殊胜解说之甘露海 · 歧途、转为道用与结论

During the accomplishment recitation, the life-essence syllables of samsära and enlightenment transform into hung. All mantras are subsumed as benzar trodhi. The natures of all deities, awareness, and mantra become inseparable. The heart essence of samsara and enlightenment gathers into the syllable hung so that all qualities, powers, and potential mingle with the single life-essence syllable. Then, light radiates from that, so think that the blessings of the victors and their heirs dissolve into one's heart syllable in the aspect of five-colored orbs of light.

成就念诵时，轮涅的命根字转为“吽”，一切咒语归摄为“benzar trodhi”。一切本尊、觉性与咒语的本性不可分。轮涅心髓汇集于“吽”，使所有功德、力量与潜能都融入这单一命根字。随后从中放光，观想胜者及其佛子的加持，显为五色光团，融入自心种子字。

During the activity recitation in the early morning, visualize oneself as a white-colored Tröma with light rays radiating from the white garland of mantras. Gathering all blessings of the victors and their heirs in the aspect of white orbs of light, the suffering of all beings in the three realms is dispelled. Like awakening from sleep, they are liberated in the ground of the dharmatã that has never known confusion. Reabsorbing back, all illness, demonic forces, and obstacles are pacified.236 Likewise, at noon visualize oneself as golden and engage in enriching activity; in the evening as red, powerful activity; and in the darkness of night as a black-green Tröma. Light rays that emit foul smells and various weapons in the aspects of fire bolts completely destroy all harm-doers. Countless wrathful ones and iron scorpions furiously devour them, and razor-sharp wind storms scatter them everywhere. Heaps of raging fire incinerate them, so think that they are liberated in the great wisdom manifestation of empty bliss. Finally, all appearances of deities gather into the space of clear light. Again, one re-emerges as the wisdom kaya of the deity and so forth for the post-evenness experience.

清晨作事业念诵时，观想自身为白色忿怒母，白色咒鬘放光，以白色光团的形态，汇集胜者及其佛子的一切加持，遣除三界有情的痛苦。如从睡梦中醒来，他们解脱于从不曾迷乱的法性基。光收回时，一切疾病、邪祟与障碍平息。〔原书尾注236〕

同样，正午观想自身为金色，行增业；傍晚为红色，行怀业；深夜为黑绿色忿怒母。光芒发出恶臭，各种兵器显为火弹，完全摧毁一切作害者。无数忿怒尊与铁蝎猛烈吞噬他们，刀刃般锋利的风暴将其吹散各处，熊熊火聚将其焚尽。观想他们解脱于空乐大智慧显现中。最后，一切本尊显现收摄于明光界。随后自身再次显为本尊智慧身，进行后得位体验等。

These explanations were received directly from the mouth of the Great Tertön himself, and I wrote them down as notes. Because this is identical to his speech, the blessings are tremendous; and one can have full confidence in this.

这些解释，是我直接从大伏藏师本人口中领受，并记作笔记。由于与他的言语相同，加持巨大，完全可以确信。

The magical manifestation of basic space is the phenomena of samsära and enlightenment. In the mandala of the victorious Mother, the single taste of basic space: through total awareness, this mandala of the spontaneously present deities of the ground is the supreme method for actual realization.

本界的幻化，是轮涅诸法。 在胜者母的坛城、本界一味中，以全然觉知， 这基中任运现前本尊的坛城，是真实证悟的最胜方法。

These are the verses that summarize this section.

以上偈颂总结本节。

3.2.2.4 Clarifying the Passageway of Deviations Fourth is dispelling the passageway of deviations. Machig has told us:

3.2.2.4 澄清歧途 3.2.2.4 Clarifying the Passageway of Deviations

第四，遣除趋入歧途的通路。玛吉告诉我们：

Trying to accomplish buddhahood in this life but not severing with the view of emptiness while taking the deity as the practice will bring deviation through the reversed circumstance of using chöd for protectionbased ceremonies.

