embodiment of all buddhas.

这里首先强调生起本尊的修法，因此，这就是三身修诵的来源。对此，空行母黑忿怒母，是调伏难调、刚强众生的本尊。为此，化身能示现任何必要身相，所以她是一切诸佛化身的本性。金刚亥母住于阿迦腻吒，作为极清净的自显面向；由于具报身特征，她是一切诸佛报身的总集。

The dharmakäya is the quintessence of the briefly aforementioned, as well as the absolute nature of all qualities based on the abandonments and realizations, as well as the intrinsic nature of indivisible basic space and awareness. This is not a rupakäya that involves faces, arms, and attributes perceived by others. Rather this is the self-appearing domain of the buddha- -the sole, inconceivably abid- ing, manifest nature of wisdom. Owing to the fact that ordinary objects to be tamed are incapable of precisely realizing this indwelling nature, here this is indi- cated through signs and symbols in order to enhance understanding. Meditating upon the aspect of Samantabhadri, Great Mother of Basic Space, should thereby be understood as an important key point to enhance this understanding. This is also referred to in the tantra Vajra Tent:

法身，是上面略述之精髓，也是依断证而有一切功德的胜义本性，以及界与觉性无别的自性。它不是具有脸、臂、标帜、可被他人感知的色身，而是佛的自显境界——唯一、不可思议安住、现前的智慧本性。由于普通所化众生不能准确证悟这内住本性，这里以标志与象征指示，以增进理解。因此，观修法界大母普贤佛母之相，应被理解为增进这种理解的重要要点。《金刚帐续》也提到：

Through the practice of awakened pride, the nature of buddha will not take long to know.

通过觉悟慢的修习，不久便会了知佛的本性。

Thus, it is as taught. Hence, the activity of familiarizing with the sovereign embodiment of all buddhas as the trikaya dakinis with clarity and pride is as follows.

如是所说。因此，以明晰与佛慢，熟习作为三身空行母之一切诸佛主尊总集，其行持如下。

At the moment of saying phet, instantly as if awakening from a dream, all confused appearances awaken within their own ground; so all material phenom- ena vanish into the clear-light basic space of phenomena. Once again, like a rain- bow emerging in the sky, all appearances of great wisdom self-awareness arise as the perfect pure land.

念“呸”的瞬间，犹如从梦中醒来，一切迷乱显现于自基中觉醒；所有物质现象，消融于明光法界。再如虚空中出现彩虹，自觉大智慧的一切显现，生起为圆满净土。

The arrangement is according to what was previously described as the field of refuge. In the center of this, upon an [eight-petaled] lotus symbolizing non- attachment to samsara is a moon that indicates being unsullied by faults and a sun seat indicating freedom from all defects. The blocked the corpse seat indicates having entranceway to samsara. Then in an instant, self-nature appears as the awareness käya of the absolute dharmatä, the sole mother, Tröma Nagmo, blue-black in color, indicating the unborn dharmakäya. Her one face desig- nates that the dharmatã is the sole bindu, and her three eyes gaze directly and unwaveringly out into space to represent the spontaneously present trikäya. The natural sound of hung resounds from her nostrils indicating the spontaneous

其庄严，依前述皈依境而观想。在中央，象征不贪轮回的[八瓣]莲花上，有表示不染过失的月轮，以及表示离一切缺陷的日轮座。尸座表示封闭轮回入口。随后刹那间，自性显现为胜义法性的觉性身、唯一佛母黑忿怒母，蓝黑色，表示无生法身。她一面，表示法性是唯一明点；三目直接、不动地凝视虚空，代表任运三身。从鼻孔响起自然“吽”声，表示二利任运——

Her upward swirling hair indicates she seals the mind streams of others with great wisdom that has never known confusion and has fully actualized the funda- mental nature. The sign of charismatically attracting beings is the remaining hair flowing down freely. The black pig's head that juts from the crown is squealing so loudly that the trichiliocosm shakes, indicating having liberated hope and fear in basic space and awakening beings from the slumber of dimmed awareness. Her wrathful wrinkles and eyebrows are connected, indicating that absolute truth is unborn, unceasing, and unchanging. Her ten pliant fingers symbolize the spontaneous presence of the five wisdoms and the five kayas. Her ten toes are splendid and lovely to behold, indicating having closed the door to samsara and rendering the five poisons and aggregates pure in their place. The twelve body joints are supple and pliant, indicating that the twelve links of interdependent origination are pure in their place.

