殊胜解说之甘露海 · 在恐怖处持续修持

Without inherent existence, there is freedom from eternalism; spontaneously present, there is no tendency toward nihilism. This openness does not even abide in the middle. The intrinsic nature of oneness is the nature of all phenomena. Nonexistent and oneness are the fundamental nature of the Madhyamaka. Sealed by openness is the definitive Mahämudrä. Spontaneous presence itself is the mode of the Mahasandhi. The genuine key point of their wisdom intent is subsumed here.

无有自性，故离常边；任运自成，故不趋断边。这开放甚至不住中间。唯一的本性，是一切法的本性。无有与唯一，是中观的根本实性；以开放印持，是了义大手印；任运自成本身，是大圆满的方式。其智慧密意的真实要点，尽摄于此。

Being nonexistent and free from elaboration is the objective of the view. Oneness and openness are the meaning of uncontrived meditation. Spontaneous presence is the method for actualizing the result. How amazing it is that, in whatever way they are explained, there is no contradiction.

无有、离戏，是见的宗旨； 唯一、开放，是无造作禅修之义； 任运自成，是现证果的方法。 无论怎样解说，皆不相违，何其稀有！

These are the verses that summarize the section.

这些偈颂总结了本节。

3.2.2.2 Maintaining the Continuity of Practice in Fear- Provoking Environments This has six parts: 1 Advice to fully complete the practice in fear-provoking places 2 Recognizing a fear-provoking environment 3 Instructions for arriving upon the key point 4 Mode of diligence applied with the four feasts 5 Samaya incorporated while wandering 6 The way of visualizing the subsequent suppression Second, in order to encounter self-nature in the face of circumstances, the prac- tice of wandering in fear-provoking environments while engaging in fearless con- duct is applied. To sustain the main practice, there are six parts: once embarking, advice on the need to fully complete the practice of wandering in fear-provoking places; recognizing what a fear-provoking environment is; instructions for arriv- ing upon the key point; the mode of diligence applied with the four feasts that present the aggregates as the feasts; the samaya that is incorporated while wan- dering; and the way of visualizing the subsequent suppression.

3.2.2.2 在恐怖环境中持续修持 3.2.2.2 Maintaining the Continuity of Practice in Fear-Provoking Environments

这里有六部分：

1. 劝勉圆满完成恐怖处修持；
2. 认识恐怖环境；
3. 契入关键的口诀；
4. 以四施精进修持的方式；
5. 游行时所摄持的三昧耶；
6. 随后镇伏的观想方式。

第二，为在境缘面前亲见自性，要运用游行恐怖环境、行无畏行的方法。维持正行有六部分：出发后，劝勉必须圆满完成游行恐怖处的修持；认识何谓恐怖环境；契入关键的口诀；以蕴身作为施食、运用四施精进的方法；游行时摄持的三昧耶；以及随后镇伏的观想方式。

3.2.2.2.1 Advice to Fully Complete the Practice in Fear-Provoking Places First, the root terma states, "In this way, . . the fundamental nature . until be reached." So, it is taught. In this way, those practitioners who have

3.2.2.2.1 劝勉圆满完成恐怖处修持 3.2.2.2.1 Advice to Fully Complete the Practice in Fear-Provoking Places

第一，根本伏藏说：“如此……根本实性……”乃至“……得以到达。”如是宣说。如此，凡已如量亲见根本实性的修行者——

It is said: 188 The environment is a fear-provoking place, the view is that there are no gods or maras, meditation is without fixation or distraction, and conduct directly confronts things as one taste. The path taken is the offering of the aggregates to be partaken of; the experience is to be free from cherishing and fixation; the aggregates are offered up as flesh and blood; the consideration is to feel happy, to grow sick, and be joyful to die; and the inspiration for practice is suffering and illness. This is the way to meditate.

有言：〔尾注188〕

环境是恐怖处；见是无神无魔；修是不执不散；行是以一味直面诸事。所行之道，是供养蕴身任其享用；觉受，是离爱惜与执著；蕴身，作为血肉供出；心念，是乐于生病、欣于死亡；修持的激励，是痛苦与疾病。这就是禅修的方式。

The meaning of all of this is as follows. Except for being the magical display of one's mind, gods-maras and so forth are not otherwise, which is the meaning of the view that is without gods and märas. Meditating upon the meaning of the fundamental nature without distraction is the point of being free from fixation or distraction. Discarding any expectations for this life, the eight worldly con- cerns are equalized; and all happiness and suffering in samsara are balanced as the nature of suffering. Cherishing others more than self equalizes self and others. Equalizing all beings as one's parents [and the preceding] are all the aspects of methods for the practice. Equalizing all phenomena as the manifestation of non- existent emptiness is the aspect of prajna. All of these involve the purpose of equalizing [as one taste]. Through the strength of this, no matter what unbear- able external phenomena come to one, suppressing through the splendor of the antidote is the meaning of directly confronting.

这一切的意义如下。神魔等，除了是自心幻现，别无其他；这就是无神无魔之见。无散乱地修习根本实性之义，就是不执不散的要点。舍弃对此生的期待，世间八法便得平等；轮回一切苦乐，皆以苦的自性而平等。爱他胜己，便使自他平等。视一切众生平等如父母，[以及前述诸项，]都是修持方便的方面。视一切法平等为无有之空性的显现，是般若的方面。这一切都以平等[为一味]为旨趣。凭借此力，无论何种难忍的外境到来，以对治的威光镇伏，就是直面的意义。

To express the generosity of the aggregates with the bodhichitta of equal taste is the meaning of expressing the generosity of one's aggregates as food to partake of. When giving one's body as food free from cherishing or fixation, one is able to express generosity through the flesh and blood free from hesitation; so illness and death become companions on the path of awakening. Hence, one is happy to fall ill and joyful to die in a natural way. That is the meaning according to the speech of the learned masters. Like this, all conceptual passions will be self- liberated in their own place. May the king of results, the supreme state of the heruka of self-awareness, be reached in that very lifetime!

以一味菩提心施舍蕴身，就是将自身诸蕴施为所食的意义。不爱惜、不执著地将身体布施为食，就能毫不犹豫地施舍血肉；于是疾病与死亡成为觉悟道上的助伴。因此，自然乐于生病、欣于死亡。这是依诸智者教言所说的意义。如此，一切分别烦恼将在本处自解脱。愿在此生，即得果中之王——自觉赫鲁嘎的殊胜境界！

3.2.2.2.2 Recognizing a Fear-Provoking Environment Second, for recognizing a fear-provoking environment, there are two: the fright- ening place and, along with that, the categories of remote places. First, in the Gathering of Precious Qualities, it states:

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3.2.2.2.2 认识恐怖环境 3.2.2.2.2 Recognizing a Fear-Provoking Environment

第二，认识恐怖环境，有二：恐怖处，以及与之相关的僻静处类别。首先，《宝德集》说：

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To observe isolated, worldly locales where inhabitants suffer from fam- ine and disease and don the armor of fearlessness free from trepida- tion, one must remain diligent in pursuing this until the future life is reached. With this in mind, there must not be even a particle's worth of depression or sorrow.

前往居民受饥荒、疾病之苦的偏僻世间处所，披上无畏铠甲，毫无惊惧，精进坚持，直至来世。心怀此志，不应有微尘许的沮丧或忧伤。

Thus, reference to a "worldly locale" means a place inhabited by frightening spir- its, such as maras and demonic forces. In such place, one must remain without fear, paranoia, or any dependency upon anxiety. "Donning armor" refers to the initial suppression* and the suppression that follows. Saying "until the future life" really means as long as samsara exists; but nevertheless, here, that depends upon the context. In this case, that means either a longer or shorter duration of time and pertains to the time of departing for the fear-provoking place, as well as extensively completing the actual practice all the way until the visualiza- tion for the later suppression† is performed. From the perspective of "diligence" and knowing all aspects of this practice, one must not succumb to a sorrowful, depressed state of mind. Hence, this explains the meaning.

这里“世间处所”，指魔与恶鬼等恐怖精灵居住之地。在这样的地方，应无恐惧、猜疑，不依附任何焦虑。“披铠甲”，指最初镇伏*与随后镇伏。“直至来世”，真正的意思是轮回存在多久，就坚持多久；不过，此处仍须依上下文理解。这里指或长或短的一段时间，从出发前往恐怖处，直至完整完成实际修持，乃至作完后续镇伏†的观想。从“精进”的角度，了知这项修持的一切方面，就不应陷入忧伤、沮丧。这就是其意义。

In the Samputa Tantra, it states:

《三补吒续》‡说：

At mountains and lower valleys; on the banks of rivers and in dense forests; in remote places such as these; on the peaks and faces of moun- tains; in pleasing lotus gardens, pools, and at the shores of the ocean; in the depths of the forests and base of the mountains; in originally pure charnel grounds that the night-dwelling mamos call home--com- pletely abandoning all fear or paranoia, an experienced practitioner must meditate there.

