殊胜解说之甘露海 · 第二部：萨拉哈甚深心髓

PART TWO From the Treasury Expanse of the Spacelike Dharmatä: As the Innermost Essence of the Secret Mantra Vehicle, These Pith Instructions on Severing the Hope and Fear of Materializing Fixation Are the Upadesha for Encountering the Fundamental Nature Itself entitled The Profound Heart Essence of Saraha SECOND EDITION A Terma Revelation of Heruka Dudjom Lingpa

第二部 PART TWO

出自《虚空法性藏界》： 作为秘密真言乘最内在的精髓， 这些断除实执希望与恐惧的要诀， 是亲遇根本实性自身的口诀， 名为：

萨拉哈甚深心髓 The Profound Heart Essence of Saraha

第二版

黑鲁嘎敦珠林巴所揭示的伏藏

[Original page blank or without extractable body text; page position retained.]

〔原书空白页。〕

May all my lineage-holding disciples be blessed and cared for by the glorious Lake- Born Orgyen and Saraha, to gain the freedom to become dharma rulers victorious over the three realms.

〔页首及下方藏文字样见本页原图，未将 OCR 数字乱码作为正文。〕

愿我一切持传承的弟子，蒙吉祥湖生邬金与萨拉哈加持护念，获得成为胜伏三界之法王的自在。

Due to the great entanglement with self and objects [i.e., objective selfgrasping] having collapsed in its own place, the truth of selflessness is directly realized and seen as the secret space of immediate liberation that wells forth effortlessly. In the vast expanse of the great-bliss bhaga of Samantabhadri's secret enlightened mind, the sacred ground that illuminates the mandala of the unification of eh wam manifests as this self-appearing Akanishtha. The king of the magical manifestation of teacher and retinue appear to the retinue as the dynamic strength of Saraha. Initially, Yeshe Nyima and Sherab Dawa'i Wangpo were trove of empowered to listen so that the gateway to the great treasure the dharmatã expanse was opened; and these great concealed notes called the precious inexhaustible ornamental wheel were given to me, Longdrol Dorje Migyur, as cherished wealth. At that time, the all-encompassing clear-light luminosity self-arose. The radiance of this light, free from effort-based activity and unidentifiable, will be self-emergent for those fortunate disciples who possess meritorious accumulations, aspirations, and karmic convergence, whoever they may be.

由于自与境的大纠缠〔即对所境的我执〕于自处崩解，无我之谛得以直接证悟，见为无须努力而涌出的即刻解脱秘密界。在普贤佛母秘密觉悟心、大乐 bhaga 的广大界中，照明“eh wam”双运坛城的圣地，显为这自显色究竟天。导师与眷属的幻化之王，以萨拉哈的显能力向眷属显现。起初，耶喜尼玛与喜饶达瓦旺波获灌顶而得以听闻，法性广大界的大宝藏之门由此开启；这些名为“珍贵无尽庄严轮”的重大秘密记录，作为珍爱财富赐予我隆卓多杰米久。那时，周遍的明光光明自行生起。这光的明辉，离用力造作、无法指认，将对任何具足福德资粮、愿力与业缘会合的有缘弟子，自然显现。

Within the limit of the interconnected hands of the garland of subject-object, the innate nature of upaya and prajna united is impregnated in the womb of the mother and sealed in the expanse of empty bliss. The extent is subsumed or completely contained to be held as the king of the vase. Since the space of great emptiness is great analogy for the nature of emptiness, this great state of openness will not be determined through the core of a reed of grass.

在能所鬘相互牵连之手的界限中，方便与般若双运的本有性，孕于母胎，印持在空乐界中。其量被归摄、完全含纳，持为宝瓶之王。由于大虚空是空性本性的广大比喻，这一广阔开放状态，不能通过一根草茎的中空处来判定。

Tibetan text: see original page image is the source of this.249 Kye! Embodiment of all victorious ones and their heirs without exception, you who bring the minds of fortunate disciples to fruition, with the power to liberate samsara in the expanse of enlightenment-Sovereign of All Families, Guru, know me!

〔此处藏文字样见上方原页图〕是此法之源。〔原书尾注249〕

嗟！无余一切胜者及佛子的总集，令有缘弟子之心成熟，具足将轮回解脱于觉悟界之力——一切部族自在主、上师，垂念我！

Attaining a precious human life with freedoms and advantages is born from the excellent causes and results of interdependent accumulations and prayers- -difficult to acquire again and again, like the udumwara flower. May this state of perfect omniscience be swiftly achieved!

获得具足暇满的珍贵人生，源于积资与祈愿缘起的殊胜因果，如优昙花般难以再三获得。愿迅速成就圆满遍知之位！

To meditate upon this meaning and train one's mind is to consider the nature of the precious human rebirth itself.

禅修此义、训练自心，就是思惟珍贵人身本身的性质。

First, I would say that, concerning the places of rebirth, there are eight outer and inner states of birth that lack freedom. A hell being suffers such intense extremes of heat and cold that not even a single moment of leisure remains. It goes without saying there is no freedom to engage in dharma practice. A deprived spirit suffers such intense thirst and hunger that, except for the thought of food and drink, all concepts cease, leaving no freedom whatsoever. Due to ignorance, animals are tormented by the suffering of being harnessed and domesticated by others. Lacking the eyes of intelligence that discriminate virtue and nonvirtue, they have no opportunity for freedom. Long-life gods are always intoxicated by the taste of the enjoyment of bliss and joy; so due to this preoccupation, the idea of engaging in dharma practice never occurs to them. By avoiding rebirth in these four places of nonfreedom, the opportunity for freedom and obtaining the human body is cause for meditating with joyful gratitude. Even though a human body may have been acquired: if this does not become a vessel for dharma, there are four further states that lack the opportunity for freedom. These four are as follows.

首先，我要说，关于转生之处，有外内八种无暇生处。地狱众生遭受极端猛烈寒热，连一刹那闲暇也没有，更不用说自由修法。饿鬼受饥渴剧苦，除了饮食之念，其他想法全部止息，毫无自由。畜生因愚痴，遭受被他人驾驭、驯养的痛苦，没有辨别善恶的智慧眼，因而没有闲暇机会。长寿天恒常沉醉于乐与喜的受用滋味，忙于此事，从不生起修法的念头。避开这四种无暇生处，而有闲暇、获得人身，值得怀欢喜感恩而禅修。即使已得人身，若不能成为法器，仍有另外四种无暇状态，如下。

Those who take rebirth as heretics and barbarians will develop confidence in erroneous views and meditations and will thus turn their backs on the Buddha's doctrine. Those who take rebirth in land devoid of dharma and during dark age will not recognize the difference between virtue and nonvirtue; and by disparaging the dharma and followers by disbelieving in even the relative interpretation of cause and result, they will remove themselves from the [direction of] dharma and have no freedom. Those who are mentally impaired- such as having faculties that are dysfunctional or with diminished mental capacity-will lack the intention to engage in dharma and be incapable of comprehending or communicating words and their meanings. Hence, there will be no freedom. Whoever takes rebirth in one of these eight states will lack the freedom to practice the dharma, whereas those who are not born in any of these states will possess the freedom to practice dharma. Hence, that is called 'freedom".