希望今生成佛，却不以空性见断除，只以本尊为修持，就会因将断法用于保护性仪式这一颠倒因缘，而落入歧途。

Thus, instead of severing fixation by knowing that all self-appearances are empty, some practitioners attempt to clear away and dispel the circumstance of maras and demonic-force possessions for patrons and so forth. Through this, it causes chöd to deviate into a practice of protector ceremonies.237 The quote continues:

如此，有些修行者不通过了知一切自显为空而断除执著，反而试图替施主等清除、驱散魔与邪祟附身的情形。这样便使断法偏离为护持仪式的修法。〔原书尾注237〕引文接着说：

Without cultivating internal understanding of all phenomena being distinct yet fully perfected and, instead, to individualize the self, maras, and frightening places these three-[the severance] will turn the deviation into a state of confusion.

不培养内在理解，了知一切法各别而又完全圆满，反而将自己、魔与恐怖处所三者分开，〔断除〕就转入迷乱歧途。

Thus, failing to comprehend that, from within a single nature of emptiness, all relative phenomena appear distinctly yet fully perfected like magic and dreams, self and mãras are individualized and held as true. This causes severance to deviate into confusion. Failing to seize the vital point, it is as the quote continues:

也就是说，不能领会从空性的单一本性中，一切世俗法如幻如梦，各别显现而又完全圆满，便将自己与魔分别实执，使断除偏入迷乱。未掌握要点，如引文接着说：

With arrogance like an ox, no matter how defiled or contagious the clothes or people may be- -although thinking their act of severance is not a deviation -in fact, it is, for instance, like a blind man fighting with a stick.

骄横如牛，无论衣物或人多么污秽、具有传染性，虽然认为自己的断除行为没有偏差，实际上却如盲人持棍搏斗。

Thus, not knowing the crucial point, brazen ones like bulls cultivate baseless confidence and courage. Careless about contagion and the like and thinking they are not deviating, the severance falls into senseless [conduct]. And:

如此，不知关键之处，鲁莽如公牛的人培养没有根据的信心与勇气，不在意传染等，认为没有偏离，却使断除落为无意义的〔行为〕。又说：

With harmful intentions toward the object, severance is performed. Even though one's illness may be cured, this conduct resembles killing one's own child and eating their flesh.

对所境怀伤害意图而行断除，即使自己的病被治好，这种行为也像杀死自己的孩子，吃他的肉。

Thus, by holding to the gods-märas and the like as the harm-doers and imagining that they cause harm, they are severed. Even though illness may be cured, like the image of killing one's child and eating the flesh, this severance deviates to the status of a butcher. Moreover, having meditated upon the fundamental nature: when the signs of potency and blessings emerge, to then wander into towns giving out blessings, boasting of visions, and uttering wrathful mantras is to lose all blessings to the hands of evil forces.

如此，将神魔等执为作害者，想象它们造成伤害，而予以断除。即使疾病被治好，也如杀子食肉的形象，这种断除偏落为屠夫。此外，禅修根本实性之后，若出现力量与加持之相，便游行城镇，散发加持，炫耀见境，念忿怒咒，就会将一切加持交到恶力手中。

Thus, it is. Meditating upon the meaning of the unborn mother-when the experience of empty appearances dawns -by ignoring karmic results based on virtue and nonvirtue, superiority develops toward the lord guru. Engaging in many senseless deeds with an arrogance that feels there is nothing to lose, the loosely taken vows are lost to the hands of the maras. Therefore, having ill will toward the guru's wealth and such, engaging in various senseless actions, and proclaiming there are no vows or words of honor that will be lost-although holding vows- -in truth, through that, negative karma is accrued and the mind lost to the trappings of the maras. Hence, by knowing well the manner of deviating and how the path is lost in these ways, one must never allow this to happen.

