殊胜解说之甘露海 · 游行三昧耶与后镇伏

The red feast for the fear-provoking environment is that, from the verses of refuge and bodhichitta all the way through the generation of the body, the transference recitation, and the purification and increasing, one imagines that countless corpses fill the entire world. Bless them to become the wisdom nectar that liberates upon taste, and then make the offerings. Think that all the guests delight in this by biting with their mouths and hands and some even use knifes until nothing at all remains. Then imagine that the dissolution occurs.

恐怖处所的红施，是从皈依、菩提心偈开始，一直到生起身体、迁识念诵、净化与增广，观想无数尸体充满整个世界，加持它们成为尝即解脱的智慧甘露，再作供养。观想一切宾客欢喜享用，用嘴与手撕咬，有些甚至使用刀，直到毫无剩余。然后观想收摄。

If this is being performed especially for a sick person, then mingle one's consciousness with the sick person and then transfer. Arising in space as Tröma, the feast is then offered. If one is focusing on an enemy, then imagine that you perform a feast for each of the ten dakinis as they depart for the enemy's locale. Imagine that the enemy and their retinues are partaken of by the gods-maras of phenomenal existence.

若专为病人修持，就将自己的识与病人的识融合，再作迁转，在虚空中生为忿怒母，然后施供。若针对敌人，则观想十位空行母前往敌人所在之处时，自己为每一位作施供；观想敌人及其眷属被显有神魔享用。

Among these four feasts, the white feast is offered in the early morning, the mixed at noon, the red in the evening, and the black feast during predawn. Applying them [i.e., the feasts] to these four times, always maintain diligence in this practice. With the view of emptiness and motivated to benefit beings: by transforming this cherished body into the feast in conjunction with accumulating merit and cleansing obscurations, self-fixation is tamed. This way of actualizing the enlightened expanse of the Great Mother is superb.

四施之中，白施在清晨，杂施在正午，红施在傍晚，黑施在黎明之前。 将它们运用于这四个时段，恒常精进修持。 以空性见、利生发心，将此珍爱之身化为会供，结合积资净障，调伏我执。 如此现证大母觉悟之界，极为殊胜。

Thus, these are the verses that summarize the section.

以上偈颂总结本节。

3.2.2.2.5 Samaya Incorporated while Wandering Fifth is the samaya for the fear-provoking environment. Generally, it states in Aryadeva's treatise on chöd:

3.2.2.2.5 游行时所持的三昧耶 3.2.2.2.5 Samaya Incorporated while Wandering

第五，是恐怖处所的三昧耶。一般而言，圣天的断法论说：

The training of the bodhisattvas is to never abandon one's practice even at the cost of one's life. One must exert oneself in guarding the vows. For killing and so forth the ten nonvirtues- one must abandon them

菩萨的训练，是即使付出生命也不舍弃修持，必须努力守护誓戒。对于杀生等十不善，自己应舍弃，

as well as encourage others to do the same. Those who abandon killing must be encouraged and verbally acknowledged. When the ten nonvirtues are abandoned, then the six päramitäs are refreshed through personal engagement and influencing others. The six paramitãs must be reinvigorated and verbally acknowledged.

也应鼓励他人同样舍弃。对已舍弃杀生者，应鼓励并以言语赞许。舍弃十不善后，通过自身实行与影响他人，令六波罗蜜多焕然增长。必须重新振兴六波罗蜜多，并以言语赞许。

Thus, it is taught. Reference to "reinvigorating" means to express the qualities derived when others have engaged in that way, as well as working to inspire even those who have not engaged in that way. Furthermore, it states:

如教言所说。“振兴”是指表达他人如此修行所生的功德，并努力启发尚未如此修行的人。此外又说：

Cutting off entanglement with objective appearances that are terrifying and impossible to deal with, as well as food and wealth, and reversing fixation toward retinue and family .

断绝与恐怖、难以应付的所境显现，以及饮食、财富的纠缠，转回对眷属、家庭的执著……

Thus, and so forth, these are the words of Machig that refer to all aspects of samaya. Especially, she repeatedly refers to the necessity of engaging carefully with the conduct of body and speech and exerting oneself in the practice of acceptance and rejection. Once receiving the empowerment of Tröma, one must be diligent in guarding all root and branch Mantra samaya more than cherishing one's eyes and heart.

