殊胜解说之甘露海 · 四施中的精进

In order to assure the realization of fearless conduct, one must rely upon an isolated charnel ground that is fear-provoking. In order to overcome the godmãra guests who are objects of fear, suppress them with the realization of fearless confidence. Upon the rudra form of confused self-fixation, the dakinis of the five wisdoms dance the suppression and pierce with the dagger of the four immeasurables and bodhichitta, which ensures they [i.e., the gods-mãras] are immovable within the space of selflessness.

为了确保无畏行的证悟，应依止令人恐惧的僻静尸陀林。为了胜伏作为恐惧对象的神魔宾客，以无畏确信的证悟将其镇伏。在迷乱我执的鲁扎形体上，五智空行母跳起镇伏之舞，以四无量与菩提心之橛刺入，确保它们〔神魔〕在无我之界中不动。

'The appearances of the mind's confusion are the various magical deceptions of external gods-märas, including the concepts that hold to that as true. By severing with the realization of the extents of completion and severance, evenness prevails; and there is victory over is the obstacles of the four maras.

自心迷乱的显现，是外在神魔的种种幻惑， 也包括执其为真的分别。 以终结之量与断除之量的证悟而断除，平等性遍在， 便胜过四魔的障碍。

Thus, these are the verses that summarize the section.

以上偈颂总结了这一部分。

3.2.2.2.4 Mode of Diligence Applied with the Four Feasts This has five parts: I Motivation 2 The black feast 3 The white feast 4 The mixed feast 5 The red feast Fourth is the offering of the aggregates as the feast that involves practicing the four feasts in five ways as follows. First meditate upon the guru, mingle the mind, and offer one's body to the four classes of guests. In order to purify negativity and obscurations, the black feast is offered; to accumulate merit, the white feast; to engage various visualizations, the stages of the mixed feast; and the red feast is offered to engage the exceptional methods.

3.2.2.2.4 四种施供中的精进方式 3.2.2.2.4 Mode of Diligence Applied with the Four Feasts

分五：

1. 发心。
2. 黑施。
3. 白施。
4. 杂施。
5. 红施。

第四，以诸蕴作会供，依以下五方面修习四种施供。首先观修上师，融合自心，将自身供予四类宾客。为净除罪障而行黑施，为积累福德而行白施，为运用各种观想而修杂施次第，为实行殊胜方法而行红施。

3.2.2.2.4.1 Motivation First, the basis of confusion for sentient beings who abide in samsara is the establishment of the aggregates that are fixated upon as a "self" That is the

3.2.2.2.4.1 发心 3.2.2.2.4.1 Motivation

首先，轮回有情迷乱的基础，是成立诸蕴并将其执为“我”，这就是

In the Moon Lamp Sutra, it states:

《月灯经》〔脚注 a〕说：

The heap of this body, along with life itself is impermanent and powerless, like the illusion of a dream. The immature who become attached to this create extremely unfortunate karma. Those unskillful ones who are controlled by nonvirtue have already mounted Yama. Such are the ones who will fall to the unbearable realms of hell.

这身体之聚，以及生命本身，都无常而无自主，如梦幻一般。幼稚者贪著于此，造下极不幸的业。那些受不善控制的不善巧者，已经骑上阎魔，必将堕入难忍的地狱。

So, it is as taught. To expand upon that, in the Jataka Tales concerning the account of giving his [i.e., the Buddha's] body to the tigress, it states:

如教言所说。进一步，《本生》中关于〔佛陀〕舍身饲虎的故事说：

This ownerless, impermanent body that lacks essence is full of suffering, is not beneficial, and is always impure. If there is any benefit that this body can afford to others, then it is imprudent to not feel a sense of joy toward that.

这无主、无常、没有实义的身体，充满痛苦，无有利益，恒常不净。如果它能为他人提供任何利益，却不为此感到欢喜，那便是不智。

Thus, as taught, in order to annihilate fixation upon this cherished heap of aggregates, the body is presented as the feast for the celebration.

如教言所说，为摧毁对这所珍爱蕴聚的执著，便将身体奉为庆会之供。

The motivation is also stated as the quote continues:

引文接着说明发心：

One thinks that, when there is benefit for others, even this body of mine [can be given]. Hence, I must ensure this prayer comes true and that I am approaching the supreme state of awakening. This is not for competition or fame, not for rebirth in higher realms, nor to gain royal status. Not for personal happiness but rather for the welfare of others, I engage in this deed.

应想：若能利益他人，就连我的身体也〔可以布施〕。因此，我必须使这一祈愿实现，趋近最胜觉悟。不是为了竞争或名声，不是为了生于上界，也不是为了获得王位；不是为个人快乐，而是为利益他人，我从事这一行为。

Thus, and in the Jataka called Strength of Love,' it states:

名为《慈力》的本生〔脚注 b〕又说：

Difficult to obtain and easy to lose, there is no satisfaction or peaceful tranquility. have no interest in the so-called abundance of samsara. If interest in even the glory of the highest gods is lacking, it is needless to is mention having interest in something else. If this were only to bring an end to my own misery, for me that is not enough. Embodied and lacking guide, forever tormented by the unbearable suffering of illness, if these beings were to have to rely upon me: then through the merit of a dawa dron mai do (zla ba sgron ma'" mdo, candrapradipasütra) ° jam pa'i tob (byams pa' stobs)

难以获得，容易失去，没有满足，也没有寂静安宁。我对所谓轮回的丰盛毫无兴趣。连最高天人的荣光都无兴趣，何况其他？若只是终止我自身的苦恼，对我而言还不够。具身而无引导、恒为难忍病苦所折磨的这些众生，若必须依赖我，愿以

原书脚注 a： dawa dron mai do（zla ba sgron ma'i mdo, candrapradīpasūtra）。

原书脚注 b： jam pa'i tob（byams pa'i stobs）。

So, it is as taught. Lacking the attitude of self-purpose and by resting the mind within the nature free of elaboration, a perfectly pure intention is the profound method that severs duality from the root.

如教言所说，没有自利的心态，将心安住离戏本性，完全清净的意乐，就是从根本断除能所二分的甚深方法。

Then, in the space in front, the nature of the root guru appears as Rigdzin Pema Duddul,' flesh-colored with an attractive demeanor. Naked, he wears a tiger-skin skirt and a long garland mälä made of three types of skull. In his right hand, he holds five-pronged vajra that overcomes the three realms; and his left hand holds a meteorite phurba that suppresses the three states of existence. His two feet are in the kingly posture upon a seat of a lotus, sun, and four maras. His hair is flowing freely down his back; his three eyes are gazing into the sky. He has wrathful wrinkles, while showing a smiling expression. His kaya contains the entire mandala of victorious ones. Imagine that he remains in an expanse of blazing fire, wisdom light, and rainbow molecules.

然后，在前方虚空，根本上师的本性显为持明莲花降魔尊〔Rigdzin Pema Duddul，脚注 a〕，肉色，仪态悦意。裸身，围虎皮裙，佩戴三种颅骨串成的长鬘。右手持胜伏三界的五股金刚杵，左手持镇伏三有的陨铁金刚橛。双足作王者坐姿，安住莲花、日轮与四魔之座。头发自然披散于背后，三目凝视虚空；面有忿怒皱纹，却显微笑。其身含摄一切胜者坛城。观想他安住炽火、智慧光与虹光微粒的广大界中。

He has no inherent existence, yet appears like a rainbow or a water moon. Meditate without holding to true existence, and recognize that he appears objectively like magic or a dream. By just seeing, hearing, recalling, or experiencing him, there is the potential to bless the three doors with the three vajra natures. With intense faith and complete devotion given over to him, pray with a total commitment from one's heart, mind, and soul.