生为外道与边地蛮族者，将对错误见修产生确信，背离佛陀教法。生于无佛法之地及黑暗时代者，不知善恶区别；甚至不信世俗因果解释，诋毁佛法与追随者，使自己远离〔趋向〕正法，毫无闲暇。心智能力受损者，例如诸根失常或理解能力衰退，缺乏修法意愿，不能理解或交流语言及意义，因此无暇。无论生于这八种状态中的哪一种，都没有修法的闲暇；未生于这些状态者，则具足修法的闲暇，因此称为“暇”。〔译注：本段按英文本的组合列举保留，未额外补写标准八无暇清单。〕

In addition, in order to practice dharma, it is necessary for all ten endowments to be complete. The reason is as follows. If a human body is not acquired, then the opportunity to meet with the profound dharma will not occur. Therefore, the endowment of the support of the body must be obtained. Even if a human body is acquired: if birth is not taken in a central land, then there will

此外，为修正法，十圆满必须具足，理由如下。若未得人身，便无机会遇到甚深正法，因此必须获得身体所依之圆满。即使获得人身，若不生于中土，便

These are the enumerations of the freedoms and endowments. The way to meditate upon what this means is as follows. Since the present human body replete with eighteen freedoms and endowments is the result of previously accumulated excellent virtue, consider that-if this is not made meaningful now-once this previous result of virtue is exhausted, there will not be another opportunity to obtain happiness after that. Thinking in this way, make certain that the three doors engage in virtue! Generally, by taking into consideration and carefully examining the perceptions and feelings of the beings in the six classes, obtaining an excellent physical support complete with all these noble qualities is a crucial point of consideration for bringing the mind to the path of dharma. Then, thinking that each moment of this precious human rebirth is being consumed, meditate upon impermanence as follows:

以上是暇满的分类，禅修其义的方法如下。既然目前具足十八暇满的人身，是往昔积累殊胜善业之果，就应考虑：若现在不令其具有实义，往昔善果一旦耗尽，此后便不再有获得快乐的机会。如此思惟，务必令三门行善！一般而言，仔细观察六道众生的感知与感受，想到自己获得具足一切圣善功德的殊胜身体所依，是使心趋入佛法之道的关键。然后，思惟这珍贵人生每一刹那都在消耗，如下修无常：

The external universe, this world, is impermanent and subject to destruction, creation, and endurance. The inner inhabitants, sentient beings, are subject to birth and death like the comings and goings in a marketplace. The days, months, and years- time itself- are like dancers' gyrations. O Guru, bless me to recall death and impermanence!

外器宇宙、这个世界，是无常的，经历坏、成、住；内情有情，生死如市场来往。日、月、年，时间本身，如舞者旋转。上师，加持我忆念死亡无常！

Reciting these verses, meditate as follows. Although the external vessel, this universe, seems solid, firm, tangible, and real, eventually- with the forty-nine great fires, the seven great floods, and the one great wind- -it will be dispersed to become empty space where nothing whatsoever endures. Carefully consider the homes, countries, farms, and so forth that were once inhabited, including all the men and women of the past who worked so hard taking great care with a strong sense of self, believing that all of their cherished wealth was permanent. Look at what remains as the legacy of their hardships. Use this as the impetus for viewing your own actions, activities, and cherished wealth. All beings who are the inhabitants of existence have vanished in the past and will appear in the future

念这些偈句，如下禅修。外器宇宙虽似坚实、牢固、有形、真实，最终却将由四十九次大火、七次大水与一次大风，吹散为空，毫无存留。仔细思惟曾有人居住的房舍、国土、田地等，以及过去一切辛勤经营的男女：他们强烈执我，悉心照管，认定珍爱财富常存。看看其劳苦如今还留下什么。以此推动自己审视自身行动、事业与珍爱财富。一切有界居民，过去者消逝、未来者出现，

Kye! O Child of Fortunate Rebirth, be attentive! Without this crucial point - no matter what dharma one practices courage, diligence, and forbearance will not endure; so practice will resemble frost in the summer, mist on a mountain peak, or firelight in the darkness. Even I, the grandfather of one-hundred siddhis, rode this great chariot to accomplish the two purposes. There is no doubt that all of the buddhas and bodhisattvas of the three times rode, ride, and will mount this great chariot that crosses over to the citadel of great liberation. Hence, maintain these pointing-out instructions as one's main practice.

嗟！有缘出生之子，应专心听！没有这一要点，无论修什么法，勇气、精进与忍耐都不能持久，修持便如夏霜、峰雾、暗中火光。即使我这百悉地之祖，也是乘此大车成办二利。毫无疑问，三世一切诸佛菩萨，过去乘、现在乘、未来将乘这一通往大解脱城的大车。因此，应将这些直指教授作为主要修持。

In this dungeon of unbearable misery, hopelessly pathetic, not a moment exists to experience happiness; further-increasing, limitless accumulations of karma continue to intensify. O Guru, grant liberation from this ocean of samsara!

在这难忍苦恼的牢狱中，绝望可怜，连片刻快乐也无从体验；无边业积继续增长、愈益猛烈。上师，赐予从这轮回大海中解脱！

The meditation upon this meaning is as follows. If the suffering of the hell realms is taken into consideration, there are the eight hot hell realms beginning with Black Line and descending to the Avichi hell. The fire at the conclusion of this kalpa [i.e., age of time] will be seven times more intense than the fire of this world. The fire of the Black Line hell is seven times stronger than that. The fire of the Crushing hell exceeds that by seven times, and accordingly the strength of the fire increases by seven all the way down to the Avichi hell. Not only does the heat intensify, the misery becomes increasingly unbearable. Thinking about this, these days if a mere spark of fire lands on one's bare skin, it is so unbearable one may scream out in pain. If that is the case, it goes without saying that experiencing such suffering would be intolerable. Deeply consider this and train the mind.

