殊胜解说之甘露海 · 四魔及断除违缘

3.2.2.2.3.4.3 Joining This with the Biography of the Buddha Third is to apply this subject to the biography of the Buddha. For example, when Prince Dondrub,' or Siddhärtha, was attaining fully manifest buddhahood, an army of maras descended upon him. That was an upheaval. His samadhi of love was the severance; and in dependence upon that, the maras were unable to affect him. That was the extent of completion. That the mãras then rendered him praise and respectfully took refuge was the meaning of the extent of the severance.

3.2.2.2.3.4.3 与佛陀传记相结合 3.2.2.2.3.4.3 Joining This with the Biography of the Buddha

第三，将此主题应用于佛陀传记。例如，顿珠〔脚注 a〕王子，也就是悉达多，将成就完全显现的佛果时，魔军向他袭来，这就是扰动。他的慈心三摩地就是断除；依此，诸魔无法影响他，这就是终结之量。诸魔随后赞颂他，并恭敬皈依，就是断除之量的意义。

It is similar even on the path of training. Once when the king of the land of Shibib.204 achieved courage in his practice of generosity, Indra manifested as a blind sage and begged him for his eyes. That was an upheaval. Without even the slightest hesitation, he gave up his eyes. The mental strength of compassion and fortitude that he expressed was the severance. Not only did this not become the condition for generosity to weaken, by giving his eyes the paramita of generosity increased. That was the extent of the completion. That Indra gained his eyesight back was the extent of the severance.

即使在有学道上，也同样如此。尸毗〔脚注 b；原书尾注204〕国王曾在布施修行中获得勇力，帝释化为盲眼仙人，乞求他的双眼，这就是扰动。他毫不迟疑地舍出双眼，所表现的悲心与坚忍之心力，就是断除。这非但没有成为布施退失的缘，反而因布施双眼而增进了布施波罗蜜多，这就是终结之量。帝释恢复视力，就是断除之量。〔译注：本句依英文本保留“帝释”；未据其他本生版本改换人物。〕

Similarly, these stages apply in other accounts of the Buddha's life as well. These excellent teachings have come from the speech of many learned masters.

佛陀其他生平事迹，也同样适用这些阶段。这些殊胜教言，出自许多博学大师之口。

3.2.2.2.3.5 How to Recognize the Four Maras This has two parts: I Description of the four maras in a general sense 2 Uncommon tradition of chöd's description of the four Fifth, as a distinction of this, the way of recognizing the four maras is explained twofold: according to the common texts that describe the four maras in sense and the uncommon tradition of chöd's description of the four. general don grub b shi bi

3.2.2.2.3.5 如何辨识四魔 3.2.2.2.3.5 How to Recognize the Four Maras

分二：

1. 一般意义上的四魔说明。
2. 断法不共传承的四魔说明。

第五，作为这里的一项区分，辨识四魔的方法分两方面解释：依共同论典，在一般意义上说明四魔；以及断法不共传承的四魔说明。

原书脚注 a： don grub。

原书脚注 b： shi bi。

3.2.2.2.3.5.1 Description of the Four Maras in a General Sense First, the mãras are form, death, passions, and the mãra of luring. The mara of form originates from this contaminated habitual form by the power of karma and passions that are present in the mind stream. Second, the mara of death is the aspect of powerlessly losing the continuity of the life essence. Third, the mara of the passions includes all passions, such as the five and three poisons. Fourth, the mara of luring is the god called Kämadeva,' who abides in Paranirmitavashavartin as the lord of the desire realm. That is generalization of how to recognize the maras.

3.2.2.2.3.5.1 一般意义上的四魔说明 3.2.2.2.3.5.1 Description of the Four Maras in a General Sense

首先，四魔是色身魔、死魔、烦恼魔与引诱之魔。色身魔由心相续中的业与烦恼之力，产生为这具有习气的有漏色身。第二，死魔，是身不由己地失去命根相续。第三，烦恼魔，包括五毒、三毒等一切烦恼。第四，引诱之魔，是名为欲天〔Kāmadeva，脚注 a〕的天神，住于他化自在天，为欲界之主。这是辨识诸魔的一般说明。

3.2.2.2.3.5.2 Uncommon Tradition of Chöd's Description of the Four This has two parts: I Four maras described in brief 2 Four maras described extensively Second, the uncommon four maras are explained both in brief and extensively.

3.2.2.2.3.5.2 断法不共传承的四魔说明 3.2.2.2.3.5.2 Uncommon Tradition of Chöd's Description of the Four

分二：

1. 略说四魔。
2. 广说四魔。

第二，不共四魔分别作略说与广说。

3.2.2.2.3.5.2.1 Four Maras Described in Brief For the first, they are the tangible maras, intangible märas, the luring maras of pride, and the mãras of elation-these four. First, the tangible mãras are actual existing material things, such as form, sound, smell, taste, and touch,205 fire, water, ravines, weapons, poisons, carnivorous animals, and the like. Intangible máras emerge from the various gateways and include the concepts of mental events, and include passions, slander, threats, shame, disgust, the eight worldly concepts, and the magical deceptions of the gods-maras and the rest.

3.2.2.2.3.5.2.1 略说四魔 3.2.2.2.3.5.2.1 Four Maras Described in Brief

首先，四者是有形魔、无形魔、傲慢引诱之魔，以及欢喜魔。第一，有形魔，是实际存在的物质事物，例如色、声、香、味、触〔原书尾注205〕，火、水、深谷、兵器、毒药、食肉动物等。无形魔从种种门户生起，包括心活动中的分别念，以及烦恼、诽谤、威胁、羞耻、厌恶、世间八法的想法、神魔的幻惑等。

Third, the luring maras of pride are self-fixation, along with the concepts from which positive versus negative thoughts arise that bring hope and fear. Fourth, the mara of elation is when qualities and the potential to benefit others, such as when they are sick or afflicted by demonic forces, are gained in the mind stream. This also includes a self-righteous attitude about having abundance, fame, and reputation. Given that the mind is not at peace, it is elated. Although it is taught that for beginners it is necessary to have some degree of elation and pride that is not the category of the maras, nevertheless here--from the perspective of being sullied by passions- it is acceptable to consider that these states are the objective to abandon. This self-righteousness can be synthesized as the cognitive obscurity • Garab Wangchüg (da' rab dbang phyug): god of desire or love

第三，傲慢引诱之魔，是我执，以及生起善恶念、带来希望与恐惧的分别。第四，欢喜魔，是在心相续中获得功德，以及利益他人的能力，例如救助患病或遭魔力侵扰者。这也包括因拥有丰裕资财、名声与声誉，而自以为是的态度。由于心未寂静，便会亢奋。虽说初学者需要某种程度的欢喜与自信，并不属于魔的范畴，但这里从染污烦恼的角度，将这些状态视为应断之处，也是可以的。这种自以为是，可以归摄为微细能所分别的所知障。

原书脚注 a： Garab Wangchüg（da' rab dbang phyug），欲望或爱欲之神。

of subtle dualistic conceptualization. Nevertheless, it is necessary to analyze this further. will not elaborate any further here.

不过，对此仍需进一步分析，此处不再展开。

3.2.2.2.3.5.2.2 Four Maras Described Extensively This has two parts: 1 Speech of Machig 2 Teachings revealed in the text Second, for the extensive explanation, there are two: the speech of Machig and whatever teachings are revealed in the main text [i.e., the terma].

3.2.2.2.3.5.2.2 广说四魔 3.2.2.2.3.5.2.2 Four Maras Described Extensively

分二：

1. 玛吉之语。
2. 本文所揭示的教言。

第二，广说分两部分：玛吉之语，以及根本文〔即伏藏〕所揭示的一切教言。

3.2.2.2.3.5.2.2.1 Speech of Machig First, [the disciple] Mügsang of Gangpa-206 asked Machig the following question, "What are the distinctions among maras and how are they understood?" She replied:

3.2.2.2.3.5.2.2.1 玛吉之语

首先，〔弟子〕岗巴穆桑〔脚注 a；原书尾注206〕问玛吉：“诸魔有哪些区别？应如何理解？”她答道：

Listen, Child, the characteristics of the maras are as follows. Märas with large forms and dark colors and demeanors that incite fear and terror upon sight actually do not exist. A mara is whatever causes hindrances for the accomplishment of liberation. In that case, even loving relatives can be the maras to liberation. In particular, there is no mara greater than afflictive, prideful self-cherishing. Until that is severed, all maras will be waiting with gaping mouths. Hence, it is necessary to be diligent and skilled in the means through which this mara of self-cherishing will be severed. Along with that, it is crucial to cut through the three maras that emerge from pride or self-cherishing. If these four are given names, they are the tangible maras, intangible, mãras of elation, and egotistic maras. Thus, the egotistic mãra of self-cherishing is the fourth.