如此。禅修无生母之义，空显体验生起之时，若忽视善恶业果，便对怙主上师生起优越感。以自以为无所损失的傲慢，做许多无意义之事，轻忽受持的誓戒便落到魔手中。因此，对上师的财物等怀恶意，进行各种无意义行为，虽然受有誓戒，却宣称没有戒律或誓言可失，实际上会由此积集恶业，心陷入魔的圈套。应充分了知这些偏离与失道的方式，绝不可让它发生。

It is as Machig cautions:

正如玛吉告诫：

These so-called dark directions occur for those who try to engage in chöd. Always wandering in frightening places and towns in the company of dark-sided companions while practicing to beat down the dark mãras; [partaking of ] a dark abundance of provisions derived from perverted livelihood; [having] mental images that send vile, poisonous thoughts; wearing the skins of dark-colored dogs and the hat of a black bear; blowing an off-colored horn as a human thigh-bone trumpet; shouting the sound of phet like yelping dark-colored dog- don't you think anyone in their right mind would be afraid of such a person?

这些所谓黑暗方向，发生于试图修断法的人：与阴暗同伴一起，不断游行恐怖处所和城镇，修持压伏黑暗之魔；〔享用〕由邪命所获的黑暗丰盛资粮；〔怀有〕发出恶劣毒念的心像；穿黑狗皮，戴黑熊帽，吹不正色的号角当作人腿骨号，喊“呸”的声音如黑狗吠叫——你们不觉得任何心智正常的人都会害怕这样的人吗？

A practitioner like this brings ruin upon everything, like a poisonous tree, and is an enemy of my doctrine. In the degenerate times, practitioners such as this will fill the face of this earth.

这样的修行者，像毒树一样毁坏一切，是我教法之敌。浊世时，这样的修行者会遍满大地。

Thus, as she taught, one must fully disengage with all such incorrect conduct.

如她所教，必须彻底远离一切此类错误行为。

3.2.2.5 Taking Whatever Occurs as the Path Fifth, taking whatever occurs, such as illness, joy, and sorrow, as the path is as follows. Ngulchu Tokmed Rinpoche[a;238] has said:

3.2.2.5 将一切遭遇转为道用 3.2.2.5 Taking Whatever Occurs as the Path

第五，将疾病、喜悦、悲伤等一切遭遇转为道用，如下所述。俄曲无著仁波切〔脚注 a；原书尾注238〕说：

If this magical body of self-fixation falls ill, then let it be so. That will exhaust previously accumulated karma since engagement in myriad spiritual activities is only for the purification of the two obscurations. dngul chu thogs med

这我执的如幻身体若患病，就让它如此。那会耗尽往昔积业，因为从事种种修法，唯为净除二障。

原书脚注 a： dngul chu thogs med。

If there is no illness, then let it be so. When the body and mind are well, then virtuous activities will increase. Making this human life meaningful only occurs by engaging in virtue through the three doors.

若没有疾病，就让它如此。身心健康，善行便会增长；令此人生有意义，唯有通过三门行善。

If there is no wealth or abundance, then let it be so. Then there will be no need to busily try to sustain and protect that. Whatever disturbances or bickering that come about have certainly emerged from fixation upon wealth.

若没有财富与丰裕资具，就让它如此。那便不必忙于维持与保护；任何纷扰或争执，必定都由执著财富而生。

If there is wealth and abundance, then let it be so. That allows one to increase virtuous merit, for whatever happiness of the present or future is certainly the result of merit.

若有财富与丰裕资具，就让它如此。那使自己能增长善福，因为今生或未来的一切快乐，必定是福德之果。

If death comes soon, then let it be so. Having not been overcome by negative circumstances and having befriended the excellent propensities for this juncture, it is certain the unmistaken path will be entered.

若死亡很快到来，就让它如此。未被逆缘制伏，并已亲近此时的善妙习性，必定进入无误之道。

If life is long-lived, then let it be so. While growing the crops of experience by not allowing the warmth of the oral instructions to vanish, to rely on this for a long time will bring mature result. Whatever comes must be taken up with delight.

若生命长久，就让它如此。不让口传教授的温暖消失，培育觉受之庄稼，长久依止，便会获得成熟果实。无论来什么，都应欢喜接受。

Thus, it is as taught. Whatever positive or negative things occur must be taken as supports for the practice.