禅修此义的方法如下。思惟地狱之苦，有从黑绳开始、向下至无间地狱的八热地狱。此劫〔时间时代〕终结时的火，比世间之火强七倍；黑绳地狱之火又比那强七倍；众合地狱之火再强七倍，如此每层增强七倍，直到无间地狱。不仅热度增长，痛苦也愈加难忍。想想如今，仅一火星落在裸露皮肤上，就难忍得可能痛叫，何况承受那种痛苦。应深入思惟，以此调心。〔译注：英文本说八热地狱却从黑绳起列，原样保留，未另补名称。〕

The winds of the eight cold hells are also one-hundred times colder than the frigid winds that will destroy this kalpa. The intensity of the cold is so punishing that it can split block of gold as though it were an utpala flower opening. Given the degree of suffering that must be endured: if one considers the difficulties these days of enduring even a single day of frigid weather and icy wind, needless to mention what it would be like to endure suffering such as this for myriad kalpas. Take this to heart and train the mind.

八寒地狱的风，也比毁灭此劫的酷寒风冷一百倍，寒冷猛烈到能使金块裂开，如青莲绽放。想到必须忍受的痛苦：如今仅一天严寒冰风都难以承受，更不用说无数劫承受如此痛苦。应铭记于心，以此调心。

The second environment in the lower realms is that of the deprived spirits [i.e., pretas] who suffer the torment of hunger and thirst so that their bodies

恶趣第二种环境，是饿鬼〔pretas〕，受饥渴折磨，以致身体……〔续下页。〕

The ripening of the results of positive and negative karma are undeceiving. The perpetually fixated mind habituated to joy and sorrow is the subjective agent who experiences causes and results. O Guru, undeceiving Permanent Protector, know me!

善恶业果的成熟，毫不欺诳。习惯于喜忧、恒常执著的心，是体验因果的能受者。上师，不欺诳的恒常怙主，垂念我！

Reciting these verses, constantly examine one's mental shortcomings and refrain from negative conduct. The root cause for the unceasing, unbearable suffering in this ocean of the three realms of existence is nonvirtuous karma. Given that is the case, the nonvirtues are as follows. The three that correspond to the body are killing, stealing, and sexual misconduct; the four of speech are lying, slander, harsh speech, and gossip; and the three of mind are craving, ill will, and wrong view. Given that all nonvirtue is spawned from these ten, they are the basis. With those as the foundation, depending upon motivation, the degree of suffering experienced will be major, middling, or minor. Through the karma of hatred, one is thrown into the Avichi hell. Through the karma of desire, there is [the result of suffering] as a preta. Through the karma of delusion, the animal realm [is produced]. All of this is due to motivation. The power of the result and result in accord with the cause will be determined by the weight of each individual nonvirtue. This will then be in harmony with the intent directed toward either an actual object or an imaginary object. In addition, negative karma can be either certain or uncertain. Certain karma is produced by killing one's parents, spiritual teacher, or an arhat and also by shedding the blood of a buddha based upon negative intentions. Given it is certain that through any of these five acts the perpetrator will fall to the Avichi hell, this is referred to as certain nonvirtue.

念这些偈句，不断检查自心缺失，避免恶行。三有海中无休止、难忍之苦的根本因，是不善业。因此，不善如下：身三是杀生、不与取、邪淫；语四是妄语、离间语、恶语、绮语；意三是贪欲、害心、邪见。一切不善皆由此十者产生，所以它们是基础。以此为基础，依发心而有大、中、小程度的痛苦。由嗔业，被投生无间地狱；由贪业，有饿鬼的〔苦果〕；由痴业，〔生出〕畜生界。这一切取决于动机。果的力量与等流果，将依每一不善业的轻重而定，并与针对实际或想象对象的意图相应。此外，恶业可分定与不定。杀害父亲、母亲、精神导师或阿罗汉，以及出于恶意令佛出血，会产生定业。由于这五种行为中任何一种，都必定使造作者堕入无间地狱，因此称为定不善。〔译注：此处五种依原书列法保留，未替换成其他典籍中的五无间业清单。〕

Otherwise, except for the impairment of samaya, the negative results of nonvirtuous deeds are uncertain because they depend upon the extent to which the

除此之外，除损坏三昧耶外，不善行为的恶果是不定的，因为取决于

Virtue on the other hand is either tainted or untainted. Tainted virtue means virtue that is not sealed by bodhichitta. The best result of such virtue is rebirth in the form realms, mediocre rebirth may occur in the desire-god realms, and the lowest would be a as a ruler among humans and the like. Until such virtue is exhausted, the result will be well-being that becomes merit. This is also referred to as being an aspect of merit. Given that untainted virtue is sealed by is the motivation of bodhichitta, it is everlasting and continues to increase, making it inexhaustible. The prajna that realizes selflessness is the simultaneous perfection of the nondual two truths on the grounds and paths. Liberated from the three realms, permanent exaltation is attained, which is referred to as an aspect of liberation. These are the unmistaken upadesha instructions from Sutra and Tantra that describe the outcome of all actions associated with the acceptance and rejection of positive and negative deeds. Given this is the great chariot that enters the exalted citadel of liberation, it is the fourth crucial point.

善业则分有漏与无漏。有漏善，是未以菩提心印持的善。此善最上果为生于色界，中等为生于欲界天，最低为成为人中王者等。在善业耗尽前，其果为安乐而成为福德，也称为福德分。无漏善以菩提心动机印持，故长存、不断增长、无有穷尽。证悟无我的般若，是在地道中同时圆满无二二谛。解脱三界，获得恒常大乐，称为解脱分。这些是显密无误口诀，说明取舍善恶行为的一切结果。由于这是进入殊胜解脱城的大车，所以是第四个关键要点。

Phet! To the primordial ground pure from the beginning, free from direction, Samantabhadri; the intrinsic nature pure within itself, Khachödma; and all-pervasive compassion evenly pervading as the kaya of the Wrathful Mother, Tröma-I go for refuge to actualize the consummate expanse of this wisdom mind.

呸！向本初清净、离方所之原始基普贤佛母，向自性自净的卡却玛，向悲心周遍、平等显为忿怒母身的忿怒母，我皈依，为现证这智慧心的圆满广大界。

Thus, the array of self-appearances instantly transforms into the perfectly complete pure land of Khachöd Dewachen.