向上旋卷的头发，表示以从不知迷乱、已完全现证实相的大智慧，印持他人相续；其余自然下垂的发丝，表示自在摄召众生。从头顶伸出的黑猪头，发出使三千大千世界震动的尖叫，表示希望与恐惧在法界中解脱，唤醒众生离开无明昏睡。忿怒皱纹与双眉相连，表示胜义谛无生、无灭、无变。十根柔软手指，象征五智与五身任运；十足趾美妙悦目，表示关闭轮回之门，五毒与五蕴当处清净；十二身关节柔软灵活，表示十二缘起支当处清净。

Her bhaga is expansive to indicate unity with the ground of unchanging exaltation, and her voluptuous breasts indicate caring for her followers. Her extremely wrathful demeanor and immensely large käya symbolize how she delights in the consummate basic space of the sambhogakäya nature of samsara and enlightenment. Having purified the eight gatherings in their place, she moves in the gyrations of dance; having purified the eight objects, she is adorned with the eight charnel-ground accouterments. The indication of her consort of exaltation is the trident held at the cleft of her left arm. Having liberated the three times into basic space, the trident sports three tips that indicate the spontaneous presence of wisdom. The sign of the spontaneous presence of the three käyas are the three stacked skulls adorning the trident. The symbol of the bodhichitta is the handle made from the plantain tree. The sign that all kayas and pure lands are perfectly complete is the five silken scarves that flow in the breeze. The indication of nondual space and wisdom is that she stands in the expanse of a blazing wisdom inferno.

她的薄伽宽广，表示与不变大乐之基双运；丰满双乳，表示照顾随学者。极忿怒仪态与极广大身，象征她喜受轮回与觉悟之报身本性的圆满法界。八识聚当处清净，故回旋起舞；八种对境清净，故饰以八种尸林装束。左臂弯所持三叉戟，是大乐伴侣的标志。三时解脱于法界，故三叉戟具三尖，表示智慧任运；三颗骷髅上下叠置庄严戟身，是三身任运的标志；芭蕉树制成的柄，是菩提心的象征。五条丝带随风飘动，表示一切身与净土圆满具足；立于炽盛智慧火海之中，表示界与智无二。

In her heart, within an amulet of the conjoined sun and moon that symbol- ize nondual upaya and prajña is the seed syllable of enlightened mind, a blue- black syllable hung, as though drawn by the tip of a fine hair. That is encircled by a garland of mantric syllables in a counterclockwise direction. From them, light rays radiate to cleanse all illness, demonic forces, negativity, obscura- tions, and the heap of aggregates, like the sun's rays striking dew. Think that everything is cleansed.

她心间，日月相合的宝盒，象征方便与智慧无二；其中有佛意种子字蓝黑色“吽”，仿佛由细发尖端写成。逆时针方向的咒字鬘环绕其周围；从中放光，净除一切疾病、魔力、恶业、障碍与蕴聚，犹如日光照露。观想一切悉皆清净。

Upon her crown is the sambhogakäya Vajravarahi, the self-radiance of the discerning wisdom of exaltation. Clear red in color, she holds a curved vajra blade in her right hand that severs materialistic conceptualization; and in the left hand, she holds a skull filled with blood that symbolizes how she delights in samsara and enlightenment as great ecstasy. Her two legs are upon a lotus and moon seat in the dancing posture generated within a brilliant expanse of wisdom fire and massing light.

她头顶是报身金刚亥母，为大乐妙观察智的自光。色鲜红，右手持金刚钺刀，断除实执分别；左手持盛血颅器，象征喜受轮回与觉悟为大乐。双腿在莲花、月轮座上作舞姿，生起于智慧火焰与光聚的灿烂广大境中。

Above her crown is the Great Mother of Basic Space, the blue-black dharmakäya Samantabhadri, indicating the very nature of the great wisdom dharmadhätu. Free from the veil and burden of dualistic conceptualization, she is naked; and never disturbed by conceptual materializing, she is seated in the vajra posture. Having suppressed all duality, her hands are in the earth- touching gesture; and she rests in a spherical orb of five wisdom-light bindus that represent having transcended the extreme limits of eternalism and nihil- ism. Because she abides as the nature of wisdom's inner clarity, she is generated within an expanse of deep and luminous wisdom light. In the heart of the dharmakäya sovereign of the family is a white syllable ah; and in the sam- bhogakäya's heart, upon a sun seat the size of a split pea, is a red syllable bam; [both are] encircled by the garlands of mantric syllables revolving counter- clockwise. Light rays radiate to cleanse the mind streams of self and all Meditate that beings. everyone awakens in the originally pure kaya of clear light.

其头顶上方，是法界大母、蓝黑色法身普贤佛母，表示广大法界智慧的本性。远离二取分别的遮蔽与负担，故为裸身；从不为概念实体化所扰动，故结金刚跏趺坐。降伏一切二元，故双手作触地印；安住五智光明点的圆形光团中，代表超越常断边际。由于她安住为智慧内明之本性，故生起于深邃明耀的智慧光界中。法身部主心间有白色“阿”；报身心间，在半粒豌豆大小的日轮座上，有红色“邦”；[二者]皆被逆时针旋转的咒字鬘环绕。放出光芒，净除自己与一切众生的心相续。观想每个人都觉醒于本初清净的明光身。

Focusing on the seed syllable and mantric syllables in the heart of Tröma, recite om benzar trodhi147 kali bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha as many times as possible.

