殊胜解说之甘露海 · 违缘详说

The extent of completion is that the magical deceptions are naturally pacified.

终结之量，是各种幻惑自然平息。

That refers to the extent of the completion.

这说的就是终结之量。

In the Profound Meaning of the Essence of Mind, it states:

《心性精义》中说：

When resting in the meaning of the dharmatä, it is then that the máras will perform various magical deceptions.

安住于法性之义时，诸魔便会施展种种幻惑。

Thus, and the unequalled, great Gyaltangpa has said:

无与伦比的大嘉塘巴也说：

When one's mind is fully immersed in dharma and the key points of virtue are engaged, that is when the outer, inner, and secret upheavals will rise up. Outer upheavals are obvious to the faculties as this includes any magical deceptions of märas. Inner upheavals occur when the body's elements are disturbed, such as any type of illness. Secret upheavals occur to the awareness nature of mind, including elements gathering to bring about wind imbalance in the heart and stirring up states of panic and paranoia.

当自心完全融入正法，并切实行持善法要点时，外、内、密的扰动便会生起。外扰动明显呈现于诸根，包含魔的一切幻惑。内扰动发生于身体诸大失调之时，例如各种疾病。密扰动发生于心的觉性本性，包括诸大聚集，使心间的风失调，激起惊慌与疑惧等状态。

Thus, it is as taught.

以上即是所教。

For this, there are three: an extensive explanation, a synopsis of the key points, and joining this with the biography of the Buddha.

这里分三：广说、要点略摄，以及与佛陀传记相结合。

3.2.2.2.3.4.1 Extensive Explanation First, Machig has said:

3.2.2.2.3.4.1 广说 3.2.2.2.3.4.1 Extensive Explanation

首先，玛吉说：

O Children, listen here! Upheavals and magical deceptions are not the same; they are distinct. The extent of the completion and the extent of the severance are not the same; they too are dissimilar. First, the signs of an upheaval will come, then the deception, the extent of completion, and the extent of the severance. Without confusing the order, the continuity of this will be definitive.

孩子们，听好！扰动与幻惑并不相同，二者有别；终结之量与断除之量也不相同，二者同样有别。先出现扰动之相，随后是幻惑、终结之量与断除之量。次第不混乱，这一相续便会确定。

To expand upon this, these [indications] will occur during both occasions when the practitioner offers the aggregates as the feast and relies upon a fear-provoking environment.

进一步说，当修行者以诸蕴作会供，以及依止令人恐惧的处所时，这两种场合都会出现这些〔征相〕。

The key points of the practice include both relative and genuine truth. Following the internalization of the upadesha cycle that unites these

修法要点包含世俗与真实二谛。将二者结合的口诀法类融入自心以后，

two, the fear-provoking environment will be considered to be either pleasing or joyful, or whatever was described about the environment according to that section of the commentary. In either case, one engages in any of the visualizations, such as peaceful, enriching, powerful, wrathful, or extremely wrathful.

令人恐惧的处所便会被视为悦意或欢喜之地，或成为释论相应部分所描述的环境。无论如何，都应修习息、增、怀、忿怒或极忿怒等观想。

With a single-pointed intention to benefit others as the basis for the motivation, the practice of inseparable compassion-emptiness will strike through the samadhi that exorcises with peaceful means and so forth. In doing so, all elementals that abide in the fear-provoking places are thereafter unable to bear the splendor of that practitioner's power of the dharmatä, and they become disturbed. In order to bring obstacles to the practitioner's practice, those elementals will invoke their companions to gather together with them. That will cause the practitioner's body and mind to become uncomfortable and perceptions hazy and unstable. That is referred to as "the initial upheaval".