如此，自显庄严刹那转为完全圆满的卡却德瓦钦净土。

In the center of this, imagine that in the space in front of self and all sentient beings appears the sole mother, blue-black Tröma Nagmo, inseparable with the root guru upon lotus, sun, moon, and corpse seat. She holds a vajra blade in her right hand and skull filled with blood in the left. Her two legs are dancing upon a corpse; her mouth is gaping, tongue rolling, and three eyes are bulging. Her orange hair stands on end to touch the peak of existence, while a squealing black pig's head juts from her crown. Her breasts are voluptuous, her lotus mature, and she wears the eight charnel-ground ornaments while wisdom fire and shimmering orbs of light. standing in an expanse of Above her crown is the embodiment of all sambhogakäya gurus as red Vajravarahi. She holds a curved vajra blade and skull filled with blood, while playfully dancing amid a blazing expanse of wisdom fire. Visualize that above her crown

在其中央，自身与一切有情前方的虚空中，观想独一母蓝黑色黑忿怒母，与根本上师不可分，安住莲花、日、月与尸体座。右手持金刚钺刀，左手持满血颅器；双腿于尸上作舞姿，口张、舌卷、三目圆凸。橙色头发竖起，触及有顶；顶上伸出尖叫的黑猪首。双乳丰满，莲花成熟，佩八尸林庄严，站立于智慧火与闪耀光团的广大界中。

她顶上，是一切报身上师总集，红色金刚亥母，持金刚钺刀与满血颅器，在炽燃智慧火界中游戏舞蹈。再观想她顶上

Imagine the sublime masters of the nine lineages surrounding, and that all [objects of refuge] are facing and gazing down upon you with great loving kindness and compassion. In their presence, oneself and all beings go for refuge together with the three doors united while thinking, "From this moment onward, until the heart of enlightenment is realized, I take refuge in I you, supplicate you, bow down to you, rely upon you, place all hope in you, and offer my three doors. In all situations, whether high, low, happy, sad, good, or bad, you are all-knowing. Grant blessings that my three doors may become the three vajras." In this way, completely offering oneself is the key point.

观想九传承的殊胜上师环绕，一切〔皈依境〕面向自己，以大慈大悲垂视。自己与一切有情，在其面前三门合一，共同皈依，心想：“从此刻起，直到证悟菩提心髓，我皈依你们，祈请你们，向你们顶礼，依靠你们，将一切希望寄托于你们，并奉献我的三门。无论高下、苦乐、好坏的一切境遇，你们悉皆知晓。请赐加持，使我三门成为三金刚。”如此完全奉献自身，是一个关键。

Having taken refuge, there are three vows to accept and three to abandon. The three to accept are that, once confidence is placed in the Buddha, one must never disrespect that which represents the Buddha [i.e., any statue] and not even the shadow of an image of the Buddha. Great respect must be rendered. One must never disrespect even a single syllable of the dharma, and respect must be shown. One must not show disrespect to the sangha, including their robes or even their shadows. These are the three to accept. The three to abandon are to not accept heretics, barbarians, or those with power in worldly realms, such as gods, nãgas, earth lords, guardians, kingly forces, or mighty lords of the land, as objects of refuge or homage. One must abandon the intent or action of harming sentient beings and must not befriend negative companions who have corrupt views and conduct, have turned from the dharma, or are themselves heretics. These are the three things to abandon. Immediately implementing the knowledge of what CO accept and reject is the fifth crucial point.

皈依之后，有三项应受持与三项应舍弃的誓戒。三应受持：既已信佛，就绝不轻慢代表佛的任何所依〔任何佛像〕，甚至佛像之影也不可轻慢，必须大加恭敬；对佛法哪怕一个字，也不可不敬，必须尊重；对僧伽，包括其衣袍，甚至影子，也不可不敬。这是三应受持。三应舍弃：不以外道、边地蛮族，或世间有势力者，如天、龙、地主、守护者、王鬼及大力地神，作为皈依或礼敬对象；舍弃伤害有情的意图与行为；不与见行败坏、背离佛法或本为外道的恶友交往。这是三应舍弃。立即实践取舍之知，是第五个关键要点。

Phet! I promise to liberate all beings from the ocean of existence. All sacred supreme objects of refuge, bear witness. Through my training to cultivate the bodhichitta, may I attain the glorious potential to empty the depths of samsara.

呸！我承诺将一切有情从有海中解脱。一切神圣最胜皈依境，请作见证。愿通过我培养菩提心的训练，获得空尽轮回深处的吉祥威力。

In order to cultivate the two levels of bodhichitta-aspirational and practicalfor aspirational, from the perspective of the four immeasurable qualities when bodhichitta is cultivated, that is referred to as aspirational bodhichitta. In brief, that means feeling overwhelming compassion for parent sentient beings, who are enduring unbearable misery in the infinite places of samsäric existence, and thinking, "I shall separate them from their suffering and place all of them in a state of well-being. From the perspective of evenness, may they all be placed in

为了培养愿与行两种菩提心，就愿菩提心而言，从四无量功德的角度培养菩提心，称为愿菩提心。简言之，对在无量轮回生处承受难忍痛苦的父母有情，生起强烈悲心，并想：“我要使他们离苦，将他们全都安置于安乐。从平等性的角度，愿他们全都安置于

Then, in order to engage, given that the six paramitäs are the profound method that simultaneously perfects this, one must now apply them. For that, in the space in front, visualize all gurus, buddhas, and bodhisattvas and respectfully pay homage to them. Thinking, "Just as all the buddhas and bodhisattvas of the ten directions and three times have generated the awakened mind and trained in order to liberate all beings from the vast ocean of existence, so too shall I, for the purpose of freeing all beings from the ocean of existence, give rise to the precious awakened mind and engage wholeheartedly in the training: Consider this from the depth of one's heart; and as you recite the verses, take this vow. To practice this six times during the day and night without discouragement is a crucial point for this path of practice.

然后，为了实行，由于六波罗蜜多是同时圆满此事的甚深方法，现在便须运用。为此，在前方虚空观想一切上师、诸佛菩萨，恭敬礼拜，想：“正如十方三世一切诸佛菩萨，为将所有有情从广大有海中解脱，而发觉悟心并修学，我也为了使一切有情脱离有海，发起珍贵觉悟心，全心投入训练。”应从内心深处如此思惟，念偈时受此誓愿。昼夜六次，不灰心地修习，是这条修行道的关键。

The advice is to consider that all aspects of virtue whether tainted or not are dedicated to the welfare of all sentient beings free from bias. That is the consummate training. During all times and situations, one must maintain an impartial equal view toward all parent sentient beings and fully abandon harming any of them through the four factors. Maintaining a sense of mindful conscientiousness throughout the three times: if downfalls occur, then confess them and dedicate all merit to the welfare of sentient beings so that it is sealed. Know that the restoration of vows is a crucial point for guarding pure morality.

