殊胜解说之甘露海 · 正行／以见维持基

Transferring to the pure, definitive Akanishtha is the quintessen- tial pinnacle of the sacred teaching on buddhahood without meditation. Given that the habituated corporeal body poses threat to the con- sciousness traveling upward, this [body] is offered as feast of the desirables to the field of the four guests. Hence, this severance of attachment and fixation is supreme among the sacred.

迁至清净、究竟阿迦腻吒，是无修成佛圣教的精髓巅峰。 由于习惯执持的肉身，对向上迁行的识构成威胁，故将此[身]作为可欲荟供，奉献四宾之田。 因此，这断除贪著与执取之法，是圣教中最上者。

Thus, these are the verses that summarize this section.

以上是总结本节的偈颂。

Originally all-pervasive, the meaning of the primordial ground is actualized by rendering awareness evident so that the dynamic strength of awareness prajñã will blaze. To the primordially awakened protector of buddhahood anew who severs the four maras in basic space, the hero Dudjom, I bow down. For wander- ers like me of the lowest class of existence, the kingdom of the originally pure dharmakäya is introduced as mastered within ourselves. I will forever remember the kindness of this supreme Lord Father who grants me the opportunity to achieve the status of perfect liberation.

本初周遍的原始基之义，通过令觉性显露而现证，使觉性般若的力用炽燃。向本初已觉、复显佛果的怙主，于法界中断除四魔的勇士敦珠，我顶礼。对于像我这般最低劣的流转者，他直指本净法身国土，原已在自身中自在具足。我将永远忆念这最上父尊的恩德，他赐予我获得圆满解脱地位的机会。

3.2.2 How to Cultivate Realization through the Main Practice This has six parts: I Sustaining the ground through the view 2 Maintaining the continuity of practice in fear-provoking environments 3 Supplementary explanation for the generation stage of Tröma 4 Clarifying the passageway of deviations 5 Taking whatever occurs as the path 6 Final conclusion of select upadesha and accomplishing enlightened deeds Second, the way of cultivating and realizing the actual practice has six sections: [first] sustaining the ground through the view of the supreme, kingly vehicle by determining the self-abiding wisdom mandala; maintaining the continu- ity of practice as it applies to the way of wandering in fear-provoking environ- ments with fearless conduct to encounter self-nature through circumstances at the moment they occur; the supplementary explanation for the generation stage of Troma as the meditation deity, including explanations concerning the visu- alizations; clarifying the dangerous passageway of deviations; taking whatever occurs as the path, whether illness, happiness, suffering, and the like; and the final conclusion, including the select upadesha and the manner of accomplishing enlightened deeds for the welfare of others.

3.2.2 如何通过正行培养证悟 3.2.2 How to Cultivate Realization through the Main Practice

分六：

1. 以见维持基。
2. 在怖畏处保持修持相续。
3. 黑忿怒母生起次第补充解释。
4. 澄清歧途关隘。
5. 将一切遭遇转为道。
6. 精选口诀与成办佛行事业的最终结论。

第二，培养并证悟实际修法之道，有六节：[第一，]通过确定自住智慧曼荼罗，以最上王乘之见维持基；在怖畏环境游行，以无畏行，在境缘发生当下认识自性，保持修持相续；作为本尊的黑忿怒母生起次第补充解释，包括观想说明；澄清歧途的危险关隘；将疾病、快乐、痛苦等一切遭遇转为道；最后结论，包括精选口诀，以及为利益他人而成办佛行事业的方式。

3.2.2.1 Sustaining the Ground through the View This has two parts: 1 Stages of practice 2 Actual stages of the view For the first, there are two: starting with the stages of practice and the actual stages of the view.

3.2.2.1 以见维持基 3.2.2.1 Sustaining the Ground through the View

分二：

1. 修习次第。
2. 见的实际次第。

第一有二，从修习次第开始，以及见的实际次第。

3.2.2.1.1 Stages of Practice First, from the verses that read "... body, speech, and mind ..." until "... takes up the path is called awareness ..." according to the tradition of some Nyingma meditators, one analyzes to discover which among body, speech, and mind is principal. This allows one to recognize and determine that the mind is obvi- ously primary. Then, resting in the natural state brings restoration. In order to realize the mind's fundamental nature, one examines to determine whether the mind has color, shape, and the rest. Analyzing whether the mind is permanent with true, inherent existence or negated as void, the limitations of eternalism and nihilism are dispelled, bringing restoration.

3.2.2.1.1 修习次第 3.2.2.1.1 Stages of Practice

第一，从“……身、语、意……”至“……承担道者，称为觉性……”诸偈，依某些宁玛禅修者的传统，分析身语意何者为主，使人认识、确定心显然居首。随后，自然安住，令其复归本位。为证悟心之实相，检验心是否有色、形等；分析心是否恒常、真实自性存在，或被否定为空无，遣除常断二边，令其复归本位。

Once again, in order to stabilize the mind's capacity to concentrate by placing the mind in lucid awareness, one abides in the total recall of mindfulness. When distracted from that, the distinctions are encountered and taken as the path. This process of encountering, abiding, and movement is well known in most upa- desha instructions. Concerning that, with the mind abiding single-pointedly free from concepts: if applied to the stages of the four yogas of mahämudrä,170 then all concepts mingle within the mind's nature, or vanish there. Occasionally, cognition either engages with objects or becomes distracted based on objects so that concepts arise and increase. Concerning these projections from the self-radiance of the mind's expanse, there is no problem posed except for slight movement. That is called "mindfulness securing stability". When the gather- ings of thoughts vanish, the aspect of emptiness arising unceasingly appears. This lucidity is referred to as being "single-pointed".

再次，为稳固心的专注能力，将心安置于明晰觉性中，安住完全忆持的正念。散乱离开时，认识其差别，转为道用。这种认识、安住与运动的过程，在多数口诀教授中广为人知。对此，心无分别、专一安住，若应用于大手印四瑜伽次第，〔尾注170〕一切分别就融于心性，或在那里消失。有时，认知缘取对境，或依境散乱，分别便生起增长。对于心界自光的这些投射，除了轻微运动，并无问题。这称为“正念稳固安住”。念群消失时，空性一面无间显起；这种明晰，称为“专一”。

In this way, maintaining the stages of mindfulness through familiarity is as though the mind is settling into emptiness itself. Following that, sustained mindfulness will naturally be experienced as intrinsically empty in the nature of wakeful awareness. 171 Through the strength of this experience, realization of an all-pervasive, unelaborate emptiness will dawn. Fixation as well falls apart within the experience of single-pointedness, which is what is meant by being "unelaborate". Meditating in this way repeatedly allows this nature to abide

如此，通过熟习保持正念次第，仿佛心安顿于空性自身。随后，持续正念将自然被体验为：在醒觉觉性本性中，自性空。〔尾注171〕依此经验之力，周遍离戏空性的证悟显露；执著也在专一体验中瓦解，这就是“离戏”之义。反复如此修习，使此本性安住——

If applied to the Mahäsandhi tradition, by entering the path in this way: once the mind's movements and proliferations vanish in awareness, it is said that awareness simply abides in its own nature. To apply this to the four states of mindfulness: it is taught that "single-pointedness" is mindfulness with familiar- ity, "unelaborate" is mindfulness with emptiness, "one taste" is mindfulness with nondistraction, and "nonmeditation" is mindfulness with mental transcendence.

若应用于大圆满传统，如此入道，心的运动与繁衍在觉性中消失时，据说觉性便单纯安住自性。将此应用于四种正念：教言说，“专一”是熟习正念，“离戏”是空性正念，“一味”是无散正念，“无修”是离心正念。

That explanation is similar to the description of the four Mahamudrã yogas, SO it is applicable here. Furthermore, according to the Kagyü tradition, each of these [yogas] has three aspects: the greater, intermediate, and lesser-totaling nine categories. That can also apply to the stages of the grounds and paths, such as the process of a beginner's traversal of the path, developing the qualities of abandonment and realization, all the way to total perfection. That is its own system and will, therefore, not be elaborated upon here.

这一解释类似大手印四瑜伽的描述，因此可应用于此。此外，依噶举传统，每一[瑜伽]有上、中、下三方面，共九类。[编辑注：英文原页确写 nine categories，与前述四瑜伽各分三的计数不符；这里保留原数。]这也可应用于地道次第，例如初学者行道、发展断证功德，直到完全圆满的过程。那是其自身体系，因此这里不再展开。

Generally, it is said that Mahamudrã involves both traditions of Sutra and Mantra. Whatever the case may be, according to the speech of the Lord of the Gelukpa's lineage of aural instruction, Panchen Rinpoche Lozang Chökyi Gyaltsen:*173 Pacification through severance, the Mahäsandhi, teachings based upon the view of the Madhyamaka, and so forth are individual designations; yet if analyzed by those with knowledge in the definitive meaning of the scriptures who comprehend logic and have practical experience, the conclusion that the wisdom intent is similar will be reached.

一般说，大手印兼有经与咒两种传统。无论如何，依格鲁耳传传承之主班禅仁波切洛桑确吉坚赞*〔尾注173〕所说：

息苦断法、大圆满、基于中观见的教导等，虽有各别名称，但若由通晓经典了义、理解理证且有实践经验者分析，将得出密意相同的结论。

Thus, even in the life story of the yogi Drügpa Kunlek,174 he says:

因此，乃至瑜伽士竹巴昆列†〔尾注174〕的传记中，也说：

The perfection of all phenomena as a single wisdom intent is Mahä- sandhi; focus without direction is the Madhyamaka; pacifying concepts in their place is pacification; directly cutting through whatever arises is severance; the fundamental nature beyond mind is Mahamudrã-

一切法圆满为一密意，是大圆满；无方所专注，是中观；分别当处平息，是息苦；直接斩断一切所生，是断法；超越心的实相，是大手印——

pan chen rin po che blo bang chos kyi rgyal mtshan "brug pa kun legs

• pan chen rin po che blo bzang chos kyi rgyal mtshan。

† 'brug pa kun legs。

these and others are the same with the exception of the enumerations of names.

本页原注

——这些与其他法，除了名称数目之外，皆同。

本页原注

Thus, it is as taught. Know that the wisdom intent of the view of Mahamudrä, Mahäsandhi, and Madhyamaka- these three- and the key points of their prac- tices arrive at the same pivotal point. Except for training in unbiased pure vision, one should not-through biased perception-be like a blind yak hesitatingly trying to eat grass.

如是所说。应知，大手印、大圆满与中观三者之见的密意，以及其实践关键，都到达同一枢要。应训练无偏清净观，不应依偏见，如盲牦牛犹豫觅草。

Even Machig Rinpoche tells us:

玛吉仁波切也告诉我们：

The key point of the view concerning my tradition of subjugating the mãras through chöd is an instruction that does not contradict Mahäsandhi, Mahämudrä, or the Madhyamaka- these three.