孩子，听好，魔的特征如下：并不存在某种形体庞大、肤色黝黑、令人一见其仪态便惊恐战栗的魔。凡是障碍解脱成就的，都是魔。如此，即使亲爱的眷属，也可能成为解脱之魔。尤其，没有比烦恼性的傲慢自爱执更大的魔。只要未将其断除，一切魔都会张大嘴巴等待。因此，必须精进，并善巧运用能够断除此自爱执魔的方法。同时，断除从傲慢或自爱执中生出的其余三魔，也极为重要。若为四者命名，就是有形魔、无形魔、欢喜魔与我慢魔。因此，自爱执的我慢魔是第四种。

To expand upon this, the tangible mara occurs when form is perceived and attachment develops toward attractive forms that are pleasing and aversion develops toward the displeasing. This process similarly affects the ears, nose, tongue, body, and the objects of those faculties when perceived as sound, smell, taste, and touch where there is attachment toward the pleasant and aversion toward the unpleasant. That is called "the mãra that sustains attachment and aversion". Having attachment or aversion toward an object of the faculties that actually exists will gangs pa rmug sangs

进一步说，有形魔发生于见色之时：对悦意、可爱的色生起贪著，对不悦意的色生起厌恶。耳、鼻、舌、身及其对象——声、香、味、触——也同样如此：感知时，对悦意者贪著，对不悦意者厌恶。这称为“维持贪嗔之魔”。对实际存在的根之对象生起贪著或厌恶，

原书脚注 a： gangs pa rmug sangs。

directly block the faculties and create a condition. Since this brings on the cause of bondage in samsara, such as harming sentient beings, that is called "the mãra". This demonic blockage that occurs through actual positive and negative objective appearances is called "the tangible mãra". Hence, any attachment or fixation involving positive versus negative is the mãra, so all attachment must be abandoned.

便会直接障蔽诸根，形成某种条件。由于这会带来束缚于轮回的因，例如伤害有情，因此称为“魔”。这种通过实际善恶所境显现而发生的魔障，称为“有形魔”。因此，涉及好坏的任何贪著或执持都是魔，必须舍弃一切贪著。

Form is empty by virtue of its fundamental nature. O Child, since form itself is inherently nonexistent, naturally meditate upon emptiness free from attachment or aversion toward form. The appearances of form are unable to be obstructed, so do not hold to them as real but rather as merely appearing. By abandoning attachment to these mere appearances, liberate yourself from form, O Child.

色依其根本实性即为空。孩子，既然色本来就无自性，应当自然禅修空性，不对色生起贪嗔。色的显现无法阻止，因此不要执为真实，只将其视作单纯的显现。孩子，舍弃对此唯显的贪著，便从色中解脱。

Likewise, apply this to sound, smell, taste, and touch in the same way. O Intelligent One, hold this in mind for this is not only the way the tangible mara abides, this is the way of being liberated from the tangible mãra. Listen Child, the tangible mara emerges in this way, so hold these points in your mind without distraction.

对声、香、味、触，也同样如此运用。具慧者，应牢记：这不仅说明有形魔如何存在，也是从有形魔中解脱的方法。孩子，听好，有形魔如此生起，应不散乱地将这些要点铭记于心。

The so-called intangible mara does not appear directly as an object of the faculties but rather when any type of thought formations arise in the mind, whether good or bad. If that is called the mara: then by holding to terror-based perception, there will be fear. If that is called a god: then by holding to pure perception, there will be enthusiasm that brings about the experience of joy. Holding both concepts of good and bad in this way, those circumstances turn into passions. Passions are not tangible and do not exist objectively. Nevertheless, because they lead to the direction of nonvirtue, they have the potential to bring certain harm and are therefore called "the mãra".

所谓无形魔，并不直接显现为诸根的对象，而是在心中生起任何好坏念头时出现。若称之为魔，便因执持恐怖之见而产生恐惧；若称之为天神，便因执持清净之见而振奋，带来欢喜的体验。如此执持好坏两种概念，这些情况便转为烦恼。烦恼无形，也不作为客观事物而存在，然而它们将人引向不善，具有造成一定伤害的力量，所以称为“魔”。

To expand upon that, although not actually existing, given that they also do not conspicuously block anything, they are called "the intangible mara". The so-called gods that are good, the maras that are bad, and the mind that holds both positive and negative concepts in this way have not even a hair's worth of existence from beginningless time. Know that this emptiness is baseless from the root. All mental proliferations that emerge from this will never cease, so whatever positive or negative concepts arise will also never cease. Without engaging in that way, do not hold to whatever thoughts emerge by solidifying them with the mind. All recollections and concepts that arise from the natural, luminous great expanse of the mind's nature are, for example, like the ocean that no one is disturbing yet waves constantly emerge. Likewise,

进一步说，它们并非实际存在，也不明显阻挡什么，因此称为“无形魔”。所谓善的天神、恶的魔，以及如此执持好坏概念的心，从无始以来就连一根毛发许的存在也没有。应知这空性从根本上无所依凭。由此出现的一切心之增益不会止息，因此无论生起怎样的善恶分别，也不会止息。不要如此随逐，更不要用心将生起的念头凝固、执持。由心性自然光明的大界中生起的一切忆念与分别，犹如无人搅动的海洋，却不断涌现波浪。同样，

O Noble Child, the mara of elation occurs when one is feeling selfrighteous and so pleased that tremendous joy and personal satisfaction arises. These causes come from gaining worldly fame, reputation, many disciples, visions of deities; the ability to tame maras and demonic forces through the potential of mantra; the ability to pacify the pain of illness; having exceptional experiences in practice; lucid dreams; clairvoyant tendencies; the strength of bliss and potential within body, speech, and mind; and when gods, maras, and humans are quickly overcome so that they offer you food, wealth, and abundance and show boundless respect and devoted service. The feelings of joy and satisfaction during such experiences increase egotism that then become the obstacle for the path of liberation. Since that is given the name "mara of elation": no matter what or how many qualities may arise, those experiences should not be considered qualities in terms of the indivisible nature of mind and appearances.

善孩子，欢喜魔发生于自以为是、极为满意，以致生起巨大欢喜与自满之时。其因包括获得世间名望、声誉、众多弟子，见到本尊；能以咒力调伏魔与邪祟；能够平息疾病之痛；修持中有殊胜觉受；梦境清明；出现神通倾向；身语意中有乐的力量与潜能；以及迅速制伏天、魔、人，使其供养饮食、财富与丰裕资具，表现出无量恭敬与虔诚承事。经历这些时所生的欢喜与满足，增长我慢，继而成为解脱道的障碍。因此称为“欢喜魔”。无论生起什么功德、多少功德，就心与显现不可分的本性而言，都不应将这些体验视为功德而执著。

O Noble Child, given that the mind of joy and satisfaction and the objects of that mind have not a hair tip's worth of permanent, true existence, know everything to be like magic and dreams. Meditating on all of this to be like magic or dreams and internalizing that, the mind that is invested in all those qualities, including its objects, is allowed to rest evenly within emptiness, free from all elaborations and limitations. In great emptiness free from limitations, meditating that phenomena are like magic and dreams and taking that as the magical or dreamlike path, the magical mãra of elation will be severed. In doing so, the dreamlike or magical welfare of benefiting others will occur.

善孩子，欢喜满足的心及其对象，连毫发许恒常、真实的存在都没有，所以应知一切如幻如梦。禅修这一切如幻或如梦，并将其融入自心，便让投入这些功德的心及其对象，平等安住于远离一切戏论与边际的空性中。在离边大空性中，禅修诸法如幻如梦，并以此作为如幻如梦之道，便会断除如幻的欢喜魔。如此，如梦如幻的利他事业也会发生。

The mara of egotism is the basis for all three maras. Given that they depend upon egotism, it is crucial to sever the root of this pride. To expand upon that, "arrogance" means self-fixation; and because the cause for wandering in samsara as well as the root of all negativity is self-fixation, that is the mãra that prevents one from attaining liberation and is why this is called "the mara of egotism" or "self-fixation". Holding to a nonexistent self, the mind becomes polluted by passion; and whatever arises as positive or negative is then conceptually grasped. Fixating upon that as true is called "egotism" or "conceit".

我慢魔是其余三魔的基础。由于它们依赖我慢，所以断除这种傲慢之根极其重要。进一步说，“傲慢”就是我执；由于轮回流转的因，以及一切恶业的根本，都是我执，它就是阻碍获得解脱的魔，因此称为“我慢魔”或“我执”。执持本不存在的我，心便被烦恼染污，无论生起善或恶，都会被分别执取。将其执为真实，就称为“我慢”或“骄矜”。

To expand, the so-called subject and object, or all outer and inner phenomena fixated upon as "me" and "mine", are not established as true. When with the wisdom of self-awareness this is witnessed, the notion of true existence is completely uprooted. It is then that negative and positive concepts are not lost to egotism. How enraptured to be free from the elaborations of the mind of mental events and aspirations, with no designated mind whatsoever! A mind that has lost self-cherishing, how blissful! A mind unable to be disturbed by the circumstance of passions, how utterly empty! Cognition free from outer and inner fixation, how lucid! Awareness that is not attached to anything, how vivid!