在高山与低谷、河岸与密林，这样的僻静处；在山巅与山面；在悦意的莲园、水池与海岸；在森林深处与山脚；在夜行玛莫§以为家园的本初清净尸陀林——有经验的行者，应完全舍弃恐惧与猜疑，在那里禅修。

So, as taught, most of this is easy to understand. Reference to "an originally pure charnel ground" means that previously, during the earlier evolution of the world,

如所教导，大部分容易理解。“本初清净尸陀林”，指过去世界早期形成之时——

nga non (snga gnon) b chi non (phyi gnon) sam bu ti gyü (sam bu ti rgyud) or sam bu tra, shrisamputatilaka d ma mo; wrathful female deities

• nga non（snga gnon）。

† chi non（phyi gnon）。

‡ sam bu ti gyü（sam bu ti rgyud），或 sam bu tra，śrīsamputatilaka。

§ ma mo；忿怒女性尊。

In Aryadeva's treatise on chöd, it states:

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圣天的断法论中说：

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At glaciers and frightening charnel grounds, towns and cities, caves, and sacred remote places, one must meditate in nonduality.

在冰川与恐怖尸陀林、城镇都市、洞穴与神圣僻静处，应修不二。

Thus, it is. Machig has said:

如是。玛吉说：

Places with uncertain shapes and geomancy, that are wrathful, joyful, depressing, and terrifying are all the magical displays of emptiness. In short, one must sleep in the most terrifying place of all.

形状与地势不定，令人忿怒、欢喜、沮丧与恐惧的地方，都是空性的幻现。总之，应睡在一切处中最可怕的地方。

Thus, to analyze the geomancy of crags and the like, they are varied and uncer- tain. It is said that a place that brings up a multitude of concepts and emotions, such as joy and depression, is considered is to be a fear-provoking environment.

分析岩崖等的地势，它们多样而不定。据说，能引起欢喜、沮丧等众多念头与情绪的地方，就是恐怖环境。

The best of these environments include the great charnel grounds, such as Shitavana' and the others. The great sacred grounds are Devikota, Himadri [i.e., Mt. Kailash],&189 and so forth. The great monasteries are Sera, Drepung, and Gan- den; the great environments such as the palaces of kings or rulers; and the great mountains like Tang-lha, Magyal,' and others. Great rivers are the Gang and the Machu [i.e., Yellow River]. Great lakes are Manasarovar, Kokonor,' and others. If unable to go to any of these, go to found. whatever kind of charnel ground can be [One should practice] on a great plain or at the center of an empty plain; at the banks of rivers and lakes; in forests or under a single standing tree; where three water sources converge; in the midst of a crossroads; on a mountain where haughty local spirits reside; in a rocky mountain cave or at a mountain water spring; at a mountain with peaks that resemble a pitched parasol or victory banner, with mouth and teeth like a conch or a vase, shoulders like fish, and between what appears to resemble the mouth and claws of a wild animal. In brief, one should think that the strength of the wild animal is present in those places or that the energy of the animals exists there. Doing so, then plant yourself there. Initially, one must feel fear, followed by severing the one who is afraid. Finally,

其中最上者，包括清凉林*等大尸陀林；德维郭吒、喜马德里[即冈底斯山]†〔尾注189〕等大圣地；色拉、哲蚌、甘丹‡等大寺院；国王或统治者宫殿等广大环境；唐拉、玛嘉§等大山；恒河与玛曲[即黄河]¶等大河；玛那萨罗瓦、库库诺尔‖等大湖。若无法前往这些地方，就去任何能够找到的尸陀林。

[应修于]大平原或空旷平原中央；河湖岸边；森林或独立树下；三水交汇处；十字路口中央；傲慢地方神灵所住的山上；岩山洞穴或山泉处；山峰形如撑开的伞盖或胜幢，口与齿如海螺或宝瓶、肩如鱼的山上；以及形似野兽口爪之间的地方。总之，应想那些地方具有野兽的力量，或动物的能量存在于彼。如此，便在那里安住。最初，必须感到恐惧；随后，斩断那个恐惧者；最后——

Silwa Tsal (bsil ba'i tshal); Cool Grove b Tsa'ri (tsa' ri) and Gangri Tisi or Gangkar Tisi (gangs ri ti si or gangs dkar ti si), aka Himävat se ra, 'bras spung, and dga' Idan thang lha and rma rgyal gang ga' and rma chu Ma Dröpa and Trishog Gyalmo (ma dros pa and khri shog rgyal mo)

• Silwa Tsal（bsil ba'i tshal）；清凉林。

† Tsa'ri（tsa' ri），以及 Gangri Tisi 或 Gangkar Tisi（gangs ri ti si 或 gangs dkar ti si），亦称 Himāvat。[译注：正文与脚注地名的对应，依英文原书保留。]

‡ se ra、'bras spung、dga' ldan。

§ thang lha、rma rgyal。

¶ gang ga'、rma chu。

‖ Ma Dröpa、Trishog Gyalmo（ma dros pa、khri shog rgyal mo）。

The locale where the gods-maras abide is that yakshas and malignant spirits abide at snow mountains; male-female yakshas reside in the crags; spirits of the hunt and female maras® abide in the glaciers. At the grassy slopes of the hills the ancestral mãras® abide. At dark and eerie rock formations and canyons, maras abide. At steep cliffs, nägas and spirits of the chase reside. At mountain boulders, the local earth spirits and the great powerful mountain spirit malicious nägas® reside appearing as turtles, scorpions, spiders, and even yaks.

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神魔居所如下：夜叉与恶灵住在雪山；男女夜叉住在岩崖；猎逐之灵*与女魔†住在冰川；祖灵魔‡住在山坡草地；魔住在幽暗阴森的岩层与峡谷；龙与追逐之灵住在陡崖；地方土地神与大力山神恶龙§住在山中巨石，显现为龟、蝎、蜘蛛，甚至牦牛。

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In north-facing caves, the animal-headed spirits reside. At crags that form covering of shade, at steep ravines, and in earth holes, the child-inflicting mãras, female mãras, female vow breaking märas,' and others reside. On vast plains in the darkness of night, the great gods-maras abide; and in the daytime, they move to smaller plains. The powerful nonhuman spirits stay in water pools, and the earth spirits hover around the creeks. The näginis live at springs; and at the nine source springs, the untouchable nagas abide. At seven source springs, the rshi classes of nägas reside; at five source springs, the noble classes of nagas; at three source springs, the royal nagas; and at a single source spring, the ordinary classes of nagas remain.

北向洞穴中，住着兽首精灵¶；遮阴岩崖、深涧与地洞中，住着侵害儿童的魔、女魔、女性破誓魔‖等。夜间，大神魔住在广阔平原；白日，则移往较小平原。大力非人住在水潭，土地神在溪流周围徘徊。龙女住在泉水；九源泉处，住着不可接触类的龙；七源泉处，是仙人类龙；五源泉处，是贵族类龙；三源泉处，是王族龙；单源泉处，是普通类龙。

At sources of water where the water swirls as a pool without sunlight, nãgas reside. At single-standing trees and at the shores of lakes where there are swamps and standing water, the powerful nonhuman spirits reside. At naturally formed reservoirs that resemble water held in the palm of the hand, the earth lords abide. At great boulders that resemble tigers, snakes, birds, pigs, turtles, and the like, the earth lords and the four classes of powerful nonhuman spirits reside. At rocky jagged mountain peaks that look like tall people standing, at collapsed crags, crags that resemble the face of a monkey, and at narrow passageways with rivers running through them, the spirits of the hunt abide.

水流回旋成潭、日光不及的水源处，住着龙。独立树与有沼泽、积水的湖岸，住着大力非人。形似掌中承水的天然蓄水处，住着地主神。形似虎、蛇、鸟、猪、龟等的大石，住着地主神与四类大力非人。形似高人站立的嶙峋石峰、崩塌岩崖、形似猴脸的岩崖，以及有河流穿过的狭道，住着猎逐之灵。

At abandoned homesteads, abandoned nomad encampments, and intersec- tions of marketplaces, the male-female preta spirits reside. At charnel grounds, dharma-teaching venues, and places where warriors have been slain in battle, the mamos, lords of death,' and the lords of life all reside. At old temples and

废弃宅地、废弃游牧营地与市场交汇处，住着男女饿鬼精灵**。尸陀林、讲法处以及战士阵亡之地，住着玛莫、死主††与命主。旧寺庙与——

tsen (btsan) men (sman) ma sang (ma sangs) d Lu nyen (klu gnyan) dri tsen (gri btsan) te'u rang (the' u rang), senmo (bsen mo), and dam simo (dam sri mo) 8 drewo dremo (gre bo gre mo) shinje (gshin rje)

• tsen（btsan）。

† men（sman）。

‡ ma sang（ma sangs）。

§ Lu nyen（klu gnyan）。

¶ dri tsen（gri btsan）。

‖ te'u rang（the'u rang）、senmo（bsen mo）、dam simo（dam sri mo）。

** drewo dremo（gre bo gre mo）。

†† shinje（gshin rje）。

Not knowing where a frightening or wrathful place is found and if one runs naked: then wherever a sensation of terror wells up under one's skin, that is a suit- able place to practice because either a sense of fear or joy will emerge, making that place unlike any other. Then, it is certain that many signs will become apparent, such as indications with trees, water, and the rocks. The originally pure charnel grounds that are the dwelling places of the mamos of the twenty-four sacred grounds are where the wisdom, as well as the worldly, dakas and dakinis reside.