劝诫是：无论有漏或无漏，所有善的方面，都无偏回向一切有情的利益，这就是圆满训练。在一切时处，应对所有父母有情保持无偏平等见，完全舍弃通过四种因素伤害其中任何一位。三时保持正念与谨慎，若有堕罪，就忏悔，并将一切福德回向有情利益，加以印持。应知，恢复誓戒是守护清净戒律的关键。

In addition, there are the two phases of practice for sending and receiving. First, wishing that all of the unbearably painful misery and habits experienced by beings that are in this ocean of samsara may ripen upon oneself and that self alone would have to experience this, imagine all beings are freed from their misery at that very moment. Think that the result of one's happiness and virtue is received by all sentient beings and that they come to possess supreme well-being.

此外，施受修持分两个阶段。第一，愿这轮回海中有情所经历的一切难忍痛苦及习气，都成熟于自身，由自己独自承受；观想一切有情就在当下脱离痛苦。想自己的快乐与善果，由一切有情领受，使他们具足最胜安乐。

Second, with each exhalation of breath, think that all causes and results of one's happiness and virtue are equally distributed along with one's breath to all beings, dissolving into them. Exhale the breath. While inhaling, imagine that the suffering, negativity, and obscurations of all sentient and that frees them from all beings dissolve into oneself suffering. Train the mind in this way. Continuously emphasizing this practice is the crucial point, and to know that is the sixth crucial point.

第二，每次呼气，想自己快乐与善的一切因果，都随呼吸平等分给一切有情，融入他们，然后呼气。吸气时，观想一切有情的痛苦、罪业与障碍融入自身，使他们从一切痛苦中解脱。如此调心。持续重视这一修持，是关键；了知这一点，是第六个关键要点。

Phet! The outer mandala is the external arrangement of the all-pervasive trichiliocosm, the inner glory is the perfectly complete arrangement of one's body, and the self-appearing, spontaneously present array is the secret mandala. In order to amass the accumulation of the two levels of merit, these offerings are made to the victorious ones.

呸！外曼荼罗，是周遍三千世界的外在排列；内在庄严，是自身完全圆满的排列；自显任运现前的庄严，是秘密曼荼罗。为汇集两种福德资粮，向诸胜者作这些供养。

THE PROFOUND HEART ESSENCE OF SARAHA : While reciting these verses, the visualization is as follows. With the field of refuge envisioned as explained before, the method for offering the mandala is to contemplate the outer, inner, and secret mandalas. The outer mandala is the outer vessel of the universe, including Mt. Meru, the four continents, as well as the subcontinents, and one-hundred million realms among which are the realms of the gods. Without considering that even as much as an atom's worth belongs to oneself, bring this to mind and present the offering. Then, imagining that the mandala of one's body is complete, present that as the offering. The skin is the golden foundation of the earth; the spine the king of mountains, Mt. Meru; the right arm is the eastern continent Purvavideha, Lüpakpo; the right leg, the southern continent Jambudvipa, Dzambuling; the left leg is the western continent Aparagodniya, Balangchöd; and the left arm is the northern continent Uttarakuru, Draminyen. The fingers and toes are the subcontinents and their islands.

念这些偈句时，观想如下。依前述观想皈依境，供曼荼罗的方法，是思惟外、内、密曼荼罗。外曼荼罗，是外器宇宙，包括须弥山、四洲及小洲，还有包含天界在内的一亿世界。连微尘许也不认为属于自己，心中忆念，呈献供养。然后，观想自身曼荼罗圆满，奉作供养。皮是大地金基，脊柱是山王须弥，右臂是东胜身洲 Purvavideha（Lüpakpo），右腿是南赡部洲 Jambudvipa（Dzambuling），左腿是西牛货洲 Aparagodniya（Balangchöd），左臂是北俱卢洲 Uttarakuru（Draminyen）；手指与脚趾，是小洲及其岛屿。

The ribs are the ring of mountains; the body fat, the golden mountain; the intestines are the great turbulent oceans. The kidneys are the supreme steed; the liver, the wish-granting cow; the spleen, the great plateau of Ahmo Lika'i. The diaphragm is the dwelling place of the gods, the lungs are the wish -granting trees, and the heart is the treasure vase. The chakras are the offering goddesses who hold the eight auspicious emblems, and the seven royal signs are the glorious qualities of gods and humans. The blood and yellow fluids are the rivers and rainfall, the neck is the crystal stupa, and the throat is the unceasing water source of the Ganga. The head is the palace of perfect victory; the teeth, the uncultivated crops. The nose is Rahula, and the eyes are the sun and moon. The ears are the formless realms, and the brain is the nectar of the gods. The pores are the wealth and endowments of gods, nägas, and humans perfectly complete. Imagining and offering this is the inner mandala offering.

肋骨是环山，体脂是金山，肠是波涛汹涌的大海；肾是最胜良马，肝是如意牛，脾是 Ahmo Lika'i 大高原；横膈是天人住处，肺是如意树，心是宝瓶；脉轮是持八吉祥标志的供养天女，七政宝是天人的庄严功德；血与黄液是河流与雨，颈是水晶塔，喉是不竭的恒河水源；头是圆满胜利宫，牙是自然庄稼；鼻是惹护拉，眼是日月，耳是无色界，脑是天人甘露；毛孔是天、龙、人完全圆满的财富与资具。如此观想并供养，就是内曼荼罗供。

The alaya is the golden ground of the earth. Passion-based mental activity is the king of mountains. The eight groups of consciousness are the four continents and the subcontinents. Mental activity is the sun and moon. Secondary states of mind are the glorious qualities of desirable objects. Manifesting and offering this is the secret mandala.

阿赖耶是大地金基，基于烦恼的心活动是山王，八识聚是四洲与小洲，心活动是日月，心所是悦意对象的庄严功德。令其显现并供养，就是密曼荼罗。

Next is the accumulation of merit through the seven-branch offering prayer.

接着，通过七支供养祈愿积集福德：

Phet! I prostrate to the three käyas of all the victorious ones and offer all of my bodies and abundance. All accumulated negativities and obscurations of the three doors are confessed, and all wholly positive virtuous accumulations are the causes for rejoicing. I request the dharma wheel be turned in whatever way is necessary, and the victorious ones are beseeched to not pass beyond sorrow. I fully dedicate the root of

呸！顶礼一切胜者三身，供养我一切身体与资财，忏悔三门所积一切罪障，随喜一切纯善资粮。祈请随所需转法轮，祈请胜者不入涅槃。我将善根完全回向

Thus, reciting these verses, visualize in the space in front the entire field of refuge, including all gurus, buddhas, and bodhisattvas without exception.