进一步说，所谓能与所，或执为“我”与“我所有”的一切内外诸法，都不成立为真实。当以自觉之智亲见这一点，真实存在的观念便被连根拔除。此时，善恶分别不再落入我慢。远离心及其活动、愿求的戏论，毫无任何被安立之心，这是何等欢悦！失去自爱执之心，何等安乐！不受烦恼因缘扰动之心，何等空寂！远离内外执著的了知，何等明澈！不著任何事物的觉性，何等鲜活！

Free from the experience of true existence: when the meaning of spacelike nonexistence is encountered, the mara of egotism is severed. If this mãra is severed, all mãras that emerge from that will be severed as well; because once there is a self, there will be mãra. Once there is no self, there will be no mara. When there is no self, there will be no object to sever; so there will be nothing to fear or be wary of.

远离实有的体验，亲证如虚空般无实存在之义时，我慢魔便被断除。此魔若断，从中生起的一切魔也都会断除，因为一旦有我，就有魔；一旦无我，就无魔。无我之时，没有所断之境，便无任何可畏惧或戒备之事。

As the result of achieving liberation from the four mãras, wisdom awareness free from limitations such as these increases with all activities. This brief explanation of categories such as the enumerations of the four maras, of how through severance there is liberation in its own place, and the way of attaining the ultimate result are a gift for the fortunate one Gangpa and others. May all noble ones hold this in their minds, embrace this with expedient diligence, and cultivate vast bodhichitta toward others.

从四魔中解脱的结果，是这般离边的智慧觉性随一切活动而增长。对于四魔的分类、如何由断除而于自处解脱，以及如何获得究竟结果等类别的这一简要说明，是赠予有缘的岗巴等人的礼物。愿诸善士铭记于心，迅速精进受持，并对他人发起广大菩提心。

Thus, she spoke. Moreover, descriptions concerning maras occurring while practicing on any path are available through I other sources, so I will not elaborate further here.

她如此说道。此外，关于修持任何道时所发生之魔的说明，在其他来源中可以找到，此处不再展开。

This information concerning the upheavals and the four maras is extremely crucial for practitioners of chöd. Although lengthy to include, the quotes not only maintain their authoritative freshness, but Machig's teachings are extremely clear and brimming with blessings.

关于扰动与四魔的这些内容，对断法修行者极其重要。尽管引文篇幅较长，不仅保有权威教言的鲜活性，而且玛吉的教授极其清晰，充满加持。

3.2.2.2.3.5.2.2.2 Teachings Revealed in the Text Second, for the teachings revealed in the text [i.e., the terma], there are two sections: the actual way deceptions occur and explanations based upon historical accounts. First, for the mara of elation, there are two: the tangible and the intangible. For the tangible, when others show respect, praise, become

3.2.2.2.3.5.2.2.2 本文所揭示的教言

第二，本文〔即伏藏〕所揭示的教言分两部分：幻惑实际发生的方式，以及依据历史事迹的说明。首先，欢喜魔分有形与无形两种。有形，是他人表现恭敬、赞颂，成为弟子〔及〕施主，供养大量财富与贵重物品，

disciples [and] patrons who give great offerings of wealth and valuables and when one becomes their object of devotion and veneration, the actual manifestation of these excellent, enticing forms is the meaning of "tangible". Developing vivid concepts toward this, such as joy, satisfaction, and the like, is the upheaval. To take that as a siddhi or an indication of excellent interdependence, the habit of repeatedly feeling compulsory attachment out of joy, happiness, and satisfaction occurs and is to be overcome. At the moment elation arises- by seeing that to be nonexistent and faulted like dreams and magic-if attachment is cut off like a poison, that is the severance.

自己成为他们信奉与礼敬的对象。这些美好、诱人的形相实际显现，就是“有形”的意义。对此生起欢喜、满足等鲜明想法，就是扰动。将其当作悉地或殊胜缘起之兆，由欢喜、快乐与满足而反复强迫性地贪著，这种习惯便会生起，并须加以克服。当欢喜生起时，见其如梦如幻，既无实又有过患，将贪著如毒一般断除，这就是断除。

The "intangible" occurs without cause or circumstance by thinking one's abode and tent are the best, one's endowments plentiful, race and status superior, relatives and siblings abundant and excellent, and that even oneself is exalted both spiritually and worldly. Developing an attitude of total delight with body, speech, and mind is the upheaval. Repeatedly thinking in that way with fixated attachment: when that becomes solidified, one is then overcome.207 Not only that, this can be revealed through other analogies. The circumstances for deception to occur are uncertain. Some are based on wealth; some deceptions are based on food, some on clothing, business and profit, robbers and thieves. Some are deceived by attachment for lovers, some by cheating and trickery, others by parents and relatives. Some are deceived by wealth, others by taming enemies and protecting loved ones. All of these deceptions are certain magical deceptions of the mara of luring.

“无形”，是不待因缘而认为自己的住处和帐篷最好，资具丰裕，种族与地位优越，亲属与兄弟姐妹众多而优秀，甚至自己在出世与世间两方面都很卓越。由此身语意产生全然欣喜的态度，就是扰动。带着固执的贪著反复这样想，当它凝固时，自己便被战胜了。〔原书尾注207〕

不仅如此，还可以用其他比喻说明。发生欺惑的情形不确定：有的依财富，有的依饮食，有的依衣服、买卖与获利、强盗与窃贼。有的被对爱人的贪恋欺惑，有的被欺诈与诡计欺惑，有的被父母亲属欺惑；有的被财富欺惑，有的被制伏敌人、保护亲友欺惑。所有这些，必定都是引诱之魔的幻惑。

Who is deceived in this way? Those who are single-pointedly devoted to dharma have no interest in nonvirtuous activity and have trepidation toward that, as well as having renounced samsara through great weariness. When that person is deceived and the sign of being overcome occurs, they are then incapable of turning the mind from the object of attachment for even an instant. The mind itself becomes unlike before, as the thought of karmic causes and results concerning what to accept and reject diminishes. The heart becomes hard like a stone. Renunciation and weariness vanish like mist. They no longer examine their own mind; and even if they do, they knowingly act free from shame and dignity and are impressed by others who conduct themselves like dogs and pigs.

谁会如此被欺惑？那些一心虔诚修法、对不善行为毫无兴趣而心怀戒惧，并以大厌离心出离轮回的人，一旦受到欺惑，出现被制伏的征相，就连一刹那也无法将心从贪著之境转开。其心不再如前，对于业因果及取舍的思虑减弱，心变得如石头般坚硬，出离与厌离如雾消散。他们不再检查自心；即使检查，也明知故犯，不顾惭愧与自重，反而赞赏那些行为如狗如猪的人。

Even though demonic deceptions occur in this way, the mere appearance or emergence of something does not become the deception. However, one must know that, when concepts arise about appearances and once there is attachment to their arising, that is the upheaval. Once attachment becomes fixation, there is deception. To know that all compounded things are impermanent, to have renunciation for samsara, to recognize all phenomena to be like dreams and magic, and to then train with fearless conduct without fixation is the sev-

魔的欺惑虽如此发生，但某物仅仅显现或出现，本身不成为欺惑。然而应知，对显现生起分别，并对其生起贪著时，就是扰动；贪著成为固执之时，就是欺惑。了知一切有为无常，厌离轮回，认识诸法如梦如幻，然后不执著地训练无畏之行，就是断除。

In brief, many unwanted calamities will befall one; and if it can be determined that they are nonexistent like dreams, then -without refuting or encouraging--allowing them to rest in their own place, they will naturally vanish. When unwanted illness and the rest occur, without trying to apply medicines or potions, think, "I pray that this may multiply some nine times over. I must purify the suffering of all parent sentient beings. Through this experience of mine, may all beings find fulfillment. This is my initial benefit for others." Then shout aloud:

简言之，许多不欲灾患会降临；若能确定它们如梦而无实，便不排斥也不助长，让它们安住于自处，它们自然会消失。当不欲的疾病等发生时，不试图使用药物或药剂，而想：“愿它增加九倍！我必须净除一切父母有情的痛苦。愿通过我的这一体验，使一切众生获得满足。这就是我最初的利他。”然后大声喊道：

Kyi! May the suffering of all sentient beings, their illness, and everything without remainders mature upon me! I hope for this; I take I this on; I will purify and utilize this! Bring it on! Gather here, now!

吉！愿一切有情的痛苦、疾病，以及一切苦患，毫无剩余地成熟于我！我愿如此，我承担，我将净除并利用它！来吧！现在都聚集于此！

Thus, saying this, being able to meditate with fulfillment is a profound upadesha for chöd practitioners to directly suppress negative circumstances. Therefore, for whatever concepts arise [except vows and samaya], such as mental discouragement and thoughts based on hope and fear, it is a key point to constantly suppress them.

如此说，能够心满意足地修持，就是断法修行者直接镇伏逆缘的甚深口诀。因此，对生起的一切分别〔戒律与三昧耶除外〕，例如意志消沉，以及基于希望与恐惧的念头，持续镇伏是一个要点。

Concerning earth-spirit illnesses, such as rashes and swelling, [for this approach] one must bring together various methods to induce this illness even further, such as the smell of burned food and remaining too close to

对于地祇所致的疾病，例如皮疹与肿胀，〔采用这一方法时〕须汇集各种使疾病更为激发的手段，例如烧焦食物的气味，以及待在过于靠近明火之处。

Here the mãras of elation and egotism have been emphasized. The explanations of both the tangible and intangible maras from the perspective of their cause are incidental to that. Hence, these are astonishing enumerations concerning the ways to explain all of this. Given that both elation and egotism are difficult to recognize as maras, they have been revealed in this way.