若不知道恐怖或忿怒之地在哪里，便裸体奔跑；无论何处，只要恐惧感从皮肤下涌起，就是适合修持的地方，因为恐惧或欢喜会生起，使那里不同于别处。随后，必定会出现许多征兆，如树木、水与石头所显示的迹象。二十四圣地玛莫所住的本初清净尸陀林，是智慧与世间勇父、空行母安住之地。

In short, it is necessary to remain in charnel grounds, temples, and such places that induce concepts based on fear and panic to the point where one may even pass out. Without that, there is nothing to sever. In the Profound Meaning of the Essence of Mind,190 it states:

总之，必须住在尸陀林、寺庙等能引起恐惧惊慌念头、甚至可能昏厥的地方。若无这些，便无可断。《心髓甚深义》†〔尾注190〕说：

At charnel grounds, empty valleys, temples, single-standing trees, aban- doned houses, and the like and in places where the mind is filled with fearful anxiety and trepidation is where one must spend the night.

尸陀林、空谷、寺庙、独立树、废屋等，以及使心充满恐惧、焦虑与惊惶的地方，就是必须过夜之处。

Thus, it is as taught.

如所教导。

Second are the general enumerations concerning the corresponding things to be known about isolated environments. From the teachings of Lord Kaldan Gyatso,® it is stated:

第二，是对于僻静环境相关事项的一般列举。尊者卡丹嘉措‡的教导说：

O Solitary Meditators, who hope to wander in isolated places, listen here to this song with mind of delight. Not being able to decide your- self, it is rare to find a true friend who will encourage you in this way.

欲游行僻静处的独修者，请欢喜听此歌。自己不能决定时，能如此劝勉你的真正朋友，实在难得。

If you feel inspired to retreat to a remote mountain-then if you can remain at the upper slopes of a mountain concealed by misty clouds where glacial cave awaits you, happiness in this and the future lives will ensue. If you feel inspired to retreat to a remote forest -if you rely upon a place such as that in the midst of densely growing grove of trees, a cool abode awaits you where joyful delight will ensue. a

若想退居幽僻山中——能够住在云雾遮蔽的高坡，那里有冰川洞穴等着你；今生与来世的快乐，将随之而来。若想退居幽僻森林——依止浓密树丛中的那种地方，清凉住处等着你，喜悦将随之而生。

kor dag pe kar (dkor bdag pe kar) b zab don tük nying (zab don thugs snying); Drükchen Pema Karpo rje skal Idan rgya mthso; Rekong mahäsiddha from Amdo

• kor dag pe kar（dkor bdag pe kar）。

† zab don tük nying（zab don thugs snying）；竹钦白玛嘎波。

‡ rje skal ldan rgya mtsho；安多热贡大成就者。

If you feel inspired to retreat to a remote snow mountain-somewhere on the slopes of the whiteness, by relying upon a practice cave where you can remain alone in solitude, then virtuous activities will increase. If you are inspired to retreat to a remote highland plain -in the mead- ows of brilliantly blooming flowers, a delightful grassy green shelter awaits you. In a place such as that, true natural happiness will prevail.

若想退居幽僻雪山——在洁白山坡的某处，依止能够独处的修行洞穴，善行便会增长。若想退居幽僻高原——在鲜花灿烂的草甸，悦意青翠的草舍等着你；在那样的地方，真实自然的快乐将常在。

If you are inspired to retreat to a remote rocky mountain where vul- tures' nests abound and with natural astonishing caves marking its face- in a place such as that, awareness will awaken. If you are inspired to retreat to a remote crag in the midst of its colored strips and piles of sliding rocks- in place such as that within a cave where there are no distractions, whatever comes to mind will be yours.

若想退居幽僻岩山——那里遍布鹫巢，山面点缀天然奇妙洞穴；在那样的地方，觉性将苏醒。若想退居幽僻岩崖——在斑斓岩层与滑落石堆之间，无散乱的洞穴中，心中所愿皆可得。

If you are inspired to retreat in a glacier mountain area -below the sheets of shale, a stone structure where a simple beggar stays will await you. In a place such as that, freedom is natural. If you are inspired to enjoy companionship in these remote places-while observing your friends, the birds and animals that abound, in an instant their sounds captivate you with pleasure; for to rely on such friends is a source of great joy. If you are inspired to go to a remote lake, where slapping waves wash its shores and waters create gentle repetitive sounds-in a place such as that, there is constant delight.

若想退居冰川山地——页岩层下，有简朴乞者居住的石屋等着你；在那样的地方，自由本然。若想在这些僻静处享受同伴之乐——看着你的朋友，遍布的鸟兽，它们的声音顷刻以欢愉吸引你；依止这样的朋友，是大喜悦的来源。若想前往幽僻湖泊——波浪拍岸，湖水发出轻柔反复的声响；在那样的地方，欢喜不断。

If you aspire to partake of the food of isolation -the provisions are the nettles and fruits that grow here and there; when savored, their flavor is most delicious. To rely upon such sustenance, how astonishing indeed! If you aspire to listen to this song of isolation, song that benefits your stream of mind- then it is always necessary to keep these habits strong; for to rely upon a song such as this is a great marvel itself!

若想享用独处之食——四处生长的荨麻与果实，就是资粮；品尝时，其味最为鲜美。依靠这样的食物，何其奇妙！若想听这首有益心续的独处之歌，就须始终坚定保持这些习惯；依止这样的歌，本身就是大奇迹！

So, it is as taught.

如所教导。

The person departing for these remote locations should train their mind through the practices of the preliminaries, such as the four thoughts that turn the mind. According to this tradition, the potential of visualization with the meditation and recitation practice of the three-kaya [dakinis] is induced; and in reliance upon guru yoga, the blessings will enter the mind stream. Espe- cially, having perfectly received the teachings for the practice of severance, one will have no confusion concerning the descriptions and mode of wandering in fear-provoking places. Once possessing familiarity and realization with the key points of the view and meditation, at least there must then be some degree of experience.

前往这些僻静地方的人，应以令心转向的四种思惟等前行修心。依此传统，通过三身[空行母]禅修与持诵，引发观想的潜能；依止上师瑜伽，使加持进入心续。尤其，应圆满领受断法修持教导，对游行恐怖处的说明与方式，不再迷惑。熟悉并证悟见修要点之后，至少还须具有某种程度的体验。

3.2.2.2.3 Instructions for Arriving Upon the Key Point This has seven parts: 1 Visualization for the initial suppression 2. Motivation and description of how to embark Visualization for the intermediate suppression 4 Signs of upheavals 5 How to recognize the four maras 6 Repetitive stages of upheavals and how to sever them 7 How to induce upheavals Third, for the instructions that lead to the key points, there are seven sections: the visualization for the initial suppression; the motivation and description of how to embark; the visualization for the intermediate suppression; the stages of the signs of upheavals; accompanying that, how to recognize the four maras; revealing the repetitive stages of upheavals and how to sever them; and the instructions on how to induce upheavals that are not emerging.

3.2.2.2.3 契入关键的口诀 3.2.2.2.3 Instructions for Arriving Upon the Key Point

这里有七部分：

1. 最初镇伏的观想；
2. 发心与出发方式的说明；
3. 中间镇伏的观想；
4. 扰动的征兆；
5. 如何认识四魔；
6. 扰动反复出现的阶段及断除方法；
7. 如何引发扰动。

第三，导向关键的口诀，有七节：最初镇伏的观想；发心与出发方式；中间镇伏的观想；扰动征兆的阶段；随之认识四魔；揭示扰动反复出现的阶段及断除方法；以及引发尚未出现之扰动的口诀。

First, Machig has said:

首先，玛吉说：

If the initial suppression is lacking, that will be like exposing plans to a ruthless enemy.

若缺最初镇伏，便如向无情敌人暴露计划。

So, as taught, first if the visualization for the initial suppression is not engaged and the enemies comprehend this, the gods-maras will disperse and escape to another location. There will then be no chance for upheavals to occur; and if so, the adventitious circumstances for the practice of chöd will not be present. These are the reasons why the initial suppression is so necessary.

如所教导，若不先作最初镇伏的观想，而敌人得知此事，神魔便会四散逃往别处。如此，就没有发生扰动的机会；断法修持的助缘，也不会具足。这就是最初镇伏如此必要的原因。

To expand upon that, a beginner is not encouraged to focus solely on wan- dering in fear-invoking environments. Even though they are initially embark- ing, they should rely upon a place that is pleasing and attractive, suitable to their needs and comfortable to rest and spend the night. The first step in wan- dering is the initial charnel ground of one's bed, so that is where the yogin is sent to remain for three days just inside the threshold of the door. Then one ventures outside while still remaining within the fence 191 or as far as sight allows [from the retreat place]. 192 Then, one should venture out farther to a pleasing, gentle, and auspicious location. If the practitioner has some potential, then he or she should go to more rugged, displeasing environment. Whatever the case, if the person is unable to enter an actual fear-provoking locale, then they should convince themselves that the place where they are sleeping is that kind of place and begin the practice of chöd. Alternatively, they could collect dirt, pebbles, and rocks from a fear-provoking place and deposit them under

进一步说，不鼓励初学者只专注于游行恐怖环境。即使开始出发，也应依止悦意、有吸引力、适合自身需要、便于休息过夜的地方。游行的第一步，是以自己的床作为最初尸陀林；因此，瑜伽士被遣往门槛以内，住三日。然后到外面，但仍在围篱内〔尾注191〕，或[从闭关处]目力所及的范围内。〔尾注192〕之后，应再往远处，去悦意、温和、吉祥的地方。若行者已有一定能力，就应去更险峻、不悦意的环境。不论如何，若无法进入真实恐怖处，就应确信自己的睡处就是那样的地方，开始修持断法。也可以从恐怖处取来泥土、卵石与石块，放在——

When a practitioner does wander in frightening places, at first he or she must request that their house and things be guarded. To do so, exit from the threshold and blow the kangling193 three times and say, "O gods-maras of phenomenal existence, gather here now!" Repeating this three times, one thinks that they suddenly amass and are rewarded by a mentally imagined, abundant display of flesh, blood, and desirable things. Call out to them saying, "Gods-maras of phe- nomenal existence and eight classes of nonhuman spirits, watch over my home, wealth, and possessions. Stand guard until I return, and do not allow these to fall into the hands of the enemies and obstructers. Guard these without allowing them to be lost. Through samaya, command you to watch over them. If these are lost to enemies, thieves, or criminals, I swear I will reduce all of you into a pile of leprosy-infested flesh piled like a mountain, a swirling and churning ocean of leprosy-infested blood, fat, and widow's hair until you have been fully obliter- ated." Hence, they are incited to action.