如教言所说，无论发生何种好坏之事，都须作为修持的助缘。

3.2.2.6 Final Conclusion of Select Upadesha and Accomplishing Enlightened Deeds Sixth, the way of accomplishing enlightened deeds for the welfare of others and the select upadesha that adorn the conclusion is as follows. Aryadeva's treatise on chöd states:

3.2.2.6 以精选口诀及成办觉悟事业作结 3.2.2.6 Final Conclusion of Select Upadesha and Accomplishing Enlightened Deeds

第六，为他人利益成办觉悟事业，以及作为结尾庄严的精选口诀，说明如下。圣天的断法论说：

If-by proceeding with compassion -other living beings are benefited, know that the place of illness, demonic forces, and the illness itself are all empty. Strike the object while meditating on emptiness.

若以悲心行持，利益其他有情，应知疾病之处、邪祟与疾病本身皆空；禅修空性而触击所境。

Thus, and Machig has said:

玛吉又说：

Performing chöd SO as to alleviate recurring calamities, to acquire yogurt,239 alcohol, protection from hail or lightning storms, animalbased diseases, illness, demonic force, corpses, curses, the final threat, and so forth ..

修持断法，以减轻反复灾患，获得酸奶〔原书尾注239〕、酒，防护冰雹或雷暴、动物相关疾病、疾病、邪祟、尸体、诅咒、最后威吓等……

Thus, she clearly states the way the upadesha deals with the issue of recurring calamities. Although there are many incidents concerning these cycles called Iron Matrix and so forth240 that originate with the sublime ones, to synthesize it is as follows.

她如此清楚说明，口诀如何处理反复灾患。虽然有许多源于圣者、名为《铁界》等法类的相关事例，〔原书尾注240〕归纳如下。

With the practice of realizing loving compassion and emptiness, the consciousness of the person with recurring calamities is mingled with basic space. Their heap of aggregates is then offered to the guests; and from the perspective of exerting oneself in the instructions on the lineage of chöd in whatever way is necessary, the severance must then occur. There are many important instructions that have been taught, such as Machig's stages of the lightning-bolt visualization and whatever else is found according to the treatises on chöd. Nevertheless, this is an abbreviated version of the wandering practice that I have heard directly through oral instructions.

以证悟慈悲与空性的修持，将反复遭灾者的识与本界融合，再将其蕴聚供予宾客；从努力实行断法传承教授的角度，依所需的方法行持，断除便必须发生。已经传授许多重要教授，例如玛吉的雷电观想次第，以及断法论中其他内容。然而，这里是我直接从口传教授中听闻的游行修法简本。

Sequentially visualize the three-käya dakinis above the crown of one's head. Meditate that above them appears Padmasambhava and Vajrapäni with immense kayas as large as Mt. Meru. Their heads reach into the Akanishtha, and their kayas fill phenomenal existence. Surrounding them like massing clouds, all places are filled with lions, meteorite scorpions, five classes of garudas, and various weapons like shooting stars as tumultuous as the wind. Then meditate upon a blazing red hung like a fire cloud. In the upper regions of space, all dragons and the eight classes of gods-maras have no chance to move for even an instant. Even if they tried, like dried grass blown by the wind, they are scattered and expelled some three fathoms' distance away. The vastness of lower earth is composed of diamonds, and intermediate space is filled with the gurus, meditation deities, dakinis, and dharmapalas. Then recite ni na ga dza mun tri ah.

在自顶上依次观想三身空行母，再观想她们上方有莲花生与金刚手，身形巨大如须弥山，头达色究竟天，身体充满显有。周围如云聚集，处处充满狮子、陨铁蝎子、五类金翅鸟，以及如流星、如狂风般猛烈的各种兵器。然后观想一个如火云般炽燃的红色“吽”。在上方虚空，一切龙与八部神魔，连刹那移动的机会也没有；即使试图移动，也如风吹干草，被吹散、驱逐约三寻远。下方广大地面由金刚组成，中间虚空充满上师、本尊、空行母与护法。然后念“ni na ga dza mun tri ah”。

Next are the random visualizations that have been taken from the main text. If the gods-maras of the frightening places are powerful and overbearing and the practitioner is weak, upheavals will not occur. If, on the other hand, the practitioner has a high and confident view but the gods-maras are weak, again there will be no upheavals. Whatever the case, upheavals will be drawn out through the profound visualization and conduct of the final threat.