这里着重说明欢喜魔与我慢魔；从成因角度说明有形魔与无形魔，是随之附带的内容。因此，这些是说明全部主题的奇妙分类。由于欢喜与我慢都难以被辨认为魔，才如此揭示。

Second is an explanation concerning the way these upheavals occur based on historical accounts. Previously, in one of the great cities in the land of Magadha, there lived a practitioner named Süryavajra' who was so inspired to practice dharma that he ran away from his parents, relatives, and friends in order to do so. The maras of deception noticed him and converged upon him. The tangible mara said that if he created something extremely terrifying, it would overcome him [i.e., Süryavajra]. The intangible mara said that if he entered Suryavajra's heart and caused various emotions such as happiness and sorrow to emerge, that would suffice. The mara of pride said that if he caused him to have many unrestrained emotions, that would do the trick.

第二，根据历史事迹，说明这些扰动发生的方式。过去，摩揭陀国一座大城里，有位修行者名为苏利耶金刚〔Sūryavajra，脚注 a〕。他修法之心极为热切，为此离开父母、亲属与朋友，逃去修行。欺惑之魔注意到他，便聚集起来。有形魔说，若制造极其恐怖的事物，就能战胜他〔苏利耶金刚〕。无形魔说，只要进入苏利耶金刚的心，引生快乐与悲伤等各种情绪，就足够了。我慢魔说，只要使他产生许多不受约束的情绪，就能奏效。

The mãra of luring weighed in as follows, "Although the tangible mara can bring on terror, the practitioner will sever that by applying the pointing-out instructions on the view of selflessness. That will, in turn, enhance his splendor and vitality such that he will never be defeated in that way again. That must not be allowed. Although the intangible mara may enter his heart, it is easy to identify emotions based on joy and sorrow as counterproductive and negative. He will be able to liberate them in basic space that is free from origination and cessation. It is certain that will be to his advantage. Although the mãra of pride may stir up concepts: due to knowing the pointing-out instructions for recognizing concepts as the manifestation of awareness, he will accept negative signs as positive and bring bad circumstances to the path. All three of your deceptions entail negative circumstances that are easy for this practitioner to bring to the path and turn to his aid, so there will be no way to defeat him. Instead, if the three of you come to my aid and through my superior, excellent means of deception, it is certain that together we will destroy him!" Saying this, the mara of luring sneered.

引诱之魔提出看法：“有形魔虽然能制造恐怖，但修行者会运用无我见的直指教授，将其断除。这反而会增益他的威光与活力，使他再也不可能以这种方式被战胜，不能这样做。无形魔虽然可以进入他的心，但很容易辨认出基于快乐与悲伤的情绪是有害、负面的，他能够使其解脱于不生不灭的本界，这必定对他有利。我慢魔虽然可以搅起分别，但他懂得将分别认作觉性显现的直指教授，会把恶兆视为吉兆，将逆缘转为道用。你们三者的欺惑，全都是负面境遇，这位修行者很容易将其转为道用，变成助益，所以无法战胜他。反之，你们三者若来帮助我，凭借我优越殊胜的欺惑方法，我们联手一定会毁掉他！”说完，引诱之魔露出冷笑。

Then, through omniscience, the great saint Luipa® came to know of the maras' plans and called to Süryavajra to warn him by telling him everything. • su'rya benzar lu'i pa or lu hi pa

当时，大圣者卢伊巴〔脚注 b〕以遍知了知诸魔的计划，便召来苏利耶金刚，将一切告诉他，以作警告。

原书脚注 a： su'rya benzar。

原书脚注 b： lu'i pa 或 lu hi pa。

Süryavajra replied, "Ah! Prior to knowing of this plan, there was the danger that I could have been overcome; but now that I know, it is certain I could never be controlled by them." Luipä replied, "Given they are attempting to defeat you in this way, take care to not have attraction or attachment toward anything that is especially appealing." Thus, he gave his advice.

苏利耶金刚答道：“啊！不知道这个计划以前，我还有可能被战胜；如今既已知晓，他们肯定再也无法控制我。”卢伊巴说：“既然他们正试图这样击败你，就要小心，不要对任何特别诱人的事物产生好感与贪著。”他如此劝告。

With that, Suryavajra began intensive practice throughout the day and night in six regular sessions without any distraction. Meanwhile, the mara of luring entered the hearts of several people, including an exquisitely attractive young maiden, and overcame all of them. When Süryavajra opened his mandala that night, he had a very special dream. His meditation deity appeared to him and told him that on that day he had received siddhi and that, from tomorrow onward, he would receive the common attainment. The deity told him he was now set free from the obstructing force of märas; and also went on to say that a qualified consort would come to visit him and that, if he practiced with her, even without entering into a permanent relationship, certain attainments would occur. At the moment of dreaming this, Süryavajra was overcome with joy and bliss; and the very next day several youthful people came to pay him a visit and offer food and wealth. This was so satisfying to him that he felt the predictions of the deity were authentic.

于是，苏利耶金刚开始日夜精修，固定分为六座，毫无散乱。同时，引诱之魔进入几个人的心，其中包括一位极其美丽的年轻女子，并控制了他们。那天夜里，苏利耶金刚开启坛城时，做了一个很特别的梦。他的修持本尊向他显现，说他当天已获得悉地，明日起将获得共同成就。本尊告诉他，如今已脱离诸魔的障碍力量；又说，一位具相明妃将来拜访，若与她共修，即使不建立长久关系，也会获得某些成就。做此梦时，苏利耶金刚满怀欢喜与安乐。就在次日，几位年轻人来拜访，供养饮食与财富，使他极为满足，认为本尊的预言确实真实。

Several days later, a lovely young maiden came to pay him a visit with rice and a white silk scarf, requesting pointing-out instructions from him. She stayed to receive the teachings, and he wondered if this was the maiden that the deity predicted he should practice union with. He assumed that she was and, if he practiced with her, it would be easy for him to not get entangled in a deeper relationship with her. They practiced union, and afterward he fell deeply in love with her, so much so that he had a hard time even parting company with her. From that time onward, his heart and mind became so obsessed with her that he could not bear even a moment's separation. The girl continued to visit him regularly so that, then, even the townspeople began to get suspicious that the practitioner they had been honoring was in fact turning his back on the dharma.

几天后，一位美丽少女带着米与白绢来拜访，请求直指教授。她留下听法，他便猜想：这是否就是本尊预言应与之双运的少女？他认定正是她，并认为与她修持之后，要不陷入更深关系也很容易。他们修了双运，此后他却深深爱上了她，甚至难以与她分开。从此，他心中全被她占据，连片刻分离都无法忍受。少女继续定期来访，以致城中人也开始怀疑：他们一直礼敬的修行者，其实正在背离佛法。

Thinking that- although he might become a householder he would never forsake the dharma, Suryavajra went again to Luipä and reported everything that had taken place. Luipã replied, "You have allowed the mara of luring to enter your mind, and it has worked. This indicates exactly what I was warning you must sever your ties with this maiden immediately and about. Now you once again seize the stronghold of your inner practice. If you fail to sever this now, then you will become so ensnared in the murk of samsara that you will never come to know freedom!" Hence, Luipä warned him again; and although his words were of value to Suryavajra, they fell on deaf ears as he could not bear to sever his ties with the

苏利耶金刚想，自己虽然可能成为在家人，却绝不会舍弃佛法，于是又去见卢伊巴，报告所发生的一切。卢伊巴答道：“你已让引诱之魔进入心中，而且它已经得手。这正是我曾警告你的情形。现在你必须立刻断绝与这少女的关系，再次守住内在修行的堡垒。若现在不断除，你就会深陷轮回的泥淖，永远不知自由！”

卢伊巴因此再次警告他。虽然这些话对苏利耶金刚很有价值，他却听不进去，因为他无法忍受断绝与……〔续下页。〕

The commentary [i.e., root terma] mentions glorious Saraha's advice as follows.

释文〔即根本伏藏〕接着提到吉祥萨拉哈的如下忠告：

The supreme Dharmagarbha' also fell prey to the obstacles of mãras in this way; and when he was almost completely overcome, I [i.e., Dudjom Lingpa] pointed out this account to him so he could cut off his attachment and fixation. He then went far away to a secluded place to practice and successfully reversed the path of the maras.

殊胜的达摩嘎尔巴〔Dharmagarbha，脚注 a〕也曾这样落入魔障，几乎完全被制伏时，我〔即敦珠林巴〕向他指出这个故事，使他断除贪著与执持。于是，他远赴僻静处修行，成功扭转了诸魔之道。

For all future lineage holders to use positive circumstances as the path, these accounts must be held in their hearts. It is easy to recognize that the negative circumstanc are unwanted; but when it comes to positive situations, since they are associated with desire, they are hard to identify and extremely difficult to bring to the path. Know that finding someone who will not be overcome by this is as rare as a daytime star.