本页原注

行者游行恐怖处时，首先必须请人守护住宅与物品。为此，跨出门槛，吹三次冈令*〔尾注193〕，说：“器有神魔，今皆聚集于此！”重复三遍，想它们突然汇集，以意想的丰盛血肉与欲妙酬谢它们。呼唤道：“器有神魔、八部非人，守护我的住宅、财富与物品！直到我回来，站岗守卫，勿使这些落入怨敌与障碍者之手，护持不失。我以三昧耶命令你们看守！若这些落入怨敌、盗贼或罪犯之手，我发誓，要把你们全都化为山般堆积的麻风腐肉，化为翻腾旋转、满是麻风之血、脂肪与寡妇头发的海洋，直至你们完全灭尽！”如此激励它们行动。

本页原注

3.2.2.2.3.1 Visualization for the Initial Suppression Then the actual initial suppression involves two: specifically, being sent to the mountains and other locations and the important general visualization.

3.2.2.2.3.1 最初镇伏的观想 3.2.2.2.3.1 Visualization for the Initial Suppression

实际最初镇伏有二：针对被遣往山等各处的特定观想，以及普遍重要的观想。

First, [the yogi] takes seven steps forward and visualizes as follows. With awareness that the great emptiness of the trichiliocosm universe pervades mani- fest appearances, [the yogi] knows everything to be the mere aspect of the mind's phenomena. Samsara and enlightenment are not other than the magical mani- festation of the mind. Since the gods-maras and sentient beings are the concep- tual appearances of one's mind, then all conceptualizations are gathered into this motionless expanse. Thinking one must sustain this nature of the ground free from confusion is the initial suppression to send forth.

首先，[瑜伽士]向前走七步，观想如下。觉知三千大千世界的广大空性遍满显现，[瑜伽士]了知一切只是心法的相状。轮回与觉悟，不离心的幻现。既然神魔与众生，都是自心的分别显现，就把一切分别收摄于此不动界中。心想必须无迷惑地安住这一基之本性，这就是出发的最初镇伏。

Then, for [embarking to] the mountains, visualize that there is conjoined meteorite wheel circling to the right and left. This reduces Mt. Meru into dust that is then dispersed, leaving the gods-maras without basis or support. They become terrified and quiver with fear. Then imagine that surrounding them is a canopy enclosure of blazing vajras of fire. Surrounding that is a fence of a fire, and encircling that is a chain of dark-colored humans holding weapons. of wrathful Tröma dakinis; and outside Outside of that is a fence composed of that, fences of water and wind encircle. Think there is nowhere to escape, nor is there any way to break out of this. Another option is that these six fences become linked vajras that fully encircle and that the female-wrathful dakini

然后，[前往]山地时，观想相连的陨铁轮左右旋转，将须弥山碾成尘土，随即散去，使神魔无所依托。它们恐惧战栗。接着，想炽燃火金刚形成帐幕围住它们；外面围着火篱；再外面，手持兵器的深色人众相连环绕；此外，是忿怒形相的忿怒母空行母组成的围篱；再外，是水与风的围篱。想它们无处可逃，也无法突破。另一种方法，是把这六重围篱观成相连金刚，完全环绕，而忿怒女性空行母围篱——

rkang gling

• rkang gling。

If one is embarking for crags, then visualize that meteorite arrows descend upon the crags to completely annihilate, reduce to dust, and scatter every- thing like piles of sand. Imagine that happens three times. Think that the gods-maras that reside there are separated from their places, supports, and protection and are forced to take up residence upon the piles of sand. Imagine they are then deposited into the previously visualized enclosure with no place to escape to or means to do so. For the forests, think there are lightning bolts of fire shooting into the forest to incinerate and scatter everything. The gods- maras residing there become helpless, and imagine that they are bound within an enclosure from which they can never break free.

若前往岩崖，观想陨铁箭降在岩崖，彻底摧毁一切，使之粉碎散落，如同沙堆。想这发生三次。想住在那里的神魔，失去处所、依托与保护，被迫住在沙堆上；随后，被置于先前所观的围护中，无处可逃，也无逃脱之法。至于森林，想火焰霹雳射入林中，烧尽并驱散一切。住在那里的神魔，无力自救，被缚于永远无法挣脱的围护中。

For the valleys, think that a great rainstorm of stones descends; and all aspects of the earth, ground, rocks, and mountains vanish like salt melting into water. All gods-maras are left behind without place or support. Think that, like before, they are encircled by the six fences with no way to escape. For plains, imagine that a rainstorm of molten lava descends, and the entire ground becomes a blazing bank of fire. All gods-maras are encircled like before and left with no place or support. For lakes and rivers, a blazing fire storm of vajra meteorites descends and turns into molten boiling lava, causing all gods-mãras to experience unbearable heat. They are forced out the other side of the mountain, and the fire blazes behind them like an inferno. All gods-maras are reduced to a humble position with no place to stay, encircled by enclosures imagined just as before.

至于山谷，想石雨倾盆而下，一切土地、地面、岩石与山岳，如盐融水般消失。所有神魔被留下，无处无依。想如前以六重围篱环绕，无法逃脱。至于平原，想熔岩雨倾泻，整个地面成为炽燃火岸。所有神魔如前被围住，无处无依。至于湖河，炽燃金刚陨铁火雨降下，化为沸腾熔岩，使一切神魔感受难忍热苦。它们被逼到山的另一边，火焰在身后如地狱般炽燃。所有神魔都被降伏，无处安住；如前观想围护环绕。

For departure to uninhabited houses and towns, sometimes imagine that a rain shower of molten lava descends to burn and destroy everything. Upon the ashes, the gods-märas remain without support like before. For the charnel grounds, imagine that blazing vajra meteorites radiate and descend upon that place like lightning bolts. The earth is destroyed to become like a heap of ash or molten lava. The gods-märas are left without support, and the encircling fences are meditated upon as before.

前往无人房屋与城镇时，有时想熔岩雨降下，焚毁一切。灰烬上，神魔如前无所依托。至于尸陀林，想炽燃金刚陨铁如闪电放射、降落该处，大地被毁成灰堆或熔岩。神魔无所依托，如前观修环绕围篱。

Second, the visualization that is of general importance is as follows. From the heart of oneself as the wisdom dakini Tröma Nagmo, magnificent light rays radiate to completely fill the empty trichiliocosm world systems. Every- thing then melts into light, and all gods-märas are pulled inward from the outer perimeter with no means of escape. Arriving at the fear-provoking places, they are forced into black, blazing tents made of meteorite vajras. All of their strength and powers are restricted, and their haughty splendor is subdued. Think that they remain there shivering with fear. This visualiza- tion can apply to any of the aforementioned scenarios. Then as the light gets

第二，普遍重要的观想如下。自身为智慧空行母黑忿怒母，从心间放出广大光芒，遍满空旷的三千大千世界。一切融为光，所有神魔从外围被收摄向内，无从逃脱。到达恐怖处时，它们被迫进入陨铁金刚所成的黑色炽燃帐幕。它们的一切力量与威能受到限制，傲慢威光被降伏。想它们留在那里，恐惧颤抖。这一观想，可以用于上述任何情境。随后，当光——

In addition, the concise visualization for wandering is as follows. Think that nine-pronged meteorite vajras blazing with wisdom fire radiate and descend into the fear-provoking place. If it is a mountain, then the mountain is completely destroyed and flattened. If a crag or a house, it is dispersed. If a forest of trees, they are burned beyond recognition. If a plain or a it pathway, it collapses and is dispersed. If a lake or a river, it evaporates. After that, meditate that blazing, erect meteorite vajras appear as solid, stable, heavy, and firm. All gods-maras are separated from their places of support and left without protection or guide. Sup- pressed by the vajra fence surrounding them, they are unable to escape anywhere. Surrounding that is a fire fence, and around that is a fence of razor-sharp black wind. Behind that are dark-colored men forming human-chain fence so that all of their [i.e., the gods-märas] powers, strengths, and splendor are subdued. Think that they are stuck there, shivering with fear. Thus, as taught that is the general exceptional visualization.