我以断法降伏诸魔的传统，其见之要点，是不违背大圆满、大手印、中观三者的教授。

So, it is as taught.

如是所说。

3.2.2.1.2 Actual Stages of the View This has four parts: 1 Nonexistence 2. Oneness 3 Openness 4 Spontaneous presence Second, the actual stages of the view are the four: nonexistence, oneness, open- ness, and spontaneous presence.175 In the Precious Treasury of the Fundamental Nature, it states:

3.2.2.1.2 见的实际次第 3.2.2.1.2 Actual Stages of the View

分四：

1. 无有。
2. 唯一。
3. 开放。
4. 任运自成。

第二，见的实际次第有四：无有、唯一、开放与任运自成。〔尾注175〕

《实相宝藏论》说：

The absolute meaning of the quintessential mind, expanse, and upa- desha classes involves nonexistence, openness, spontaneous presence, and oneness.

心部、界部与口诀部精髓的胜义，包含无有、开放、任运自成与唯一。

Thus, and in the Precious Heap of Jewels Tantra, it also states:

如是，《宝聚续》*也说：

The samaya is great spontaneous presence, nonexistence, oneness, and openness.

三昧耶，是广大任运自成、无有、唯一与开放。

So, it is as taught. "Samaya" means to know that it is unacceptable to transgress vows. Here, it is also explained that this means it is unacceptable to transgress

如是所说。“三昧耶”，意为了知誓言不可违越。这里也解释为，不可违越——

rinchen püng pal gyü (rin chen spungs pa'" rgyud)

• rinchen püng pa'i gyü（rin chen spungs pa'i rgyud）。

Here, if placed according to the principal terma scripture's assertion of the Great Tertön himself: since it must be known that all phenomena lack inherent existence, nonexistence is explained first. This also depends upon knowing the precise way in which [nonexistence] never departs from the sole nature of basic space, so oneness is second. Given that it is necessary to know that this is not a partial direction but rather the way all phenomena naturally and evenly pervade, saying "this is openness" is an ancient term that actually means evenness. In this way, by determining that all phenomena lack inherent existence, the nature of that meaning is oneness. The intrinsic nature of the way this abides as open- ness-hence, these three- primarily reveals the way of abiding as original purity from the perspective of emptiness. Through spontaneous presence, the nature of all phenomena of samsära and enlightenment -being not just an empty vacuity but spontaneously present-reveals that presence from the perspective of the natural way that appearances arise.

此处，若依大伏藏师本人主要伏藏经文的主张安排：由于必须知道一切法无自性存在，首先解释无有。这也依赖了知[无有]从未离开法界唯一本性的准确方式，因此，唯一居第二。由于必须知道，这并非偏于某一方，而是一切法自然平等周遍的方式，所以说“这是开放”；这是古语，实际意为平等。如此，确定一切法无自性存在，该义的本性是唯一，其安住方式的自性是开放——这三者，主要从空性角度，揭示本初清净的安住方式。通过任运自成，轮回与觉悟一切法的本性，并非仅仅空无，而是任运现成，从显现自然生起的角度，揭示这种现成。

3.2.2.1.2.1 Nonexistence This has four parts: I Searching for the designated basis of labels 2 Tearing apart permanent fixation with things 3 Collapsing the false cave of hope and fear 4 Attacking the faults of benefit and harm First, nonexistence is as follows. It states in the Precious Treasury of the Funda- mental Nature:

3.2.2.1.2.1 无有

分四：

1. 寻找名称的安立所依。
2. 撕破对事物恒常的执著。
3. 摧毁希望与恐惧的虚妄洞穴。
4. 攻破利害之过。

第一，无有如下。《实相宝藏论》说：

The intrinsic nature of being nonexistent means the emptiness of the nature as it is. Within the great expanse of the enlightened mind equal to space, whatever appears-although occurring -lacks true, inherent existence.

无有的自性，意为如实本性的空性。在等同虚空的广大觉悟心界中，无论显现什么，虽然发生，却无真实自性存在。

Thus, all appearances without exception equal to space expanse of the awakened mind of basic arise from the great space. In whatever way they do, that is precisely how they are determined to be free of inherent existence.

因此，等同虚空的一切显现，无一例外，都从广大法界觉悟心中生起。无论如何生起，都恰如其是地被确定为无自性存在。

For this point, there are four parts: searching for the designated basis of labels,

对此，有四项：寻找名称的安立所依——

3.2.2.1.2.1.1 Searching for the Designated Basis of Labels For the first, there are two: an introduction and the actual explanation. Initially in the root terma, it states, "Then the fundamental nature ..." until * clarify the doubt..." As stated, the explanation will follow. Then, having determined the fundamental nature of all phenomena's precise way of primordially abiding and by deciding this is free of inherent existence as the nature of emptiness, one must then clarify all faults associated with view and meditation through certainty.

3.2.2.1.2.1.1 寻找名称的安立所依

第一有二：引入与实际解释。最初，根本伏藏从“然后，实相……”至“……澄清疑惑……”如其所说，解释如下。确定一切法本初如实安住的实相，决定其无自性存在、为空性本性之后，必须通过确信，澄清与见修有关的一切过失。

For the second, there are two: searching for the designated basis of an indi- vidual name and then determining selflessness, and searching for the designated basis of other labeled phenomena and then determining nonexistence. First, as stated in the root terma, "Head hair and pore hair . ." until exist or not?" is as follows. Concerning the so-called me' or "self", one must examine whether that exists as the head hair, body hair. heart, lungs, and so forth 176 all the way through to the intestines, feces, and urine. Likewise, one must examine the head and other limbs of the body by examining just how each one has its own basis for designation. Aside from their being the inherent nature of nonreferential emptiness, come to know just how they actually exist or not.

第二有二：寻找个人名称的安立所依，从而确定无我；寻找其他有名诸法的安立所依，从而确定无有。第一，根本伏藏从“头发与汗毛……”至“……有或无？”如下。对于所谓“我”或“自我”，必须检验它是否作为头发、体毛、心、肺等〔尾注176〕，一直到肠、粪、尿而存在。同样，必须检验头与身体其他肢分，考察每一个如何有其自身安立所依。除了它们本具无所缘空性之外，应知它们究竟如何存在或不存在。

Second, searching for the designated basis of other labeled phenomena begins with, "Likewise the universe and inhabitants ..." until you think this is exis- tent?" and is as follows. Likewise, if the support of the universe and the living inhabitants who are the sentient beings including their fivefold sensual desires are carefully examined, each of these names and their basis of designation can be found to not exist at all. If it was discovered that something was unchanging, indestructible, and permanently existing as true and real, then your assertion of inherent existence is right; but that cannot be established!

第二，寻找其他有名诸法的安立所依，从“同样，器与情……”至“……你认为这存在吗？”如下。同样，若仔细检验作为所依的器世界，以及作为有情的能依众生，包括其五种欲境，就会发现，这些名称及其安立所依，根本不可得。若发现某物不变、不坏、恒常真实存在，那么，你关于自性存在的主张就是对的；但这不能成立！

3.2.2.1.2.1.2 Tearing Apart Permanent Fixation with Things Second, for tearing apart permanent fixation upon things, there are five parts: revealing how the mode of fixating upon things as truly existent is mistaken, revealing how by merely appearing the fault of that which is intrinsically empty is revealed, examining the nature of dreams to cultivate certainty with that, exam- ining the manner of death and transference, and summarizing the key point by revealing how the three times are not extant.

3.2.2.1.2.1.2 撕破对事物恒常的执著

第二，撕破对事物恒常的执著，有五：揭示将事物执为实有的方式如何错误；揭示仅仅显现，即显示本空者被执实的过失；检验梦的本性以培养确信；检验死亡与迁移的方式；通过揭示三时不成立，总结要点。

First, beginning with, "Your perception of . . ." until assertion is right is as follows. If any phenomenon is established as true, it must be able to stand alone and remain in its original state without changing or relying upon

第一，从“你的感知……”至“……主张是对的”，如下。若任何现象成立为真实，它必须能够独立存在，保持原状，不变化、不依赖——

Second, where the root text states, tearing apart and reducing . until ce watch to see", is as follows. Nevertheless, by tearing apart these actual mate- rial things into parts and reducing them to dust, once scattered, does this not change? Definitely, it will change to become something other than what it orig- inally was. Coarse substance becomes dust; dust is reduced to particles that become partless until there is nothing at all that exists. At that time, watch to see where those inherently existing material things have vanished. Having not existed from the beginning, fixation upon them as having come into existence, ceasing to exist, coming, and going must be identified as mistaken.

第二，根本文从“……撕开并化为……”到“……观察看看”，如下。然而，将这些实际物质拆分、磨成尘土，再散开，难道不会改变吗？它必定改变，成为不同于原来的东西。粗大物质化为尘土，尘土减为微粒，成为无分，直到根本无物存在。那时，观察这些自性存在的物质，消失到哪里。既然从一开始就未存在，执其生、灭、来、去，必须认清为错误。

Third, where the root terma states the ten illustrations of magic . ." until how can an object be asserted?" is as follows. Given that whatever appears is similar in character to the ten illustrations [of illusion], such as magic, dreams, and the rest except for being merely apparent-from the perspective of being empty, nothing at all exists. How can an existent object still be asserted when no tangible thing exists? Such an assertion is unacceptable.

第三，根本伏藏从“……幻化十喻……”到“……如何安立对境？”如下。凡显现者，性质皆似幻术、梦等十种[幻]喻；除了仅仅显现之外，从空的角度，根本无物存在。既无可触知之物，如何还能安立实存对境？这种主张不可接受。

Fourth [i.e., examining the manner of death] is as follows. The root terma states, "During daytime appearances of self .. " until " who will take on those . ..?" During daytime appearances, you express "self" by saying "mine" and those who are otherwise as "others" All appearances are held to as true, not considered to be false. If whatever you hold to as true is indeed right: then during dream appearances while dreaming about self and others and so forth, the entire world sees that as false; so if while dreaming one can know that phenomena are not true, then it seems you may be right. Nevertheless, that is not the case from the perspective of daytime appearances since you see them as truly existing.

第四，[即检验死亡方式，]如下。根本伏藏从“白昼自身的显现……”至“……谁将承担那些……？”在白昼显现中，你说“我的”来表达“自己”，将与己不同者称为“他人”；一切显现都被执为真实，不认为虚假。若你所执真实确实正确，那么，在梦境中梦到自他等时，整个世间都认为它虚假；所以，若梦中能够知道诸法不真，看来你也许是对的。然而，从白昼显现角度，并非如此，因为你将它们视为实有。

From the perspective of the dream state, if you believe that dreams are also true, then what happens to the truly existing daytime phenomena during the dream state? Even the [daytime] body must have naturally perished, so where did you dispose of the corpse? During daytime phenomena, where has the dream-state environment gone? From what causes and conditions did the liv- ing beings, the males and females, in the dream state come from? Where did you hide those bodies that you have in dreams, and how did you make them invisible? Having discarded this body that originates from the causes and cir- cumstances of parents in this life, who are the parents and what are the causes and circumstances for the person who goes to their next life?