以一心利益他人为发心基础，修悲空无别，便能贯通以寂静等方式驱遣的三摩地。如此一来，恐怖处所中居住的一切部多，无法承受该修行者法性力量的威光，因而受到扰动。为障碍修行者的修持，它们会召集同伴。这会使修行者身心不适，所见昏蒙而不稳定，称为“最初的扰动”。

It is then that the elementals will gather their forces and, in whatever way they are capable of, demonstrate multitudes of magical deceptions. They will cause obstacles to the practitioner's samadhi and bring different types of harm upon him or her. Then, the practitioner will experience various ominous signs in four ways, namely, those that are obvious, in visions, as splendid perceptions, or in dreams. All of those are called "magical deceptions".

随后，部多汇集力量，尽其所能示现众多幻惑，障碍修行者的三摩地，并施加各种伤害。修行者便会以四种方式经历不祥之相，即明显呈现、见境、鲜明的感知，或梦境。这些都称为“幻惑”。

Although those elementals have created these magical deceptions: when these no longer affect the practitioner and the elementals become incapable of tolerating the potential of the dharmatä, their own powers will then exhaust. That is the time they will pay allegiance to the practitioner and begin to follow whatever is commanded of them. Accomplishing whatever is asked, they will assist him or her to produce some degree of worldly siddhi based upon needs; and they will take their place in the practitioner's retinue. Then, the practitioner will feel inspired, and there will be various excellent indications that the early signs of qualities are developing. That is called "the extent of the completion".

虽然部多制造了这些幻惑，但当它们不再影响修行者，而部多也无法承受法性的威力时，它们自身的力量便会耗尽。此时，它们开始归顺修行者，遵从一切指令，完成所托之事，并按所需帮助修行者成就一定程度的世间悉地，成为其眷属。修行者于是心生振奋，并出现种种殊胜征兆，表明功德的初相正在增长。这称为“终结之量”。

Furthermore, the elementals' courage will snap and their previous intensity will become tranquil. Their agitated minds will be weak, and they will begin to listen to the practitioner. From that time onward, they will promise to stop harming others, to befriend practitioners, and they themselves will aspire to enter the path of liberation. By

此外，部多的胆力会崩溃，先前的猛烈转为寂静，躁动之心趋于软弱，开始听从修行者。从此，它们承诺不再伤害他人，亲近修行者，自身也发愿进入解脱道。通过

The order of these four-the upheavals, magical deceptions, extent of the completion, and extent of the severance is certain to occur as described, without confusion. Nevertheless, there are varied capacities of individuals, such as their degrees of diligence; knowledge as to how to induce visualizations or not; capacity to sustain the visualizations, clarify them, to practice in a balanced way, to discern what to visualize or not, to generally know the methods for inducing the upadesha or not, understand or not; the differences between the peaceful and wrathful; differences based on the circumstance of illness or not; the degree of obscurations; the degree of previous accumulations and purifications; the degree of courage; the difference between faculties being superior, middling, or inferior; and the varieties of different categories. Due to these many distinctions, it is hard to imagine that the stages of upheavals and so forth will always definitively occur in precise order.

扰动、幻惑、终结之量与断除之量，这四者的次第必定如上所说，毫不混乱。然而，各人的能力不同：精进程度各异；是否懂得引发观想；能否持续观想、令其清晰、均衡修持、辨别应当观想什么；一般而言，是否知道引发口诀的方法，是否理解；寂静与忿怒之别；患病与否的情况；业障的程度；往昔积资净障的程度；勇气的程度；上、中、下根之别，以及各种类别。由于有如此多的差别，难以设想扰动等阶段总会严格按确定次第出现。

Given that these four, such as the upheavals, may occasionally occur out of order, it is then possible that a magical deception could happen before having an upheaval. In addition, without the extent of completion, the extent of the severance could occur. Without any upheavals or the experience of the extent of completion, it is possible that both magical deceptions and the extent of the severance could occur. Once the upheavals and the extent of completion have happened, it is possible that the magical deceptions and extent of severance may not occur at all. Without either upheavals or magical deceptions, both extents of completion and severance could occur; and without the extents of completion or severance, it is possible for only the upheavals and magical deceptions to emerge. Individual upheavals may occur, and the remaining three may not even come at all. It is also the case that all four