未来的一切传承持有者，若要将顺缘转为道用，就必须将这些故事铭记于心。逆缘令人不悦，很容易辨认；但顺境与欲望相伴，难以辨认，也极难转为道用。应知，不被这种情况战胜的人，稀有如白昼之星。

During the degenerate times when negative karmic forces are strong, there is no one who is not under the power of mãras. That is why holding firm to one's ground, like an injured deer, is crucial key point to be known. In the self- manifesting absolute great Akanishtha, out of great compassion for their welfare, I, Sarahapa, give this testament as advice for sentient beings of the degenerate times. This is a specal transmission for all with a karmic connection to me. Since this dharma is incomparable, may everyone take this to heart! dharma garbha

在恶业力量强盛的浊世，没有人不受魔的控制。因此，如受伤的鹿一般坚守自己的立足处，是必须了知的关键要点。在自显的究竟大色究竟天中，我萨拉哈巴，出于利益浊世有情的大悲，留下这份遗教作为劝诫。这是给一切与我有业缘者的特别传授。此法无与伦比，愿大家铭记于心！

原书脚注 a： dharma garbha。

The source of all dharma is the land of India. It is in India where all buddhas are to be born. India is also the place where the Buddha taught the dharma, as well as being the sacred ground where aspirations are fulfilled. Hence, it is a land considered to be more sacred than any place on earth. It is there that, aside from the distinction of being Buddhist versus non-Buddhist, there is no dispute that both categories of buddhadharma, Sutra and Tantra, were propagated. Given that the Victorious One was skillfully compassionate, he taught according to the faculties of those to be tamed.

一切佛法的源头是印度。一切诸佛将在印度降生；印度也是佛陀宣说正法之处，以及愿望成就的圣地。因此，它被认为比世间任何地方更为神圣。在那里，除佛教与非佛教的分别之外，佛法的显、密两类都曾弘扬，这是没有争议的。胜者以善巧悲心，随所化众生的根器说法。

Disputing between right and wrong based on an attitude that a single direction is correct will undoubtedly escalate the accumulation of the negative karma that rejects the dharma. That is why, conversely, the learned will without dispute see clearly through their prajna vision. The dharma is not an object the totally blind will guess about. The doctrine of the Buddha is so profoundly vast, it never falls in a biased direction [and] does not abide as a single extreme; and except for the Buddha himself, there is no individual who can within their mind stream actually fathom the depth of this doctrine.

若持一种方向独为正确的态度，争论是非，无疑会增长舍法恶业的积聚。因此，博学者反而不争论，而以般若之眼清楚观见。正法不是全盲者猜测的对象。佛陀教法如此甚深广大，从不偏于一个方向，也不住于单一极端；除佛陀自身以外，没有任何人能在自己的心相续中，真正测知这一教法的深度。

For instance, a wish-fulfilling jewel bestows only that which is precious; yet it has the capacity to bestow wealth that is only in harmony with what is wished for. Likewise, the nature of all phenomena is only originally pure; yet due to the minds of those to be tamed and the power of truth, their needs will be fulfilled. It is, therefore, a key point to not fixate on any extreme. Holding to extremes or biased tendencies, a person who still claims to understand the wisdom intent of the Buddha is extremely delusional. For example, just imagine how astonishing it would be to see someone cover the sky with their hand! Given that the doctrines of Kama and Terma will be disputed during the time of the five-hundred dregs, have mentioned these points.

例如，如意宝所赐皆为珍贵之物，但其赐予财富的能力，只随所求而显现。同样，一切法的本性唯是本初清净，但依所化众生之心与真实之力，他们的所需得以满足。因此，不执著任何极端，是一个要点。执持极端或偏见，却仍声称理解佛陀智慧密意的人，极为迷惑。譬如，想想若看到有人以手遮覆整个天空，该有多么令人惊异！由于在后五百年浊世，噶玛与伏藏教法将受到争议，我才提及这些要点。〔译注：英文本此处作“the time of the five-hundred dregs”，中文依其浊世、五百的表述译出，未据藏文校定。〕

So, it is.

以上如此。

3.2.2.2.3.6 Repetitive Stages of Upheavals and How to Sever Them Sixth, once again the stages of the upheavals are explained, along with the manner of severing them. During this time of practice, know that various phenomena that are the extent of the upheavals will occur, such as earthquakes, mountain slides, collapsing crags, houses collapsing, dust storms, the earth

3.2.2.2.3.6 再说扰动的阶段与断除方法 3.2.2.2.3.6 Repetitive Stages of Upheavals and How to Sever Them

第六，再次说明扰动的阶段，以及断除它们的方法。在这段修持期间，应知各种属于扰动之量的现象会发生，例如地震、山体滑坡、岩壁崩塌、房屋倒塌、尘暴、地面

cracking open, sink holes, rock slides, meteorite showers, falling trees, ceilings collapsing, and so forth. Upheavals with water involve floods, swollen rivers, accidents such as falling into lakes, being carried off by a river, torrential rainfall, hail storms, and flooding tributaries.

裂开、地陷、落石、陨石雨、树木倒下、屋顶坍塌等等。水的扰动包括洪水、河流暴涨、坠入湖中等事故、被河水冲走、暴雨、冰雹，以及支流泛滥。

Upheavals with fire include sudden fire storms, the body burned by fire, fire sparks issuing from the body, seeing fire infernos, igniting fire, the entire environment being consumed by fire, sparks, and so forth. Upheavals associated with wind include the sound of intense wind, hurricane-force winds, being carried away by wind, sudden tornados, the tent being carried off by the wind, whistling wind, howling wind, and so forth. Upheavals with space include lightning flashing, thunder roaring, sitting on the edge of a cliff or canyon, being shrouded in darkness, and so forth. Upheavals through forms are the phenomena of humans, undomesticated animals, carnivorous animals, domesticated beasts, amphibious creatures, classes of birds, and those who attempt to harm through various movements during the upheaval.

火的扰动包括突然的火暴、身体被火烧伤、身体发出火星、见到熊熊烈火、起火、整个环境被火吞没、火花等。与风相关的扰动，包括猛烈风声、飓风般的狂风、被风卷走、突发龙卷风、帐篷被风吹走、尖啸风声、咆哮风声等。空的扰动包括电光闪烁、雷声轰鸣、坐在悬崖或峡谷边缘、被黑暗笼罩等。通过色相发生的扰动，包括人、野生动物、食肉动物、家畜、两栖生物、鸟类，以及在扰动中以各种动作试图伤害自己的众生。

All upheavals based on sound, smell, taste, and touch are called "tangible". Although formless, they still appear to have a form, such as making meaningless noises, engaging in activities, people congregating and going here and there, seeing heads and limbs without bodies and torsos without limbs, seeing various substances such as entrails and organs, parasites trying to harm you, displeasing sights appearing, or receiving food, drink, clothes, and ornaments. Whatever occurs, by rejecting all reactions, such as fear, hope, disappointment, retaliation, beating, striking, utilizing, or joy and sorrow, the upadesha is to allow all of this to fall apart in the empty nature of nonreferential appearances. Why? By seeing one's body incorrectly, striking or harming it with a weapon is the way many have actually lost their lives. Hence, it is a crucial point to abandon various incorrect activities.

一切基于声、香、味、触的扰动，都称为“有形”。虽然无形，却仍似有形而显现，例如发出无意义的声音、进行活动、人群聚集往来、见到无身的头颅与四肢或无肢的躯干、见到肠脏与内脏等各种物质、寄生虫试图伤害自己、不悦意景象出现，或获得饮食、衣服与饰物。无论发生什么，都应舍弃恐惧、希望、失望、报复、殴打、击打、利用、喜悦与悲伤等一切反应。口诀是让这一切在无所缘显现的空性中自行瓦解。为什么？由于错误地看待自己的身体，用兵器击打或伤害它，已有许多人因此真实丧命。所以，舍弃种种错误行为，是一个关键要点。

If these occur and one is unable to distinguish between the form and the formless, then the consciousness of that upheaval and one's own consciousness should be mingled as a single taste and transferred to the spacelike expanse of Samantabhadri with twenty-one repetitions of phet. If it is formless, it will be impossible for this to not vanish during the repetitions. If it is still apparent, then it is a form upheaval. Finally, one's consciousness rises up from space, and the flesh and blood are presented as the feast.

若这些情形出现，而自己不能区分有形与无形，就应将该扰动的识与自己的识融为一味，念二十一遍“呸”，迁转到普贤佛母如虚空的广大界中。若是无形，则不可能在这些念诵期间仍不消失；若仍然显现，那就是有形的扰动。最后，自识从虚空中生起，将血肉奉作会供。

An upheaval means that initially one's body, speech, and mind are completely shocked. Upon that, if one is able to hold self-confidence that this is nonreferential and unimpeded, then that is the severance. During all times and situations when strong concepts develop, mingle the mind with the object. Seal this with the space of Samantabhadri by strongly reciting phet and resting within nonreferential awareness, and the severance will occur. This is the destruction of all fixations, including the idea of maras, into the dharmatà

扰动，最初是自己的身语意完全受到震撼。在此基础上，若能坚定自信，了知其无所缘而无碍，就是断除。在任何时间、任何境遇，只要强烈分别生起，就将心与对象融合。猛烈念诵“呸”，以普贤佛母的虚空印持，安住无所缘的觉性，便会发生断除。这是将一切执著，包括魔的观念，摧入离戏法性之中。

that is free from elaborations. Know this to be a key point, and regard it as principal.