此外，游行的简略观想如下。想炽燃智慧火的九股陨铁金刚杵，放射、降入恐怖处。若是山，山便完全毁坏、夷平；若是岩崖或房屋，便散去；若是树林，便烧得面目全非；若是平原或道路，便崩塌散去；若是湖河，便蒸发。之后，观想炽燃、竖立的陨铁金刚杵，坚实、稳固、沉重、牢靠。所有神魔都与依托处分离，失去保护与引导。被环绕的金刚围篱镇伏，无法逃往任何地方。其外是火篱，再外是锋利如剃刀的黑风篱；后面，深色人众相连成为人篱，使它们[即神魔]的一切威能、力量与威光都被降伏。想它们困在那里，恐惧颤抖。如所教导，这就是普遍适用的殊胜观想。

3.2.2.2.3.2 Motivation and Description of How to Embark Second, for the description of the motivation and the manner of embarking, it states in the Jataka Tales:

3.2.2.2.3.2 发心与出发方式的说明 3.2.2.2.3.2 Motivation and Description of How to Embark

第二，说明发心与出发方式。《本生故事》说：

Not for competition or hoping for fame, nor for higher rebirth, lofty position, nor supreme personal exaltation- rather this has been com- posed to establish the welfare of others.

不为竞争，不求名声，亦非为了上界转生、高位或自身殊胜安乐；此乃为成办他利而作。

Thus, as it states, rather than for the purpose of this life such as competing with others, name, fame, and status nor for the happiness of the future life such as higher rebirth, a lofty position, or one's own exaltation such as that of the shra- vakas and pratyekas, the motivation is to attain perfect awakening for the benefit of others.

如所说，既不为今生的目的，如与他人竞争、名声、声誉与地位；也不为来世安乐，如上界转生、高位，或声闻、独觉那样的自身安乐；而是发心为利他而得圆满觉悟。[译注：此处 exaltation 依上下文指个人所求的殊胜安乐，不与前文密续智慧大乐混同。]

Without a competitive mind, the wish to become famous, or due to bravery, pride, or the drive to attack the gods-maras and summon them as one's retinue to derive wealth and respect from others, it is taught that one should embark while meditating upon giving up this life's needs through repulsion toward samsara guru and dharma friends. Possessing the awak- and with faith and respect for the ened mind of love and compassion for all beings, especially the gods-maras, the

教言说，出发时，不应有竞争心，不应希望成名，不应由于逞勇、骄慢，或为了攻击神魔、召之为眷属，借此获得他人的财富与尊敬。应因厌离轮回，修习舍弃此生所需，并对上师与法友具足信心与恭敬；怀着慈悲一切众生、尤其神魔的菩提心——

Furthermore, Jetsun Milarepa said:

此外，至尊米拉日巴说：

I pray to the Lord Guru, grant blessings that this beggar may be sus- tained in an isolated environment, place where my relatives cannot hear that I am happy and my enemies cannot hear that I am sad-if I am able to die in such a solitary place, then this yogi's goal will be accomplished. a In a place where friends will never know I have died and siblings will never know am sick-if I am able to die in such a solitary place, then this yogi's goal will be accomplished.

祈祷至尊上师，愿赐加持，使此乞者得以住于僻静环境：亲人听不到我快乐，怨敌听不到我悲伤。若能死于这样的独处地，此瑜伽士之愿便成。

朋友永不知我死，兄弟姐妹永不知我病；若能死于这样的独处地，此瑜伽士之愿便成。

In place where the humans will not notice when I die and the vultures will fail to glimpse my rotten corpse-ifl am able to die in such a soli- tary place, then this yogi's goal will be accomplished.

死时人不察觉，腐尸鹫亦不见；若能死于这样的独处地，此瑜伽士之愿便成。

Where the ants suck at my rotten flesh and guts and the worms devour my veins and ligaments--if I am able to die in such a solitary place, then this yogi's goal will be accomplished.

蚂蚁吸食我腐肉与肠脏，虫豸吞噬我血脉与筋腱；若能死于这样的独处地，此瑜伽士之愿便成。

Where footprints at the threshold are no more and the trail of blood inside goes unseen-if I am able to die in such a solitary place, then this yogi's goal will be accomplished.

门前足迹已无，屋内血迹无人见；若能死于这样的独处地，此瑜伽士之愿便成。

Where no one will come to claim this corpse and when death arrives there will be no one to wail- if I am able to die in such a solitary place, then this yogi's goal will be accomplished.

无人来认领此尸，死亡到来无人哭；若能死于这样的独处地，此瑜伽士之愿便成。

Where no one asks of my whereabouts and no place of association can be identified-if I am able to die goal will be accomplished. in such a solitary place, then this yogi's In an empty remote cave where no humans reside, this beggar offers his prayer for death. May this be accomplished for the welfare of others; and if so, my goals will have been met.

无人询问我去向，无可辨认的交往处；若能死于这样的独处地，此瑜伽士之愿便成。

在无人居住的空旷僻远洞穴，此乞者发愿于彼命终。愿此成办他利；若如是，我愿已足。

Hence, just as taught, if one holds the definitive motivation to sever all ties to this life, then that is the extent of a superior chöd practitioner. If that is not pos- sible, one must still embark by genuinely aspiring toward that aim.

因此，正如所教导，若具有斩断此生一切牵连的决定发心，就是上等断法行者的程度。若做不到，也仍须真实发愿趋向这一目标而出发。

In order to embark, there are four ways to do so. First, with the confident demeanor of a daka or dakini and holding the vajra pride of oneself as Tröma Nagmo, the yogin imagines that he or she departs in the confident manner of

出发有四种方式。首先，以勇父或空行母的自信姿态，持自身为黑忿怒母的金刚慢，瑜伽士想自己以勇士或勇女的自信方式出发——

Embarking with the dance of a dakini is that, as far as one can see, one repeat- edly imagines that all gods-maras existing there dissolve into one's body. Then embark in the manner of the dakini dance. Embarking like a slithering black snake is to imagine that gods-maras, such as the nagas, earth spirits, and their environments, are forced to the front of oneself from the right and left sides of the path, like paper carried by the wind. Think that all of them are delivered to the fear-provoking environment. Embark by weaving to the right and left like a slithering snake.

以空行舞出发，是在目力所及之处，反复想那里一切神魔融入自身，然后以空行舞的方式启程。

如黑蛇蜿蜒而出发，是想龙、土地神等神魔及其环境，如纸随风，从道路左右被逼到自己前方。想它们全被送往恐怖环境。然后像蛇蜿蜒一样，左右曲行而出发。

As Machig said:

玛吉说：

The three modes of embarking must be known.

必须了知三种出发方式。

So, it is as taught.

如所教导。

The [fourth] way of embarking with the confidence of the view is as follows. By gazing at all aspects of the path -above, below, and each direction-gods- mãras become bound, lose their strength, and are unable to maneuver. Like when one tries to escape in a nightmare, they are trapped and unable to break free. Imagine they are quivering with terror. Embark with the confidence of the view like a haughty snow lion poised on the slopes of snow mountain. Other modes of embarking exist but have not been included here.

[第四种]以见之自信出发，方法如下。观看道路的一切方面——上、下与各方——神魔便受缚、失力，无法活动。如同噩梦中想逃却被困住，无法挣脱。想它们恐惧颤栗。以见之自信出发，如傲然雪狮立于雪山坡上。还有其他出发方式，此处未予收录。

3.2.2.2.3.3 Visualization for the Intermediate Suppression This has three parts: 1 Activity of suppression 2. The dance 3 Piercing with the phurba Third, the visualization for the intermediate suppression is as follows. Machig has said:

3.2.2.2.3.3 中间镇伏的观想 3.2.2.2.3.3 Visualization for the Intermediate Suppression

这里有三部分：

1. 镇伏事业；
2. 舞；
3. 以普巴刺入。

第三，中间镇伏的观想如下。玛吉说：

If the intermediate suppression does not take place, it is like a warrior dropping his weapon.

若不作中间镇伏，便如战士丢下兵器。

As taught, for this, there are three: the activity of suppression, the dance, and piercing with the phurba.* a

如所教导，这里有三项：镇伏事业、舞，以及以普巴*刺入。

phur pa; pronounced "pürba"

• phur pa；发音为“pürba”。

LINGPA'S CHÖD 3.2.2.2.3.3.1 Activity of Suppression First,195 at the moment one arrives at the fear-provoking place, the embodiment of all gods-maras who dwell in this hair-raising place appears as a huge, fore- boding dark man. Visualizing oneself as the wisdom däkini Tröma Nagmo, take him by the right leg and circle him above your head three times. Think that the gods-maras of the three realms gather and dissolve into him. Then striking him on the ground three times, think that his power and strength based on the three poisons is conquered. Throw him out in a sprawled posi- tion, and visualize that you manifest upon him as the mandala of Tröma. Then perform the Suppression through Splendor.* In other texts, peaceful and wrathful renditions of this are described; but according to this profound cycle of teachings, this is drawn from the two sources called Lion's Roar' and the Garland of Blossoming Lotuses.196 From that, if the pure-vision Suppression through Splendor called Däkinis Laughter is performed, the key points are subsumed; and it is easy to follow.