既然扰动等四者有时会不按次序出现，那么在尚未发生扰动以前，也可能先出现幻惑。此外，没有终结之量，也可能出现断除之量；没有任何扰动，也未经历终结之量，却可能同时出现幻惑与断除之量。扰动与终结之量发生以后，幻惑与断除之量也可能完全不出现。没有扰动和幻惑，也可能同时出现终结、断除二量；没有终结、断除二量，也可能只出现扰动与幻惑。有时只发生扰动，其余三者全不出现。也有四者

If the order of these four is not congruent, that will depend upon the individual as well as the earth spirits and whether they are more prone to being peaceful or wrathful. Nevertheless, when the individual tames his or her mind: as they approach the goal of liberation, they will gain the potential to give up this life and have exceptional faith in my doctrine as well as the potential to internalize the meaning of all phenomena. Becoming expert in the order of all upadesha instructions and by perfectly practicing, it is certain that the aforementioned order for the four upheavals will then occur.

如果四者的次第不一致，那就取决于个人，也取决于地祇，以及它们偏于寂静还是忿怒。然而，当一个人调伏自心、趋近解脱目标时，便有能力舍弃今生，对我的教法生起殊胜信心，也有能力将一切法的意义融入自心。熟练掌握一切口诀教授的次第，并圆满修持，上述扰动等四者的次第必定会出现。

Concerning that, "the extent of severance" means to know that all outer objective appearances are unstable and lack true existence. When one realizes this lack of true existence, all objective appearances will naturally arise as empty reflections. That is the extent of the severance of external objective appearances. By severing inner self-fixation from the root and actualizing the truth of the empty fundamental nature of selflessness, it is known that the subject himself will naturally arise as an empty reflection. To actualize the meaning of nonexistence to be like magic is the inner extent of the severance. To say both object and subject individually appear and lack true, inherent existence and when there is familiarity with that -while knowing that they are inseparably one taste within absolute truth, like water moon-is the nondual extent of severance. This also occurs when outer and inner are united.

其中，“断除之量”是指了知一切外在所境显现不稳定，也无真实存在。当证悟它们不真实存在时，一切所境显现便自然生起为空的影像。这就是外在所境显现的断除之量。从根本上断除内在我执，现证无我根本实性为空之谛，便了知能知者自身也自然显现为空的影像。现证无实存在、犹如幻术之义，就是内断除之量。能、所虽各自显现，却都没有真实自性；熟悉这一点，并了知它们在胜义谛中不可分离、一味，犹如水月，就是无二断除之量。这也发生于外、内合一之时。

Likewise, through the strength of the practitioner's view of the dharmatä: externally, the unruly minds of the gods-maras of the fearprovoking environment are pacified and tamed. Becoming members of one's retinue, they are led to the path of liberation and placed in the unsurpassed state. Severing the continuity of their rebirth in samsara is "the extent of the severance of the gods-maras of luring in the fearprovoking place". Having severed in their own place all mental elaborations, such as the mind itself and its events that are negative and positive based on the person's inner pride, the meaning of the mindtranscending dharmata free from all elaborate events is fully actualized. When one purifies the passion of ignorance--including the five poisons by the increasing light rays of the five states of wisdom awareness,

同样，依靠修行者法性正见的力量，在外，恐怖处所中神魔桀骜不驯的心被平息、调伏，成为自己的眷属，被引上解脱道，安置于无上境界。断绝它们在轮回中转生的相续，就是“在恐怖处所召引神魔的断除之量”。在内，将基于个人傲慢的心及其善恶活动等一切心之戏论，于原处断除，便完全现证超越心、离一切戏论活动的法性之义。以五智不断增长的光芒，清净无明烦恼——包括五毒——之时，