以上等语，是玛吉关于三昧耶各方面的开示。她尤其反复强调，应谨慎行持身语行为，并努力修习取舍。获得忿怒母灌顶后，必须勤勉守护密咒一切根本与支分三昧耶，胜过珍爱自己的眼睛与心脏。

In particular, while wandering in the fear-provoking places at night, one must not make fires, burn candles or any light, not walk barefoot, recite wrathful mantras, meditate, or generate wrathful deities. Feces and urine should be excreted at one location; one must not scream or shout; and shoes should be put under one's pillow, with hats placed under the foot of the bed.228 Lay down on the right side and stretch out the thighs and shoulders like a cushion. Keep the palm of the hand open to support the head like a headrest. Abandon any form of entertainment or distraction.

特别是在夜间游行恐怖处所时，不得生火、点烛或点任何灯，不赤足行走，不念忿怒咒、不作忿怒修观或生起忿怒本尊。大小便应在同一地点排泄，不尖叫喊叫；鞋放在枕下，帽放在床脚下。〔原书尾注228〕右侧卧，将大腿与肩展开如垫，手掌打开，托头如枕。舍弃一切娱乐与散乱。

All of these directives involving the way of communicating with the godsmäras through threatening speech start from "dancing dakinis of the chöd lineage .. " and so forth until supreme praise rendered to the mount of the seven horses, samaya ih thi." As taught, the meaning of this is given according to explanations found in notes.

这些通过威吓言语与神魔沟通的方法，从“……断法传承舞动的空行母……”开始，直到“……向七马之乘献最胜赞，samaya ih thi”。依教，其意义按照笔记中的解释给出。

After completing the stages of practice for the four great feasts, one must then definitely depart to wander in fear-provoking places some nine times. It is acceptable to do so while still receiving instructions. During that time, one must practice all aspects of the wandering section, such as the initial suppression and the like. Once receiving the chöd commentaries, either stay in retreat for one-hundred days or depart for the one-hundred and eight charnel grounds and wander there. It is acceptable for the one-hundred and eight-day wandering tO occur in either fear-provoking places or where water springs emerge. Wandering

完成四大施供的修持次第以后，必须前往恐怖处所游行九次。在仍领受教授时进行，也可以。那时应修游行部分的一切内容，例如最初镇伏等。领受断法释论以后，或闭关一百日，或前往一百零八尸陀林游行。一百零八日的游行，可以在恐怖处所，也可以在泉水涌出处进行。

At first, it is best to stay in retreat in order to accomplish the recitations. Once that is done, one should go to the one-hundred and eight frightful places. For that, it is ideal to then offer a feast in every place or at least to offer one every ten days. Following that, in order to repair any errors, offer one-hundred thousand accumulations with fire puja. Other traditions mention that to keep pebbles from those places is acceptable, in that one would then not need to perform the visualization for the subsequent suppression, nor would they wander outside to beg for food and the like. In this tradition, it is better to not keep the pebbles since that is the case. able to Once performing the subsequent suppression, it is acceptgo into the homes of others without performing the initial suppression. It is also permitted to give transmissions and so forth to others.

起初最好闭关，以完成念诵。完成后，应前往一百零八恐怖处所；最好每处都作一次会供，至少每十日作一次。其后，为修复过失，积修十万次火供。其他传统说，可以保留这些地方的卵石，这样便无需作后镇伏观想，也不外出乞食等。既然如此，本传承最好不保留卵石。完成后镇伏之后，可以进入他人家中，无需作最初镇伏，也允许向他人给予传承等。

Nevertheless, once arriving at the frightening place, this kind of activity must then conclude. The best would be to remain in each frightening environment until the extent of completion and the upheavals have all occurred. Whatever the case, one should not remain longer than a week [in one place]. By then, if both the extent of completion and the upheavals have not occurred, then suffice it to say that they will not. Without them, if one is practicing just in order to not break any commitments, then it is irrelevant whether the upheavals and extents actually occur or not. In that case, one should stay for a day and then move on. Until the wandering practice to the one-hundred and eight places is complete, it is better to not go to other locations as well. All of this information is based on oral instructions, so I have included it here.

然而，一旦到达恐怖处所，这类活动就应结束。最好在每个恐怖处所停留，直到终结之量与扰动都出现。无论如何，〔一处〕不应停留超过一周。到那时，若终结之量与扰动都未出现，可以说它们不会出现了。若二者没有出现，只是为了不违失承诺而修，则扰动与诸量是否实际发生，并不相干；这种情况下，住一天便可离开。在一百零八处游行完成以前，最好也不要去其他地点。这些内容都依据口传教授，因此我记于此。

While remaining in the fear-provoking places, the key point is to try not to escape, supplicate, or find protection no matter how terrifying the phenomena may be. If there is an attempt to escape, then once again return and remain until the severance is successful. If one tries to escape some nine times, then it is considered to be a failure of the practice; so one must refrain from continuing on and no longer return to that place. If one tries to escape eight times and finds success [in the practice] by the ninth, that is still fine.229 Following the upheavals, the extents of completion will emerge. Once that occurs, it is no longer acceptable to stay in that same place, sO one must move on. The extent of completion includes actual visions, dreams, and experiences whatever the case may be, such as many people prostrating, making offerings, offering wealth and food, taking refuge, listening to orders, taking oaths, praising, and playing many musical instruments. The sun and moon may be rising, flowers blossoming, celebrations occurring, and so forth.