专注于黑忿怒母心间种子字与咒字，尽量多念：

om benzar trodhi〔尾注147〕 kali bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

Om is the nature of enlightened body, speech, and mind and is the lead syllable for all mantras. Benzar trodhi kali is "vajra Tröma Nagmo," so it is the mantric name for Tröma. Vajra means to be indestructible, invincible, and so forth, so there will be no interruption or destruction brought on by the confusion of materialistic fixation. Given that this is the nature of the five wisdoms of inseparable empty awareness, it is expressed in this way.

Om 是佛身、语、意的本性，是一切真言的引首字。Benzar trodhi kali 是“金刚黑忿怒母”，所以是黑忿怒母的真言名。金刚，意为不可毁坏、不可战胜等，因此，不会被实执迷乱中断或摧毁。由于这是空觉无别五智的本性，故如此表达。

Bam is the syllable of enlightened mind, ha is Vajra Dakini, ri is Ratna Dakini, ni is Pema Däkini, and sa is Karma Dakini. Here, although these dakinis do not appear per se, Tröma represents the embodiment of the four families of dakinis. Given that this is the source for the radiation and reabsorption, it is taught in this way. Sarwa pa pam shintam and so forth are the syllables for

Bam 是佛意种子字；ha 是金刚部空行母，ri 是宝部空行母，ni 是莲花部空行母，sa 是事业部空行母。这里，虽然这些空行母并未各自显现，黑忿怒母却是一切四部空行母的总集。由于这是放射与收摄之源，故如此教导。Sarwa pa pam shintam 等，是——

As the sole wisdom dakini, sovereign of the five families, may these blessings remain stable and firm in the mind stream.

作为唯一智慧空行母、五部主尊，愿这些加持于心相续中稳固安住。

Thus, one supplicates.

如此祈请。

Then, from the mantric syllables in the heart of the sovereign of the family, Vajravarahi, light rays that are the intrinsic nature of the five wisdoms radiate as five colors imbued with the potency of blessings and the symbol of evenness as warmth that suddenly emerge to dissolve into the heart of oneself as Tröma Nagmo. One then becomes a bindu of white light that dissolves up into the heart of the sambhogakäya wisdom dakini. Then as Vajravarahi, in one's heart from the red bam encircled by the mantric syllables, light rays radiate to cleanse and purify all habits, karma, and passions of the three planes of existence. In doing so, imagine that the three realms become pure lands and everything is the manifestation of deities, mantra, and the nature of phenom- ena. Empty appearances are the pure deity, empty sound is the pure mantra, and empty awareness is pure wisdom awareness. Imagine that this is the play of the nature of emptiness as the wisdom nature of the dharmata.

然后，从部主金刚亥母心间咒字，放出自性为五智的五色光，具有加持力量，和平等之象征的暖相，骤然显现，融入自身黑忿怒母的心间。自己随后成为白光明点，向上融入报身智慧空行母的心间。再以金刚亥母之身，从自己心间被咒字环绕的红色 bam 放光，净除三有一切习气、业与烦恼。如此，观想三界成为净土，一切皆是本尊、真言与法性之化现。显空是清净本尊，声空是清净真言，觉空是清净智慧觉性。观想这是空性本性的游舞，即法性的智慧本性。

While reciting om benzar wa ra hi and so forth,148 the mantra carries the same meaning as described before. Benzar wa ra hi is the name of Vajravarähi. Wa ra hi means to blaze, move, and remain stable. Likewise, wisdom initially blazes, then increases, and finally becomes very stable. Otherwise, from the blazing of the initial dharmakaya wisdom of enlightened mind, the emanation of the rupa- käya moves; and from that, there is constant stability, thus revealing the qualities of the sambhogakäya. To reiterate, given this is the nature of all five families of dakinis in a single embodiment, this applies to the seed syllable bam and so forth; and the remaining syllables are as described before.

念 om benzar wa ra hi 等〔尾注148〕时，真言具有前述相同意义。Benzar wa ra hi 是金刚亥母之名。Wa ra hi 意为炽燃、移动与稳固安住。同样，智慧最初炽燃，随后增长，最终极其稳固。或可说，从最初佛意法身智慧的炽燃，色身化现活动；由此恒常稳固，显示报身功德。再次说，由于这是五部空行母总集一身的本性，所以适用于种子字 bam 等，其余音节如前所述。

Then, from the mantric syllables in the heart of the family sovereign Saman- tabhadri, light rays radiate. Imagine that self and all appearances dissolve into the unelaborate basic space of phenomena. Recite om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha as much as possible.