Hence, it is necessary to become like a wish-fulfilling jewel that can fulfill the hopes and needs of living beings. That is also said to be "the inner extent of severance for a prideful individual". Also, the objects of pride that are the gods-maras to be tamed have never existed, from primordial time. Their natures are empty. Even the prideful person himself is by nature empty and has primordially never existed. Both are inherently empty. Although within absolute truth, this nature connately abides as an inseparable single taste based on the relative; mere appearances are distinctly apparent, yet never truly exist as they appear. With this in mind, all things can be known as intrinsically undifferentiated, like reflections in a mirror. When one attains mastery with what this means, that is called "the extent of nondual severance". This level of the extent of severance is so hard to achieve, there may not even be one among one-hundred chöd practitioners who do so. For an ordinary chöd practitioner, this will not occur.

因此，必须成为能够满足有情希望与所需的如意宝。这也称为“有慢之人的内断除之量”。此外，傲慢的所缘——有待调伏的神魔——从本初以来就从未存在，其性为空。就连有慢之人自身，也本性空，从本初以来从未存在。两者本来皆空。虽然在胜义谛中，这一本性俱生安住为不可分离的一味，但在世俗层面，唯有显现清楚呈现，却从未如其所显那样真实存在。以此了知，一切事物本来无别，如镜中影。当对此义获得自在，便称为“无二断除之量”。这一层次的断除之量极难达到，一百位断法修行者中，或许连一位也没有。普通的断法修行者不会出现这种境界。

At first, it is difficult to even recognize an upheaval. Hence, it is important to emphasize the key points of the methods in practice so as tO not be overcome by sloth and distraction, but rather to take mindfulness as one's companion. The magical deceptions and the extent of the completion are such that they will occur to everyone according to their faculties as long as they claim to be a practitioner of chöd. It is difficult for authentic magical deceptions and specific, exceptional extents of completion to even come about. That is why-even with the deceptions-it is necessary to perfect the individual outer, inner, and secret aspects. Once the general common signs do occur, that will be followed by the uncommon signs. It becomes necessary to know and understand the differences between these magical deceptions.

最初，甚至连辨认扰动都很困难。因此，务必重视修法的方法要点，不被懈怠与散乱所胜，而以正念为伴。至于幻惑与终结之量，只要自称是断法修行者，都会依其根器而出现。但真实的幻惑，以及特定而殊胜的终结之量，连生起都很困难。因此，

Even for the extent of completion, it is important to identify the inner distinctions of both the common and uncommon aspects. O Fortunate Disciples, understand the characteristics of the upheavals, magical deceptions, extent of completion, and extent of severance in these ways and practice accordingly.

即使对于幻惑，也必须分别圆满其外、内、密各方面。一般的共同征相出现之后，才会随之出现不共征相。必须知晓并理解这些幻惑之间的差别。

即使对于终结之量，也须辨明共同与不共两方面的内在差别。有缘的弟子们，应如此理解扰动、幻惑、终结之量与断除之量的特征，并依之修持。

E Thus, it is taught.

以上即是所教。

Here, an upheaval means that, when an upheaval is occurring, that is the beginning of the process of : magical deception; whereas the difference between an upheaval or not is that, when an actual magical deception is occurring, it is no longer an upheaval. Moreover, once an upheaval is occurring, the godsmaras are unable to keep their ground. These two hold the same meaning [i.e., upheaval and magical deception]. Otherwise, the so-called magical deception occurs when the gods-maras display varieties of deceptions, and that is also the process of an upheaval. The so-called upheaval is that this deception incites fear and paranoia in the body and mind of the practitioner. These distinctions are acceptable.