他无自性，却如虹、如水月般显现。禅修时不执为真实，认识他如幻如梦地显为所境。仅仅见、闻、忆念或感受他，就有以三金刚本性加持三门的力量。怀强烈信心，将虔诚完全交付于他，以全副身心从内心至诚祈祷。

Then, recite phet and the verses that begin appearances …" and so forth until perfectly pure selfis as taught. delight within the wisdom mind.." It In the perfectly pure, absolute Akanishtha of self-appearances, the lord guru of perfected käyas and wisdom is the absolute fully manifest kaya, the intrinsic nature of the great bindu-indestructible, unchanging nature of the self-occurring wisdom that abides as the ground -arising as the oceanic treasury of ripening empowerment and liberating instructions. With phet, invoke your wisdom intent and supplicate you, perfect embodiment of the glorious qualities of the four käyas. By invoking your wisdom mind through intense faith and devotion, I pray, release or unite all concepts of the mind and mental events that are shrouded as if encased in the shell of deluded ignorance to delight within the great expanse of the wisdom mind, rig 'dzin padma bdud 'dul; Vidyadhara Lotus Mara Subduer

然后念“呸”，念诵从“……完全清净……自显……”开始，直到“……于智慧心中欢喜……”等偈句。其义如下：

在自显完全清净的究竟色究竟天中，圆满诸身与智慧的怙主上师，是究竟全显之身，大明点的内在本性——作为基而安住的自生智慧，其本性不可毁坏、永不变易——显现为如海的成熟灌顶与解脱教授宝藏。我以“呸”唤起您的智慧密意，祈请您这吉祥四身功德的圆满总集。以强烈信心与虔诚启请您的智慧心，祈愿将心与心所的一切分别——如被包裹在迷乱无明的蛋壳中——释放或融合，使其欢喜于智慧心广大界中，

原书脚注 a： rig 'dzin padma bdud 'dul；持明莲花降魔尊。

the primordial ground of original purity that is the self-nature free from elaboration.

即本初清净之原始基、离戏自性之中。

Having supplicated in this way, self-awareness210 and the guru's enlightened mind of nonconceptual wisdom mingle inseparably.

如此祈请之后，自觉〔原书尾注210〕与上师无分别智慧的觉悟心，不可分离地融合。

One awakens in the wisdom expanse of the three käyas. Think that the great confidence of exaltation free from transition or change is attained. Mingle with the first phet; purify obscurations with the second; and with the third, all four empowerments are perfectly received. Imagine that the great dynamic strength of the four kayas211 is attained. Mingling the mind with the guru dispels all illness, demonic forces, negative circumstances, and obstacles. This is the sole, profound key point for bringing forth the common and supreme siddhis.212

在三身智慧界中觉醒，观想获得不迁不变的大乐大自信。第一声“呸”令其融合；第二声净除障碍；第三声圆满获得四灌顶。观想获得四身〔原书尾注211〕的大显能力。将自心与上师融合，遣除一切疾病、魔力、逆缘与障碍。这是引生共同与殊胜悉地的唯一甚深要点。〔原书尾注212〕

Then, by transferring awareness into space, [the practice] called Opening the Gateway to the Sky is as follows.213 One recites, and so forth until one's body that is huge, fatty. the käya. arises..."214 Thus, while saying this, imagine that -in the middle of one's body that is huge, fatty, oily, and heavy--the central channel appears possessing the four characteristics.215 Empty and clear, it is the dimension of a medium-sized bamboo shaft. The upper tip connects with the crown aperture, and the lower tip is blocked below the navel. Within that, parallel to the heart, is the combined nature of all life essence, longevity, and merit as five-colored bindu. The size of the bodhisattva's first egg, the bindu is clear, shiny, rich, and vibrant as it shoots upward like the shot arrow of a strong man. Think that this arrives in the upper regions of space. With the first phet, awareness transfers to mingle with basic space. With the second, it arises from basic space; and with the third, visualize that it becomes the käya of Tröma.216

然后，将觉性迁转于虚空，名为“开启虚空之门”的〔修法〕如下。〔原书尾注213〕念诵“……自身巨大、肥壮……”等，直到“……身显现……”。〔原书尾注214〕如此念时，观想在自身巨大、肥壮、油润、沉重的身体中央，出现具足四种特征的中脉。〔原书尾注215〕中脉空而明亮，粗细如中等竹竿。上端连通顶门，下端在脐下封闭。其中，与心脏平行之处，一切命根、寿命与福德的合一本性，显为五色明点。明点大小如“菩萨的第一颗卵”，清明、闪亮、丰润、鲜活，如壮士射出的箭一般向上飞升。〔译注：英文确作“the bodhisattva’s first egg”，原页亦如此；此处保留直译。可参原书尾注169：度母与观世音化现为鸟，来印度仅产一卵；该注说其大小如知更鸟卵，而颇瓦中应观为球形。〕观想它到达上方虚空。第一声“呸”，觉性迁转，与本界融合；第二声，从本界中生起；第三声，观想化为忿怒母之身。〔原书尾注216〕

To expand upon that, reference to the mingling of basic space and awareness is not only mingling in space. It is to abide in the meaning of the dharmatä, free from duality, as the empty nature of space. spacelike awareness Then, by remaining in all-pervasive without contriving body and mind, one must engage in this key point of Mahäsandhi's view and meditation. In Aryadeva's treatise on chöd. it states:

进一步说，

While mingling basic space and awareness, there is natural freedom from material things, characteristics, refutation, and establishment, as well as freedom from holding to reference points. Being free from duality is to remain in the meaning of the dharmatà without contriving body and mind. In this way, wherever empty space pervades, this present awareness also pervades; so one rests in this great, all-encompassing expansive dimension.

界与觉性融合，并不只是融入空间，而是以虚空般空的本性，安住离能所二分的法性之义。然后，安住周遍如虚空的觉性，不造作身心，必须运用大圆满见与修的这一要点。圣天的断法论中说：

界与觉性融合之时，自然远离物质、相状、破斥与成立，也不执持任何所缘。离能所二分，就是不造作身心，安住法性之义。如此，虚空遍于何处，当下觉性也遍于何处，便安住这广大、周遍一切的界中。

So, it is as taught. Then say the spontaneously present three kayas..." until om ah hung ha ho hri . . . While reciting this three times, visualize one's body as described, such as one's body being huge, fatty, and so forth.

如教言所说。然后念诵“……任运现前三身……”至“……om ah hung ha ho hri……”。念三遍时，依所述观想自身巨大、肥壮等。

Concerning this, Machig has said:

关于这一点，玛吉说：

As soon as the breath separates from this corpse and while the warmth is still present, it becomes youthful and full; and the flesh turns smooth and fine. With a vital healthy glow, the corpse is huge, heavy, fatty, and oily while appearing lovely and attractive, large enough to completely fill the realms of the world.

呼吸一离开这具尸体，余温尚在之时，它便年轻而丰满，肉质光滑细腻，焕发健康鲜活的光泽。尸体巨大、沉重、肥壮、油润，悦意动人，大到完全充满世界诸境。

Thus, one should visualize as taught.

应当依教观想。

To expand upon this,217 from the space of empty prajñã, the rupakäya of mudrä and method arises as Tröma Nagmo, holding a curved vajra blade in the right hand.218 By merely pointing it, the skull falls from the corpse and lands upon a tripod of three types of human skulls. With hair intact, the skull expands to become equal to the vast dimensions of the dharmatã. Again, by pointing the curved vajra blade, the body's skin is flayed to cover the golden foundation of the earth. The headless body drops into the skull cup; and the fire and wind below the tripod ignite the stove, heating up the skull. The body melts and begins to boil profusely, while the steam and froth spill out to cover the human-skin base. Think that the edibles become like mountains of flesh; the drinkables are oceans of blood; the chewable substances, like banks piled with bones; the substances to lick, like heaps of melting fat; and the substances to suck, like the marrow, cartilage, and so forth are ever-increasing.