从梦境角度，若你认为梦也真实，那么，梦中那些真实存在的白昼现象，发生了什么？连[白昼的]身体也必已自然消亡，你把尸体放在哪里？白昼现象出现时，梦中环境又去了哪里？梦中男女等有情，从何因缘而来？梦里的那些身体，你藏在哪里，又如何使之不见？舍弃此生由父母因缘所生之身后，前往来世者的父母是谁，其因缘是什么？

Concerning this present body that originates from causes and circum- stances that bring about the fear of illness and suffering: once separated from

对于目前这个由因缘而生、带来疾病痛苦之怖畏的身体，一旦离开——

Fifth, it states, "Likewise . . . throughout the three times .. until c why wouldn't the false cave of confusion just collapse?" Likewise, the intrinsic nature of all phenomena without exception is to occur throughout the three times and always be free from birth and cessation as the time of evenness. Although hav- ing never occurred before, the phenomena being experienced by that mind as true are held as the time of the past. Though having not occurred as yet: imagining that there will be phenomena occurring, one anticipates the time of the future occurring as true; and it is held as the time of the future. Even now just as nothing truly exists, these present phenomena originate from attaching to the tangible aspects of appearances based on confused perception. The phe- nomena of the present time have originated from that. There are no phenomena not included within the three times. Hence, once it is determined that objec- tive appearances without exception merely appear but do not truly exist, why wouldn't the false cave of confusion just collapse? It must collapse! By consid- ering just how it is that the dream appearances have occurred, the meaning of this [presentation] will undoubtedly make sense.

第五，文中从“同样……三时之中……”至“……迷乱的虚妄洞穴为何不崩塌？”同样，一切法无余的自性，发生于三时，而始终离生灭，为平等之时。虽然以前从未真正发生，心所体验并执为真实的现象，被持为过去时；虽然尚未发生，却想象将有现象发生，预期未来时间真实到来，便持为未来时。即使现在也无物实存，这些当下现象，来自依迷乱知见，贪著显现中可触知的面向；现在时的现象，由此产生。没有任何法不摄于三时。因此，一旦确定一切所显对境，无余仅现而非实有，迷乱的虚妄洞穴为何不崩塌？它必须崩塌！思惟梦境究竟如何出现，就一定会理解此[论述]之义。

3.2.2.1.2.1.3 Collapsing the False Cave of Hope and Fear This has four parts: 1 How to stop fixating upon Buddha as the object of hope 2 The way to abandon the designation of compulsory fixation 3 Revealing the absolute fundamental nature of buddha 4 Revealing the qualities of realizing and the faults of not realizing Third, for collapsing the false cave of hope and fear, there are four parts: revealing the general way to identify how to stop fixating upon Buddha as the object of hope, revealing the specific way to abandon the designation of compulsory fixa- tion with tangible knowable things, revealing the absolute fundamental nature of buddha, and revealing the difference between the qualities of realizing that and the faults of not realizing that.

3.2.2.1.2.1.3 摧毁希望与恐惧的虚妄洞穴

分四：

1. 如何停止将佛执为希望的对象。
2. 舍弃强执安立的方法。
3. 揭示佛的胜义实相。
4. 揭示证悟功德与不悟过失。

第三，摧毁希望与恐惧的虚妄洞穴，有四：揭示一般如何辨认并停止将佛执为希望对象；揭示具体如何舍弃对可触知所知的强执安立；揭示佛的胜义实相；揭示证悟功德与不悟过失的区别。

3.2.2.1.2.1.3.1 How to Stop Fixating upon Buddha as the Object of Hope For the first, it states, "The noble Buddha is the object of hope ..." until manifestations also appear." The meaning is as follows.

3.2.2.1.2.1.3.1 如何停止将佛执为希望的对象

第一，文中从“圣佛是希望的对象……”至“……化现也显现”，其义如下。

Concerning the noble Buddha who is the object of hope: if he is held to as the aspect of the universe and inhabitants, that cannot be buddha because there would then be no difference between buddha and the impure universe and inhabitants. Why? That which is called "buddha" lacks tangible charac- teristics, so to designate this arrangement of the universe and inhabitants to be a buddha with characteristics is to lack awareness. "Buddha" means having awakened from the shell of ignorance and expanded the self-radiance of wis- dom.177 Hence, that is the all-pervasive, unbiased open nature of evenness that merely designates the state of buddha. Vast emanations from within twofold, omniscient wisdom knowledge of the nature as it is and how it appears free from obstruction178 are merely posited as the rupakäya self-appearing teachers that appear like dreams until the duality of objects to be tamed falls apart.

对于作为希望对象的圣佛，若执其为器情的一种面向，就不可能是佛，因为如此，佛与不净器情就没有区别。为何？所谓“佛”，没有可触知的特征，因此，将这器情庄严安立为有相之佛，是缺乏觉知。“佛”，意为从无明壳中觉醒，智慧自光开展。〔尾注177〕因此，它是周遍、无偏、开放的平等本性，仅以此安立佛果。于无碍了知如所有性与尽所有性的二种遍知智慧中，〔尾注178〕广大化现仅被安立为自显色身导师，如梦出现，直到所化对象的二元性瓦解。

3.2.2.1.2.1.3.2 The Way to Abandon the Designation of Compulsory Fixation Second, the root terma states, "That [buddha] is also free from faculties . ." until .. aren't those the divinities of the form-god realm?" In this way, that perfectly pure buddha is also free from the five sense faculties and the rest.

3.2.2.1.2.1.3.2 舍弃强执安立的方法

第二，根本伏藏从“那[佛]也离诸根……”至“……那些不正是色界天神吗？”如此，那完全清净的佛，也远离五根等。

Lacking the aspect of a form comprised of tangible substances, this buddha involves no characteristics or aspects of the universe or inhabitants. Whatever is acceptably designated as substantial and tangible is referred to as a "sentient being". Whatever appears as the universe and inhabitants does so from the per- spective of the dualistic phenomena that occur to sentient beings. How can one see a buddha to be similar to a sentient being? If so, what is the mark of supremacy that delineates difference from those who are sentient? How can buddha be like that?

没有由可触知物质构成的色身面向，此佛不涉及器情的特征或相状。凡可安立为实体、可触知者，称为“有情”。一切显为器情者，都从有情所经验的二取诸法角度出现。怎能将佛视为与有情相似？若如此，区别于有情的殊胜标志是什么？佛怎能如此？

If one thinks that buddha means being extremely blissful and happy in a way that surpasses sentient beings and then if a buddha does not exceed sentient beings aside from the experience of mere bliss and happiness, are you then deciding that buddha is merely a divinity of the form-god realm? Otherwise, are you perhaps claiming buddha is exalted due to being an immortal? Simi- larly, you may be claiming that buddha is a state of blissful happiness, excellent companionship, environment, attractive form, miraculous abilities, and the like that are all exalted. If so, then aren't those the very qualities of the divinities of the form-god realm? If that is the case, then [those gods] are all buddhas too.

若认为佛意味着以超越有情的方式，极其安乐；那么，若佛除了单纯乐与快乐的体验之外，并不超越有情，你是否就在判定，佛只是色界的一位天神？或者，你是否声称，佛因不死而殊胜？同样，也许你声称，佛是一种安乐、良伴、环境、美貌、神通等都殊胜的状态。若如此，那不正是色界天神的功德吗？若是这样，[那些天神]也都是佛了。

3.2.2. 1.2.1.3.3 Revealing the Absolute Fundamental Nature of Buddha Third, recognizing the absolute buddha according to this tradition is as follows. The root terma states, "Buddha is not recognized through the dualistic mind... until abides in the minds of all sentient beings."

3.2.2.1.2.1.3.3 揭示佛的胜义实相

第三，依此传统认识胜义佛，如下。根本伏藏从“佛不由二取心认识……”至“……住于一切有情心中”。

This means that, even according to the definitive meaning of the sûtras:

本页原注

其义是，即使依经典了义：

本页原注

Buddha should not be seen as a form, with characteristics, as a class distinction, or analyzed as a mental continuum or sound. Having not fallen to the direction of nihilism, buddha cannot be distinguished through mind or consciousness. Whatever is the nature of phenomena is the Bhagavan.

不应将佛看作色、有相、类别差异，或分析为心相续或声音。不落断灭方向，佛不能由心或识辨别。凡为法之本性，就是薄伽梵。

So, it is. The great omniscient Rongzom* said:

如是。遍知荣宗大士*说：

The nature of buddha himself is the perfectly pure space of phenomena, evident through both scriptures and reasoning.

佛自身的本性，是完全清净的法界，由教证与理证皆可显明。

Thus, it is as taught. The perfectly pure original ground of the space of phenom- ena is referred to as the genuine state of buddha. It must be known that even the ultimate, self-abiding käyas and wisdoms are the nature of this spontaneous presence.

如是所说。完全清净的原始法界之基，称为真实佛果。应知，乃至究竟自住的身与智，也是这种任运自成的本性。

To expand upon that,179 this absolute buddha cannot be indicated through the duality of subject and object. That is the meaning of being nonexistent. Likewise, given that there is no fixation upon 'me", that is the meaning of being without fixation upon " mine". This nature of the buddha has not originated from the interdependency of root causes and contributing circumstances. This means having transcended that. Uncultivated through newly accumulated merit, this transcends the object of accumulation. Free from the elaborations of true existence having collapsed the distinction of duality by possessing the three gateways to liberation -since there are no linear three times, directions and limitations are nonexistent.

进一步说，〔尾注179〕此胜义佛，不能通过能所二元指示。这就是无有之义。同样，由于无“我”之执，也就无“我所”之执。此佛性，不由因缘相依而产生，意为已超越因缘；不由新积福德培育，超越所积之对象；远离实有戏论，具足三解脱门而使二元分别瓦解；由于没有线性的三时，方所与界限也不存在。

This empty nature of basic space is the dharmakäya, the intrinsic nature of self-clarity is the sambhogakäya, and the unceasing gateway for the arising of compassion is the nirmänakaya. That their nature abides as the evenness of the nature of phenomena is the svabhävikakäya.180 This means [buddha] is the epit- ome of the four käyas. Hence, who can see this as form and how could that be possible? Since [buddha] is free from birth, death, aging, and decline, buddha is ever-youthful. Since the qualities of spontaneous presence are abiding as inner clarity, buddha is the vase kaya. Who can recognize that this has shape, colors, and substance?