本页原注

3.2.2.2.3.3.1 镇伏事业

首先，〔尾注195〕到达恐怖处的刹那，住在这令人毛骨悚然之地的一切神魔，化为一个巨大、阴森的黑人。观自身为智慧空行母黑忿怒母，抓住他的右腿，在头顶绕三圈。想三界神魔聚集、融入他身。然后将他向地上摔三次，想其基于三毒的威能与力量被征服。将他摊开掷下，观自身在其上显为忿怒母坛城。然后修《威镇》*。

其他文献中，有此法寂静与忿怒的表述；但依此甚深法系，则取自《狮子吼》†与《盛开莲花鬘》‡两种来源。〔尾注196〕依此，若修净相《威镇》之《空行笑声》，便摄尽关键，也容易依循。

本页原注

Hence, in order to do so, first through the recitation method of the syllable pha, all conceptual thought patterns based on the three poisons are gathered. Then, through the recitation syllable of prajñã, tra, imagine that everything is dispersed within the space of selflessness. Then recite phet [i.e., pha and tra com- bined]. These are oral instructions.

为此，首先以音节 pha 的持诵方法，收摄一切基于三毒的分别念模式。然后，诵般若音节 tra，想一切散于无我虚空中。接着诵 phet[即 pha 与 tra 合在一起]。这是口传口诀。

Reciting the liturgy197 'the trichiliocosm universe" and so forth, imagine as follows. Other texts apply this to the way of suppressing self, the place, and the gods-maras through splendor. That would be as follows. Reciting "the trichilio- cosm ..." until . are subsumed" points out the suppression of the place. From "the self-manifestation of wisdom .. until all gods-maras" points out the suppression of the gods-maras. Saying "… everything disperses into the funda- mental nature of selflessness" indicates the suppression of self.

念诵仪轨〔尾注197〕“三千大千世界”等时，如下观想。其他文献，将之用于威镇自身、处所与神魔。即：诵“三千大千……”至“……摄集”，指镇伏处所；从“智慧自现……”至“……一切神魔”，指镇伏神魔；说“……一切散于无我根本实性”，表示镇伏自身。

If described according to the way of visualizing the recitation: then from one's heart as Tröma, the natural strength of dharmadhätu wisdom appears as count- less, inconceivable blue-black Buddha Dakinis manifesting in the central direc- tion. By merely striking with the bloody, flayed human skins held in their right hands, all coarse passions in the minds of the gods-maras are destroyed. Their left hands hold human thigh-bone trumpets that, when blown, resound like the roar of a white lioness. With that, all gods-maras that are the self-manifestation of delusion descend from the middle of the sky like falling meteorites. As though hooking fish, they are drawn out from below the earth; and from intermittent

若依持诵的观想方式解说：从自身忿怒母心间，法界体性智的自然力，显为无量不可思议的蓝黑色佛部空行母，出现在中央方位。仅以右手所持带血人皮击打，就摧毁神魔心中一切粗重烦恼。左手持人腿骨号，吹时声如白母狮吼。由此，一切愚痴自现的神魔，从天空中央如陨星坠下；从地下，如钩鱼般被钩出；从中间虚空——

wang düd zil non (dbang sdud zil gnon) • senge' i ngo ro (senge'i ngo ro) pema gyepa'i chun chang (padma rgyas pa'i chun 'phyang)

• wang düd zil non（dbang sdud zil gnon）。

† senge'i ngo ro（senge'i ngo ro）。

‡ pema gyepa'i chun chang（padma rgyas pa'i chun 'phyang）。

Likewise, from oneself as Tröma, visualize that countless manifestations of the natural strength of mirrorlike wisdom as white Vajra Däkinis manifest and summon all gods-märas that are the self-manifestation of the passion of anger from the eastern direction of space and so forth.

同样，从自身忿怒母，观大圆镜智的自然力，显现为无量白色金刚部空行母，从东方虚空等处，召来一切嗔烦恼自现的神魔。

Likewise, from oneself as Tröma, visualize that countless manifestations of the natural strength of even- ness wisdom as golden Ratna Däkinis manifest and summon all gods-mãras that are the self-manifestation of the passion of pride from the southern direction of space and So forth. Likewise, from oneself as Tröma, visualize that countless manifestations of the natural strength of discerning wisdom as red Pema Dakinis manifest and summon all gods-maras that are the self-manifestation of the passion of desire from the western direction of space and so forth. From oneself as Tröma, visu- alize that countless manifestations of the natural strength of all-accomplishing wisdom as green Karma Däkinis manifest and summon all gods-märas that are the self-manifestation of the passion of jealousy from the northern direction of space and so forth.

同样，从自身忿怒母，观平等性智的自然力，显现为无量金色宝部空行母，从南方虚空等处，召来一切慢烦恼自现的神魔。

同样，从自身忿怒母，观妙观察智的自然力，显现为无量红色莲花部空行母，从西方虚空等处，召来一切贪烦恼自现的神魔。从自身忿怒母，观成所作智的自然力，显现为无量绿色事业部空行母，从北方虚空等处，召来一切嫉妒烦恼自现的神魔。

These dakinis of the five families have smaller forms, and their colors match their family. In their right hands, they hold flayed human skins and, in the left, thigh-bone trumpets. They capture all gods-maras from their individual direc- tions, like falcons pursuing smaller birds, as the gods-maras emerge from inter- mittent space, like paper blown in the wind. From below the earth, like dirt piles blowing in the wind, they are helplessly snared and summoned as previously mentioned.

这些五部空行母，身形较小，颜色与各部相应。右手持剥下的人皮，左手持腿骨号。她们从各自方位，捕获所有神魔，如鹰追逐小鸟；神魔从中间虚空出来，如风吹纸；从地下出来，如土堆被风吹起，无力抗拒地被套住、召来，如前所说。

Generally, the key points of the Suppression through Splendor are mentioned by Machig:

一般而言，玛吉说到《威镇》的要点：

The activity of suppression is like this. The outer quelling of the gods- maras is when freedom from attachment and fixation occurs. The inner quelling of illness and demonic forces is when freedom from the mind of benefit and harm occurs. The secret quelling of concepts is when freedom from the focal point of good versus bad occurs. The nature- as-it-is quelling of everything is when the mind is severed from its base.

镇伏事业如下。外镇伏神魔，是离贪著与执著；内镇伏疾病与魔力，是离利害之心；密镇伏分别，是离好坏所缘；如实本性镇伏一切，是心从根基被断。

So, it is.

如是。

When free from attachment to the body and external material things, the gods-mãras will be overcome. When it is understood that the mind as the source

离对身体与外在物质的贪著，神魔便被降伏。了知心作为源头——

3.2.2.2.3.3.2 The Dance Second, the dance is as follows. 198 Having quelled all gods-märas with the activ- ity dakinis, the gods-maras dissolve into the negative, dark man under the a cushion. Having previously overcome him, think that now great sun disk suppresses his heart; and it is there that the wisdom dakas and dakinis of basic space dance, while one imagines that he moans and groans. [The liturgy for the dance follows.] Reciting * Phet phet phet! . . . confidence with vajra sovereignty until collapse in the expanse," with the first phet, the proliferation of initial concepts is fully severed. With the second, one's nature is recognized; and with the third, the depth of the view is cultivated.

3.2.2.2.3.3.2 舞

第二，舞的方法如下。〔尾注198〕以事业空行母镇伏一切神魔之后，神魔融入坐垫下的恶性黑人。先前已降伏他，此时想大日轮镇压其心；界中智慧勇父与空行母在那里起舞，想他呻吟哀号。

[以下为舞的仪轨。]诵“Phet phet phet！……金刚自在之自信……”乃至“……崩解于界中”。第一声 phet，完全断除最初分别念的增殖；第二声，认出自性；第三声，培养见的深度。

The wisdom nature that actualizes the meaning of great basic space free from limitations is the sovereign of samsara and enlightenment. This is undefeated by material fixation being invincible like a vajra. [Recite,] "I am the hero who possesses confidence with vajra sovereignty, victorious over the three realms of existence. I understand that the object of expectation, buddha, and the object of disappointment, samsara, are the equal, single nature of basic space. Through the fearless conduct of the great, equal taste, I subdue the pitfall of believ- ing in self by actualizing the great wisdom that realizes selflessness. Through the strength of this fearless conduct, I arise as the embodiment of the three- kaya mandalas of the victors. From the basic space of phenomena, I arise as the dharmakäya Samantabhadri, the sambhogakäya Vajravarahi, and the nirmänakäya Tröma Nagmo in group formations with individual colors, faces, and arms." Holding to the self of the person and phenomena, the dualistic view of an outer, inner, and secret self is the rudra that steals the life of liberation. To con- quer that state is the reason for the dance. When inner self-fixation is destroyed, then the outer self-form of that appearing as the confused phenomena of gods- maras is also destroyed. The way of dancing upon self-fixation is as Guru Dhar- marakshita* said:

现证离限广大界之义的智慧本性，是轮回与觉悟的主宰。它不为物质执著所胜，如金刚不可摧毁。[念诵：]“我是具金刚自在自信、战胜三有的勇士。我了知，期待之境——佛，与失望之境——轮回，是界的平等、唯一本性。以广大一味的无畏行，现证了悟无我的大智慧，降伏信有自我的险坑。凭借这无畏行的力量，我显为诸佛三身坛城的总体。从法界中，我显为法身普贤佛母、报身金刚亥母、化身黑忿怒母，各以自身颜色、面与臂，结成群组。”

执持人我与法我，外、内、密自我的二元见，就是窃取解脱命根的鲁扎。降伏这一状态，就是舞的目的。内在我执被摧毁时，其外在自相——显为神魔迷乱法的形态——也被摧毁。踩踏我执而舞的方式，如上师法护*所说：

Now the karmic weapons encircle my head; in the manner of wrath, they circle three times above my head. With the gaping mouth of the two truths, the bulging eyes of upäya and prajña, and the bared fangs of a

如今，业力兵器围绕我头，以忿怒方式在头顶绕三圈。张开二谛之口，怒睁方便与般若之眼，露出四力獠牙——

dharma rakshi ta

• dharma rakshi ta。

the four strengths, I strike at the enemy. Even if a king of Mantra who strikes at the enemy has no freedom from samsara, he will strike upon the head of the enemy of conception, pounding relentlessly, to destroy the hearts of the enemies, obstructers, and death messengers with the sound of maraya.