进一步说，〔原书尾注217〕从空性般若之界中，手印与方便的色身显为黑忿怒母，右手持金刚钺刀。〔原书尾注218〕仅以刀指示，头颅便从尸体落下，置于三种人头骨构成的三脚灶上。带有头发的头颅扩展，等同法性广大范围。再次以金刚钺刀指示，身体之皮剥下，铺满大地金基；无头身体落入颅杯。三脚灶下风火生起，灶火将颅器加热，身体熔化，剧烈沸腾，蒸汽与泡沫溢出，覆盖人皮基座。观想可吃之物化为肉山，可饮之物化为血海，可咀嚼之物如堆积的骨岸，可舔之物如融脂之堆，可吸吮之物如骨髓、软骨等，持续增长。

Furthermore, think that inexhaustible, desirable wealth suitable to the individual guests of samsara and enlightenment appears like an ornamental wheel equal to the reaches of space. Bless this with the mantra. With the first phet, the exalted guests as the objects of refuge- namely, the buddhas, dharma, sangha, gurus, meditation deities, and dakinis, the dharmakaya, sambhogakaya, nirmanakaya, and so forth; the guests who are the protectors with noble qualities, such as the eight groups of gods, nãgas, and rähulas,219 the ten directional guardians, the nine terrifying ones, the four great kings, the twenty-eight astrological deities, and so forth; and the guests who are objects of compassion, the six classes of beings, such as animals, gods, asuras, humans, the hell beings, pretas, and the like--all hear this. With the second [phet], think they depart from their domains; and to fill all regions of space and earth. with the third, they gather Once again, with phet, think that boundless karmically emanated dakinis arrive to facilitate the feast.220 Saying "phet to the buddha, dharma . . and so forth until spontaneously fulfilled" means that -by offering an inex-

此外，观想适合轮回与觉悟各类宾客的无尽悦意资财，如庄严之轮，显现遍满虚空边际，以咒加持。第一声“呸”，皈依境的尊贵宾客——佛、法、僧、上师、本尊、空行母，法身、报身、化身等；具圣善功德的护持宾客——天、龙、惹护拉等八部〔原书尾注219〕、十方护世、九大怖畏尊、四大天王、二十八星宿天等；以及悲心所缘的宾客——地狱、饿鬼、畜生、天、阿修罗、人等六道众生——全都听见。第二声〔“呸”〕，想他们离开各自住处；第三声，聚集遍满天地一切处。

再次念“呸”，想无边事业化现的空行母到来，协助施供。〔原书尾注220〕念诵“呸，向佛、法……”等，直到“……任运圆满”，其义是：通过供养无尽的……〔续下页。〕

Then,221 saying ' until the twenty-four supreme sacred places .. and so forth be the potential ..." the outer objects of the twenty-four sacred places, the inner arrangement of the compatible mandala of the vajra aggregates, and the dakas and dakinis that abide there are offered the ambrosia of immaculate, empty bliss. They all belong to the category of the guests who are the exalted objects of refuge. With the first phet, the offering is made; with the second, they receive it; and third,222 their enlightened minds are satisfied with the taste of empty bliss.

然后，〔原书尾注221〕念诵“……二十四殊胜圣地……”等，直到“……成为威力……”，向外在二十四圣地、内在与之相应的金刚蕴坛城排列，以及其中安住的空行勇父与空行母，供养无垢空乐甘露。他们都属于皈依境的尊贵宾客。第一声“呸”，作供；第二声，他们领受；第三声，〔原书尾注222〕他们的觉悟心以空乐之味满足。

Saying "phet the eight classes of gods . .: until be fulfilled . 3 think that all guests who are the protectors of noble qualities are fulfilled by the fully endowed desirables in harmony with each individual need. With the first phet, the offering is made; with the second, they receive it; and with the third, they are satisfied by immaculate exaltation.

念诵“呸，天等八部……”至“……愿满足……”，观想一切具圣善功德的护持宾客，都以符合各自需要的圆满悦意物获得满足。第一声“呸”，作供；第二声，他们领受；第三声，以无垢大乐满足。

Saying223 the hell beings.." and so forth until attain buddhahood" dedicates to all guests, who are the six-realm beings and objects of compassion, whatever objects of desire that they may wish for. With the first phet, they receive this; with the second, they are satisfied; and with the third, imagine that they are set free.

念诵〔原书尾注223〕“……地狱众生……”等，直到“……获得佛果”，将一切宾客——悲心所缘的六道众生——各自所欲之物，回向给他们。第一声“呸”，他们领受；第二声，他们满足；第三声，观想他们获得解脱。

Again, for all guests who are karmic debtors, demonic forces, and obstructers, the feast of flesh, blood, and so forth is presented as follows. First perform the blessing, and then summon the guests by saying' and so forth until pervade the trichiliocosm om ah hung ha ho hri." With the first phet, the godsmaras of the eight classes hear this. With the second, they depart [from their realms]; and with the third, they suddenly arrive and gather.

再次，向一切业债主、邪祟与障碍者宾客，如下呈献血肉等会供。先作加持，然后念“……遍满三千世界……”等，直到“……om ah hung ha ho hri”，召请宾客。第一声“呸”，八部神魔听见；第二声，离开〔各自境域〕；第三声，突然到来，聚集一处。

Call them by chanting "from the uppermost peak of existence" and so forth and think that all eight classes, including the gods, yamas, and the like are each given whatever brings them satisfaction according to their desires. Then, they become fulfilled. With the first phet, offer to the mightiest among them; with the second, to the middling; and with the third, to the weakest. Imagine that the final phet ensures their fulfillment.

唱诵“从有顶……”等召请他们，观想天、阎魔等一切八部，都按各自愿望得到令其满足之物，遂得圆满。第一声“呸”，供给其中最强者；第二声，供给中等者；第三声，供给最弱者。观想最后一声“呸”确保他们得到满足。

King Pekar* and others are from the kingly class; the female cannibal with the bloody mane and the rest are from the classes of female demons. The demonic nãgas and so forth from the nãga class and the five passions and poisons are present as the other classes of demonic forces. Spirits that wander the towns' and rgyal po pe dkar dritsen drong gyug ( gri btsan grong rgyug)

白哈尔王〔脚注 a〕等属于王鬼类；血鬃食人女等属于女鬼类；魔龙等属于龙类，五烦恼、五毒显为其余邪祟类别。游行城镇的鬼灵〔脚注 b〕及

原书脚注 a： rgyal po pe dkar。

原书脚注 b： dritsen drong gyug（gri btsan grong rgyug）。

others are the owners of karmic debts that suddenly appear as gods-märas. Tell them, "If I am unable to give each of you what is preferred, then it is my fault. If any of you are unable to partake of it, then it is your fault." Thinking like this, abandon cherishing the body through heroic confidence. With the first phet, imagine that they hear you. With the second phet, they are satisfied; and with the third, they are set free.

其他众等，是忽然显为神魔的业债主。告诉他们：“若我不能给你们每一位所喜之物，那是我的过失；若你们中有谁不能享用，那是你们的过失。”如此思惟，以勇健自信舍弃对身体的珍爱。第一声“呸”，观想他们听见；第二声，他们满足；第三声，他们解脱。

Then, the remainders are given by saying equal to the reaches of phenomenal existence. .. and so forth until ' they are invited." Thus, bless and invite the guests saying self-created …" and so forth until may the empowerment ... be attained." Dedicate the desirable objects to them, such as edibles, medicines, and the like so as to dispel all suffering. Think that, with the first phet, they receive this; with the second, they are satisfied; and with the third, they awaken into immaculate exaltation.