此空的法界本性，是法身；自明自性，是报身；大悲生起之门无间，是化身；其本性安住为法性平等，是自性身。〔尾注180〕这表示[佛]是四身的总集。因此，谁能将此见为色，又怎有可能？由于[佛]远离生死、衰老与减损，佛是常童；由于任运自成的功德安住为内明，佛是瓶身。谁能认定它有形状、颜色与物质？

All phenomena of samsära and enlightenment without exception are sub- sumed within basic space. How can one see these as having outer and inner

轮回与觉悟一切法，无余摄于法界；如何能将这些看成具有内外——

• rong zom pa

• rong zom pa。

3.2.2.1.2.1.3.4 Revealing the Qualities of Realizing and the Faults of Not Realizing This has two parts: Qualities of realizing the fundamental nature of buddha 2 Arresting compulsory fixation toward objects For the fourth, the root terma states, *The fundamental nature of sentient beings until must not be misunderstood.. Therefore, all that appears to sen- tient beings is the fundamental nature of their minds, and that is the essence of the sugatas, the dharmakäya nature.

3.2.2.1.2.1.3.4 揭示证悟功德与不悟过失

分二：

1. 证悟佛实相的功德。
2. 制止对境强执。

第四，根本伏藏从“有情的实相……”至“……不可误解”。因此，显于有情的一切，是其心的实相，那就是善逝藏、法身本性。

3.2.2.1.2.1.3.4.1 Qualities of Realizing the Fundamental Nature of Buddha Aside from being this essential nature of basic space, this is not the field of experience of those intellectuals whose minds and eyes are blinded by cataracts of delusion and who speculate based on their own ideas. Those with the three eyes of prajna have mastery to make use of this. Deluded, immature ones will imagine that buddha transfers from one location to another in order to tra- verse or that there is an independent pure land to actually arrive at. Holding to that as the genuine käya and pure land of buddha is mistaken and will propel such believers to continue wandering in unsightly, loathsome places.

3.2.2.1.2.1.3.4.1 证悟佛实相的功德

除了是这法界精髓本性之外，它并非那些心眼被迷惑白翳遮蔽、依自己想法推测的知识者之经验境。具三种般若眼者，能自在运用。迷乱愚稚者，会想象佛从一处移动到另一处，或有独立净土可以实际抵达；将此执为佛的真实身与净土，是错误的，会推动这些相信者继续流转于不悦、可厌之处。

Therefore, revealing basic space to be the state of buddha is an accurate way to identify the genuine fundamental nature. Nevertheless, showing that buddhas abide in other directions and times is the mode of the relative method. Based on that and by discerning the two truths, those whose prajna eyes were closed will then open them. So-called buddha must not be misunderstood to be an autonomous individual with a mouth, eyes, ears, and the like. This primordial ground of the space of phenomena's essence of the sugatas is called "the defin-

因此，揭示法界为佛果，是正确辨认真正实相的方式。然而，展示诸佛安住其他方所与时间，是世俗方便的方式。依此，辨明二谛，原本闭合般若眼的人，便会睁开。所谓佛，不可误解为有嘴、眼、耳等的独立个体。这原始法界之基的善逝藏，称为“了义——

Given that this entranceway for the arising of the oceanic wisdoms and käyas that are only within that nature is unceasingly spontaneously present, it is referred to as such. Based on being aware of this or not, the appearances of both samsara and enlightenment dawn. Due to that pure entranceway of inter- dependency and according to the perspective of those to be tamed, this is like the water moon reflected in a vessel of water and the reason why the inconceivable pure lands and array of the käyas' major and minor marks, as well as enlightened speech and miraculous activities, appear.

由于唯在此本性内的如海身智，其生起之门无间任运现成，故如此称说。依是否觉知此义，轮回与觉悟二者的显现生起。由于这清净缘起之门，并依所化者视角，如水器中所映水月，不可思议净土、佛身大小相好庄严、佛语与神变事业，便因此显现。

Even the present rupakäya of the buddha and others should not be consid- ered to be completely nonexistent. Aside from being the dynamic strength of the manifestation of basic space, this does not exist otherwise. Nevertheless, this is unlike the way that we fixate upon the array of pure lands and käyas as inde- pendent. Ultimately, the intrinsic nature of buddha transcends the field of expe- rience of sound and conception as the uncompounded nature of spontaneous presence.

即使现前佛陀的色身等，也不应认为完全不存在。除了是法界化现的动态力量，并无其他存在方式。然而，这不同于我们将净土与佛身庄严执为独立实有的方式。究竟，佛的自性超越声音与概念的经验境，是无为任运自成的本性。

It states in the Uttaratantra:

《宝性论》说：

Uncompounded and spontaneously present, this will not be realized through the circumstance of something that is otherwise.

无为而任运自成，不由其他事物之缘而证悟。

Thus, as taught, this [state of buddha] is the absolute intention being referred to there. In the Praise to the Names of Manjushri, it states:

如所教导，此[佛果]就是那里所指的胜义密意。《文殊名号赞》*说：

The buddha has no beginning or end; the original buddha is free from root cause.

佛无始无终，本初佛远离根本因。

Thus, as taught, there are many quotations from the sutras and tantras that prove this point. The great pandit of definitive truth, omniscient King of Dharma, Rongzompa, also asserts the same point.

如所教导，经续中有许多引文证明此义。了义大班智达、遍知法王荣宗巴，也主张同一点。

According to the tradition of the Mahayana's Mahäsandhi, the meaning of the fundamental nature is emphasized. Just as it is taught that this is unaffected by the mind sets of the eight lower vehicles, the mode of awakening must be posited from the perspective of how it actually is. That is also the precise wisdom intent of the precious Tertön himself. •

依大乘大圆满传统，强调实相之义。正如教导此境不受下八乘心态影响，必须从其如实状态安立觉悟方式。这也正是珍贵伏藏师本人的准确密意。

jampal tsen jöd ('jam dpal mishan brjod, manjushrinamasamgiti)

• jampal tsen jöd（'jam dpal mtshan brjod，mañjuśrīnāmasaṃgīti）。

These explanations are difficult to fit within the minds of those who are habituated with materialization; yet, nevertheless, this meaning has been openly explained without compromise. Aside from adding some additional comments, this has not been extensive. Even if it were, this is difficult for anyone to realize unless they have internalized the key points of the guru's upadesha derived from the potential of the wisdom-lineage blessings. Like the lion's roar that naturally frightens all creatures of the wild -by resonating Mahäsandhi's own language, all those of the lower vehicles whose minds are limited are said to be terrified. Given that is the truth, this could have been explained according to the general way of describing the classes of Secret Mantra and the sutras of the Mahayana. For now, this is enough.

这些解释，难以契合习惯实体化者的心；然而，此义仍毫不妥协地公开说明。除增添一些注释外，这并不广泛。即使广说，若未将依智慧传承加持之力而来的上师口诀要点内化，任何人也难以证悟。如狮吼自然使一切野兽恐惧，据说，大圆满自身语言一响起，就使心量有限的下乘者怖畏。既然如此，也可以依秘密真言诸类与大乘经的一般描述方式解释。暂且说到这里。

3.2.2.1.2. 1.3.4.2 Arresting Compulsory Fixation toward Objects This has three parts: I The way of becoming obsessed with compulsory fixation 2 The way this is not truly existent 3 Synthesis of the key points Second, arresting compulsory fixation toward the objects of [expectation and] disappointment, namely, the classes and dwelling places of sentient beings, has three sections: the way of becoming obsessed with compulsory fixation; the way this is not truly existent, aside from being merely the transformation of self- appearances; and a synthesis of the key points.

3.2.2.1.2.1.3.4.2 制止对境强执

分三：

1. 如何沉迷于强执。
2. 此并非实有的方式。
3. 要点归纳。

第二，制止对[期待与]失望对象，即有情类别与住处的强执，有三节：如何沉迷强执；除了仅是自显转变之外，此并非实有的方式；以及要点归纳。

3.2.2.1.2.1.3.4.2.1 The Way of Becoming Obsessed with Compulsory Fixation First, the root terma states, "The objects of disappointment are the three realms until ' . as well as stable and everlasting . . " So as taught, even though the objects of disappointment appear as the dwelling places in the three realms of samsara, due to this dense habit of compulsory fixation impressed upon the aspect of clarity that is the intrinsic nature of the ground, the "self" or notion of "I' appears. Dependent upon that, all outer objective appearances are estab- lished. Although these [phenomena] do not exist aside from appearing as something other than the mere transformation of phenomena, [beings] do not know that is the case. Those phenomena arise due to the ever-increasing habit of permanent grasping to true existence by means of being familiar and stable. Hence, these concrete solid and static. appearances seem everlasting, or fully whole, as well as

3.2.2.1.2.1.3.4.2.1 如何沉迷于强执

第一，根本伏藏从“失望的对象是三界……”至“……以及稳固永恒……”。如所教导，失望对象虽显为轮回三界住处，但由于这种强执的浓厚习气，印入作为基之自性的明分，“自己”或“我”的观念便显现。依此，一切外在所显对境被建立。虽然这些[现象]除了仅是诸法转变而显为别物之外，并无存在，[众生]却不知道如此。通过熟习与稳固，将其恒常执为实有的习惯不断增长，这些现象便生起。因此，这些具体显现，看似永恒、完整、坚实而静止。

3.2.2.1.2.1.3.4.2.2 The Way This Is Not Truly Existent Second, the root terma states, "Due to that, if one thinks these [phenomena] exist until why are they still functioning?" If one thinks that these objective phenomena that come about due to the transformation of self-appearances exist other than that, then who created the molten lava ground of the hell realms? From where have the denizens of hell and their weapons come from? Likewise, whose children are those who must take rebirth as pretas to bear such a pitiful state of existence for eons of time, experiencing hunger and thirst with huge stomachs the size of valleys, tiny limbs the size of split hair of a horse tail, and mouths as small as the eye of needle? In which direction do the environments of the hells and so forth, including their inhabitants, exist: to the east, south, west, north, or in between? Aside from being phenomena that appear as truly existing without being analyzed, if examined everything is only false because this amounts to the deluded phenomena of the negative mind.

3.2.2.1.2.1.3.4.2.2 此并非实有的方式

第二，根本伏藏从“因此，若认为这些[现象]存在……”至“……为何仍在运作？”若认为这些由自显转变而来的客观现象，除此之外另有存在，那么，地狱熔岩地面是谁创造的？地狱众与其武器从哪里来？同样，那些必须投生饿鬼、长劫承受如此可怜生存状态，饥渴不止，腹大如谷、肢细如马尾分发、口小如针眼者，又是谁的孩子？地狱等环境及其居民，位于东、南、西、北或中间哪个方向？除了未经分析时显得实有之外，一经检验，一切都只是虚假，因为这不过是恶心的迷乱现象。

The Bodhicharyavatara states:

《入菩萨行论》说：

Who created the ground of molten lava? What caused this raging fire? This and everything like it are the products of the negative mind.