住在恐怖处所时，关键是无论现象多么可怕，都尽量不逃避、不祈求、不寻找保护。若曾试图逃走，就再次返回，住到断除成功。若试图逃走九次，就被视为修持失败，应停止继续，不再回到该处。若试图逃走八次，第九次修持成功，仍然可以。〔原书尾注229〕

扰动之后，会出现终结之量。一旦出现，就不应继续留在原处，必须离开。终结之量包括实际见境、梦与觉受，无论何种，例如许多人顶礼、作供、奉献财物饮食、皈依、听从命令、发誓、赞颂、演奏许多乐器，日月升起、鲜花开放、庆会举行等。

In brief, whatever arises or appears, if the mind feels ecstatically satisfied, realization increases and the body, speech, and mind relax. Then, whatever good or bad signs may come--given that this is the extent of completion-it

简言之，无论生起或显现什么，若内心极为满足、证悟增长、身语意放松，那么，无论出现好坏征相，由于这就是终结之量，

The initial extent of completion is indicated when the severed heads, extremities, and hollow and solid organs of others are presented to you; you are given ornaments, wealth, and abundance; you destroy all grass shacks, rocky caves, and frightening locations that you come into contact with; or at evaporated lakes, you are giving energy and well-being to many disadvantaged beings. If these experiences occur, then move the distance of a pebble flung from a slingshot.

最初终结之量的征兆，是他人断下的头、肢体、腑脏被呈献给自己；自己获得饰物、财富与丰盛资具；摧毁接触到的一切草棚、岩洞与恐怖场所；或在干涸的湖边，给予许多困苦众生力量与安乐。若出现这些体验，就应迁移一段弹弓射出卵石所及的距离。

The final extent of severance is that all gods-maras will take an oath to join you as retinue and servants. They will offer their hearts to you, many people will be praising you as their crown ornament, you will be enthroned, and many great lamas and leaders will receive empowerment from you and be admitted into your retinue. Donning armor and metal plating, you will be placed on great throne to become the leader of grand classes of subjects. Accompanying great armies, you will invade and conquer countries [and] will ride and tame dragons, lions, tigers, wild and domesticated yaks, as well as various types of birds. The sun and moon will be spread out as your cushions, and you will take a seat at the peak of the highest mountain of all. You will also gain mastery over many places and countries. Once these signs occur, one should no longer practice at that location. Know that these signs are ominous, much like a mistreated servant turning against his or her persecutor.230

最终断除之量，是一切神魔发誓成为自己的眷属与仆从，将心献给自己；许多人赞颂自己为顶饰；自己被迎上宝座，许多大喇嘛与领袖从自己领受灌顶，加入眷属。自己穿铠甲与金属护片，登大宝座，成为广大臣民的领袖；伴随大军，侵入并征服国土；骑乘、调伏龙、狮、虎、野牦牛、家牦牛及各种鸟类；日月铺作坐垫，自己坐于最高山峰，也对许多地方与国土获得自在。一旦出现这些征相，就不应再于该处修持。应知这些征相是不祥的，犹如受虐仆人反抗迫害者。〔原书尾注230〕

3.2.2.2.6 The Way of Visualizing the Subsequent Suppression Sixth is the way to practice the visualization for the final severance of the subsequent suppression. If one is unable to complete the subsequent suppression, they [i.e., the gods-märas] will pursue you like an owner pursuing the robber of his wealth. Given this is similar:231 for the final severance, prepare the backpack; and when it is time to go, replace the cushion where you have been staying with a support of enlightened body, speech, or mind and consecrate that. Recite the verse of auspiciousness and think that the gods-maras are circumambulating and making offerings there. Perform Giving the Dharma* and then stand up and visualize as follows. Think that one's corporeal body of flesh and blood completely falls apart and becomes mountains of flesh, oceans of blood, and a chö kyi chin pa (chos kyi shyin pa)