然后，念“……等同显有边际……”等，直到“……迎请他们”，布施剩余供物。如此加持并迎请宾客，念“……自造……”等，直到“……愿获得……灌顶”。将饮食、药物等悦意物回向给他们，遣除一切痛苦。观想第一声“呸”，他们领受；第二声，他们满足；第三声，他们觉醒于无垢大乐。

Once again, to offer dedication in the great, perfectly pure three spheres, continue by saying "phet ... magical nature of phenomena . ." until ground be attained"; think of the meaning of these words. Then saying "phet... mind and mental events ..." and so forth until ' free from meeting and parting ah," self and all objective appearances dissolve within nondual emptiness. Think that one enters the womb of the original protector of the primordial ground and rest in evenness. This is the sole, profound upadesha to be internalized through practice during all times and situations.

再次，为在广大、完全清净的三轮中回向，接着念“呸……如幻法性……”至“……获得地位”，思惟这些语句的意义。然后念“呸……心与心所……”等，直到“……离合会分离，阿”，自身与一切所境显现都融入无二空性。观想进入本初基之原始怙主的胎藏，平等安住。这是应于一切时处通过修持融入自心的唯一甚深口诀。

3.2.2.2.4.2 The Black Feast Second, so that [practitioners can] purify negativity and obscurations, the black feast is as follows.224 Saying "phet…. one's body is fatty ..." until ha ho hri," one's body as a heap of aggregates that has originated from the confusion of dualistic ignorance is huge and fatty, equal to the size of Mt. Meru. In the center of this is the central channel with all characteristics complete. The upper tip runs to the crown, and the lower connects below the navel. Parallel to the heart is the nature of inseparable wind and mind as a five-colored bindu, the synthesized pure essence of the five elements. Imagine this to be about the size of an egg.

3.2.2.2.4.2 黑施 3.2.2.2.4.2 The Black Feast

第二，为〔使修行者〕净除罪业与障碍，黑施如下。〔原书尾注224〕念“呸……自身肥壮……”至“ha ho hri”，观想自身为从二取无明迷乱中生起的蕴聚，巨大肥壮，等同须弥山。在中央有具足一切特征的中脉，上端通顶，下端连于脐下。与心平行之处，风心无别的本性显为五色明点，是五大清净精华的总集。观想其大小约如一颗卵。

Saying phet, it rises up into space; and awareness mingles with basic space. Once again, the nature of inseparable basic space blue-black Tröma wearing the complete and awareness appears as the accouterments. From the light of her käya, all negative obscurations of the three-realm sentient beings, including all gods-maras without exception, are gathered in the aspect of black-colored light that dissolves into the corpse. The corpse becomes even larger than before, and this human corpse fills the trichiliocosm. Mesmerizing the minds of the godsmaras who see it, hear of it, endowed with all taste it, or experience it, think that the corpse is fully glorious desirable qualities.

念“呸”，它上升于虚空，觉性与本界融合。再次，界与觉性无别的本性，显为蓝黑色忿怒母，具足一切庄严。从她身光中，汇集三界有情的一切罪障，包括所有神魔，无一遗漏，皆显为黑光融入尸体。尸体比先前更大，这具人尸充满三千世界。凡见、闻、尝或感受它的神魔，心皆为之摄引；观想尸体圆满具足一切庄严悦意的功德。

Imagine that, from space, the five syllables descend like rain and transform this [corpse] into wisdom ambrosia that liberates through taste. Then calling the guests is as follows. Saying "the naga king of demonic forces . until " and so forth come here," the embodiment of the confusion of desire that abides on earth is the bird-headed demoness. She has webbed feet and hands and holds a butcher's knife in her right hand and a bag of disease in her left. Wearing a fresh human skin as the upper garment, she stands without a mount encircled by boundless female demons that resemble her.

观想五字从空中如雨降下，将此〔尸体〕转为尝即解脱的智慧甘露。随后召请宾客如下：念“……邪祟龙王……”等，直到“……来此”。住于地上的贪欲迷乱化身，是鸟首女魔。她手足有蹼，右手持屠刀，左手持病囊，以上身披新鲜人皮，无坐骑而站立，周围有无边与她相似的女魔。

Above her is the embodiment of ferocious aggression as the kingly male demonic force with a snake head. His right hand holds a staff, and his left a begging bowl. He wears the three robes of ordination and a monastic hat. He rides white lioness and is surrounded by an assembly of kingly spirits, such as sadhus, barbarians, and a retinue of ministers and masculine demonic forces wearing a variety of regalia.

她上方，是猛烈嗔恨的化身，蛇首的男性王鬼。右手持杖，左手持钵，穿出家三衣，戴僧帽，骑白色母狮，周围聚集王鬼类，如苦行者、蛮族，以及臣属和身着各种服饰的男性邪祟眷属。

Above them is the embodiment of delusion-based ignorance as the kingly demonic force of the nagas with pig's head. His upper body is human, and the lower is a coiled snake. His right hand holds a serpent lasso, and his left a bag of disease. He rides a green-speckled water monster and is surrounded by a countless assembly of delusion-based demon nãgas just like himself.

他们上方，是痴暗无明的化身，猪首龙王邪祟。上身为人，下身是盘曲的蛇，右手持蛇索，左手持病囊，骑绿色斑纹水怪，周围是无数与他相同、基于痴暗的魔龙众。

Above them is the powerful female of samsara and enlightenment in the aspect of the black Remati,' whose nature is the queen of basic space. She holds a sword in the right hand, and a skull filled with blood in the left. Her long black, unruly hair flows downward. She squeezes a bag of disease under her armpit and wears a fresh human skin upper garment and a woven yak-hair skirt. Her white incisors are bared, and her turquoise eyebrows twitch. She rides upon a threeeyed, white-muzzled donkey that wears a double-sectioned saddle. The first part is made of the upper jawbone skull of a cannibal, and the back part is made of the lower section of the cannibal's jaw and is draped with a fresh human skin. The donkey also wears snake-skin breast and belly plates. In the front and back of the saddle hang balls of colored yarn, as well as dark- and light-colored pebbles for dice,: ledger, and bag of disease. Imagine she is surrounded by an inconceivable gathering of females tossing their hair and appearing just like her. Thus, as mentioned in the notes [on chöd], these are the essential ornamentation of the maras that are congruent with the liturgy of the main text [i.e., terma].

他们上方，是轮涅大力女尊，显为黑色热玛蒂〔脚注 a〕，本性为法界女王。右手持剑，左手持满血颅器；黑色长发蓬乱下垂，腋下夹着病囊，上身披新鲜人皮，下着牦牛毛织裙。白色门牙外露，松石色眉毛颤动，骑三眼、白嘴的驴，配有前后两部分的鞍。前部以食人者的上颌颅骨制成，后部以食人者下颌制成，上铺新鲜人皮。驴的胸带与腹带以蛇皮制成，鞍前后悬着彩色线团，以及作为骰子的黑白卵石、簿册与病囊。观想她被不可思议的女众围绕，她们甩动头发，形貌皆与她相同。如〔断法〕笔记所述，这些是与根本文〔伏藏〕仪轨相符的诸魔主要装束。

Another option is that the sole queen of existence [i.e., Remati] holds a sword and a bag of disease in her right hand and a butcher's knife and lasso in the left. Below her is the demonic force of the nagas appearing as a charnel-ground, pigheaded one riding a black pig and holding an axe in the right hand and lasso in the left. Below that is the kingly masculine force with a horse head, riding a black a re ma ti'

另一种方式是，有界独一女王〔热玛蒂〕右手持剑与病囊，左手持屠刀与绳索。她下方，龙类邪祟显为尸陀林猪首尊，骑黑猪，右手持斧，左手持绳索。再下方，是马首男性王鬼，骑黑

原书脚注 a： re ma ti'。

horse, and holding a saw and fresh human head. On the earth is the demoness negative force holding a woven yak-hair flag and a lasso while riding a black bird. I received these explanations given as oral instructions.