谁造熔岩地？谁令猛火生？这一切及类似者，都是恶心的产物。

Thus, the Sage taught.

能仁如此教导。

Based on these reasons, given that all such phenomenal appearances occur from within the mere transformation of self-appearances, equally observe them within the state of being either nonduality or undifferentiated. Nonexis- tent like a dream, self-appearing samsära naturally occurs to oneself; and aside from that, in the places of samsara there is no continuity concerning the process of revolving from one realm to another. Except for merely appearing, there is no continuity that goes from one place to another. If this assertion of yours that another place actually exists where many sentient beings take one rebirth after another and experience suffering: then even though they go through the torment of heat and cold, why do beings still not lose consciousness or become physically exhausted? Why are their lives still strong and breath still function- if someone burns their hands or feet even slightly or are exposed ing? These days, to frigid weather for a day or a night, it is possible they may just die.

依据这些理由，既然所有这些现象显现，都从仅仅自显转变之中发生，应于无二或无别之境平等观察它们。如梦般无实，自显轮回自然向自己发生；除此之外，在轮回处所中，并没有从一界转往另一界的连续过程。除了仅仅显现，并无从一处去另一处的相续。若你主张，确有另一地方，许多众生在那里一生又一生投生、受苦，那么，即使遭受寒热折磨，为何众生仍不失去知觉、不身体衰竭？为何生命仍强、呼吸仍运行？如今，若有人手脚稍被烧伤，或暴露于严寒一日一夜，就可能死去。

3.2.2.1.2. 1.3.4.2.3 Synthesis of the Key Points Third, the root terma states, the confusion of one's mind and appearances ..." until it is key point to not believe." Well then, why does it appear as though suffering occurs in this way?

3.2.2.1.2.1.3.4.2.3 要点归纳

第三，根本伏藏从“自心与显现的迷乱……”至“……关键是不信”。那么，为何显得痛苦如此发生？

Habituated with the confusion of one's mind and appearances, the positive, negative, virtuous, and nonvirtuous karma and their results appear like magic SO that the unmistakable causes for revolving in the higher and lower realms of samsara arise without delay, deceit, or doubt. This process of joy versus sorrow [i.e., karma] is unreliable,181 and it will mature like dreams that are uncertain. Aside from that, it is a key point to not believe in true, inherent existence.

本页原注

熟习自心与显现的迷乱，正负、善不善业及其果报，如幻显现，使流转轮回善恶趣的无误之因，无延误、无欺诳、无疑地生起。这苦乐过程[即业]不可靠，〔尾注181〕将如不确定的梦而成熟。除此之外，不相信真实自性存在，是关键。

本页原注

3.2.2.1.2.1.4 Attacking the Faults of Benefit and Harm This has two parts: 1 The way the gods-maras of this life bring benefit and harm 2 The way virtue and nonvirtue bring benefit and harm in the future life Fourth, attacking the faults of benefit and harm has two sections: examining the way the gods-maras of this life bring benefit and harm and examining the way virtue and nonvirtue bring benefit and harm in the future life.

3.2.2.1.2.1.4 攻破利害之过

分二：

1. 今生神魔带来利害的方式。
2. 善恶在来世带来利害的方式。

第四，攻破利害之过，有两节：检验今生神魔带来利害的方式，以及检验善恶在来世带来利害的方式。

3.2.2.1.2.1.4.1 The Way the Gods-Maras of this Life Bring Benefit and Harm First, the root terma states, "Also given that this is empty ...' and so forth until have proclaimed this." So, it is taught. In addition, the way that the faults of confusion collapse is referred to in the sutra Ornament of the Rich Array:* For instance, when awakening from a dream that involved seeing the aggregate of form, forms of attractive males or females are no longer vis- ible. While a nonlucid dream is occurring although males, females, and the like are seen -upon awakening, there is nothing left to see.

3.2.2.1.2.1.4.1 今生神魔带来利害的方式

第一，根本伏藏从“又，此既为空……”等，至“……已如此宣说”。如是所说。此外，迷乱过失如何瓦解，《密严庄严经》*提到：

例如，从见到色蕴的梦中醒来，美好男女之形不再可见。不明知的梦发生时，虽见男女等，醒来之后，却无物可见。

So, it is as taught. Given that the objects of benefit and harm and the actual effects from them amount to empty forms that resemble self-appearing dreams, nothing is really established. Even if one thinks that it is: then as previously proven, the nature of these phenomena is empty of a twofold self-unchanging, indestructible, and free from fear.

如是所说。由于利害对象及其实际影响，不过是类似自显梦境的空相，没有任何事物真正成立。即使认为成立，如前已证，这些现象的本性，空于二我，不变、不坏、远离怖畏。

If there were, in fact, a god who grants protection, just how would he pro- tect and bring benefit? How would harm-causing obstructers bring torment? If self-nature is empty, then who is the object to be harmed by the substantial mara? If the self has substantial existence and the mãra is empty of existence,

若真有赐予保护的神，他究竟如何保护、给予利益？造成伤害的障碍者，又如何带来折磨？若自性空，实有之魔将伤害谁？若自己有实体存在，而魔空无存在——

'gyen tüg po köd pa'i do (rgyan stug po bkod pa'i mdo, ghanavyühasütra)

• gyen tüg po köd pa'i do（rgyan stug po bkod pa'i mdo，ghanavyūhasūtra）。[编辑注：中文题名依本页英译作工作译名。]

If perhaps the mãra is established as having a form, then how can it kill a self that is formless? There is no way to perform such a killing. Likewise, how can a god who is immaterial grant protection to a self that actually exists? Similarly, how can a form-based god grant protection to a formless self? There is no way to do this. A form god that cannot protect a form-based self182 is just like a man greeting another man in a dream state. The way that a formless god grants pro- tection to a formless self is similar. There is no one god or mara who delivers happiness or suffering, nor is there a recipient to receive this.

若魔成立为有形，如何杀害无形之我？无法作这样的杀害。同样，无物质之神，如何保护实际存在的我？有形之神，又如何保护无形之我？无法如此。有形之神不能保护有形之我，〔尾注182〕就如梦中一人迎接另一人。无形之神保护无形之我的方式，也相似。没有任何一位神或魔给予快乐痛苦，也没有领受者领受。

Like dreams, the experiences of these patterns of confused phenomena are impressed [upon the mind] as the product of undeceiving positive and negative karmic causes and results. In these ways, all compulsory fixations based on hap- piness and suffering in the context of samsära belong to the relative, whereas the fact that this is naturally nonexistent and transcends sorrow is the absolute. "I, the learned Saraha have proclaimed this!" The false impressions of appear- ances and mind are themselves the relative, and the nature of that as emptiness is the absolute. This is also revealed by many other scholars.

如梦，这些迷乱现象模式的经验，作为无欺正负业因果的产物，印入[心中]。如此，轮回范围内一切基于苦乐的强执，都属于世俗；它本来无有、超越忧苦这一事实，是胜义。“我，智者萨拉哈，已如此宣说！”显现与心的虚妄印象自身，是世俗；其空的本性，是胜义。许多其他学者也揭示此义。

3.2.2.1.2.1.4.2 The Way Virtue and Nonvirtue Bring Benefit and Harm in the Future Life Second, the root terma states, "Previously accumulated karma and passions . until how can that be ...?" As stated, previously accumulated karma and passions, the obscuration of habits, and the rest belong to the category of negativity. The expression of generosity and the accumulation of merit and all virtuous karma, including the nature of all positive and negative karma, are non- existent as emptiness. Where are the results and impressions of the activities of benefit and harm acquired through the objective body and mind? Observe all of these karmic accumulations and see where within the aspect of body and mind they gather. From without or within? If it were possible that there were a subject, still no object would exist; so how can that be possible?

3.2.2.1.2.1.4.2 善恶在来世带来利害的方式

第二，根本伏藏从“过去所积业惑……”至“……怎能如此？”如所说，过去所积业惑、习气障等，属于恶的类别。布施、积福及一切善业，包括所有正负业的本性，都为空性、无有。通过作为对象的身心所获得之利害活动，其果报与印迹在哪里？观察这些业的积集，看它们聚集于身心哪个面向：外部还是内部？即使可能有能缘主体，仍无所缘对象，怎能成立？

3.2.2.1.2.2 Oneness This has three parts: I Intrinsic nature of oneness 2 How this appears as either freedom or confusion 3 Failing to recognize oneness, falling prey to bondage and deviation

3.2.2.1.2.2 唯一

分三：

1. 唯一的自性。
2. 如何显为解脱或迷乱。
3. 不识唯一，落入束缚与歧途。

LINGPA'S CHÖD Second, the explanation of the intrinsic nature of oneness is as stated in the Pre- cious Treasury of the Fundamental Nature:

第二，解释唯一自性，如《实相宝藏论》所说：

The oneness of awareness is the basis of all phenomena. It is said that, although appearing as many, this never wavers from oneness and reveals that self-occurring wisdom is the sole basis.

觉性唯一，是一切法之基。据说，虽然显为众多，却从不离唯一，揭示自生智慧是唯一基础。

So, it is as taught. To reveal that all phenomena solely originate from the basic- space awareness of self-occurring wisdom, there are three sections: a general explanation on the necessity to know the intrinsic nature of oneness; a specific explanation on how, from that, the way this appears as either freedom or con- fusion; and by failing to recognize this, the way of falling prey to bondage and deviation.

如是所说。为揭示一切法唯从自生智慧之界觉生起，有三节：一般说明必须了知唯一自性；具体解释由此如何显为解脱或迷乱；以及不认识此义而落入束缚歧途的方式。

3.2.2.1.2.2.1 Intrinsic Nature of Oneness For the first, "As taught, all appearances are . . " until crucial to gain con- fidence." As taught, all appearances are understood to be empty by virtue of their own nature. Nevertheless, if the way all phenomena of samsara and enlightenment never depart from the way of abiding in the expanse of the sole, fundamental nature of the primordial ground is not understood, genuine accomplishment will not occur. Hence, it is crucial to recognize this and gain confidence with that.

3.2.2.1.2.2.1 唯一的自性

第一，从“如所教导，一切显现……”至“……获得自信极其关键”。如所教导，一切显现都被理解为依自身本性而空。然而，若不理解轮回与觉悟一切法，如何从不离开原始基之唯一实相广界的安住方式，真实成就就不会发生。因此，认识此义并获得自信，极其关键。

3.2.2.1.2.2.2 How This Appears as Either Freedom or Confusion This has two parts: Revealing freedom as the intrinsic nature of the dharmakäya 2. The way confused appearances arise Second, for the specific explanation concerning how either freedom or confu- sion occurs from the way that appears, there are two: revealing freedom as the intrinsic nature of the dharmakäya and the way confused appearances arise.