接下来，是从根本文中摘取的若干观想。若恐怖处所的神魔强大霸道，而修行者弱小，扰动就不会出现。反之，若修行者见地高、信心强，而神魔弱小，也不会出现扰动。无论如何，通过最后威吓的甚深观想与行为，将引出扰动。

Place a rope around one's neck; then tie the other side of the rope down to a sacred object of support. Otherwise, toss the end of the rope out to the godsmaras while shouting out loud as follows, "Hey! Gods-maras of phenomenal existence, come gather here immediately!" Reciting this three times, perform the visualization as follows. From all of one's places, boundless light rays radiate, powerlessly summoning all gods-maras in front of one, like fish caught on a hook. Think that they have no chance of escape or place to hide.

将绳索绕在颈上，另一端系于圣物所依；或将绳头抛向神魔，大声喊：“嘿！显有神魔，立刻来此聚集！”念三遍，作如下观想：从自身一切部位放射无边光芒，令一切神魔身不由己地被召到面前，如鱼上钩。观想它们没有逃走的机会，也无处隐藏。

With strong confidence, repeat the following aloud, "You powerful and wrathful gods-maras of this place, what I have to ask of you is this. At best,

以强烈确信，大声反复说：“此处大力而忿怒的神魔，我对你们的要求如下。最好，……〔续下页。〕

If you suffer from an incurable disease, then go to an extremely frightening place and burn some of your hair, nails, and dry skin in order to make a strong stench. Saying, "Hey! Powerful, wrathful gods-maras of this place, if your ears are not deaf, then listen. If your eyes are not blind, look. If your arms and legs are not crippled, then come here. If your nose is not blocked, then smell this foul stench. If your mouth is not closed, eat me. If you are not a corpse, then get up. If you are not yet dead, then don't be late. If you have not fainted, then quickly approach!" Repeat these verses three times.

若患不治之病，就前往极其恐怖之处，焚烧自己一些头发、指甲与干皮，使之发出浓烈臭味。说：“嘿！此处大力忿怒神魔，耳若未聋，就听；眼若未盲，就看；手足若未残废，就到这里来；鼻若未塞，就闻这恶臭；嘴若未闭，就吃我；若不是尸体，就起来；若尚未死，就别迟到；若未昏厥，就迅速靠近！”这些句子重复三遍。

Then say, "I have had this incurable disease for many days and months. No matter what try, nothing helps me. Even the local inhabitants, as well as my neighbors, are all praying that I will just die. All my relatives and loved ones are saying that it is best for me to die. I, too, feel that, if death were to arrive immediately, nothing would be better than that in all lifetimes. At best, should be thrown into the lowest hell realm right now. The second best would be if I stopped breathing on the spot; and at the least, I should be slain before sunrise tomorrow." Having said this, take the other end of the rope and tie it to a frightening, dangerous object while shouting phet and screaming out ki. Then, sleep there for a short period of time.

然后说：“我患这不治之病已经许多日、许多月，无论尝试什么，都不能帮助我。连当地居民与邻居都在祈求我快死，一切亲属与所爱者也说我最好死去。我也觉得，若死亡立即到来，所有生世中都没有比这更好的事。最好，现在就把我投入最下地狱；其次，使我当场停止呼吸；至少，也应在明天日出前杀死我。”说完，将绳索另一端系于恐怖危险的物体，大喊“呸”，尖叫“ki”，然后在那里短暂睡眠。

After this, repeat the appeal by calling out again. No matter what happens -whether good, bad, or terrifying completely sever any doubt you have about wanting to die. If you receive a sign a that night, then perform the white feast in the morning and the mixed feast at noon. In the evening, perform the red feast and the black feast at predawn. To conclude with the final suppression is the traditional course of practice, as well as the ultimate, profound final threat.