这里，扰动是指：扰动发生之时，正是幻惑过程的开端；而是否仍属扰动，区别在于真实的幻惑发生时，便不再是扰动。此外，扰动一旦发生，神魔便无法稳住阵脚。这两者〔即扰动与幻惑〕具有相同的意义。也可以说，所谓幻惑，是神魔显示各种欺惑，这同样也是扰动的过程；所谓扰动，则是这种欺惑在修行者身心中引发恐惧与疑惧。这样区分也是可以的。

For the extent of the completion, there are two: the common and the uncommon. Many teachings on the first category exist; and among them, Machig has said:

终结之量有共同与不共两种。关于第一类，有许多教言。其中玛吉说：

At dawn, or sunrise, when wearing clean white clothes, flying in space, climbing upward, after death when the body is reduced to a skeleton, or while circumambulating a stüpa, forging a river, building a bridgeare all indications of the purification of negativity as the extent of the completion.

在黎明或日出时，身穿洁净白衣、飞行空中、向上攀登、死后身体化为骨骸，或绕佛塔、涉河、造桥，都是作为终结之量的净罪征相。

Thus, and the quote continues:

引文接着说：

The burning of a city, the destruction of a mortar and brick building, the exodus of ordained sangha, and so forth are the extent of the completion of all demonic-force possession.

城市焚烧、砖石灰泥建筑毁坏、出家僧众离去等，是一切魔力附身的终结之量。

Thus and:

又说：

In supreme vessels such as kapalas, the food of ambrosia is offeredhuman flesh, human brains, and organs-as well as the five types of jewels, horses, elephants, and the like. These offerings are the extent of the completion of the suppression.

在颅器等殊胜容器中，供养甘露食物——人肉、人脑与内脏——以及五种珍宝、马、象等。这些供养是镇伏的终结之量。

And:

又说：

Prostrating, circumambulating, receiving vows, respectfully listening to dharma discourse, offering body and soul, listening to the command, carrying this out, accomplishing enlightened deeds, and receiving ka pa la; skull cup

顶礼、绕行、受戒、恭敬听闻说法、奉献身心、听从指令、付诸实行、成办觉悟事业，以及领受……

〔引文续下页。〕

原书脚注 a： ka pa la，颅杯。

So, it is taught. To expand on this, these signs that occur as a result of the purification of negativities, obstructions, and so forth are posited as the extent of the completion. Likewise, the extent of the completion of attaining supreme siddhis is when, in visions or dreams, the following occurs. The quote continues:

以上即是所教。进一步说，净除罪业、障碍等所生起的这些征相，安立为终结之量。同样，在见境或梦中出现下述情形，就是获得殊胜悉地的终结之量。

引文接着说：

Although devouring the delicious flesh of a fresh corpse that is vital, healthy, and fatty but still not feeling satisfied; although devouring the warm and bloody brains of a scalped head but still not feeling gratified, being presented with a fresh skull filled with blood and a dry skull with ambrosia of the one-hundred tastes; drinking everything without anything remaining; presenting a jeweled cup or vase while saying "this is the nectar of the gods" and drinking that-saying they are dakas and däkinis, some of the dakinis then present the white and red bodhichitta nectar or feces and urine, and it is partaken of without hesitation. Sitting on piled corpses without hesitation; departing for the supreme peak of Mt. Meru; clearly seeing the three continents without impediment; from a naked girl with bulging red eyes adorned with bone ornaments, receiving churning, bubbling red blood in a skull vessel and drinking this down without a moment's hesitation -arresting all concepts, nonconceptual wisdom expands. Through that, all knowable things are realized, and the truth of the dharmatà is directly witnessed. When these signs occur, the extent of the completion of supreme siddhi is indicated.