应知这是关键要点，并将其视为主要之事。

Furthermore, the way of severing upheavals is taught by Machig:

此外，玛吉如此教导断除扰动的方法：

Separate the body and awareness, and mingle awareness with space. Remain in emptiness as much as possible. Practice giving the aggregates as the offering of food.

分离身体与觉性，将觉性融入虚空，尽可能安住空性，修习将诸蕴布施为食供。

Thus as taught, whatever outer, inner, or secret upheavals occur, think that any fixation to one's body or possessions has been given as the effigy for the welfare of parent sentient beings. To fulfill the needs of harm-doing gods-märas, there is no reason to be attached to anything; so mingle awareness with space. Separating body and awareness, from the perspective of compassion, give the accumulated flesh and blood of the body as the feast without attachment or fixation. Awareness is without support, so the gods-mãras are powerless to do anything. Thinking that, aside from body and mind, no self as the subject of fear exists: by remaining in emptiness, all upheavals will naturally vanish. This practice unifies both upaya and prajña.

如教言所说，无论出现外、内、密的何种扰动，都应想：自己所执著的身体或财物，已作为替身，为父母有情的利益而布施。为了满足作害神魔的所需，已没有理由贪著任何事物，因此将觉性融于虚空。分离身体与觉性，从悲心的角度，不带贪著与执持，将身体积聚的血肉奉作会供。觉性无所依，因此神魔无能为力。心想，除身与心之外，没有任何作为恐惧主体的我；由安住空性，一切扰动便自然消失。此修法将方便与般若结合。

Also, while the gods-maras are sending magical deceptions, recognize the outer gods-maras of objective fear as parents and imagine them with love and compassion. Recognize that illness, suffering, and the like are the results of negative karma, and think that this inspires you to try to purify negative karma and not engage with nonvirtue. In dependence upon that, train in the visualizations for sending and receiving. In order to increase bodhichitta through the method of bodhichitta itself, take what is referred to as "negative circumstances as the path". In dependence upon that: when enhancing the bodhichitta of love and compassion, take what is referred to as "negative tendencies arising as companions".

又，当神魔施展幻惑时，应将外在作为恐惧对象的神魔认作父母，以慈悲观想他们。认识疾病、痛苦等是恶业之果，并想，这激励自己努力净除恶业，不再造作不善。依此修习施受观想。为了通过菩提心本身的方法增进菩提心，修所谓“逆缘转为道用”；依此，当慈悲菩提心增进时，修所谓“不利倾向成为助伴”。

Outer objective fear of gods-märas, inner subjective fear of the mind's grasping, and the interim actual fear of appearances are perfectly severed through the nonconceptual awareness of the three rounds. Then by the strength of realizing from its own perspective that this state does not exist even slightly, trepidation will be pacified in its place. During the post-evenness of the deluded mind, it is realized that phenomena merely appear and amount to being mere conceptual designations. Not realizing this, beings become more and more accustomed with the manner of wandering in samsara. Gaining certainty in the awareness of that [i.e., experiencing phenomena as conceptual designations] is referred to as "severing the root of the ground of confusion". This is the way of taking negative circumstances as the path with the view of prajna. Based on that, enhancing the experience of the view is referred to as "nonconducive tendencies arising as companions.

外在对神魔所境的恐惧、内在心执取的能境恐惧，以及中间对显现的实际恐惧，都通过三轮无分别的觉性而完全断除。随后，以证知这一状态从自身方面连稍许也不存在的力量，畏惧便于自处平息。在迷乱心的后得位中，证知诸法只是显现，仅为分别假名。众生不了知这一点，便越来越习惯于轮回流转的方式。对此〔即体验诸法为分别假名〕获得觉知中的确定，称为“断除迷乱所依之根”。这就是以般若见将逆缘转为道用的方式。依此增进见地的体验，称为“不顺倾向成为助伴”。

LINGPA'S CHÖD This is mentioned in Aryadeva's treatise on chöd:

圣天的断法论中提到：

Concerning the superior, middling, and inferior extents of the visions, remain within a state free from recollection and meditate by focusing on that. Reach a determination through investigation and analysis.

对于上、中、下的见境之量，安住无忆念之境；专注于此而修；通过观察与分析，获得确定。

Thus, it is taught, and similarly the great Gyaltangpa also said:

如此所教。大嘉塘巴也同样说：

Those with superior minds will sever all upheavals in the space of genuine truth through nonconceptual awareness. The middling will intentionally focus on the upheavals and directly sever them in their nature. All those of inferior minds will examine to see what the upheavals are, who is afraid, and what is the object of fear?

上根者，以无分别觉性，在真实谛之界中断除一切扰动；中根者，有意专注于扰动，直接于其本性中断除；一切下根者，应观察：扰动是什么？谁在恐惧？所恐惧的对象是什么？

So, it is taught. Those of superior intelligence will allow [upheavals] to rest in their own place with nonconceptual confidence in the view. Those who are midding will intentionally focus on whatever upheaval occurs and then remain in nonconceptual awareness. Those who are inferior will analyze through reasoning; and by determining [that the upheaval] is nonexistent, will sever it. The way of severance is as stated:

如教言所说，上等智慧者，以对见地的无分别确信，让〔扰动〕安住于自处；中等者，有意专注于任何出现的扰动，然后安住无分别觉性；下等者，通过推理分析，确定〔扰动〕无实存在，从而将其断除。断除的方式，如所说：

For instance, like dense forest and a strong man with a sharp axe ..." Thus, and the quote continues:

例如，犹如稠密森林，以及持锋利斧头的壮士……

引文接着说：

Concerning all of this, the superior ones will rest in the meaning of nonduality. The middling will focus upon that and meditate, and the inferior will transform the aggregates into the feast. Following that, awareness free from the support of the intellect will be experienced.

对于这一切，上根者安住无二之义；中根者专注于此而修；下根者将诸蕴化为会供。随后，便会体验到不依心智支撑的觉性。

Departing for a fear-provoking environment, the body and awareness separate; and the body is offered to the gods-maras who show great abilities. The corpse becomes like a stone, so it is not possible to harm; whereas the mind is immaterial like space. Who can harm that and who will that harm? Thinking in this way, rest within the dharmata free from hesitation or trepidation. Even if you imagine that your body is taken away by those gods-maras: without wavering from your seat, have no anxiety-based reaction. Whatever concepts arise are the mãras, and they have arisen from your mind. Not even a particle of the mind truly exists in terms of its origin, locale, or destination. If set free, this mind does not become a buddha; and even while confused, it is impossible to wander in samsara.

前往恐怖处所，分离身体与觉性，将身体供给显现大能的神魔。尸体如石，不可能受到伤害；而心如虚空，无有形质。谁能伤害它？它又能伤害谁？如此思惟，安住法性，不迟疑、不畏惧。即使想象身体被这些神魔带走，也不要离开座位动摇，不作基于焦虑的反应。无论生起什么分别，都是魔，而且从自心生起。就心的来处、住处与去处而言，连一粒微尘许也不真实存在。即使放任此心，它也不成为佛；即使迷乱，也不可能流转轮回。

Thus, it is as taught. Reference to nonduality is constantly referred to in this treatise as meditation upon transcendental nonduality. Like that, this means that both objects and subjects rest within the evenness of empty bliss.

以上即是所教。本论不断以“禅修超越的无二”来指称无二。如此，能与所都安住于空乐平等之中。

To expand on this, it is merely a more elaborate way of explaining the abovementioned quote. The mind that is set free to become buddha and sentient beings that emerge from confusion and the like must be realized to be inherently nonconceptual. The other lines in the quote are easy to comprehend. This [discussion] is extremely congruent with the tradition of Mahäsandhi.

进一步说，这只是对上述引文更详尽的解释。被放开而成为佛的心，以及从迷乱中出现的众生等，都须证知其本来无分别。引文其他句子容易理解。这一〔讨论〕与大圆满传统极其相应。

Again, from the speech of Machig:

玛吉又说：

By cherishing one's body, speech, or mind with egotistic fixation, untimely death will then occur. If, without attachment, there is freedom from grasping fixation: then even if a billion classes of maras were to emerge, they will be reversed like massing clouds.

以我慢执著珍爱自己的身、语或心，便会发生非时死亡。若无贪著，远离执持，即使十亿类魔出现，也会如聚云般退散。

So, it is as taught. No matter what upheavals arise, if left alone without acceptance, rejection, hope, fear, establishment, or refutation--including disturbances -it is taught that, since that is the nature of the upheavals, they will liberate in their own place.

如教言所说，无论生起什么扰动，若任其自处，不取不舍，不希望、不恐惧，不成立、不破斥，包括一切骚扰也是如此，那么，因为这就是扰动的本性，它们便于自处解脱。

Machig has also mentioned:

玛吉又说：

No matter what the qualities of the extent of completion may be: without engaging in the pride of fixation, internalize this like dreams and magic. O Child, sever the root of egotism within its nonexistent nature.