如此念偈，在前方虚空观想整个皈依境，包括一切上师、诸佛菩萨，毫无遗漏。

In their presence, offer prostrations by manifesting innumerable emanations of one's body, like atoms. Present offerings of one's body and abundance by imagining clouds of outer, inner, and secret offerings free from fixation. With intense remorse for all nonvirtuous accumulatic acquired throughout myriad lifetimes, offer confession and the vow to abstain and rejoice in the virtuous deeds and paths of the aryas, including all shravakas, pratyekas, and bodhisattvas. In the presence of the ten directional buddhas, imagine infinite emanations of one's bodies, like atoms, offering the golden dharma wheel, the conch that swirls to the right, and the seven precious signs to request the dharma wheel to be turned. Consider this request is granted. Then by single-pointedly supplicating, beseech the buddhas and bodhisattvas of the three times and ten directions not to pass into nirvana until the beings within the oceans of samsara are emptied. Consider this request is granted. By gathering the root of all virtue accumulated throughout the three times, dedicate this completely to the welfare of every living being. From the perspective of the seven branches, this becomes a perfectly pure crucial point for accumulating merit. This completes the eighth section.

在其面前，化出微尘般无数自身，献顶礼。观想不带执著的外、内、密供云，供养自身与资财。对无数生中所积一切不善，怀强烈悔心，忏悔并誓不再犯；随喜一切声闻、独觉与菩萨等圣者的善行及道。在十方佛前，观想微尘般无数自身，供养金法轮、右旋海螺与七宝，请转法轮，并想请求已获允诺。然后专一祈请三世十方诸佛菩萨，在轮回海中众生未空尽以前，不入涅槃，并想请求已获允诺。汇集三世所积一切善根，完全回向每个生命的利益。从七支的角度，这就成为完全清净的积福关键。第八节至此圆满。

Then, the meditation and recitation of the trikaya dakinis is as follows.

然后，三身空行母的观修念诵如下：

Phet! Instantly, as if awakening from a dream, all appearances arise as the perfect pure land. In the center of this, upon an eight-petaled lotus symbolizing nonattachment, is a sun and moon seat. Upon this, selfnature appears as the sole mother, blue-black Tröma Nagmo, with one face and two arms holding a curved vajra blade in the right hand and a skull filled with blood in the left. Both legs are in the dancing posture, and a squealing black pig's head juts from the crown. Adorned with the eight charnel-ground accouterments, she has an extremely wrathful demeanor and stands in the expanse of a blazing wisdom inferno. In her heart, within an amulet of the conjoined sun and moon is a blueblack syllable hung encircled by garland of mantric syllables. From them, light rays radiate to cleanse all illness, demonic-force possession, negativity, obscurations, and the heap of aggregates, like the sun's rays striking dew. Think that everything is cleansed.

呸！刹那间，如梦初醒，一切显现生为圆满净土。其中，象征无著的八瓣莲花上，有日月座；其上，自性显为独一母、蓝黑色黑忿怒母，一面二臂，右持金刚钺刀，左持满血颅器。双腿作舞姿，顶上伸出尖叫的黑猪首。佩八尸林庄严，仪态极忿怒，站立于炽燃智慧烈火界。心间日月合成的护符匣中，有蓝黑“吽”字，咒字鬘环绕。从中放光，净除一切疾病、邪祟附身、罪业、障碍与蕴聚，如日光照露，观想一切清净。

Upon her crown is the sambhogakäya Vajravarähi, clear red, holding curved vajra blade and skull, while dancing upon a lotus and moon seat, within a brilliant expanse of wisdom fire and massing light. Above her

她顶上是报身金刚亥母，明红色，持金刚钺刀与颅器，在莲花月座上舞蹈，住于智慧火与光聚的明耀广大界。其

Recite the mantra as many times as possible: Om benzar trodhi kali bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

尽量多念咒语：

Om benzar trodhi kali bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

Then from the mantric syllables in the heart of the sovereign of the family, Vajravarahi, warm light rays of five colors suddenly emerge to dissolve into the heart of oneself as Tröma Nagmo. One becomes a bindu of white light that dissolves up into the heart of the sambhogakäya wisdom dakini. Then as Vajravarahi, in one's heart from a red bam encircled by the mantric syllables, light rays radiate to cleanse and purify all habits, karma, and passions of the three planes of existence. Imagine the three realms become pure lands and everything is the manifestation of deities, mantra, and the nature of phenomena.

然后，从部主金刚亥母心间咒字，忽然放出温暖的五色光，融入自身黑忿怒母心中。自身成为白光明点，上融于报身智慧空行母心间。随后，自身为金刚亥母，心中红色“bam”被咒字环绕，从中放光，净除三有一切习气、业与烦恼。观想三界成为净土，一切都是本尊、咒语与法性的显现。

Om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

Om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

From the mantra syllables in the heart of the family sovereign Samantabhadri, light rays radiate. Imagine that self and all appearances dissolve into the unelaborate basic space of phenomena. Recite as much as possible:

从部主普贤佛母心间咒字放光，观想自身与一切显现，融入离戏法界。尽量多念：

Om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

Om benzar wa ra hi bam ha ri ni sa sarwa pa pam shintam ku ru ye so ha

From the heart of the mother, Samantabhadri, blue-black light rays radiate to dissolve into one's heart as Vajravarähi, transforming one into an orb of red light. This dissolves into the heart of the dharmakäya wisdom dakini. In the heart of oneself as Samantabhadri, from a white ah encircled by the mantric syllables, light rays radiate, causing samsara to collapse within the state of great transcendence; and one becomes the single taste of the wisdom space of the victorious ones. Recite:

从普贤佛母心间，放出蓝黑光，融入自身金刚亥母心中，使自己化为红色光团，融入法身智慧空行母心间。自身为普贤佛母，心中白色“ah”被咒字环绕，从中放光，使轮回崩解于大超越境界，自己成为诸胜者智慧界的一味。念：

Om benzar sa manta bha dra om

Om benzar sa manta bha dra om

Thus, recite this with the awareness of the great expansive pervasion of the evenness of samsära and enlightenment. Following the root mantra, recite:

如此，以轮涅平等、广大周遍的觉知念诵。根本咒之后，念：

Dharma ka ya sa ma ti siddhi ah ah ah

Dharma ka ya sa ma ti siddhi ah ah ah

Finally, after reciting according to one's capacity, rest within unelaborate awareness.

最后，尽自己能力念诵后，安住离戏觉性。

While engaged in this meditation-recitation, practice without allowing the mind to be distracted elsewhere. Mingle the three doors inseparably with the three vajras. The key point is to take the path of the all-pervasive purity of phenomenal existence. This completes the ninth section.