——击打怨敌。即使击打怨敌的密咒之王尚未脱离轮回，他仍击打分别怨敌的头，不断捶击，以 maraya 之声，摧毁怨敌、障碍者与死使之心。

Wandering while wielding karmic weapons, this lord of self-cherishing is an unruly force. Summon this samaya breaker, who brings ruin upon self and others. Wrathful Yamantaka, summon him now! Strike and pierce the heart of the enemy of self! Beat upon the head of the enemy of conception, and destroy the hearts of the enemies, obstructers, and messengers of death!

挥舞业力兵器而游行，这个自爱执之主，是难调的力量。召来这个损毁自他的破誓者！忿怒大威德，现在召来他！击打、刺穿我执怨敌之心！捶击分别怨敌之头，摧毁怨敌、障碍者与死使之心！

So, it is as taught. Again reciting phet, visualize the guru as the embodiment of the Three Roots--guru, yidam, and dakini-or that the nature is the guru and the aspect appears as the sole mother, Tröma Nagmo. Holding a joined-skull damaru in the right hand, she lifts this aloft into space where the sound of its beating overcomes the three realms. In her left hand, she rings lovely small sil- ver bell held high in space, ringing to suppress the three planes of existence. Her two legs are in the dancing posture, and she is adorned with all charnel-ground accouterments. The brilliance of her aura is overwhelming to behold. Visualize that she resides in the expanse of blazing wisdom fire.

如所教导。再诵 phet，观上师为上师、本尊、空行三根本的总体；或其本性是上师，相状显为独母黑忿怒母。右手持双颅手鼓，高举空中，鼓声降伏三界。左手摇悦意小银铃，高举空中，铃声镇伏三有。双腿作舞姿，以一切尸陀林装束庄严。光明气势耀眼难当，观她住于炽燃智慧火界中。

While dancing upon the heart of the rudra that is the embodiment of duality, the self-manifestation of [Tröma's] wisdom appears as the blue Buddha Dakinis of the central direction, who turn their wisdom intent toward the misguided rudra and arrive to the dance in order to tame him. Their intertwined fingers indicate that the great wisdom of basic space is free from all limitations and directions, and they dance in an eight- or six-faceted configuration in the man- ner of invocation. By their dancing in that way, think that in the minds of the gods-märas the coarse passions arising from delusion are destroyed, like dry grass stomped upon repeatedly until turning into dust.

在二元总体鲁扎心上起舞时，[忿怒母]智慧自现，成为中央方位的蓝色佛部空行母。她们将智慧密意转向迷途鲁扎，前来起舞以调伏他。手指交织，表示界之大智慧离一切边限与方向；以迎请方式，呈八面或六面的配置而舞。想由此舞，神魔心中从愚痴生起的粗重烦恼，像枯草被反复踩踏成尘一样，遭到摧毁。

Without separating from the key point of the visualization and the physical gyrations, face toward the east while reciting the eight verses of vajra laughter with a melodious tune. Then, while saying chem chem, pound and jump with the right foot into the center of the configuration in the gesture of dance. Saying hung hung, place the left foot toward the east in the dancing posture. Likewise, saying ha ha, jump with the right foot facing toward the southern direction. Saying he he, place the left foot toward the west. Saying ho ho, jump with the right foot facing to the northern direction. Saying phet, jump upon the palm of the rudra's right hand, facing east, by landing on the left foot. Remain there in the dancing posture.

不离观想要点与身体旋转，面向东方，以悦耳曲调念诵金刚笑声八句。然后说 chem chem，以右脚跺跳至配置中央，作舞姿；说 hung hung，左脚朝东落下，作舞姿。同样，说 ha ha，面南以右脚跳；说 he he，左脚朝西落下；说 ho ho，面北以右脚跳；说 phet，面东以左脚落于鲁扎右掌，保持舞姿。

Once again dancing upon the heart of the rudra of duality, the self- manifestation of wisdom appears as white Vajra Dakinis of the east, yellow Ratna Däkinis of the south, red Pema Däkinis of the west, and green Karma Dakinis of the north. 199 All of them dance in the circle of mirrorlike wisdom. Similarly, [upon the rudra's] left hand to the south, left leg to the west, right leg to the north, in that order, the dances of evenness, discerning wisdom, and all-accomplishing wisdom are performed in square, half-moon, and triangular configurations so as to destroy anger, pride, desire, and jealousy. The visualiza- tion of the dancing postures is the same as previously mentioned.

再次在二元鲁扎心上起舞，智慧自现成为东方白色金刚部空行母、南方黄色宝部空行母、西方红色莲花部空行母、北方绿色事业部空行母。〔尾注199〕她们全都在大圆镜智的圆形中舞蹈。同样，依次在[鲁扎]南方的左手、西方的左腿、北方的右腿，以方形、半月形、三角形配置，作平等性智、妙观察智与成所作智之舞，以摧毁嗔、慢、贪与嫉妒。舞姿的观想，与前述相同。

Then, while reciting phet, jump into the center [of the configuration] with the right leg. In the manner of walking, proceed toward the east to invoke the dakinis of the space of the dharmakäya, the powerful sambhogakäya dakinis of space activity, and the wisdom dakinis of the nirmänakaya so as to tame the demonic nãgas of delusion, the female maras of desire, and the kingly demonic forces of hatred.200 From the space of phenomena, they all arise as the rupakäya and dance in the lively gestures of the spontaneously present three käyas. Think that they destroy the three poisons and eighty-four thousand passions that arise [from the three], as well as the cognitive obscurations that give rise to the gods-märas of confusion and the coarse and subtle passions in their mind streams. Imag- ine that all mental perceptions of the three realms of samsara collapse in the expanse of the transcendent nature of phenomena, great emptiness. With the first phet, the three poisons collapse into the expanse of the three käyas. With the second phet, the five poisons collapse in the expanse of the five wisdoms. With the third phet, the eighty-four thousand passions collapse in the expanse of the eighty-four thousand categories of the doctrine.

然后，诵 phet，以右腿跳入[配置]中央。以行走方式向东方前进，迎请法身界空行母、大力报身虚空事业空行母、智慧化身空行母，以调伏愚痴魔龙、贪欲女魔与嗔恨王类魔力。〔尾注200〕她们全从法界显为色身，以任运自成三身的活泼姿态起舞。想她们摧毁三毒及[从三毒]生起的八万四千烦恼，以及产生迷乱神魔的所知障和它们心续中粗细烦恼。想三界轮回的一切心识显现，崩解于诸法超越本性的大空性界中。第一声 phet，三毒崩解于三身界；第二声 phet，五毒崩解于五智界；第三声 phet，八万四千烦恼崩解于八万四千法门之界。

3.2.2.2.3.3.3 Piercing with the Phurba Third, piercing with the phurba is as follows. Then, the head and extremities of the rudra suppressed under the seat Think that [the rudra] is unable are pierced by the five wisdom phurbas. to move or get up, and apply this to the process of pitching the tent. Reciting "Phet phet phet! The white crystal female skeleton until " becomes nonexistent" is as the liturgy states. Saying pet reminds one of the wisdom intent of the three käyas.

3.2.2.2.3.3.3 以普巴刺入

第三，以普巴刺入的方法如下。随后，以五智慧普巴，刺入座下被镇伏鲁扎的头与四肢。想[鲁扎]无法移动或起身，将此应用于搭帐篷的过程。依仪轨，念诵“Phet phet phet！白水晶女骷髅……”乃至“……成为无有”。说 phet，使人忆起三身智慧密意。

From the heart of oneself as Tröma, the self-manifestation of mirrorlike wis- dom arises as a white crystal female skeleton blazing with light. She holds a white conch spherical phurba201 that is the nature of great compassion and pierces the right hands of the gods-maras, who are the embodiment of fiery hatred. Think they are staked between crossed vajra mountains of wind. Like- wise, the self-radiance of evenness wisdom appears as a golden female skeleton. Her hands hold a four-faceted great golden phurba202 that is the nature of great

从自身忿怒母心间，大圆镜智自现为光明炽盛的白水晶女骷髅。她持以大悲为性的白海螺圆形普巴〔尾注201〕，刺入炽烈嗔恨总体之神魔的右手。想它们被钉在交叉的风金刚山之间。同样，平等性智自光，显为金色女骷髅；双手持四面大黄金普巴〔尾注202〕，以大慈为性——

Again, think that, by piercing with the phurba of the self-radiance of the five wisdoms into the head and limbs of the rudra emanation of duality and embodiment of ignorance concerning the fundamental nature of the ground, [the rudra] loses all power and potential to get up or move at all. Meditate that, in the center of this rudra's body, one's dwelling place is celestial palace with all characteristics and attributes fully complete. All dakas and dakinis gather there where the desirable objects fall down like rain.