然后，从部主普贤佛母心间咒字放光。观想自己与一切显现，融入离戏法界。尽量多念：

om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

After that, from the heart of the mother, Samantabhadri, blue-black light rays radiate to dissolve into one's heart as Vajravarähi where they dissolve, transforming one into an orb of red light. This dissolves into the heart of the dharmakäya wisdom dakini. Then in the heart of oneself as Samantabhadri, from a white ah encircled by the mantric syllables, light rays radiate, causing

此后，从佛母普贤佛母心间放出蓝黑色光，融入自己金刚亥母的心间，使自己转为红光团。此光团融入法身智慧空行母心间。然后，自身为普贤佛母，从心间被咒字环绕的白色 ah 放光，使——

This means that indestructible Samantabhadri is the intrinsic nature of insep- arable basic space and wisdom, where all faults are set free as the pristine nature of dharmakaya. This is what is meant by Samantabhadri. Om is the heart essence syllable revealing the nature of the five wisdoms. After reciting this with the awareness of samsara and enlightenment's intrinsic nature being the great expansive pervasion of evenness: from the garland of mantric syllables in the heart of the mother, Samantabhadri, light rays radiate; and self and all appear- ances naturally dissolve in the basic space of phenomena.149 Following the root mantra, recite dharma ka ya sa ma ti siddhi ah ah ah.

此义是：不可毁坏的普贤佛母，为界智无别的自性，一切过失解脱为本净法身。这就是普贤佛母之义。Om 是心要音节，揭示五智本性。了知轮回与觉悟的自性，是广大周遍的平等性，念诵之后，从佛母普贤佛母心间咒字鬘放光，自己与一切显现，自然融入法界。〔尾注149〕根本咒之后，念：

dharma ka ya sa ma ti siddhi ah ah ah

Thus reciting dharma ka ya means the enlightened body of truth. Sa ma ti means single-pointed absorption, and siddhi is actual attainment. From the point of view of the relative method, the aspect of the dharmakäya buddhas is imagined so that, by the strength of reciting and visualizing the rotation of the mantras, the previously described meaning that samsara and enlightenment never waver from the evenness of the space of the dharmatã is incited while sup- plicating for the bestowal of the siddhis of nonconceptual supreme samadhi to be conferred.

如此念诵，dharma ka ya 意为真理之佛身，sa ma ti 意为专一等持，siddhi 是实际成就。从世俗方便的角度，观想法身诸佛之相，依念诵及观想咒轮旋转之力，唤起前述意义——轮回与觉悟从未离开法性界的平等——同时祈请赐予无分别殊胜等持的悉地。

From the perspective of absolute prajna, the meaning of resting in the even- ness of the absolute three gateways to liberation is where discerning wisdom awareness is actually rendered evident. Those three [entranceways] are indicated by the final recitation of the three ahs. Then, while reciting this mantra, it is important to rest in the evenness of the fundamental nature according to one's familiarity with this realization. Finally, after reciting according to one's capac- ity, rest within unelaborate awareness and sustain that as long as possible.

从胜义智慧的角度，安住胜义三解脱门的平等之义，就是实际显露妙观察智慧觉性之处。这三[入口]，由最后念诵的三个 ah 表示。因此，念此咒时，依自己对这种证悟的熟习，安住实相平等性，极为重要。最后，依能力念诵后，安住离戏觉性，尽可能长久维持。

While engaged in this meditation-recitation, practice without allowing the mind to be distracted elsewhere. One's three doors are inseparably min- gled with the deity's enlightened body, speech, and mind [i.e., the three vajras]. The sacred key point is to take the path of the all-pervasive purity of phenom- enal existence.

行此修诵时，应修习而不让心散乱于他处。自己的三门，与本尊的佛身、语、意[即三金刚]无别相融。神圣要点，是以器情万有周遍清净为道。

3.2.1.2.1.2 Supporting Instructions for the Seven-Day Retreat Second are the oral instructions for the supplementary practice of wandering in fear-invoking environments for seven days. The visualization for the preliminary suppression is not necessary. Among the four ways of proceeding, here the gait of the dancing däkini is used. Once arriving in the fearful place, it is acceptable to then decide whether Däkinis Laughter150 needs to be performed or not.

3.2.1.2.1.2 七日闭关辅助教授 3.2.1.2.1.2 Supporting Instructions for the Seven-Day Retreat

第二，是在令人怖畏的环境中游行七日这一辅助修法的口授。无需作前行镇伏观想。四种行进方式中，此处采用空行母舞步。抵达怖畏处后，可以自行决定是否行《空行母笑声》〔尾注150〕。

Then by practicing refuge, bodhichitta, mandala, on through to the seven-

随后，修皈依、菩提心、曼荼罗，一直到七——