马，手持锯与新鲜人头。地上是女魔邪祟，持牦牛毛织旗与绳索，骑黑鸟。我曾以口传教授的形式，领受这些说明。

Then during the invocation, blow the thigh-bone horn, or say phet; and during the first recitation, think that they hear you; the second time, they depart [from their realms]; and at the third, think that they gather like a crowd. This applies to all invocations mentioned either previously or later.

迎请时，吹腿骨号，或念“呸”；第一遍时，想他们听见；第二遍，离开〔各自境域〕；第三遍，想他们聚集成众。这适用于前后所说的一切迎请。

Then, the song of the view that calls from afar is as follows. Saying "the even taste of samsara and enlightenment… until the great method of generosity," all mental appearances of impure samsara are actually seen as the equal taste of good and bad, the fundamental nature of original purity free from bias. I, a practitioner with the confidence of fearlessness, have from beginningless time until now cherished this nonexistent self through fixation. These aggregates that have emerged from confusion have brought about meaningless previous lifetimes. Now, in order to perfect great waves of the two accumulations for self and others: just as the previous victors have performed deeds, I, too, will engage in the great method of giving generosity.

然后，远方呼唤的见地之歌如下。念“……轮涅一味……”至“……布施的大方法”，实际见到不净轮回的一切心之显现，皆为善恶平等一味，即不偏的本初清净根本实性。我这具有无畏自信的修行者，从无始至今，以执著珍爱本不存在的我；从迷乱中生起的这些蕴，带来过去毫无意义的生世。现在，为圆满自他二资粮的大浪潮，正如往昔胜者所行，我也将实行布施的大方法。

This is also mentioned in the Sütra Requested by Nyewa Khor:

《近侍所问经》〔脚注 a〕也说：

"Generosity" means to give the gift of one's kingdom. "Great generosity" is to give the gift of one's sons and daughters. "Tremendous generosity" is to give the gift of one's body parts, such as the head, legs, eyes, skin, and marrow.225 Thus, as taught, tremendous generosity involves this method of giving the body, so one must give the body as a gift. So, it is.

“布施”，是赠予自己的国土；“大布施”，是赠予自己的子女；“广大布施”，是赠予头、腿、眼、皮、骨髓等身体部分。〔原书尾注225〕

如教言所说，广大布施涉及这施身的方法，因此应将身体作为礼物布施。如此。

Then, saying forth until recipients of generosity, confused by ignorance ..." and so consume everything.", the gods-maras along with their retinues are the objects of generosity who are overwhelmed by ignorance, as mentioned above. By offering the feast of the human corpse in the charnel ground, think that they [i.e., the gods-maras] partake of this with the sounds of gobbling, consuming, tearing, and ripping, leaving nothing behind. With the first phet, this is offered; with the second, they receive it; and with the third, they are satisfied with the taste of empty bliss. Think that merit is perfected and negativities are purified.

然后念“……无明迷乱的施受者……”等，直到“……全部享用”。如前所说，神魔及其眷属，是为无明所压倒的布施对象。在尸陀林中供养人尸会供，观想他们〔神魔〕发出吞咽、啖食、撕扯与裂解的声音，享用殆尽，毫无剩余。第一声“呸”，供出；第二声，他们领受；第三声，以空乐之味满足。观想福德圆满、罪业清净。

Then saying' accordingly the recipients of generosity . . ." until "... vanish is that, by partaking of this, all gods-maras as the objects of the generosity become like a black heap of coal. The smaller members of the retinue are connyewa khor gyi zhü pa' do (nye ba 'khor gyis zhus pa'" mdo, aryavinayavinishcayaupälipariprochanammahäyanasütra)

然后念“……如此，布施的受者……”至“……消失”，其义是：由于享用此供，一切作为布施对象的神魔，都成为一堆黑炭般的形相。眷属中较小的成员被……〔续下页。〕

原书脚注 a： nyewa khor gyi zhü pa'i do（nye ba 'khor gyis zhus pa'i mdo, āryavinayaviniścayopāliparipṛcchānāmamahāyānasūtra）。

Then, abiding in the expanse of the view is that, by saying "self and objective appearances . . . until rest in the evenness self and all objective appearances are a like awakening from a dream. Everything gathers into the fundamental nature of the primordial ground of original awareness, the genuine heruka. All gods-maras, buddhas, sentient beings, subjects, objects, and harmdoers and their objects are within this great spontaneous dimension of unbiased original purity, equally pervading as uncontrived self-occurring wisdom just as it is. With the first phet, this dynamic strength mingles with the basic space of the nirmänakäya. With the second, this radiance attains the confidence of the samthird, think that the wisdom intent of the dharmakäya bhogakaya; and with the nature is rendered evident.

然后，安住见地之界：念“自身与所境显现……”至“……安住平等……”，自身与一切所境显现，如从梦中醒来。一切收摄于本初觉性之原始基的根本实性，即真实黑鲁嘎。所有神魔、佛、众生、能所、作害者与被害对象，都在这不偏本初清净的大任运之界中，作为无造作的自生智慧，如实平等周遍。第一声“呸”，这显能力与化身之界融合；第二声，此光明获得报身的确信；第三声，观想法身本性的智慧密意显露。

Other versions of the black feast are as mentioned in the Dispelling All Obscurations' version of the black feast from the cycle of the Treasury Expanse of the Spacelike Dharmatã.

其他黑施版本，如《虚空法性藏界》法类中《遣除一切障碍》〔脚注 a〕的黑施版本所述。

The feast of the nectars is that, by saying phet, the consciousness is transferred some seven cubits into the upper regions of the sky. There, it becomes vast mass of light that strikes the earth, transforming it into a skull equal to the trichiliocosm. Then in the upper space, the gurus, Triple Gem, and oceans of victors all reside like massing clouds; and from their käyas, streams of purifying wisdom nectar descend. Imagining oneself in an ordinary body, at one's crown is a white syllable ah of the gods that includes all habits. At the nape of the neck is the yellow syllable su of the asuras, including all habits. At the heart is the human syllable, a pale blue nri, including all habits; and at the navel is the blue animal syllable tri and all habits. At the secret place is the red syllable of the pretas, dre, along with the habits; and at the soles of the feet is the hell realm syllable, black du, along with those habits. Then imagine that black liquid descends from them [i.e., the syllables] and that illness descends as blood and pus, demonic forces as insects and parasites, and negative obscurations as dust-colored smoke that fills up the skull cup.

甘露之施是：念“呸”，将识迁转至上方虚空约七肘处。在那里，它成为巨大光团，照击大地，使之化为等同三千世界的颅器。然后，在上方虚空，上师、三宝与如海胜者，都如聚云安住，从他们身中降下净化的智慧甘露流。观想自身为平常身，头顶有天道的白色“ah”字，包含其一切习气；颈后有阿修罗道的黄色“su”字，包含其一切习气；心间有人道的浅蓝“nri”字，包含其一切习气；脐间有畜生道的蓝色“tri”字及一切习气；密处有饿鬼道的红色“dre”字及习气；足底有地狱道的黑色“du”字及习气。随后，观想黑色液体从这些〔字〕中流下，疾病化为血与脓流下，邪祟化为昆虫与寄生虫，罪障化为尘色烟雾，充满颅杯。

From space, the three syllables descend like pouring rain to transform this drib pa kun sel (sgrib pa kun sel)

三字从空中如倾盆大雨降下，将这一

原书脚注 a： drib pa kun sel（sgrib pa kun sel）。

3.2.2.2.4.3 The White Feast Third, in order to accumulate merit, the practice of the white feast is as follows. Saying "phet... the habit of self-grasping . . ." and so forth until the verses ever-increasing desirable offerings," as taught, visualize the central energy channel as before in the middle of this magical heap of aggregates that originate from the unyielding habit of self-grasping. In the middle of that channel, vital innate awareness transfers to the great basic space of the ground of original purity. From the space of the dharmatä, the magical manifestation of wisdom nature appearing as a clear white-colored dakini. emerges as one's From one's kaya, boundless light and rays radiate to purify the negative obscurations and habits of sentient beings. The right hand wields a razor-sharp sword; and by merely pointing this toward the corpse, it is flayed. The left hand holds a banner of wind that blows the flesh and blood into particles, dispersing them in all directions to fill the trichiliocosm. Mingling indistinguishably with the outer appearances of the objective elements, instantly the entire earth becomes mounds of cakes, mountains become heaps of butter, crags become mounds of the three sweets, rivers flow with milk, and lakes overflow with yogurt. Just like the manifestations of the array of the god realm known as Paranirmitavashavartin,226 all desirable things of phenomenal existence become clouds of white offerings. By the showering rain of the three syllables from basic space, everything is blessed to become wisdom ambrosia that grants liberation upon experience.