3.2.2.1.2.2.2 如何显为解脱或迷乱

分二：

1. 揭示解脱为法身自性。
2. 迷乱显现生起的方式。

第二，具体解释显现如何发生为解脱或迷乱，有二：揭示解脱为法身自性，以及迷乱显现生起的方式。

3.2.2.1.2.2.2.1 Revealing Freedom as the Intrinsic Nature of the Dharmakäya For the first, the the tathägata of the primordial ground .." and so forth until great. states that, when through great self-occurring prajñã the meaning of the essential nature of the tathagata of the primordial ground is actualized as pervasive evenness, that is the great, lucid depth of the dharma-

3.2.2.1.2.2.2.1 揭示解脱为法身自性

第一，从“……原始基的如来……”等，至“……广大……”，说的是：由广大自生般若，现证原始基如来精髓本性之义，为周遍平等，那就是广大明晰深邃的法——

3.2.2.1.2.2.2.2 The Way Confused Appearances Arise For the second, there are two: a brief explanation based on analogies and an extensive one based on the meaning.

3.2.2.1.2.2.2.2 迷乱显现生起的方式

第二有二：依譬喻略说，以及依意义广说。

First, the root terma states, "When the dust of dimmed awareness . until that leads to exhaustion." So, it is taught. When the dust of the delusion that fails to know self-nature penetrates the eyes of prajñã- like dust mingling with the eyes- through the sullying factor of connate dimmed awareness, the basis of samsara comes about. Deluded concerning the genuine meaning of the fun- damental nature like the analogy of a blind man trying to travel, one wanders in samsara; and that leads to exhaustion.

第一，根本伏藏从“无明之尘……”至“……导向疲惫”。如所教导，不知自性的迷惑之尘进入般若眼，如尘入眼；由俱生无明这一染污因素，轮回之基出现。对实相真实义迷惑，如盲人试图远行，便漂泊轮回，终至疲惫。

Second, the root terma states, "From this self-fixation. and so forth until *... asserted to be dual." So, it is. From this ignorance, the subtle conceptualiza- tion of self-fixation emerges. Due to that, the aspect of the object of bondage arises as the universe, inhabitants, and all desirable phenomena. From grasp- ing to "I", this aggregation of a body that exists as the self has emerged. This body then functions as the dwelling place and mental events as the owner. By the individual functions of this mind engaging with the five entranceways, the distinct consciousnesses, such as visual and the rest, emerge. Through the gen- eration of the initial self-fixation, first there is the consciousness that perceives self and other. Grasping to form appears objectively, and these external objects are perpetually fixated upon by the subject who nurtures this process- the fixating mind. "Hence, I, Saraha, have proclaimed this!" To sum this up, both previous and subsequent concepts are asserted to be the appearances of duality; and from them, all sentient beings become confused.

第二，根本伏藏从“由此我执……”等，至“……安立为二”。如是。从这种无知，生起我执的微细分别；由此，系缚对象的面向，显为器、情及一切可欲诸法。从执“我”，生起作为自己的身体聚合；此身作为住处，意作为主人。此心的各别功能，缘取五门，眼识等不同识便生起。最初我执发生，首先有认知自他的识；对色的执取，显为客观对象，而这些外境，被维持此过程的主体——执著心——持续固执。“因此，我，萨拉哈，已如此宣说！”总而言之，前后分别二者，安立为二取显现；由此，一切有情陷于迷乱。

3.2.2.1.2.2.3 Failing to Recognize Oneness, Falling Prey to Bondage and Deviation Third, the root terma states, "The emptiness of external appearances . until look to see how few." So, it is. Not recognizing this process for what it is, deviation occurs based on establishing emptiness as autonomous. That means establishing the emptiness of external objective appearances as empty by virtue of their nature and the empty nature of the inner mind that is empty unto itself. Those who determine the basis of emptiness by deviating into autonomy such that these two views can be united, like joining a pillar with a support, will glean only a partial or limited understanding of emptiness. Hence, they will not be set free from the great lasso of dualistic fixation that binds them.

3.2.2.1.2.2.3 不识唯一，落入束缚与歧途

第三，根本伏藏从“外在显现之空……”至“……看何其稀少”。如是。不如实认识这一过程，就会因将空性建立为独立者而偏离。这意味着，将外在所显对境之空，建立为依其本性而空；将内心之空性，建立为其自身之空。这样确定空之基、偏入独立性者，认为可将这两种见结合，如将柱与支架接合，只会获得片面或有限的空性理解。因此，他们不能脱离束缚自己的二取大索。

Once there is this fixation, even the mere thought of emptiness becomes the process of external objective appearances posited in their own place, and the inner recognition of self is posited within itself. Meditation upon emptiness then amounts to a state where nothing between them exists, resembling a drop of water trapped within a block of ice. This represents the fault of not knowing samsara and enlightenment as a single pervasiveness of the basic space of phe- nomena. Look to see how few attain liberation due to this. Hence, that is the advice.

一旦有这种执著，乃至仅仅想到空性，也成为：外境安立于其自身位置，内在认知自身则安立于自身之内。如此修空，不过是两者之间无物存在的状态，如一滴水困在冰块里。这代表不知轮回与觉悟皆为法界一味周遍的过失。看一看，因此而解脱的人何等稀少！这就是教诫。

3.2.2.1.2.3 Openness Third, openness is as the Precious Treasury of the Fundamental Nature states:

3.2.2.1.2.3 开放

第三，开放，如《实相宝藏论》说：

Phenomenal existence and intangible bodhichitta-while never departing from the unelaborate nature- are without limit or center, are free from conception, and abide as the intrinsic nature of great per- vasive openness.

器情万有与不可触知的菩提心，从不离开离戏本性，无边无中，远离分别，安住为广大周遍开放的自性。

So, it is. The fundamental nature of all phenomena is revealed as nonconceptual, free from expression, and without interruption. As evenness, this is all-pervasive openness.

如是。一切法的实相，揭示为无分别、离言、无间断；作为平等，它是周遍开放。

The root terma states, "In this way, all dualistic ..." and so forth until c not knowing that." So, it is taught. In this way, all dualistic confused appearances of the mind have originated from their empty nature of basic space. Aside from that, they are uncreated by anyone. Uncreated by the nature itself as well, in the manner of naturally self-arising from within, this self-appearance is pure within its own being. This pervasive play is the evenness of liberation and the reason why this basic space of the nature just as it is constitutes being the intrin- sic, consummate nature of samsära and enlightenment. Unlike being posited in the category of root cause or contributing circumstance: abiding within the uncontrived state- since there is no newly emerging gathering or dispersal of events- this abiding nature is primordially incapable of separation.

根本伏藏从“如此，一切二取……”等，至“……不知此义”。如所教导，如此，心的一切二取迷乱显现，都从其空的法界本性生起。除此之外，无人创造；也非本性自身所造，而是由内自然自生，这自显于自身存在中清净。这周遍游舞，是解脱的平等性，也因此，如实本性之界，构成轮回与觉悟的本具圆满自性。它不同于安立在根本因或助缘的类别，而安住无造之境；由于没有新起事件的聚散，这种安住本性，本初就不可能分离。

3.2.2.1.2.4 Spontaneous Presence Fourth, spontaneous presence is as stated in the Precious Treasury of the Funda- mental Nature:

3.2.2.1.2.4 任运自成

第四，任运自成，如《实相宝藏论》说：

The intrinsic nature of primordial, spontaneous presence is that no one has created it for this primordially abides. This bodhichitta is the source of everything, like a wish-fulfilling jewel, remaining as the origin of all that comprises samsara and enlightenment.

本初任运自成的自性，无人创造，因为它本初安住。这菩提心是一切之源，如如意宝，安住为构成轮回与觉悟一切事物的来源。

Thus, it is as taught. Within this basic space of bodhichitta that abides primordi- ally, uncreated by anyone, the manner in which all phenomena- -including pure käyas, wisdoms, and the like -are spontaneously present is revealed.

如是所说。在这无人造作、本初安住的菩提心界中，揭示一切法，包括清净身智等，如何任运现成。

In the root terma, it states, ". awareness and lack of awareness . until one must gain confidence ..." So, it is taught. Based on the distinction between awareness and lack of awareness, buddhas and sentient beings are referred to separately. Hence, to see that the basis for the origin of all appearances as samsara and enlightenment is primordially uncreated, fully complete, or spon- taneously present: with the eyes of prajna, one is able to determine that-within great self-abiding, self-occurring wisdom-phenomena are naturally unborn and unceasing. Free from being either clear or obscured, within this view there is separation from an object to meditate upon and contrived intellectual analysis. This [meditation] transcends all speech, thought, and expression as self-occurring wisdom that is determined within great natural abiding. Once attaining stability in this original buddha of spontaneous presence, one must gain confidence in knowing how to personally encounter the indwelling bud- dha nature.

根本伏藏从“……觉知与不觉知……”至“……必须获得自信……”如所教导，依觉知与不觉知之别，分别称为佛与有情。因此，见到轮回与觉悟一切显现生起之基，本初无造、完全圆满或任运现成，以般若眼便能确定：在广大自住、自生智慧中，诸法自然无生无灭。远离明与暗，此见离开所修对象与造作的知性分析。这[禅修]超越一切语言、思想与表达，是于广大自然安住中所确定的自生智慧。于此任运自成的本初佛获得稳固后，必须对如何亲自认识内住佛性，获得自信。

Thus, it is taught that, in the practice of chöd, it is extremely crucial to encounter the view of the fundamental nature. In other chöd commentaries, it is mentioned that one must encounter the view of the Great Mother by resting in the meaning of emptiness. That is described as the category of the actual practice.

因此，教言说，断法修持中，认识实相之见极其关键。其他断法注释提到，必须安住空性义，认识大佛母之见；这被描述为正行类别。

In Aryadeva's treatise on chöd, it states:

圣天的断法论典说：

If the meaning of the nondual paramitä, free from the limits of virtue, nonvirtue, acceptance, rejection, hope, and fear is not realized, then- although compounded virtue is accrued-there will not be liberation in that life. Hence, not even a particle of any phenomena whether com- pounded, uncompounded, positive, or negative exists.

若未证悟无二波罗蜜之义，远离善恶、取舍、希望与恐惧之边，虽然积集有为善业，也不能在那一生解脱。因此，一切有为、无为、正或负的诸法，连微尘许也不存在。

Thus, this demonstrates the need for realizing emptiness. The quote continues:

因此，这表明必须证悟空性。引文续说：

The meaning of the prajnäparamita cannot be sought after elsewhere for it abides within oneself. The meaning of the great, natural clear light does not exist as substance or with characteristics.