之后再次呼唤，重复请求。无论发生好、坏或恐怖之事，都完全断除对于想要死亡的任何疑虑。若当夜获得征兆，清晨行白施，正午行杂施，傍晚行红施，黎明前行黑施，最后以后镇伏作结。这是传统修持次第，也是究竟甚深的最后威吓。

When practitioners of this profound path fall ill, they must diligently practice special visualizations during the five times of day. In the early morning, visualize that from the heart of the powerful sovereign of samsara and enlightenment, Samantabhadri, the white hatred-subduing dakini emanates with the face of a snake. In the afternoon, visualize the yellow pride-subduing dakini with the head of horse. In the late afternoon or early evening, visualize the red desire-subduing dakini with the head of a vulture; and at midnight, the green jealousy-subduing dakini with the head of a dog. Before dawn, visualize the black delusion-subduing dakini with the head of a pig. Sometimes imagine that meteorite scorpions and other times garudas boundlessly emanate to gulp down your specific illness and its source. Imagine that nothing remains.

修此甚深道者患病时，必须在每日五个时段精勤修特殊观想。清晨，观想从轮涅大力自在主普贤佛母心中，化出白色降嗔空行母，蛇面；午后，观想黄色降慢空行母，马首；下午晚些或傍晚，观想红色降欲空行母，鹫首；午夜，观想绿色降嫉空行母，狗首；黎明前，观想黑色降痴空行母，猪首。有时观想无边陨铁蝎子，有时观想无边金翅鸟化出，吞下自己的特定疾病及其根源，观想毫无剩余。

Once imagining this, repeatedly perform the liturgy known as Giving the Body many countless times, after which abide in nonconceptual awareness. It is certain that the illness will then be dispelled.

如此观想之后，无数次反复修名为《施身》〔脚注 a〕的仪轨，然后安住无分别觉性，疾病便必定遣除。

For a sudden sickness or contagious disease, visualize that your body is a dry skeleton with no flesh at all. Imagine that, from the nine orifices, the smell and steam of poisonous venom, along with fiery vajras, emerge. Think, "My body has no flesh and consists only of bones. There is no basis for illness to occur. What a loss! In order to purify my obscurations and unpaid karmic debts, I pray that a serious illness will befall me." Thinking and hoping in this way will dispel the illness. This is called "the activity of making a heap of flesh and blood into a disease".

对于突发疾病或传染病，观想身体是一具完全无肉的干骨架，九窍散出毒液的气味与蒸汽，以及炽燃金刚。想：“我的身体没有肉，只有骨头，没有疾病发生的基础，真可惜！为了净除障碍与未偿业债，愿重病降临我身。”如此思惟与希求，就会遣除疾病。这称为“将血肉堆化作疾病的事业”。

Then, imagine that the hair of a dead person and of a living person and the tail of a youthful animal are braided in eight strands to make a slingshot that indicates the spontaneous presence of the five kayas and the five wisdoms. Just by hurling a stone, imagine that the slingshot has the potential to thrust the dualistic notion of self and appearances, including all gods-märas, into the unelaborate nature of phenomena. Recite the root mantra ten-thousand times and bless the slingshot carried with you. Consider that the curved vajra blade you also carry has all the strength of one-hundred thousand dakinis.

然后，观想将死者头发、生者头发与幼兽尾毛，编为八股，制成弹弓，表示五身五智任运现前。仅仅射出石子，观想弹弓便具有将自他显现的二取观念，包括一切神魔，掷入离戏法性的力量。念根本咒一万遍，加持随身携带的弹弓；也应认为随身携带的金刚钺刀，具有十万空行母的全部力量。

In addition, all practitioners who practice this profound dharma and are threatened by robbers or thieves must first go to an extremely frightening place and call all gods-märas of phenomenal existence just like before. Say, "The enemy has stolen everything, leaving me helpless. Now, I will die of famine or cold. There is no way to avoid death. Therefore, it is best if you send me directly to the hell realms. The second best is to kill me on the spot, and at least you should take my breath before sunrise tomorrow." Saying this, tie the neck rope to a frightening support and go to sleep. If this method does not bring about the return of your stolen objects, then go to another frightening place and imagine it to be the dwelling place of the enemy. All gods-maras of phenomenal existence converge as red- and blackcolored monkeys with their hands linked together, carrying human corpses. They are running and jumping back and forth in the rear of the enemy's house. In addition, make torma replicas of the monkeys, and then call out, "Hey, all you oath-bound gods-maras of phenomenal existence! Right now you must show the enemy how you appear as red-black monkeys with linked hands carrying corpses. If you don't, then kill me right now. If not, then I swear I will destroy this eon." After saying this, go to sleep. If after doing this there are still no signs, offer your body as the red feast. Then recite, "Gods-maras of • Lü chin (lus sbyin)