3.2.2.2.4.3 白施 3.2.2.2.4.3 The White Feast

第三，为积累福德，白施修法如下。念“呸……我执的习气……”等，直到“……不断增长的悦意供养”等偈句，依教观想：由顽强我执习气所生的这如幻蕴聚中央，如前有中脉。在中脉中央，鲜活本有觉性迁转至本初清净之基的广大本界。从法性之界中，智慧的幻化显现生起为自身本性，显作清明白色空行母。

自身放射无边光芒，净除有情的罪障与习气。右手挥持极锋利的剑，仅指向尸体，便将其皮剥下；左手持风幡，将血肉吹成微粒，四方飘散，充满三千世界。它们与外在所境诸大的显现融为一体，刹那间，整片大地化为糕饼堆，山岳化为酥油堆，岩壁化为三甜堆，河流流淌乳汁，湖泊满溢酸奶。正如名为他化自在天的天界庄严显现，〔原书尾注226〕显有的一切悦意物，都化为白色供云。三字从本界中如雨降下，加持一切成为受用即解脱的智慧甘露。

Saying 'Eh ma! buddha …" and so forth until the verses emanates from me ...", as it teaches concerning buddhas and sentient beings, the universe, inhabitants, and the rest: aside from being the dynamic manifestation of the great wisdom clear-light nature of one's mind, nothing is otherwise. Saying "phet I, a practitioner of the Madhyamaka…. and so forth until actualize..." it is taught that in accord with the key points of the views of the Mahämudrä, and Mahasandhi in that order: Madhyamaka, by realizing the intrinsic nature of all phenomena as great emptiness, self- grasping is severed. By sealing with the samadhi that realizes the view of the magical nature of all phenomena, everything becomes the dance of offering and expressing generosity. In this way, fixation upon objects is severed. By realizing with naked awareness that everything is perfected within the dharmatä in the manner of the perfectly pure three circles, the great space of purity and evenness is rendered evident.

念“哎玛！……佛……”等，直到“……从我化现……”，教言说明：诸佛与众生、宇宙与居民等，无非是自心大智慧明光本性的显能力，此外别无他物。念“呸，我这中观修行者……”等，直到“……现证……”，依次按照中观、大手印与大圆满的见地要点：证悟一切法的内在本性为大空性，便断除我执；以证悟诸法如幻本性之见的三摩地印持，一切成为供养与布施之舞，如此断除对所境的执著；以赤裸觉性证悟一切皆以三轮完全清净的方式，圆满于法性之中，便令清净平等的大界显露。

Then saying "the ground of the tathagatas and so forth until to awaken .." it is taught that the self-radiance of the buddha nature's basic space of the ground is the three supreme ones who are the guests known as "the exalted objects of refuge". The dynamic strength, or array of awareness, on the path appears as the guests known as 'the protectors of noble qualities". Saying "the mind of the three poisons . and so forth until given as the abundant . is taught from the perspective of the mind's three poisons, and there comes to be the objective field of the three realms of samsara. The dynamic strength of that appears in the form of concepts as the guests, who are known as the classes of obstructing forces and karmic debtors. Each are given that which they are worthy of receiving.

然后念“……如来之基……”等，直到“……觉醒……”，教言说明：佛性基界的自光明，是称为“皈依境尊贵宾客”的三殊胜尊。道上觉性的显能力或庄严，显为称作“具圣善功德的护持者”的宾客。念“……三毒之心……”等，直到“……丰盛施予……”，是从心之三毒的角度说明，轮回三界的所境由此产生。其显能力以分别的形态显为宾客，称为障碍者与业债主各类。每一类都获得其应受之物。

By saying outer grasping . " and so forth until ". offerings are partaken of ..." it is taught that the gods-maras that emerge from external grasping manifest as the objects that are given varieties of desirable phenomena. The godsmaras that emerge from the confused conceptualization of the inner fixating mind are given the desirables that are nonexistent yet appear. Between these, the gods-mãras of interdependent grasping and fixating are given all phenomena that originate from the continuity of confused existence. It is necessary to understand this from the perspective of how this applies to both the manner of generosity and offering according to relative truth and the description of absolute truth's liberation of confusion. Otherwise, it is difficult to comprehend this just through the words alone. For now, I will leave it at that. Then saying the objective three realms ..." and so forth until purity and evenness ah la la", it is taught for one tO remain within the fundamental nature that lacks true existence.

念“……外在执取……”等，直到“……享用供养……”，教言说明：从外在执取中生起的神魔，显为所境，给予其各种悦意之法；从内在执著之心的迷乱分别中生起的神魔，给予其无实而显现的悦意物；二者之间，依缘而有的执取与执著之神魔，给予其从迷乱存在相续中所生的一切法。必须从两个角度理解：一是世俗谛中布施与供养的方式；二是胜义谛中迷乱解脱的说明。否则，只凭字句很难领会。此处暂说到这里。然后念“……所境三界……”等，直到“……清净平等，阿拉拉”，教导安住无真实存在的根本实性。

3.2.2.2.4.4 The Mixed Feast Fourth, the mixed feast is as follows. Saying "phet in the center of one's body . .." and So forth until ha ho hri .. ", it is taught to visualize that, in the center of one's body as vast as the earth and sky, upon the joint at the heart center within the central energy channel like a crystal pipe, the nature of one's consciousness as a lucid five-colored bind possessing all glorious qualities appears.

3.2.2.2.4.4 杂施 3.2.2.2.4.4 The Mixed Feast

第四，杂施如下。念“呸，自身中央……”等，直到“……ha ho hri……”，教导观想自身广大如天地，中央有水晶管般的中脉，在心间脉节处，自识本性显为清明五色明点，具足一切庄严功德。

Like a shooting star, this shoots upward into the sky; and from basic space, one appears as Tröma Nagmo holding a curved vajra blade in the right hand. By merely pointing this at one's abandoned body, one's bodies and endowments from all past lifetimes are gathered to dissolve there. By merely pointing the curved vajra blade, the skin is then flayed to stretch and evenly cover the entire ground of this world. Upon that on the right side, all raw and cooked meat becomes the mountains; broth and fatty oils, as well as the warm blood with steam, become the oceans. To the left, the crags and mountains are made of all

明点如流星射向天空；从本界中，自身显为黑忿怒母，右手持金刚钺刀。仅以钺刀指向自己舍下的身体，一切过去生世的身体与资具便汇集、融入其中。再仅以金刚钺刀指示，皮便剥下，伸展、平铺此世界整个地面。其上右侧，一切生肉与熟肉成为山岳，肉汤与油脂，以及冒着蒸汽的温热血液成为海洋；左侧，岩壁与山岳由一切

The earth as well is divided into portions, whereby to the east there are silver mountains and valleys; to the south, golden mountains and valleys; to the west, copper mountains and valleys; and to the north, the mountains and valleys are made of jewels, uncultured pearls, turquoise, iron, and so forth. In the regions between the mountains and valleys, there are yogurt and milk lakes, butter and cake mountains, and crags of the three sweets that have plateaus surpassing the height of Mt. Meru. The lakes are deeper than the oceans, and their numbers surpass the particles of the sun's motes.