吞食一具生前强健、健康、肥壮的新鲜尸体的美味肉，却仍不满足；吞食剥开头皮后温热带血的脑髓，却仍不餍足；面前呈上一具盛血的新鲜头骨，以及盛满百味甘露的干颅，将其中一切饮尽，毫无剩余；呈上宝杯或宝瓶，并说“这是天人甘露”，于是饮下；有些自称空行勇父与空行母的空行母，随后奉上白红菩提心甘露，或粪尿，自己毫不犹豫地享用；毫不犹豫地坐在堆积的尸体上；前往须弥山最高峰；无碍清楚见到三洲；从一位红目凸出、佩戴骨饰的裸女手中，接过颅器中翻涌冒泡的鲜红血液，片刻也不迟疑地饮尽——一切分别止息，无分别智慧开展，由此证悟一切所知，亲见法性谛。出现这些征相，便表明殊胜悉地的终结之量。

Thus, it is taught.

以上即是所教。

When these signs and indications of attaining supreme siddhi occur, they are the extent of completion; and when actually realized, that becomes the extent of the severance. The reason is because it is taught that the extent of the severance indicates the conclusion of the extent of the completion.

获得殊胜悉地的这些征兆出现时，是终结之量；实际证悟时，就成为断除之量。理由是：教言说，断除之量标志着终结之量的究竟完成。

Concerning the uncommon and supreme extent of the completion, there are four: the outer, inner, secret, and nature as it is. It is said that the indications of the outer extent of the completion involve having no trepidation in the face of whatever concepts based on the four mãras occur and no matter what is projected. This especially pertains to the gods-märas of phenomenal existence devouring one's out one's heart. head or ripping

不共殊胜的终结之量分四：外、内、密，以及如实本性。所谓外终结之量的征相，是无论生起怎样基于四魔的分别，无论投射出什么，都毫不畏惧。尤其是面对显有神魔吞食自己的头颅、剖取自己的心脏，也不恐惧。

So, it is. The quote continues:

如此所说。引文接着说：

It is said that the inner extent of completion occurs when heart-wind imbalances, mental agitation, and afflictions are pacified or when there is no sad or adverse reaction following praise or insult.

心间风失调、心绪躁动与烦恼平息，或在受到赞美、侮辱之后，没有忧伤或不良反应，便称为内终结之量。

So, it is. And:

又说：

Seeing the a guru as a living buddha, compassion welling forth uncontrollably, emptiness dawning without attempting to recall it, confidence in the law of karma- all situations occurring within great wisdom and absolute resultant qualities being achieved are said to be the signs of the supreme extent of the completion. In brief, for all of this, to be without pride is said to be the secret extent of completion.

视上师为活佛，悲心无法抑制地涌现，空性不待忆念便自行显露，确信因果规律——一切境遇都在大智慧中发生，究竟果位功德得以成就，这些称为殊胜终结之量的征相。简言之，在这一切中没有傲慢，便称为密终结之量。

So, it is. And:

又说：

Upheavals, luring, and the extent of completion-these three-must be known to be the product of one's mind. The mind itself is ineffable and perfectly pure, as everything is the evenness of the dharmakäya. That is the nature-as-it-is extent of the completion.

扰动、召引与终结之量，这三者都必须了知为自心所造。心本身不可言说、完全清净，一切皆是法身平等性。这就是如实本性的终结之量。

Thus, it is taught, that is to see the fundamental nature of mind.

如此所教，也就是见到心的根本实性。

To expand upon this, as mentioned previously, the extent of the severance is more exalted than the extent of the completion. Machig clearly illuminates this:

进一步说，如前所述，断除之量比终结之量更为殊胜。玛吉清楚说明：

Some texts describe that these two hold the same meaning and that single name is randomly used when describing the process. Others will reverse the order of this meaning and hold the extent of completion as supreme. Noticing these descriptions, it seems the distinctions should be analyzed.

有些论典说这二者意义相同，描述过程时随意使用其中一个名称；另一些则颠倒其次第，把终结之量视为殊胜。见到这些说法，看来应当分析其中的区别。

As just stated, both the secret and nature-as-it-is extents of completion are similar when actually realized. Based on that, it is never necessary to misinterpret their order. If these two seem differentiated, then-just as it was mentioned that this is the supreme extent of the completion-it is acceptable to say that this emerges from visions.