此外，一切修此甚深法而受强盗或窃贼威胁的修行者，先须前往极其恐怖之处，如前召请一切显有神魔。说：“敌人抢走一切，使我无助。现在我会饿死或冻死，无法逃避死亡。因此，最好将我直接送入地狱；其次，当场杀死我；至少，也应在明天日出前夺去我的呼吸。”

说完，将颈上绳索系于恐怖所依，便睡去。若此方法未使失物归还，就到另一恐怖处，观想那里是敌人的住处。一切显有神魔聚集为红黑色猴子，手牵着手，搬运人尸，在敌人屋后往返奔跑跳跃。此外，制作猴形朵玛，大喊：“嘿，一切具誓显有神魔！现在必须让敌人看见你们显为红黑猴子，手牵手搬运尸体。若不如此，就现在杀死我；若还不如此，我发誓要毁灭此劫。”说完，便睡去。若做后仍无征兆，就以自身作红施，然后念：“显有神魔，

原书脚注 a： Lü chin（lus sbyin）。

Otherwise, after offering your body as the feast of flesh and blood, meditate that the enemy, his wealth, and all possessions are piled up at the center of your flayed skin. Then recite the Treasury of Space Mantra[241] to bless this heap of flesh, blood, and bones. Meditate that the eight classes of gods and cannibals, including all gods-maras of phenomenal existence, gather in multitudes like dust motes in a sunbeam. Shout phet, blow the thigh-bone trumpet, and roll the drum while playing the bell to summon the guests. Finally, in the right hand of oneself as Tröma, gather your flayed human skin from the edges inward to bring together your flesh, blood, and the classes of god-cannibals, including the wealth of the enemy. Bind this up with ropes made of snakes and intestines. Swirl the bag over one's head and pound it down so that it lands upon the golden ground. Until the enemies are fully exhausted, think that there is no way for escape or freedom; and then success will be certain.

另一方式是，以自身作血肉施供之后，观想敌人及其财富、全部财物，堆在自己剥下的人皮中央。然后念《虚空藏咒》〔原书尾注241〕，加持这血肉骨堆。观想八部天与食人者，包括一切显有神魔，如日光中尘粒般成群聚集。喊“呸”，吹腿骨号，摇鼓振铃，召请宾客。最后，自身忿怒母以右手，将剥下的人皮从边缘向内收拢，包起自己的血肉、天与食人者诸类，以及敌人的财富，用蛇与肠制成的绳索捆住。在头顶挥转此袋，再猛然掷下，使其落在金基大地。想在敌人完全耗尽之前，他们无法逃走或自由，如此便必定成功。

If you come across the cook stove of the enemies,242 then imagine that the enemies, their wealth, and retinue are destroyed. Throw the stove downward, and imagine that it falls down into the mouth of black Yama. This will ensure success. Furthermore, meditate that the remains from the feast and the tormas are the enemies, their wealth, retinue, and so forth. When offering all of this to the mouths of the guests, imagine that the enemies and the rest are partaken of. In all cases, it is crucial to never separate from the vajra pride of self-nature as Tröma Nagmo. It is also important to take care while inter-

若遇到敌人的灶炉，〔原书尾注242〕便观想敌人、其财富与眷属被摧毁，将灶炉向下抛，观想落入黑阎魔之口，这将确保成功。此外，观想会供余物与朵玛就是敌人、其财富、眷属等。将这些全部送入宾客口中时，观想敌人等被享用。任何情况下，都极须不离自性为黑忿怒母的金刚慢。在进行……时也应小心。〔续下页。〕