无论终结之量具有什么功德，都不要陷入执著的傲慢，应将其如梦如幻地融入自心。孩子，应在我慢无实存在的本性中，断除其根。

Listen here, all disciples who are gathered! All upheavals, magical deceptions, and extents of completion are merely mental designations that are primordially nonexistent. In this nature of phenomena that is primordially nonexistent, whatever is accepted and rejected is the mãra. Without pursuing objects, the cord of egotism must be cut off. The mara of self-fixation is the great realization of selflessness. Knowing selflessness liberates one from fixation upon self. If this nature is known, then any type of mara- including the object to sever and severance itself-becomes nameless. If the process of egotism is known in the face of the mara of egotism's object and the mara of egotism itself, then the mara will be unable to affect you. When it is determined that the mara is this egotism, then the mere appearance of egotism is similar to a water mirage.

一切聚集的弟子，听好！所有扰动、幻惑与终结之量，都只是心的假名安立，本初即不存在。在这本初无实的法性中，凡有所取舍，都是魔。不追逐所境，必须斩断我慢的绳索。我执之魔，即是无我大证悟〔译注：此句依英文本悖论式表述保留〕。了知无我，便从我执中解脱。若知此本性，则任何种类的魔，包括所断之境与断除本身，都变得无名。面对我慢魔的对象与我慢魔自身，若了知我慢的过程，魔便无法影响你。当确定魔就是此我慢时，我慢的唯显便如水的阳焰。

An illusory person cannot harm self or others; the moon is free from the dualistic mind and vision; without rejecting space, clouds themselves arise in space. When everything is self-appearing and self-liberating, it is then impossible to accept and reject with oneself. If so, then where

幻化之人不能伤害自他；月亮远离能所二分之心与见；云不排斥虚空，自于空中生起。当一切自显、自解脱时，自己就不可能取舍。若是如此，

LINGPA'S CHÖD are the objects to accept and the objects to reject? Hence, fixation itself is the mara. O Disciples, do not cherish and fixate upon anything! If fixation is liberated, then there is no object to sever or severance itself. That is the supreme path of liberation, as well as the siddhi. The mara of the objects to reject is similar to deities to be accomplished. Saying "similar" is a mere designation since they primordially do not exist. Just as there iS no one who can show this: if one's own egotism is known, then that will liberate in its own place. One's own experience of this nature is free from thought or expression. Both objective and subjective duality are severed from the root. Selfless emptiness is free from elaboration and pure like space. All disciples, rest freely within this uncontrived nature of phenomena!

所取与所舍的对象又在哪里？因此，执著本身就是魔。弟子们，不要珍爱、执持任何事物！若执著解脱，便没有所断之境，也没有断除本身。这是殊胜解脱道，也是悉地。作为所舍对象的魔，类似所要修成的本尊。说“类似”只是一个假名，因为它们本初即不存在。正如无人能将此指示出来，若了知自己的我慢，它便会于自处解脱。亲身体验这一本性，离思离言。能所二分都从根本上断除；无我的空性离戏，清净如虚空。一切弟子，应自在安住于这无造作的法性之中！

Thus, as taught, to synthesize the key points, it states in the Gathering of Precious Qualities:

如教言所说，归纳要点，《功德宝聚》中说：

It is difficult for the four maras to defeat or distract the learned bodhisattvas who possess the knowledge and power of the four causes. Abiding in emptiness, they [i.e., the bodhisattvas] never give up on sentient beings. Following in accordance with what was taught, they hold the blessing of the tathägatas.

具有四因之智与力的博学菩萨，四魔难以战胜或扰乱。他们安住空性，永不舍弃有情，随顺所教，受持如来的加持。

So, it is. Saying that "they abide in emptiness," as just mentioned above, points out that they know how to understand and remain in emptiness. "Not abandoning any sentient being" means that, through compassion and so forth, they consider others and know how to sever self-cherishing. "Following in accordance with what was taught" means that, just as the bodhisattvas have committed diligence, the practice of severance is not lost. "Holding the blessings of the tathägatas" means to unflaggingly regard the lineage masters as buddhas so that blessings enter the mind.

以上如此。刚才所说“安住空性”，指出他们懂得如何理解并安住空性。“不舍弃任何有情”，是指通过悲心等关怀他人，懂得如何断除自爱执。“随顺所教”，是指如菩萨所承诺的那样精进，不失断除之修。“受持如来的加持”，是指始终将传承上师视为佛，使加持入心。

3.2.2.2.3.7 How to Induce Upheavals Seven, the visualization for encouraging upheavals when they are not emerging has two parts: the speech of Machig and the teachings mentioned in the text [i.e., terma].

3.2.2.2.3.7 如何引发扰动 3.2.2.2.3.7 How to Induce Upheavals

第七，扰动尚未生起时，激发扰动的观想分两部分：玛吉之语，以及本文〔伏藏〕所说的教言。

First Machig said:

首先，玛吉说：

Meditate that you are hoisting a mountain, gulping down the ocean, that the earth and sky reverse, and that the Great Mother destroys environments.

观想自己举起山岳，吞饮大海，天地颠倒，大母摧毁环境。

{ So, as taught, these have four names, namely, holding a mountain on the lap, gulping the ocean, reversal of the earth and sky, and the Great Mother destroying environments.

如教言所说，四者的名称是：膝上持山、吞饮大海、天地颠倒，以及大母摧毁环境。

For the first, with the awareness of oneself as Tröma or whatever deity: wherever demonic forces of the body may dwell, such as on the four continents and the like, summon them through samadhi so they absorb into the mountain. Then one hoists the mountain up into space with both hands; it then drops, and one thinks that the bodies [of the demonic forces] are reduced to dust particles. Rest the mind in the nature of phenomena. It is important to repeat this visualization again and again.

第一，觉知自身为忿怒母或任何本尊；身魔无论住于四洲等何处，都以三摩地召来，使其融入山中。然后双手将山举到空中，令其落下，观想〔诸魔的〕身体化为尘粒。心安住法性。应当反复进行这一观想，这很重要。

Secondly, meditating on the visualization as before, think that from one's heart either a large garuda or many garudas emanate out whatever is easiest - or that the demonic forces absorb into the ocean as before. By drinking all the water without exception, think that it evaporates and that all demonic forces are eliminated without exception. Repeat this many times.

第二，如前修习观想，想从自己心间化出一只巨大金翅鸟，或许多金翅鸟，以容易者为宜；或如前令诸魔融入大海。饮尽所有海水，毫无剩余，观想海水蒸发，一切魔无余消灭。如此多次重复。

Third is to think that the earth and sky instantly reverse wherever demonic forces exist. With the sky becoming the earth, you as Tröma stand upon the sun, moon, and so forth. With the earth becoming the sky, the peak of the mountains and the heads of the demonic forces are hanging downward. Think that you strike them with your hand emblems, shredding them to pieces so they become like particles. Repeat this again and again.

第三，想诸魔所在之处，天地刹那颠倒。天空成为大地，自己作为忿怒母，站立在日、月等之上；大地成为天空，山峰与诸魔的头向下悬垂。观想以手中标帜击打它们，将其撕碎，化为微粒。如此反复进行。

For the fourth, if the upheavals still do not emerge from these methods, then imagine that from one's heart Tröma emanations like oneself emerge as large as Mt. Meru and as small as particles of dust, boundless in number. Think that wherever the visualization is focused, or just upon the demonic forces, these emanations pierce through everything wherever they go. Practice this as an offering from the hands of the Great Mother, Tröma. By practicing in this way, all outer, inner, and secret upheavals will then emerge.

第四，若用这些方法仍未出现扰动，就观想从自己心中化出与自身相同的忿怒母，有的大如须弥山，有的小如微尘，数量无边。观想这些化身在观想所缘之处，或仅针对诸魔，所到之处贯穿一切。将此修为从大母忿怒母手中作出的供养。如此修持，一切外、内、密扰动便会出现。

Second, the explanation from the text [i.e., terma] is as follows. If no upheavals emerge from the previously described suppression techniques, then meditate upon oneself as Tröma Nagmo the size of Mt. Meru. By devouring Mt. Meru and gulping down the ocean, all the abiding gods-maras are then spread out as one's cushion. Thinking that this repeatedly occurs will induce the upheaval.