进行这一观修念诵时，不让心散向他处，令三门与三金刚不可分地融合。要点是以显有周遍清净为道。第九节至此圆满。

Guru-yoga practice brings the three doors to maturity through empowerment as the play of the three vajras.

上师瑜伽修法，通过灌顶使三门成熟为三金刚的游戏。

Phet! Perfectly pure self-appearances are the great basic space of phenomena. In the land of exaltation free from transition or change, selfawareness is the wisdom Tröma, an attractive lucid red color. In the right hand is a curved vajra blade and in the left a skull filled with blood. Both legs are in the dancing posture, and she wears bone ornaments, amidst blazing fire. In the space in front in an expanse of rainbow-light bindus is the glorious root guru as the embodiment of the three lineages of masters in the käya of Vajravarahi. She holds a curved vajra blade in her right hand and a skull filled with blood in the left. Her legs are in the dancing posture, and she is adorned with the six bone ornaments. A squealing black pig's head juts from her crown. She has a peaceful, radiant smile with youthful charm, and her beauty is enhanced by the major and minor marks. Above her crown is Samantabhadri in the mudrä of evenness, surrounded by an assembly of buddhas, bodhisattvas, and vidyadharas. Clearly visualize them as distinct as sesame seeds overflowing their pod. They radiate light into the space of phenomena to invoke the inseparable manifestations.

呸！完全清净的自显，是广大法界。在不迁不变的大乐境地，自觉为智慧忿怒母，明红悦意。右手持金刚钺刀，左手持满血颅器，双腿舞姿，佩骨饰，处于炽火中。前方虚空虹光明点界中，吉祥根本上师作为三传承上师总集，显为金刚亥母身，右持金刚钺刀，左持满血颅器，双腿舞姿，佩六骨饰。顶上伸出尖叫黑猪首，寂静明朗地微笑，年轻动人，相好增添其美。其顶上，普贤佛母结平等印，被诸佛、菩萨与持明众围绕。清楚观想，彼此分明，如芝麻溢出荚囊。诸尊放光于法界，迎请不可分的显现。

Hung! Supreme among pure lands is the land of Khachöd, the sublime place of the dharmadhätu, Akanishtha. As the embodiment of all gurus of the three lineages, precious guru, who manifests as the sovereign of Khachöd, come here to bless your lineage disciples. Grant blessings to mature and free me liberation. my mind stream. Care for me inseparably and grant

吽！净土中最胜是卡却之土，法界殊胜处色究竟。三传承一切上师总集，显为卡却自在主的珍贵上师，请来此加持传承弟子。赐加持，使我相续成熟解脱，不离护念，赐予解脱。

Gu ru ha ri ni sa siddhi hung

Gu ru ha ri ni sa siddhi hung

Phet! Glorious embodiment of all buddhas throughout the three times, Precious Guru, whose kindness is impossible to repay, sovereign of all

呸！三世一切诸佛的吉祥总集，恩德难报的珍贵上师，一切

Grant blessings, supreme guide of beings. Grant blessings for: meaningful precious human rebirth. Grant blessings to remember death from the heart. Grant blessings to be skillful in knowing what to accept and reject. Grant blessings to feel revulsion with samsära. Grant blessings that the mind will long for nothing. Grant blessings to tame the mind without pretense. Grant blessings that the mind may be steadfastly free from attachment. Grant blessings to be at ease without companionship. Grant blessings to be able to remain in fearinvoking environments. Grant blessings to live in retreat, free from activity. Grant blessings to maintain the dignity of dharma unerringly. Grant blessings that devotion may be steadfast and unchanging. Grant blessings to cultivate undiminishing renunciation. Grant blessings to remember inseparability with the guru. Grant blessings to accomplish indestructible siddhi. Grant blessings to attain great confidence with fearlessness. Grant blessings to realize appearances lack true existence. Grant blessings to realize the prajna of selflessness. Grant blessings to unimpededly see there are no reference points. Grant blessings to seize the immutable ground free from confusion. Grant blessings to maintain unceasing continuity in practice without distraction. Grant blessings to realize the great perfection without meditation. By seeing the self-nature of the uncontrived fundamental ground, may I attain confidence with the glorious nature of the four kayas. Phet phet phet!

众生最胜导师，赐予加持！加持珍贵人生具有实义；加持从心忆念死亡；加持善巧了知取舍；加持厌离轮回；加持心无所求；加持不虚伪地调伏自心；加持心坚定离贪；加持无伴亦能安适；加持能够住于引发恐惧的处所；加持闭关生活、离诸事务；加持无误维护佛法尊严；加持虔诚坚定不变；加持培养不减的出离；加持忆念与上师不可分；加持成就不坏悉地；加持获得无畏大确信；加持证悟显现无真实存在；加持证悟无我般若；加持无碍见到无所缘；加持把握不迷乱、不变之基；加持修持相续不断、不散乱；加持无修而证悟大圆满。通过见到无造作根本基的自性，愿我对四身吉祥本性获得确信。Phet phet phet！

Father Guru, Buddha of the Three Times, purify the obscurations of my body and channels; by fully maturing through the enlightened body vase empowerment, may my body become the nirmänakäya. Now attain the potential of a fully mature vidyadhara. Ah la la phet phet phet!

父上师，三世佛，净除我身与脉的障碍；以觉身宝瓶灌顶令我完全成熟，愿我身成为化身。如今获得完全成熟持明的力量。Ah la la phet phet phet！

Father Guru, Buddha of the Three Times, purify the obscurations of my speech and winds. By fully maturing through the enlightened speech secret empowerment, may my speech become the sambhogakäya. Now attain the potential of an immortal vidyadhara. Ah la la phet phet phet!

父上师，三世佛，净除我语与风的障碍；以觉语秘密灌顶令我完全成熟，愿我语成为报身。如今获得不死持明的力量。Ah la la phet phet phet！

Father Guru, Buddha of the Three Times, purify the obscurations of my mind and bindus. By fully maturing through the enlightened mind prajna-wisdom empowerment, may my mind become the dharmakäya. Now I attain the potential of the mahamudra vidyadhara. Ah la la phet phet phet!

父上师，三世佛，净除我心与明点的障碍；以觉心般若智慧灌顶令我完全成熟，愿我心成为法身。如今我获得大手印持明的力量。Ah la la phet phet phet！

Father Guru, Buddha of the Three Times, purify the two obscurations of my habits. By fully maturing through the great absolute word empowerment, may I breathe the breath of the glorious expanse of all four kayas. Now I attain the potential of the spontaneously present vidyadhara. Ah la la phet phet phet!