3.2.2.2.6 后镇伏的观想方式 3.2.2.2.6 The Way of Visualizing the Subsequent Suppression

第六，是后镇伏中最终断除的观想修法。若不能完成后镇伏，它们〔神魔〕便会追逐自己，如物主追逐抢走其财物的盗贼。既然如此，〔原书尾注231〕最终断除时，应准备行囊；将要离开时，在先前安住处，以觉悟身、语或意的所依物代替坐垫，并作开光。念吉祥偈，观想神魔在那里绕行、供养。修《法施》〔脚注 a〕，然后站起，作如下观想：自己的血肉色身完全分解，化为肉山、血海，以及

原书脚注 a： chö kyi chin pa（chos kyi shyin pa）。

steaming vapor of inexhaustible desirable objects, such as marrow, fat, and cartilage. Imagine that the gods-maras of that place then partake of this.232 Saying ha ha hi hi he he ho ho hung hung phet phet, take seven steps and drop the backpack. Say, "Ki ki, hey powerful gods, nagas, and local lords of this place, listen all of you! Don't allow any gods-mãras who were not here before to come to my place. Don't let the gods-mãras who abide here get out. I entrust you to do this. Take care of this. I will watch to see I just how much power you have. Quickly, quickly!" Saying this, pick up the backpack.

骨髓、脂肪、软骨等无尽悦意物的蒸汽。观想该处神魔享用这些。〔原书尾注232〕

念“ha ha hi hi he he ho ho hung hung phet phet”，走七步，放下行囊。说：“Ki ki，此地大力的天、龙与地主，都听着！不要让以前不在这里的神魔来到我的地方，也不要让住在这里的神魔出去。我将此事托付你们，照管好！我会看你们究竟有多大力量。快，快！”说完，拿起行囊。

With phet, one's awareness becomes the five wisdom dakinis; imagine that they depart for the four directions, including the fifth central direction. Proceeding about as far as you can see, drop the backpack and visualize that you make the boundary marker. This becomes a red-black wisdom garuda, ablaze with fire filling heaven and earth. Think that this sets up the boundary between the gods-maras and oneself.

念“呸”，自己的觉性化为五智慧空行母，观想她们前往四方及第五中央。走到约目力所及之处，放下行囊，观想设立界标。界标化为红黑智慧金翅鸟，火焰炽燃，充满天地；观想它在神魔与自己之间划定界限。

Say, "Eh eh! You wisdom garuda king, lord of power and strength, listen to me! Powerful gods, nagas, nonhuman spirits, and powerful mountain protectors- all of you, listen here! Do not send any gods, maras, spirits, or obstructing forces of any type after me. Set the boundaries now. Do not allow your strength and powers to decline. Hurry! Hurry up, with samaya!" Then while imagining that phenomenal existence becomes filled with mountains of flesh and oceans of blood, recite phet nine times.

说：“Eh eh！你这智慧金翅鸟王，威力与力量之主，听我说！大力的天、龙、非人鬼神与大力山神护持者，全都听着！不要派遣任何天、魔、鬼神或障碍者跟随我。现在划定界限，不要让你们的力量与威力衰退。快！以三昧耶，快！”然后，观想显有充满肉山血海，念九遍“呸”。

Alternatively, there is separate visualization for establishing the boundary marker that may be performed. If one is departing for another frightening place from there, begin with the Suppression through Splendor as before. If departing for yet another uncertain locale, do so without further elaboration. If one is returning home, imagine that awareness dissolves into the Akanishtha and shout phet. Again, from the heart of Samantabhadri, white light like a silken thread extends down to enter the roof of one's house. Awareness becomes a white bindu the size of a mustard seed that rolls down the shaft of light to enter one's house. Departing and imagining in these ways are all profound severance techniques that follow the subsequent or final suppression.

此外，还可以修另一种建立界标的观想。若从那里前往另一恐怖处所，就如前以威光镇伏开始；若前往其他不定地点，则不再增添仪轨。若返回家中，就观想觉性融入色究竟天，大声念“呸”。再次，从普贤佛母心间伸出丝线般的白光，向下进入自家屋顶；觉性化为芥子大的白色明点，沿光轴滚下，进入家中。如此离去与观想，都是后镇伏或最终镇伏之后的甚深断除方法。

Whatever the case, the master Drogon Tsangpa Gyarey233 has said:

无论如何，大师怙主藏巴嘉热〔脚注 a；原书尾注233〕说：

In the citadel of conceptual existence, the zombie of the eight worldly concerns dwells in the frightening charnel grounds. If one aspires to practice the one taste of everything, then practice must occur right there. gro mgon gtsang pa rgya ras

在分别有的堡垒中，世间八法的起尸住于恐怖尸陀林。若志求修习一切一味，就必须在那里修行。

原书脚注 a： 'gro mgon gtsang pa rgya ras。