如刚才所说，密与如实本性的终结之量，在实际证悟时是相似的。因此，完全不必误解它们的次第。若二者看似有别，那么，正如前面称之为殊胜终结之量，将其说成由见境中出现，也是可以的。

Machig has mentioned that, when the extent of the severance occurs, the first bhümi has been attained; yet, nevertheless, it seems that here she is emphasizing what is principal in comparison. Moreover, it is important to note that it is said that the extent of upheavals resembles the extent of completion and

玛吉曾说，出现断除之量时，就已证得初地；然而，这里看来是在比较之中着重指出主要方面。此外，应注意教言也说：扰动之量看似终结之量，

the extent of completion also resembles the extent of the upheavals. The quote continues:

而终结之量也看似扰动之量。引文接着说：

Receiving blood and food from a negative person; donning armor; receiving rock sugar, onions, turnips, salt, spice, sugar, and varieties of undesirable food; and being accompanied by a well-adorned female companion who gives you various provisions out of deception are the signs of the extent of upheavals that are disguised as the extent of the completion instead.

从恶人那里获得血与食物；身披铠甲；获得冰糖、洋葱、芜菁、盐、香料、糖及各种不悦意的食物；有装饰华美的女性伴随，以欺惑之心给予各种资具——这些是伪装成终结之量的扰动之量征相。

So, and:

又说：

Horned dzo203 and yak charging you, wild animals biting, and being pierced by weapons such as knifes and bleeding are all signs of the extent of completion.

有角的犏牛〔原书尾注203〕和牦牛冲向自己，野兽咬噬，被刀等兵器刺伤流血，都是终结之量的征相。

Thus, when the extent of completion seems to be the extent of upheavals, it is like that.

终结之量看似扰动之量，就是这样。

Similarly, in Karma Chagmed's cycle of texts known as the Secret Teaching of Accomplishing Enlightened Mind' in the section that includes a chöd commentary to enhance realization, it states:

同样，噶玛恰美名为《成就觉心秘密教授》〔脚注 a〕的法类中，包含增益证悟之断法释论的部分说：

The extent of completion that resembles magical deceptions occurs when one is being struck by others with horns; bitten by fangs; physically wounded; mourning the death of a close relative; experiencing the collapse or burning down of one's house; losing the most valued wealth; losing possessions to enemies; eating poison; eating oneself; being devoured by garudas, snakes, or fish without being masticated; one's body scattering like dust particles; devouring one's own heart; or receiving the internal organs of others. These are all the extent of the completion disguised as magical deceptions.

看似幻惑的终结之量，包括被其他生物用角撞击、被利齿咬噬、身体受伤、哀悼近亲去世、房屋倒塌或焚毁、失去最珍爱的财富、财物落入敌手、吃毒药、吃自己、被金翅鸟、蛇或鱼不经咀嚼地吞下、身体散作尘粒、吞食自己的心脏，或获得他人的内脏。这些都是伪装成幻惑的终结之量。

Magical deceptions that resemble the extent of completion occur when one experiences many maidens from various cultures showing respect; diverse yakshas wearing black- and blue-colored hats showing you veneration, inviting you somewhere, trying to accompany you, or offering cushions that are blue- or black-colored; oneself wearing blue clothes or black armor; offering black wool cushions; receiving salt, spice, uncooked, and cooked meat; eating garlic and vegetables or sang tük drüb sang tri kyi kor bok don chöd tri (gangs thugs sgrub gsang khrid kyi skor bogs 'don gcod khrid); Karma Chagmed

看似终结之量的幻惑，包括不同族群的许多少女向自己致敬；戴黑帽或蓝帽的各种夜叉向自己礼敬，邀请自己去某处，试图与自己同行，或供养蓝色、黑色坐垫；自己穿蓝衣或黑铠甲；奉上黑羊毛坐垫；获得盐、香料、生肉与熟肉；吃大蒜、蔬菜或