大地也划分为各部分：东方为银山银谷，南方为金山金谷，西方为铜山铜谷，北方山谷由宝石、天然珍珠、松石、铁等组成。山谷之间，有酸奶湖与乳湖、酥油山与糕饼山、三甜岩壁，其高原高过须弥山，湖泊深过海洋，数量多过日光中的微尘。

To the perimeter of that, there are varieties of grains, medicines, edibles, gold, silver, copper, iron, household items, clothes made from brocades, silks, cottons, and woven cloth that are not only lovely but soft, thin, and so refined that to touch them brings pleasure. There are various types of armor and varieties of wild animal skins. There are jeweled palaces and ordinary homes, canopies, and tents; earthen and rocky caves; beds, thrones, and cushions; close companions, guardians who protect from fear, retinues, servants, and subjects; wild and domesticated animals, creatures that live in the water, and all classes of nägas; multi-colored silken and wool balls of yarn; fields of herbs, meadows, gardens; and varieties of birds-all of which are pleasing to behold. All sounds are sweet to the ears, scents are enticing, and tastes are delicious. Imagine everything to be soft to the touch and so forth, as there are no enjoyments or desirable qualities that are left incomplete.

外围有各种谷物、药物、食品、金、银、铜、铁、家居用品，以及锦缎、丝绸、棉布与织物制成的衣服，不仅美观，而且柔软、轻薄、精细，触之生乐。还有各种铠甲、野兽皮、宝石宫殿、普通住宅、华盖与帐篷、土窟与石洞、床榻与宝座坐垫、亲密伴侣、保护免于恐惧的守护者、眷属、仆从与臣民、野兽与家畜、水生物与一切龙类、多彩丝线与羊毛线团、药草田、草地、花园，以及各种鸟类，全部悦目。一切声音悦耳，香气迷人，味道美妙；观想一切触感柔软等，没有任何受用或悦意功德不圆满。

From basic space, the blessings of all the victorious ones' käyas rain forth as white light rays, their enlightened speech as red light rays, and their enlightened minds as blue-black-colored light rays. Imagine that this transforms everything into the ambrosia of enlightened body, speech, and mind. Saying "om ah hung ha ho hri and permanent protectors . . " until .be attained .." it is taught that by invoking the guests, from one's heart, countless activity dakinis emanate to invite the exalted guests of refuge, who are offered the desirable offering substances explained immediately above that fill all regions of space. The protectors of noble qualities are offered the three sweets and three white substances and whatever is desired among the vast array of the who are the six classes of beings, purest abundance. The guests the objects of compassion, and the obstructing

从本界中，一切胜者之身的加持化为白光雨，觉语化为红光雨，觉心化为蓝黑光雨。观想一切由此化为觉悟身、语、意的甘露。念“om ah hung ha ho hri，恒常怙主……”至“……愿获得……”，教导通过迎请宾客，自心中化出无数事业空行母，迎请皈依境的尊贵宾客，向其供养刚才所说遍满一切虚空的悦意供物。具圣善功德的护持者，得到三甜、三白，以及广大最清净资财中所欲的一切。六道众生这悲心所缘的宾客，以及障碍……〔续下页。〕

Having offered this to the higher guests, they are satisfied with the taste of empty bliss; and self and all sentient beings together perfect the accumulation of merit and purify obscurations. Think that they all become awakened. By expressing generosity to the lower guests, they become fully satisfied; and think that, after fulfilling their individual desires, they become awakened. By blessing the remains and offering this to the recipients of the remains, all weak and feeble ones become stronger; the lowly ones gain power; the slow ones gain swift vitality and strength; and the blind, mute, and deaf regain their faculties so they can see, hear, and speak once again. Think that they then possess the faculties of prajñã.

供养上等宾客之后，他们以空乐之味满足，自身与一切有情共同圆满福德资粮、净除障碍，观想他们全都觉醒。向下等宾客布施，他们完全满足；观想各自所愿满足以后，也都觉醒。加持余供，并供给领受余供者，使一切衰弱无力者变强，卑微者获得力量，迟缓者获得敏捷活力与力量，盲、哑、聋者恢复诸根，能够再次见、闻、言说。观想他们随后具足般若之根。

Then saying by this virtue, may all beings.. and so forth until ..." even pervasion ", it is taught that by dedicating the virtue, one rests in nonconceptual awareness. This is the mixed feast that corresponds to the external body according to the teachings in the main text [i.e., terma].

然后念“……以此善业，愿一切有情……”等，直到“……平等周遍……”，教导回向善根，安住无分别觉性。这就是依根本文〔伏藏〕教言，与外在身体相应的杂施。

Moreover, there are three visualizations that correspond to the way of offering the feasts. They include the visualization of a jeweled mountain, of a wishfulfilling jewel, and of wish-granting tree. For the first, one's body instantly becomes like a mountain. The is peak is gold, the bottom is silver, and below that there are other precious metals such as copper. The aspects of the white and red elements appear as the light of the sun and moon that shine upon this mountain. Think that the four guests' domain of their six faculties is satisfied with whatever is desired and that they accumulate merit and purify obscurations. [The second visualization of the wish-fulfilling jewel is missing from the text. Perhaps the visualization given below for the precious mountain can be applied to this missing section for the wish-fulfilling jewel. This needs to be analyzed.227] Third, imagine that one's body becomes a wish-granting tree. The tree's nature is the bodhichitta that appears to be blown by the cooling winds. Through that motion, myriad clouds of desirable offerings equal to space are presented to the domain of the guests faculties including form, sound, smell, taste, and touch. The minds of all exalted guests are fully satisfied through the taste of empty bliss, and self and others perfect merit and purify obscurations. The lower guests all rejoice and delight in the substances. Think that they attain the state of omniscience.

此外，与施供方式相应的观想有三：珍宝山、如意宝与如意树。第一，身体刹那成为山岳，山顶为金，下部为银，再下面有铜等其他贵重金属。白红二大显为日月之光，照耀此山。观想四类宾客的六根领域，都以各自所欲获得满足，并积资净障。

〔原书括注：文本缺少第二种如意宝观想。或许下文所给珍宝山的观想，可用于这一缺失的如意宝部分；对此需要分析。原书尾注227。〕

第三，观想身体成为如意树，树的本性是菩提心，显得被清凉风吹动。由此运动，向宾客诸根领域——色、声、香、味、触等——呈献等同虚空的无数悦意供云。一切尊贵宾客之心，以空乐之味完全满足，自他圆满福德、净除障碍；下等宾客皆对资物欢喜愉悦，观想他们获得遍知境界。

In addition, the visualization of the jeweled mountain is that one's body becomes a jeweled mountain; and by the light of this, the phenomena of all sentient beings transform. Like awakening from sleep, imagine that all beings awaken from their suffering and achieve the abundance of mastery like the

此外，珍宝山的观想，是自身成为珍宝山，其光使一切有情的现象转变。犹如从睡眠中醒来，观想一切有情从痛苦中觉醒，获得自在的丰盛，如同

3.2.2.2.4.5 The Red Feast Fifth is the offering of the red feast as follows. Saying "phet . . . the impure elements..." and so forth until ha ho hri..., it is taught that this magical heap is habituated through karma with the contaminated elements that appear in the aspect of a corporeal body of flesh and blood. In the center of this, as mentioned before, within the path of the central channel, vital cognitive awareness appears as a five-colored bindu. With the first phet, this transfers; with the second, awareness mingles with basic space; and with the third, from within that, the käya of Tröma arises.