第二，本文〔伏藏〕的解释如下。若前述镇伏方法未引发扰动，就观想自身为须弥山般大的黑忿怒母，吞下须弥山，饮尽大海，然后将一切居住的神魔铺作自己的坐垫。反复观想如此发生，就会引发扰动。

If there is still no upheaval emerging from this, then think that phenomenal existence pervades the entirety of one's appearances and that the abiding gods-maras clearly gather there like images upon a mirror. Then, imagine that all of them are suppressed below one's seat. If there is still no upheaval, then circle the flayed, human skin held in one's right hand above the crown of your head as Tröma. Strike this upon the ground and imagine that all mountain ranges quake, oceans churn, and tidal waves occur. All vegetation is dispersed,

若这样仍未出现扰动，就想显有遍满自己全部显现，而其中居住的神魔，如镜中影一般清晰汇集。然后，想它们全被压伏在自己座下。若仍无扰动，就以忿怒母之身，将右手所持剥下的人皮在头顶挥转，击向大地，观想一切山脉震动、大海翻腾、巨浪涌起，所有草木四散，

and the abiding gods-maras are exposed to arrive quivering with fear. Blowing the human thigh-bone trumpet held in the left hand three times: with the first sound, all mountains crumble; with the second, the mountains, crags, and all bodies of water scatter, and then evaporate; with the third, the gods-mãras gather under your seat as though being forcefully awakened.

其中居住的神魔暴露出来，恐惧颤抖地到来。将左手所持人腿骨号吹三遍：第一声，一切山岳崩塌；第二声，山岳、岩壁及一切水体四散，而后蒸发；第三声，神魔如被强行唤醒一般，聚集于自己座下。

If the upheavals still do not come: then, with both hands, place the entire environment and dwelling places of the gods-märas upside down and ignite a vastly deep and blazing molten fire underneath them. Then hold the godsmäras over that as though you are ready to drop them in. Meditate that upon that [fire] appears the palace of Tröma, huge, majestic, and solid and that inside of that are billions of dakinis shouting wrathful sounds of laughter. After that, it is certain there will be an upheaval.

若扰动仍未出现，就用双手将整个环境与神魔的住处翻转倒置，在它们下方燃起极其深广、炽烈如熔浆的火。然后把神魔举在火上，仿佛准备将其投入。观想在那〔火〕上出现忿怒母的宫殿，巨大、庄严、坚固，其中有数十亿空行母，发出忿怒笑声。此后必定会出现扰动。

If swirling, ominous hail-storm clouds consume the sky, then upon the crown of self-nature as Tröma imagine the nature of all buddhas to appear as the glorious Orgyen Pema,' Tamer of Maras, who is inseparable with the root guru. Dark-red in color, he hoists a meteorite vajra dagger in the right hand with the threatening mudra. In the left, he holds a skull filled with blood. He rests in the kingly posture upon a thousand-petaled lotus, sun, and moon seat. His orange-colored hair reaches upward to touch the Blazing Fire Mountain pure realm.' He has haughty wrathful expression, and his presence radiates like millions of suns. Within an expansive, dark-red massing wisdom fire, his orange-colored eyebrows and mustache light up golden-red like lightning. He dons a cloak, robe, and bhikshu shawl; and his three round eyes are red and bulging as they gaze into the expanse of the three kayas.

若盘旋的不祥冰雹云遮满天空，就在自身忿怒母的顶上，观想诸佛的本性显为吉祥邬金莲花降魔尊〔脚注 a〕，与根本上师不可分。其色深红，右手结威吓印，举起陨铁金刚橛；左手持满血颅器，安住千瓣莲花、日、月座上的王者坐姿。橙色头发向上伸展，触及炽火山净土〔脚注 b〕。神情威猛忿怒，身光如千万太阳。在广大深红智慧火聚中，橙色眉须如闪电，发出金红光。他身披外氅、长袍与比丘披单，三目圆睁、红而凸出，凝视三身之界。

Meditate that the upper aspect of his käya is filled with the nirmäanakäya buddhas of this fortunate age; the middle section has the complete mandalas of the four and six lineages of meditation deities; and the lower aspect of his kaya is the spontaneously present mandala of oceanic dakas and dakinis.

观想其身上部充满此贤劫化身诸佛；中部具足四部与六部本尊传承的完整坛城；下部为如海空行勇父与空行母任运现前的坛城。

Surrounding are the wisdom and karmic dharmapalas like an assembly as vast as the ocean. From all of them, boundless light rays radiate to invoke the mandalas of the three-käya victorious ones to dissolve. Then, from all of their kayas, light rays, firelight, miniature wrathful ones, scorpions, lions, and such boundlessly emanate to hover like clouds in space. Meditate that there are flaming wheels of wisdom fire, palaces ablaze with wrathful deities, radiation and reabsorption of meteorite scorpions, and lions tossing their manes and roaring so loudly it shakes the trichiliocosm. Devouring all elementals of the eight classes, everything is incinerated. Think that all harm-doers of the upper a 0 rgyen padma me ri bar wa' zhing (me ri 'bar ba'i zhing)

周围智慧与事业护法，集会浩瀚如海。从他们全体放射无边光芒，迎请三身胜者坛城融入。随后，从他们各自的身中，无量放射光芒、火光、微小忿怒尊、蝎子、狮子等，如云浮于空中。观想智慧火焰之轮、炽燃而充满忿怒本尊的宫殿、陨铁蝎子的放射与收摄，以及甩动鬃毛、咆哮震动三千世界的狮子。它们吞噬所有八部部多，将一切焚尽。观想一切上方作害者

原书脚注 a： o rgyen padma。

原书脚注 b： me ri bar wa' zhing（me ri 'bar ba'i zhing）。

E dimensions sink into a meteorite triangular vortex within the depths of the great ocean.

沉入大海深处的陨铁三角漩涡之中。

Then, between the joined palms of oneself as Tröma Nagmo, imagine dark-red syllable hung blazing within wisdom fire. Imagine all power and strength of the three kayas of the victorious ones being synthesized to dissolve into this hung. While focusing on space and opening the palms, from the single syllable hung shooting like a star into the sky, countless syllables emerge. All clouds are prevailed upon by the density of the blazing dark-red hungs. Imagine that the potential to annihilate and incinerate all eight classes of harm-doers is attained.

然后，在自身黑忿怒母合拢的双掌之间，观想深红色“吽”字，在智慧火中炽燃。想三身胜者的一切威力与力量汇集，融入此“吽”。专注虚空，张开双掌，由单一“吽”字如流星射向天空，出现无数“吽”字。密集炽燃的深红“吽”遍满一切云层。观想获得摧毁、焚尽一切八部作害者的威力。

Below the seat, from bam, imagine that a oceanic mandala of water appears to be even more frigid than the coldest hell realm. Meditate that all eight classes are suppressed below that water where nothing can possibly penetrate. Recite:

在座下，从“邦”（bam）字出现如海的水坛城，比最寒冷的寒冰地狱还要冷。观想一切八部都被压伏在水下，没有任何东西能够穿透。念诵：

Om guru raksha trota buddha dewa dakini bam ha ri ni sa hung phet ah ya ma du ru tsa sha na maraya jhyo nan phet Furthermore, by reciting this initial mantra, for a while remain in the even consummation of samsara and enlightenment; and by doing so, severance will be guaranteed. Practitioners who have definitively realized the genuine nature of the dharmata will not be affected by any type of fear. Even if those who lack this confidence remain within awareness, it will be impossible for the gods-maras and other types of terror to disturb them. Given that the terror induced by lightning is extremely poignant, vigilance must be applied to the visualizations.

Om guru raksha trota buddha dewa dakini bam ha ri ni sa hung phet ah ya ma du ru tsa sha na maraya jhyo nan phet

此外，念诵这一最初的咒语，暂时安住轮回与觉悟平等圆成之中，如此便能确保断除。已经确定证悟真实法性本性的修行者，不会受任何恐惧影响；即使尚无此确信者，若安住觉性，神魔及其他恐怖也不可能扰乱他们。由于闪电所引起的恐惧极为强烈，必须警觉地运用这些观想。

Then, by rejecting all hope, fear, [and] paranoia, including protection reversals, meditations, recitations, and expelling rituals performed for others, it is a quintessential point to freely abide in one taste. Having expectation toward anything is the mara that controls all dimensions of desire, so expectation must be severed. Having disappointment toward anything is the messenger that seduces one toward negative directions, so reject disappointment. Fixating upon any harm-doers just sets up interest toward obstacles. Fixating upon everything as lacking benefit is the profound upadesha for turning negativity into siddhis and ominous signs into prosperity. If illness is meditated upon as well-being and negative circumstances are taken as the path, then for instance- like how initially any spicy substance can be unbearable when applied to the mouth and nose- [gradually] if something is thought to bring about well-being and is necessary, then one will feel it surely does bring happiness; and eventually one will be unable to function without it. Likewise,

然后，舍弃一切希望、恐惧〔与〕疑惧，包括为他人施行的保护、回遮、禅修、念诵与驱逐仪式，自在安住一味，是精髓要点。对任何事物抱有期待，是控制一切欲望领域的魔，因此必须断除期待。对任何事物失望，是诱导自己走向恶劣方向的使者，因此应舍弃失望。执著任何作害者，只会令自己关注障碍。将一切执持为无益，是将恶劣转为悉地、不祥转为兴盛的甚深口诀。〔译注：上一句依英文“Fixating upon everything as lacking benefit”直译，其措辞与上下文之间的张力有待藏文核定。〕若将疾病观修为安乐，将逆缘转为道用，那么，例如任何辛辣物质，最初放到口鼻时都难以忍受，但〔逐渐地〕若认为它有益且必要，就会觉得它确实带来快乐，最终甚至离不开它。同样，〔续下页。〕