再想，以五智自光的普巴，刺入二元化现、对基之根本实性无明的总体——鲁扎——的头与肢体，[鲁扎]失去一切力量，完全无法起身或移动。观此鲁扎身体中央，自己的住处是一切特征与庄严圆满具足的无量宫。一切勇父、空行母聚集于彼，欲妙如雨降下。

3.2.2.2.3.4 Signs of Upheavals This has three parts: I Extensive explanation 2 Synopsis of the key points 3 Joining this with the biography of the Buddha Fourth is an explanation of the stages of signs and upheavals that will occur. In the commentary itself, there are somewhat extensive explanations concerning upheavals. The indications of the extent of the successful conclusion [of upheav- als] will be briefly mentioned later on. Here, when the upheavals and magical deceptions occur: by diligently applying the visualizations for the four feasts and so forth, the extent of the signs of conclusion will then occur. That is why they are taught in that order. Nevertheless, if taught together, it seems somewhat eas- ier to comprehend. In order to explain this in that way, here there are the stages of the upheavals that are actually mentioned in the commentary itself and the supplementary descriptions of the upheavals taken from other sources.

3.2.2.2.3.4 扰动的征兆 3.2.2.2.3.4 Signs of Upheavals

这里有三部分：

1. 广说；
2. 要点略摄；
3. 与佛陀传记相结合。

第四，解释将发生的征兆与扰动之次第。释论本身，对扰动有较广解释；[扰动]圆满结束的程度标志，稍后将简略提及。这里，当扰动与幻术欺诳发生，精进运用四施等观想，圆满结束的征相便会出现，因此按此次序教导。不过，若合在一起讲，似乎更易理解。为如此解释，此处有释论本身实际提到的扰动次第，以及取自其他来源的补充说明。

First, retaining the key points of the visualizations [and] having pitched the tent, the practitioner lays upon his or her back and visualizes as follows. One's body becomes huge, solid, [and] heavy, the size of a valley. Under that, the gods-maras are suppressed and wailing in despair. Once again, all oath-bound gods-märas of phenomenal existence are summoned, like paper blown in the

首先，保持观想要点，[并且]搭好帐篷之后，行者仰卧，如下观想。身体变得巨大、坚实、[且]沉重，如山谷一般大。神魔被镇压在下面，绝望哀号。再次，召来器有一切具誓神魔，如风吹纸——

From time to time, clarify the visualization and commitment while con- tinuing to remain there. Then, it is certain that, in the best scenario, actual upheavals will occur; in the mediocre case, there will be visions; and at least, in the dreams. These upheavals are both tangible and intangible. The tangi- ble upheavals are based on appearances of things, such as wild animals, yetis, humans, wealth, and the like. The intangible are upheavals from the formless, nonhuman eight classes, such as the gods and maras. Furthermore, earth- quakes, houses collapsing, mountains crashing down, rock slides, tsunamis, hail storms, lightning storms, lights, and the occurrence of loud, marching noises from soldiers and various nonhumans will all occur. In dreams, there will be fighting with many people suppressing you, attacking you, and can- nibals trying to chase you. Also, one may think that parasites enter the body through the mouth, remain there, and that zombies approach you. In brief, it is possible that a variety of ominous upheavals will occur in indeterminate ways.

不时明晰观想与誓愿，持续住在那里。如此，上者必定发生真实扰动；中者出现异象；至少也会在梦中出现。这些扰动，有有形与无形。有形扰动，基于野兽、雪人、人、财富等事物的显现；无形扰动，来自神魔等无形八部非人。此外，地震、房屋倒塌、山崩、落石、海啸、冰雹、雷暴、光明，以及军队与各种非人发出的巨大行进声，都会发生。梦中，会有争斗，许多人压制你、攻击你，食人者追赶你。也可能觉得寄生虫从口进入身体、留在里面，僵尸向你逼近。总之，各种不祥扰动，可能以不定方式发生。

Concerning the upheavals for the body, goose bumps will rise up, mus- cles will quiver, and sharp and subtle pain will be felt, as well as swelling and sudden outbreaks such as rashes. The body will shake and jerk. Speech- based upheavals include lamenting and crying out in despair, erratic sen- tences, sighing, panting, difficulty breathing, and so forth that will occur in indeterminate ways. Mental upheavals include fear, blank astonishment, loss of confidence in the visualization or meditation, the inability to sit, the wish to escape, and the powerless pursuit of hope and fear, terror, and para- noia. In brief, the mind will become abnormal so that all feelings based on joy, sorrow, hope, and fear are the upheavals. Know that, when all of these dawn simultaneously upon the three doors, that is a great upheaval. Two of these signs indicate an intermediate upheaval; and only one of them, a lesser upheaval.

身体方面的扰动，会起鸡皮疙瘩、肌肉颤动，感到剧烈或轻微疼痛，也会肿胀、突然起疹等。身体会摇动、抽动。语言方面的扰动，包括悲叹、绝望呼喊、言语错乱、叹息、喘气、呼吸困难等，以不定方式发生。心理扰动，包括恐惧、茫然惊愕、对观想或禅修失去信心、坐不住、想逃走，无力自主地追逐希望与恐惧、惊怖与猜疑。简言之，心会变得异常，凡基于喜、悲、希望与恐惧的感受，都是扰动。应知，这一切同时出现于三门，是大扰动；出现其中两类征兆，是中等扰动；只有一类，是小扰动。

Second, a supplementary description of the upheavals taken from other sources is as stated in the Gathering of Precious Qualities:

第二，取自其他来源的扰动补充说明，如《宝德集》所说：

At that time, the mãras will be disturbed. [When the practitioner] feels desperate, sad, depressed, and vulnerable, it is then that they will see how strong this bodhisattva's mind really is. In order to frighten

那时，诸魔将被惊动。[行者]感到绝望、悲伤、沮丧、脆弱之时，它们便会看出这位菩萨的心究竟多么坚强。为了使他恐惧——

the practitioner, they will display fire in all directions and send weapons like shooting stars. At that time, this learned one must firm up his intention and hold the view of the supreme prajnaparamità throughout the day and night. Then, both body and mind will become free like a bird in the sky. How could it be possible for maras to then pose harm?

……修行者，他们便在四方显火，发射流星般的武器。此时，这位有学识者必须坚定发心，昼夜持守最胜般若波罗蜜多之见。如此，身心将如空中飞鸟般自在，魔又怎可能造成伤害？

Thus, this clearly reveals the upheavals and the signs of their completion.

如是，这清楚揭示了扰动及其终结之兆。

When one practices the prajnaparamità, all mãras become disturbed and uncomfortable. The maras think that, through their powers, it is hard to suppress this practitioner; but if [the bodhisattva] weakens through sorrow brought on by them, he or she will then succumb to mental sadness and physical torment. Through this method, the bodhisattva's mind will fill with doubt. In order to encourage this doubt, they [i.e., the gods-märas] will create fire in all directions, send weapons like shooting stars, and display various magical deceptions. These are the upheavals of magical deceptions on the path. When this happens, the learned must maintain a perfectly pure intention, such as great compassion and bodhichitta, by holding the view of the prajnaparamità of great emptiness throughout the day and night. This can be understood according to what was previously described in the overview of this text about who qualifies as a chöd practitioner. At that time, both body and mind of the bodhisattva are free like a bird in flight. In dependence upon those magical deceptions, realization is enhanced and the body is freed from the traps of conceptuality, such as illness, demonic-force possession, self-cherishing, and so forth. That indicates the extent of the severance.

修持般若波罗蜜多时，一切魔都感到扰乱不安。魔心想，以自己的力量难以压制这位修行者；但若〔菩萨〕因它们造成的忧苦而衰弱，便将陷于心忧与身苦。以此方法，菩萨心中将充满疑惑。为增长此疑，彼等〔即神魔〕在四方制造火焰，投射流星般的武器，示现种种幻惑。这些是道上幻惑的扰动。发生此事时，有学识者应保持大悲、菩提心等完全清净的发心，昼夜持守大空性般若波罗蜜多之见。可依本书前面总论中关于合格断法行者的说明而理解。此时，菩萨身心如飞鸟般自在。依这些幻惑，证悟增强，身体脱离疾病、魔附、自爱等概念之网。这表示断除之量。

All those categories of negative märas, including their hordes of followers, are unable to cause harm, so the pacification of those magical deceptions is the extent of the completion. Furthermore, the source of this information comes from the chapters that discuss maras within the extensive, intermediate, and concise versions of the Great Mother.

一切恶魔类别及其大群随从，都不能造成伤害；因此，幻惑平息，就是终结之量。此外，这些内容的来源，是广、中、略本《大佛母》中讨论魔的各章。

In Aryadeva's treatise on chöd, it states:

圣天的断法论中说：

When one meditates upon the nondual prajnaparamita, it is unbearable for the worldly gods and maras. Hence, they will create various magical deceptions that occur directly, are enticing, and manifest in dreams.

修不二般若波罗蜜多时，世间天神与魔不能忍受，故会制造种种幻惑，或直接发生，或具诱惑，或显现于梦中。

That refers to the upheavals. The quote continues:

这是指扰动。引文接着说：

Once severed, the extent of this severance brings separation from fear.

一经断除，此断除之量，使人远离恐惧。

That refers to the extent of the severance. The quote continues:

这是指断除之量。引文接着说：