3.2.2.2.4.5 红施 3.2.2.2.4.5 The Red Feast

第五，红施供养如下。念“呸……不净诸大……”等，直到“……ha ho hri……”，教导这如幻蕴聚由业形成习气，具有染污诸大，显为血肉色身。如前，在其中央的中脉道内，鲜活的明知觉性显为五色明点。第一声“呸”，明点迁转；第二声，觉性与本界融合；第三声，从中生起忿怒母之身。

In the right hand, she holds curved vajra blade; and by merely pointing it, this body that fills the trichiliocosm instantly falls to pieces. With the edibles as abundant as mountains of flesh and so forth all the way to oceans of churning marrow, fat, and cartilage, the vaporous steam produces clouds of bounty, such as the five desirable objects. From space, the intrinsic nature of the tathägatas' bodies, speech, and minds descends like pouring rain in the aspect of the three syllables to bless this corporeal body of flesh and blood. The body becomes immaculate wisdom nectar, the five aspects of enlightened body, speech, mind, qualities, and activities, as well as being fully endowed form, sound, smell, taste, and touch.

她右手持金刚钺刀，仅以刀指示，这充满三千世界的身体便刹那碎裂。可食之物丰盛如肉山等，乃至翻涌的骨髓、脂肪、软骨之海；其蒸汽生起五欲等丰盛供云。从空中，如来身语意的内在本性，显为三字，如暴雨降下，加持这血肉色身。身体化为无垢智慧甘露，即觉悟身、语、意、功德与事业五方面，并圆满具足色、声、香、味、触。

Calling the guests is that, from one's heart as the wisdom däkini Tröma Nagmo, light rays boundlessly radiate above, below, and into all directions. From the unchanging nature of the dharmatä, the eleven wisdom dakinis in the manner of the perfect dynamic strength of magical emanation, accompanied by millions of dakinis and an assembly of the gods-maras of phenomenal existence, are all invoked.

召请宾客，是从自身智慧空行母黑忿怒母的心间，无量光芒放射于上下诸方。从不变的法性本性中，十一智慧空行母，以圆满幻化显能力的方式，伴随数百万空行母，以及显有神魔众，全被迎请。

Then saying "wisdom mothers of basic space . . " until' dispel ... in basic space", it is taught to visualize the ten dakinis and each of their assemblies that include millions of retinue members, as well as the gods-maras. The nature is the ten principal ones; the dynamic strength is the millions of dakinis; and the radiance is the gods-maras of phenomenal existence.

然后念“……法界智慧母……”至“……于本界中遣除……”，教导观想十位空行母及各自数百万眷属的集会，还有神魔。本性是十位主尊，显能力是数百万空行母，光辉是显有神魔。

Conversely, the magical aspect is the wisdom dakini, and the manifestations are the millions of emanations. The play is the gods-maras of phenomenal existence, all of whom are gradually imagined to fill heaven and earth. To expand, all of that becomes the intrinsic nature of empty prajña, the mother of all victoga den nam par gyal wa (dga' Idan rnam par rgyal ba)

反过来说，如幻的方面是智慧空行母，其显现是数百万化身，游戏是显有神魔。观想他们逐渐充满天地。进一步，所有这一切，成为空性般若、诸胜者之母的内在本性。

原书脚注 a： ga den nam par gyal wa（dga' ldan rnam par rgyal ba）。

rious ones. From this empty space of wisdom, myriad emanations are revealed according to how they will tame beings. Hence, they are the dancers of this emanation.

从这空的智慧界中，依如何调伏众生，显示无数化现，因此她们是这一化现的舞者。

Buddha Dakini of the central direction along with millions of emanations, including the classes of gods-maras of phenomenal existence, all delight in partaking of the corpse of flesh and blood, this heap of illness, demonic force, negative obscurations, and the source of that, the passion of delusion. Fulfilled with the taste of empty bliss, finally the outer dynamic strength as the gods-märas of phenomenal existence dissolves into the millions of dakinis. They dissolve into Buddha Dakini, and she dissolves into the space of phenomena.

中央佛部空行母，与数百万化身，包括显有神魔各类，全都欢喜享用血肉尸体：这是一堆疾病、邪祟、罪障，以及它们的根源——愚痴烦恼。以空乐之味满足后，最后，外在显能力的显有神魔融入数百万空行母，她们融入佛部空行母，佛部空行母融入法界。

Likewise, know that the same sequence applies to Vajra Dakini and her assemblies concerning that which originates from the passion of anger; Ratna Dakini and pride; Pema Dakini and desire; Karma Dakini and jealousy; the dakinis of the intermediate directions and the eighty-four thousand passions; the upperspace dakinis and the three poisons; the lower dakinis and duality; and the flesheating dakinis and ignorance. During this offering, with the first phet, offer to the principal one; with the second, to the millions in the assemblies; and with the third, to the gods-maras of phenomenal existence. Then saying "wisdom mothers of the basic space of phenomena .." and so forth until awaken within " it is taught that, by inciting the wisdom intent and supplicating, one must rest within the fundamental nature.

同样，应知相同次第也适用于金刚部空行母及其众，与嗔恨烦恼所生者相应；宝部空行母与傲慢；莲花部空行母与贪欲；事业部空行母与嫉妒；隅方空行母与八万四千烦恼；上方虚空空行母与三毒；下方空行母与能所二取；食肉空行母与无明。供养时，第一声“呸”，供主尊；第二声，供数百万众会；第三声，供显有神魔。然后念“……法界智慧母……”等，直到“……于其中觉醒……”，教导通过启请智慧密意与祈祷，安住根本实性。

One may also apply this to the pure-vision red feast. There, the central dakini holds skull and curved blade. The ten intermediate dakinis hold their own emblems in their right hands and skulls filled with blood in the left. Visualizing the ten intermediate dakinis, their assemblies of dakinis, and the gods-maras simultaneously, the feast is presented to them together. With the first phet, the stages of giving the feast are presented. Otherwise, with the first phet, the feast is offered to the wisdom dakini; then with the second, to the assembly of dakinis; and with the third, to the gods-märas. Finally the stages of dissolution occur simultaneously. Conversely, when the corpse and awareness separate, to give the feast in individual portions is also fine. Either one of these ways is considered equal according to the oral instructions.

也可以将此运用于净相红施。在那里，中央空行母持颅器与钺刀；十方空行母右手各持自己的标帜，左手持满血颅器。同时观想十方空行母、其空行母众，以及神魔，将会供一同呈献。第一声“呸”，呈献施供的各阶段。另一方式是，第一声“呸”供智慧空行母，第二声供空行母众，第三声供神魔；最后，同时进行收摄次第。反之，当尸体与觉性分离后，分份施供也可以。依口传教授，这两种方式是平等的。

For a sick person, once the corpse and awareness separate, offering in portions is best. It is also best to perform individual dissolutions. That is to rotate methods while offering the feast. If the feast is given all at once, then visualize that one's body is huge, fat, and majestic like Mt. Meru. Having transferred the consciousness, then at the moment that this body collapses onto the ground, like sparks from a fire, think that the corpse expands to ill up the trichiliocosm world systems. Call the guests and offer the feast like before.

对于病人，尸体与觉性分离后，最好分份供养，也最好分别收摄。这是施供时轮换方法。若一次全部施供，就观想自身巨大、肥壮、庄严如须弥山。迁转识之后，身体倒落地面的刹那，如火中飞出的火星，观想尸体扩展，充满三千世界。像前面一样召请宾客、施供。

The meaning of saying "emanations are uncertain" is that in order to teach dharma -the expressions of kayas, such as peaceful, wrathful, older, youthful,

所谓“化现不定”，是指为宣说正法，身相的表现，例如寂静、忿怒、年长、年轻……〔续下页。〕