般若波罗蜜多之义，不可向别处寻求，因为它住于自身。广大自然明光之义，不以实体或特征存在。

Thus, recognize the nature of the way things abide. The quote continues:

因此，应认识诸法安住方式的本性。引文续说：

Free from all mental activity, recollections and thoughts are naturally dispelled.

远离一切心的活动，忆念与思想自然遣除。

Hence, this demonstrates the manner of meditating, as it goes on:

这显示禅修方式，续说：

LINGPA'S CHÖD Regarding outer, inner, gods, maras, samsara, enlightenment, appear- ances, emptiness, and the like, the unmistaken, uncontrived wisdom intent of the buddha is free from dual appearances, for instance, like the space of the sky.

关于外、内、神、魔、轮回、觉悟、显现、空性等，佛陀无误、无造的智慧密意，远离二取显现，例如如同虚空。

Thus, especially on this occasion, it is necessary to know that the objects of hope and fear, such as gods-maras and the rest, are the nonexistent illusion of empti- ness. The meaning of the "fundamental nature being like space" is actually real- ized as either freedom from dual appearances or that which is concurrent with that. Revealed as the ultimate wisdom intent of buddha, the extent of actualizing the fundamental nature is clearly revealed.

因此，尤其此处，必须知道，神魔等希望与恐惧的对象，是空性无实之幻。“实相如虚空”之义，实际证悟为离二取显现，或与此相应者；揭示为佛的究竟密意，清楚说明了现证实相的程度。

Furthermore, in other authentic upadesha on chöd, it is mentioned:

此外，其他真实断法口诀中提到：

The genuine nature of phenomena must be actualized.

必须现证诸法真实本性。

So, it is taught. The way to internalize this is that -by relying solely upon aware- ness-one searches for the mind, receives actual teaching involving pointing-out instructions on the mind's nature, and receives verbal teaching to determine the mind and experiential instructions for sustaining the mind's nature, and so forth. It is said that to recognize the mind's own nature, one must encounter this nature oneself.

如是所说。内化的方法，是唯依觉性寻心，接受实际指示心性的直指教授，接受确定心的语言教导，以及维持心性的体验教授等。据说，为认识心自身的本性，必须亲自遇见此性。

Although there are these many categories of instructions, this presentation is based on the path of Mahäsandhi; so it is presented in harmony with that, although not in an elaborate way. If more elaboration is desired, one must study the tantra Self-Occurring Fundamental Nature. If time allows, I am hoping to elaborate upon this on another occasion. Here, by applying nonexistence, one- ness, and SO forth to the uncommon tradition of Mahäsandhi, one must review the root text Precious Treasury of the Fundamental Nature and commentaries that clearly illuminate the descriptions on the essential meaning of the three categories.183 According to the practice of chöd, if this is applied to the tradition of the Gathering of Precious Qualities, it states:

虽然有许多类别的教授，这里说明依大圆满道，因此与之相应呈现，未作广说。若欲更广，应研读《自生实相续》。若有时间，我希望另择时机详说。此处，将无有、唯一等应用于大圆满不共传统，必须阅读根本文《实相宝藏论》，以及清楚阐明三部精髓意义的注释。〔尾注183〕

依断法修习，若应用于《宝德藏》的传统，文中说：

There is no form, feeling, recognition, or mind; there is also not even a particle's worth of consciousness. Not abiding within any phenomena, the nonabiding is utilized. With total freedom, the bodhichitta of all the sugatas will be attained.

无色、无受、无想、无心，乃至识也无微尘许。不住任何法，运用无住；以完全自由，将获得一切善逝的菩提心。

Thus, the way that this is nonexistent and such applies to what is revealed within the sutras. The first two lines reveal how all phenomena are subsumed within the five aggregates, having no true, inherent existence. To say "this does not abide

因此，无有等的方式，适用于经典所揭示者。前两行，显示一切法摄于五蕴，无真实自性存在。“不住——

If extensively explained, the quote also states:

若广释，引文又说：

When there are uncompounded and compounded virtuous and non- virtuous phenomena thoroughly examined through prajñã, not even a particle's worth exists. In this world, that discovery is counted as the prajnaparamitä; for just as space abides nowhere, everything is like that.

有为、无为、善与不善诸法，若以般若彻底检验，连微尘许也不存在。在此世间，这一发现被称为般若波罗蜜多；正如虚空无所住，一切皆如此。

Thus, that is to search for the basis of designated labels. And the quote continues:

因此，这是寻找名称的安立所依。引文续说：

The intrinsic nature of all phenomena is totally free from permanence. If a bodhisattva sees the prajnaparamitã, there is no subject that sees nor are there any conceptual phenomena. That is to utilize the supreme prajnapäramita.

一切法的自性，完全远离恒常。若菩萨见般若波罗蜜多，既无能见主体，也无分别之法；这就是运用最上般若波罗蜜多。

Thus, if there is true existence, that would not need to depend upon root causes and contributing circumstances because it would be a permanent nature that never changes. That is not the case. The intrinsic nature of phenomena is revealed to be completely pure and lacking any creator. Hence, permanent fixation upon material things is destroyed.

因此，若有实有，就不必依因缘，因为它将是恒不变的本性。然而并非如此。诸法自性被揭示为完全清净、没有创造者，因此，破除对物质恒常的执著。

It states:

文中说：

Some may be inspired to respectfully adorn the body of a bodhisattva with sandalwood powder, while others may prefer to throw lava on the bodhisattva's head, yet both acts affect the bodhisattva equally. May the mind of equanimity be developed.

有人可能发心，以旃檀粉恭敬庄严菩萨身体；另有人可能喜欢将熔岩掷在菩萨头上，但两种行为对菩萨影响平等。愿平等心生起。

In order to develop equanimity in the face of both benefit and harm, one must know that the fault of benefit versus harm is naturally nonexistent. That is the approach that attacks the faults of benefit and harm.

为在利害面前生起平等心，必须知道利与害之过，本来自无。这就是攻破利害之过的方法。

It states:

文中说：

A bodhisattva who engages in this conduct will think, "I have no expec- tation to enlighten according to the Buddha's prediction, nor do I fear

行此行的菩萨会想：“我不期待依佛授记而觉悟，也不恐惧——

LINGPA'S CHÖD that there is nothing to attain." That kind of conduct is the practice of the sugatas' prajna.

——无可获得。”这样的行，是善逝般若的修习。

So, this reveals there is no hope toward the object, namely, the Buddha's predic- tion of enlightenment, nor is there disappointment or fear of no protection. This collapses the false cave of hope and fear. It states:

因此，这揭示不希望于对象，即佛陀的觉悟授记，也不因没有保护而失望恐惧；由此摧毁希望与恐惧的虚妄洞穴。文中说：

'This reveals the single nature of phenomena. The quote continues:

这揭示诸法唯一的本性。

引文续说：

Wherever there is no form or feeling and recognition is nonexistent, there exists no consciousness and also no mind. The one who knows that phenomena are unborn emptiness practices the supreme prajñã- paramitä. Just as the prajnäpäramitä is empty of characteristics, know- ing that the characteristics of all phenomena are similar is to fully comprehend that phenomena are empty and lacking characteristics. That conduct becomes the practice of the sugatas' prajña.

凡无色无受、想不存在之处，也无识无心。了知诸法是无生空者，修习最上般若波罗蜜多。正如般若波罗蜜多空于特征，了知一切法的特征亦同，就是完全理解诸法空而无相。此行成为善逝般若的修习。

Thus, form and so forth are naturally nonexistent. Phenomena are unborn emp- tiness, and emptiness itself is free from characteristics. Understanding singular- ity is oneness.

因此，色等自然无有。诸法是无生空，空性自身无相；理解单一性，就是唯一。

It states:

文中说：

Form is not seen; feeling as well is not. Recognition cannot be seen, and the mind will not be seen either. The consciousness and mental events are what sees the true nature of phenomena. This is spoken by the Tathägata. When sentient beings verbally express that they see space, whatever space was seen is what should be examined. The Tathägata revealed that that is how the true nature of phenomena is also seen. Whoever sees in this way has seen the nature of phenomena.

色不可见，受亦不可见，想不可见，心亦不可见。识与意，是见诸法真实性者；如来如此宣说。有情口说见虚空时，应检验究竟见到了何种虚空。如来揭示，诸法真实性也是如此被见。凡如此见者，已见法性。

Thus, by seeing the fundamental nature in this way, it is taught that the nature of all phenomena is seen. Phenomena are open like the sky as the quote continues:

因此，如此见实相，教言说，就见到一切法的本性。诸法如虚空开放，引文续说：

Like a monarch who gathers the wealth of his kingdom without even venturing out to his capital or surrounding districts, a bodhisattva who realizes the nature of phenomena without venturing anywhere gathers all qualities that exist on the ground of buddha.

如君王不必走出，前往都城或周边地区，就聚集王国财富；菩萨证悟法性，无须前往任何地方，就聚集佛地的一切功德。

Thus, through analogy, it can be known that the mode of the nature of phenom-

因此，通过譬喻，可以了知法性之方式——

Mahäsandhi is the pinnacle of all views and the field of experience for those of sharp faculty. Nevertheless, given that it is the upadesha method for directly encountering the fundamental nature, no matter who practices this-whether learned, dull, or neutral -it will always be easy to comprehend. The great omni- scient Fifth Dalai Lama* has mentioned:

本页原注

大圆满是一切见之巅峰，是利根者的经验境。然而，由于它是直接认识实相的口诀方法，无论谁修——博学、迟钝或中等——都容易理解。伟大遍知的第五世达赖喇嘛*曾说：

本页原注

The tradition of Nägarjuna that upholds the pinnacle of the Madhya- maka view is difficult for those who lack philosophical training in the scriptures to comprehend. These days, the so-called Mahämudrä is a mere state of mental abiding and not the actual Mahamudrä view. Wisdom that emerges from empowerment and the two stages is asserted by authentic scholars to be the Mahamudra. Padmasambhava, Vimalamitra,® Berotsana,® and others followed the definitive tradition of Mahäsandhi that stems from the Kama and Terma. Whoever prac- tices this -whether learned, dull, or neutral- will find it easy to imple- ment, extremely meaningful, and magically profound with its secret key points.

龙树传统持中观见之巅峰，缺乏经论哲学训练者难以理解。如今，所谓大手印，仅是心安住状态，并非真正大手印见。由灌顶与二次第生起的智慧，才被真实学者认定为大手印。莲花生、毗摩罗密多†、贝若扎那‡等，随行源于教传与伏藏的大圆满了义传统。凡修此法，无论博学、迟钝或中等，都会发现它易于实行、极有意义，其秘密要点神妙甚深。

For example, although Mipham Gonpo184 was very elderly, Berotsana led him to awakening in that lifetime. There are many astonishing histories of realization and liberation occurring simultaneously from both India and Tibet.