原书脚注 a： sang tük drüb sang tri kyi kor bok don chöd tri (gangs thugs sgrub gsang khrid kyi skor bogs 'don gcod khrid)；噶玛恰美。

So, it is taught. Receiving those edibles and the display of respect seem to be similar to signs that indicate the extent of completion, but most signs involving classes of inedible food are actually deceptive signs; and hence, they are upheavals. Being stricken and pierced by weapons are similar to upheavals since they involve harm; however, these are signs of having purified negative obscurations. Losing cherished wealth to the enemy and having one's heart ripped out are signs of losing self-cherishing, so they are the extent of completion.

以上即是所教。获得这些食物并受到礼敬，看起来像终结之量的征相；但涉及不可食之物的多数征相，实际都是欺惑之相，因此属于扰动。被兵器打伤、刺穿，因为涉及伤害，看起来像扰动，实际上却是净除罪障的征相。珍爱财富落入敌手，以及自己的心脏被剖出，都是舍弃自爱执的征相，因此属于终结之量。

If it can be determined that someone actually comes to make offerings, then that is the extent of severance. If foods and wealth are involved without being faulted, it is said that the severance was unsuccessful. These signs depend upon the ups and downs of interdependent origination. Although an excellent sign in the dreams may occur: if the mind is uneasy, then the severance was unsuccessful. If in dreams and signs there are mere indications that occur and the mind is still comfortable with that, then it is a sign of severance.

若能确定确实有人前来供养，那就是断除之量。若涉及食物与财富，却未见其过失，则说断除未成功。这些征相取决于缘起的起伏变化。即使梦中出现殊胜征相，若心不安，断除也未成功；若梦与征相中只是出现某些征兆，而心仍然安适，那就是断除之相。〔译注：本段英文关于“未见其过失”的表述较为含混，依文字保留，未擅自补充判定条件。〕

Especially, the key points that are unwavering like a nail are that, if you are unable to examine whether a sign is either good or bad and if then upon personal retrospect it is found that this sign is mingled with pride and elation, attachment toward respect and gain, or that the mind becomes disturbed while devotion and pure view weaken, then those are not signs of the extent of completion. Conversely, when the mind becomes peaceful and tame, faith and pure view increase; compassion, samadhi, and realization are enhanced; and if there is some elation, when the mind is naturally calm and able to contain that with no hope for fame or reputation based on arrogance, those are the signs of the extent of completion. Hence, it is crucial to determine this based upon personal experience.

尤其坚固如钉的要点是：若不能判别某一征相的好坏，便应反观自身；若发现它夹杂着骄慢、兴奋，贪著恭敬与利养，或使内心不安、信心与清净观减弱，那么这些就不是终结之量的征相。反之，若心趋于寂静调柔，信心与清净观增长，悲心、三摩地及证悟增上；即使有些欢喜，心也自然平静，能够容纳它，并无基于傲慢而求取声名的愿望，那么这些就是终结之量的征相。因此，依据亲身经验作出判断至为重要。

3.2.2.2.3.4.2 Synopsis of the Key Points Second, synthesizing the key points is as Machig has said:

3.2.2.2.3.4.2 要点略摄 3.2.2.2.3.4.2 Synopsis of the Key Points

第二，归纳要点，正如玛吉所说：

Outer upheavals emerge as the magical deception of maras, inner upheavals emerge as physical illness, and secret upheavals are the strife of the mind.

外扰动显为魔的幻惑，内扰动显为身体疾病，密扰动则是心的纷扰。

So, just as taught, know these to be upheavals. When they occur, one should be able to ensure they are unable to cause obstacles and can be pacified through chöd. Furthermore, any indication of undeniable strength indicated by an individual

如教言所示，应知这些都是扰动。它们出现时，应能确保其无法造成障碍，并以断法令其平息。此外，若某个人显示出不可否认的强大力量，其任何征兆……〔续下页。〕