例如，米旁贡波§〔尾注184〕虽已极老，贝若扎那仍引导他在那一生成就觉悟。印度与西藏，有许多证悟与解脱同时发生的惊奇传记。

In the tantra Reverberation of Sound, it states:

《声应成续》说：

In the definitive Heart Essence tradition, it matters not whether facul- ties are sharp or dull.

了义心髓传统中，根器利钝并不重要。

So, since this reveals how the definitive Heart Essence tradition subsumes the crucial meaning of Mahäsandhi, that is why it states that there is no difference between faculties being sharp or dull.

因此，这揭示了义心髓传统摄尽大圆满的关键意义，所以说利钝根器没有差别。

These days, except for being a method to still the mind, the so-called Mahamudra has been rendered inauthentic. Authentic wisdom emerges from empowerment, generation, and completion stages. Although this statement is a well-known criticism of the Kagyüpas, this well-intended advice is directed toward those who do not know the key points and attempt to still the mind by

如今，所谓大手印，除了使心寂止的方法外，已被弄成非真实者。真实智慧，从灌顶、生起与圆满次第生起。虽然这是一项众所周知、针对噶举派的批评，这善意劝告，实际是指向不知要点、仅仅——

* Lozang Gyatso (blo bang rgya mtsho), 1617-1682 bi ma la mi tra, Drimed Shenyen (dri med bshes gnyen) be ro tsa na mi pham mgon po

• Lozang Gyatso（blo bzang rgya mtsho），1617–1682。

† bi ma la mi tra，Drimed Shenyen（dri med bshes gnyen）。

‡ be ro tsa na。

§ mi pham mgon po。

In the aural lineage, it states:

耳传中说：

My tradition of chöd, this great mahämudrä, is the dawning of the sun of the great vehicle that dispels the darkness of samsara.

我的断法传统，这大手印，是大乘之日升起，遣除轮回黑暗。

To expand upon this, the mahamudrã is explained as follows. From the onset, all phenomena that comprise the universe and inhabitants lack even a hair's worth of true existence. This inherently empty way of abiding is called "the mahamudrä of phenomena". For a practitioner who is able to comprehend this by familiarizing with and fully incorpo- rating emptiness, potential with the wheels of technique [i.e., trülkhor] involving channels, winds, and bindus is achieved. In reliance upon a genuine consort, exaltation is taken as the path. When the body's vital- ity is increased through great rapture, this is called "the mahämudrä of karma". A practitioner on this level will practice in the manner of concealing all qualities, while never separating from the outer samaya substances. That is called "the mahämudrã of samaya". This exceptional exaltation, blazing as the heat of emptiness free from desire, is called "the mahamudrä of bliss-emptiness". A practitioner such as this is free from all obscurations of passions, SO all appearances arise as empty and free of inherent existence like dreams or magic. That is called "the mahamudra of empty clarity" The mahamudrã I am presently explaining is as follows. Chag [i.e., first syllable of the term] means all objective appearances. Gya, or seal, means that these objective appearances ultimately--from their own perspective--lack even a hair tip's worth of true existence. Hence, that is "the mahämudrä of empty appearances". Some said that both these appearances and their inherent empty nature are united, so that is "the mahämudrã of theory". When a practitioner realizes the selflessness of *khrul khor

进一步说，大手印解释如下：从最初，一切构成器情的诸法，连发尖许实有也无。这本空安住之法，称为“法大手印”。能理解此义的修行者，通过熟习、完全融入空性，获得涉及脉风明点的技法轮[即 trülkhor]*之能力。依真实佛母，以大乐为道；身体生命力因大喜乐增长时，称为“业大手印”。此层次修行者，隐藏一切功德而修，从不离外在三昧耶物，这称为“三昧耶大手印”。此殊胜大乐，炽燃为离欲空性之暖，称为“乐空大手印”。这样的修行者，远离一切烦恼障，所以一切显现如梦如幻，显为空而无自性，称为“明空大手印”。

我目前所解释的大手印，如下。Chag[术语首音节]，指一切所显对境；gya，即印，意为这些对境，究竟从自身角度，连发尖许真实存在也没有。因此，这是“显空大手印”。有人说，这些显现与其本空自性结合，是“理论大手印”。修行者依风心入中脉之力，在无碍明乐的殊胜体验中，证悟——

• 'khrul 'khor。

both outer and inner by the strength of the wind-mind entering the central channel within the exceptional experience of unimpeded lucid bliss, the three times of past, present, and future are fully acknowledged. By the magnificence of the increasing light rays of knowing all phe- nomena, teaching, debating, and composing become effortless. Many beings are tamed through the light rays of these resultant qualities. Pos- sessing this great ability to benefit others is called "the mahamudrã of chöd". O Fortunate Ones, a profound and crucial point such as this level of chöd is unique from other spiritual traditions.

——内外无我时，完全了知过去、现在与未来三时。了知一切法的光芒增盛，以其威光，说法、辩论、著述，皆无勤而成；依这些果位功德之光，调伏许多众生。具此广大利他能力，称为“断法大手印”。有缘者，这样层次断法的甚深关键，不同于其他法系。

So, it is taught. When she [i.e., Machig] refers to the chöd that is presently being described, that is mahämudrä according to Sutra. The quote continues:

如是所教。她[即玛吉]提到目前所说断法时，那是依经的大手印。引文续说：

Some ordinary individuals claim that the characteristic of the existing mind is mere clarity that is both vivid and opaque. If that deluded state of mind is termed "mahamudrä", then that mahamudra would even fail to know that the characteristic of mind is nonexistent. Such a deluded, misdirected spiritual direction cannot be relied upon and must be completely rejected.

有些凡夫声称，实存心的特征，只是既鲜明又蒙昧的明分。若将此迷乱心态称为“大手印”，那么，这种大手印甚至不知心之特征无有。如此迷乱、错误的修行方向，不可依靠，必须完全舍弃。

So, it is taught.

如是所说。

The Tertön King of Dharma himself has repeatedly mentioned that, without knowing the meaning of emptiness, to just meditate by focusing on ordinary mind does not even approach the direction of the view of Mahäsandhi or lead in the direction of liberation. Hence, both instructions merge here as one.

伏藏法王本人，也反复提到：不知空性义，仅仅专注普通心而禅修，甚至不趋近大圆满见的方向，也不引向解脱。因此，两种教授在这里合一。

The quote continues:

引文续说：

If it is known that all phenomena are the single nature of mind, then the core of all phenomena is identified. My spiritual tradition is this great Madhyamaka. My dharma is also the resultant Mahäsandhi in that the consummation of all that appears as samsara and enlightenment is per- fected within the single nature of the mind. Once the manner in which this is perfected as the single nature of mind is understood, then the meaning of all phenomena will be the Mahäsandhi. All disciples must come to know this.

若知一切法是心的唯一本性，就辨认了一切法的核心。我的法系，是这大中观。我的法，也是果位大圆满，因为一切显为轮回与觉悟者，都圆满于心的唯一本性。一旦理解如何圆满为心之唯一本性，一切法之义就是大圆满。一切弟子都必须了知此点。

Thus, this illuminates the key points of the three--the Madhyamaka, Mahä- mudrä, and Mahäsandhi-merging as one.

因此，这阐明中观、大手印、大圆满三者融为一的关键。

These days, aside from some learned Gelukpas who are expert with philosoph- ical tenets, most scholars in that tradition regard the Nyingma's Mahäsandhi tradition as a cult. Regardless of that, when the mahäsiddha of Lhodrag, Leykyi

如今，除某些精通宗义的格鲁学者外，该传统多数学者将宁玛大圆满传统视为邪派。然而，洛扎大成就者列吉——

Nevertheless, without analyzing this, many of them [i.e., Gelukpa scholars] have carelessly engaged in the karma of abandoning the dharma.187 This is like how the mandala of the sun's rays light up the land for all beings, yet the eyes of the owl still remain afflicted by darkness. Alas! Having to suffer karmic conse- quences, these faults based on dishonesty make me wonder just how this could possibly occur, and my mind becomes heavy with sorrow.

然而，他们[即格鲁学者]许多人不作分析，轻率造作舍法之业。〔尾注187〕这如日轮光照大地一切众生，猫头鹰的眼睛却仍受黑暗困扰。呜呼！必须承受业果，这些基于不诚实的过失，使我不禁想，怎会发生这样的事，内心深感悲伤。

Not only that, when the Lord himself [i.e., Je Tsongkhapa] was residing in Ölkha Gyasog,' he had a vision of Arya Manjushri and received a brief teaching on the view. Even within that teaching, it mentions:

不仅如此，尊者自身[即宗喀巴]住于沃喀嘉索§时，曾见圣文殊师利，并接受简略见地教导。乃至该教导中，也提到：

All phenomena of samsara and enlightenment were previously unseen; and having never been seen, they are free from limitations like space. Objective appearances are nonexistent like a flower appearing in the sky. The fixations of the mind have never been discovered by any of the sugatas. Space and awareness are one, uncreated by anyone like a barren woman's son. Any teachings that describe this are the path of the victorious ones.

轮回与觉悟一切法，先前未曾见到；既从未见，便如虚空离限。所显对境无有，如空中花；心的执著，从未被任何善逝发现。界与觉性一体，无人创造，如石女之子。凡描述此义的教导，都是胜者之道。

Thus, as taught, this clearly reveals the crucial points of Mahäsandhi's view and meditation. I will not elaborate upon this any further at this time.

如所教导，这清楚揭示大圆满见修的关键。此时我不再详述。

Those who think they are of sharp faculty and pretend to have realized the view actually fall into the category of attachment and aversion. They should try to protect themselves from falling further into the dangerous precipice of neg- ative conduct by coming to know how all doctrines coexist without contradic- tion. It would be best if they did not ruin or waste the ultimate aspirations of the great master Tsongkhapa. a

那些认为自己利根、假装已证悟见地者，实际上落在贪嗔类别中。他们应了知一切教法无违并存，以此保护自己，不再跌入恶行危险悬崖。最好不要损毁或浪费宗喀巴大师的究竟志愿。

las kyi rdo rje b düdtsi'i men chog (bdud risi'i sman mchog) Changlo Chan (lang lo chan); Vajrapäni's pure land 'ol d 'ol kha rgya sog

• las kyi rdo rje。

† düdtsi'i men chog（bdud rtsi'i sman mchog）。

‡ Changlo Chan（lcang lo can）；金刚手净土。

§ 'ol kha rgya sog。