父上师，三世佛，净除我习气二障；以究竟大句义灌顶令我完全成熟，愿我呼吸于四身吉祥广大界。如今我获得任运持明的力量。Ah la la phet phet phet！

The great expanse of the father guru's wisdom mind as blue-black light dissolves into oneself. One awakens in the expanse of the fundamental nature of the great perfection and delights in the ground of nonconceptual original purity. Awakening in the nature of the ever-youthful vase käya, now samsara and enlightenment are purity and evenness. Ah la la phet phet phet!

父上师智慧心的广大界，显为蓝黑光融入自身。我觉醒于大圆满根本实性广大界，欢喜于无分别本初清净之基；觉醒于常童宝瓶身本性，如今轮涅清净平等。Ah la la phet phet phet！

Instantly, the consummate phenomena of the mind vanish like a magician's illusory display within the empty nature of the dharmatà. In the unchanging blissful pure land of Khachöd free from transition and change, one appears as the red wisdom dakini holding a curved vajra blade in the right hand and a skull filled with blood in the left. Both legs are in the dancing posture upon a lotus and sun seat. Naked, she wears bone ornaments and is adorned with a long necklace made of white lotus flowers. The three eyes are gazing into the basic space of the sky. With the radiance of light and rays emanating, she appears yet lacks true, inherent existence and is clear without being held as true, like a reflection, or a dream. Visualize in this way. water moon,

刹那间，心的一切现象，如幻师幻景般消失于法性空的本性。在不迁不变的卡却安乐净土中，自身显为红色智慧空行母，右持金刚钺刀，左持满血颅器，双腿于莲花日座上作舞姿。裸身佩骨饰，饰以白莲长鬘，三目凝视天空本界。放射光明与光芒，虽显而无真实自性，清楚而不执实，如水月、映像或梦。应如此观想。

In the space in front, upon a lotus and sun seat, appears the embodiment of all three lineage masters without exception as the nature of the root guru who

前方虚空莲花日座上，一切三传承上师无余总集，以根本上师本性，

Each is marked at the crown with a white om, a red ah at the throat, and a blue hung at the heart. Ablaze like the light of one-hundred thousand suns, imagine they are a great treasury of empowerment and wisdom. With unflagging faith and devotion, single-pointedly supplicate, after which the visualization for receiving the four empowerments is as follows.

每位顶上以白“om”、喉间以红“ah”、心间以蓝“hung”标记，炽明如十万太阳。观想他们是灌顶与智慧的大宝藏，以不退信心虔诚，专一祈请，然后如下观想领受四灌顶。

From the guru's forehead where the white om blazes like the full moon, white om syllables with rays of light emanate like stars shooting in space. Entering one's body through the crown, all negativities, obscurations, seeds of karma, and habits accumulated through the body are completely purified and cleansed. The enlightened-body vase empowerment is received. One's body becomes the vajrakaya. Think that the state of nirmänakäya is actualized.

上师额间白“om”如满月炽耀，放射白色“om”字与光芒，如流星划空，从自己顶门进入身体，完全净除身所积一切罪业、障碍、业种与习气。领受觉身宝瓶灌顶，自身成为金刚身，观想现证化身之位。

From the ah in the throat, red ah syllables and light rays like lightning bolts shooting in the sky dissolve into one's throat. Cleansing all negativities, obscurations, karmic passions, and habits accumulated through speech, the secret speech empowerment is received. One's speech is blessed as the play of vajra speech. Think that the state of the sambhogakäya is actualized.

喉间“ah”放射红色“ah”字与光芒，如闪电划空，融入自己的喉间，净除语所积一切罪业、障碍、业、烦恼与习气，领受语秘密灌顶。自语加持为金刚语的游戏，观想现证报身之位。

From the hung in the heart, blue-black hungs and light rays radiate like massing clouds in the sky. Dissolving into one's heart, all negativities, obscurations, karmic passions, habits, and the like accumulated through the mind are cleansed. The wisdom-prajna mind empowerment is received. The mind is blessed as the nature of enlightened mind. Think that the mind realizes the state of the originally pure dharmakäya.

心间“hung”放射蓝黑“hung”字与光芒，如空中聚云，融入自心，净除心所积一切罪业、障碍、业、烦恼与习气等，领受智慧般若心灌顶。自心加持为觉心本性，观想自心证悟本初清净法身之位。

Once again, from the five places of the guru, light rays in five colors emanate. They dissolve into one's five places, completely cleansing all habits and passions that prevent the attainment of liberation. Think that all cognitive obscurations based on fixation upon the three rounds that prevent the state of omniscience are cleansed. The absolute word empowerment is received. All aspects of mind and appearances become the nature of nondual empty awareness. One is blessed to attain the glory of spontaneously perfecting the two purposes. Meditate that the nature of the three käyas' enlightened body, speech, and mind is inseparable and actualized as the sväbhävikakäya.

再次，上师五处放射五色光，融入自己五处，完全净除阻碍解脱的一切习气与烦恼。观想基于执著三轮、障碍遍知的一切所知障清净，领受究竟句义灌顶。心与显现的一切方面，成为无二空觉本性，蒙加持成就任运圆满二利的荣光。观想三身觉悟身语意的本性不可分，现证为自性身。

Once again, imagine that the nature of the guru's nonconceptual mind as

再次，观想上师无分别心的本性，化为

Then, one becomes a brilliant bindu of red light that dissolves into the heart of the precious guru. Reciting phet, [think that the guru] enters the womb of the space of the dharmakäya and rest freely in the all-pervasive, unborn state of original purity.

然后，自身化为灿烂红色光明点，融入珍贵上师心中。念“呸”，〔想上师〕进入法身界胎藏，自在安住周遍、无生、本初清净之境。

At this point, the phowa practice called Opening the Wisdom Gateway may be inserted. This completes the tenth section.

此处可以插入名为《开启智慧之门》的颇瓦修法。第十节至此圆满。

Then, as for the uncommon cycle of instructions, initially one determines the self-appearing [abiding] wisdom mandala. First is to analyze which among body, speech, and mind is principal. That brings recognition and restoration. Then the limitations of the mind's color, shape, eternalism, and nihilism are dispelled, bringing restoration.

随后，不共教授法类，最初抉择自显〔本住〕智慧坛城。首先分析身语意之中何者为主，由此认识并恢复。然后遣除对心的颜色、形状、常边与断边的限制，带来恢复。

Once again, with mindfulness concerning concepts, the distinctions are encountered and taken as the path. Concerning that, mingling as one, singlepointed, [the mind's] objects arise and increase as movement from the expanse. That is called "mindfulness securing stability" Within emptiness, wakeful awareness arises as lucidity. Mindfulness settles into emptiness itself. Mindfulness falls apart within the unelaborate. To abide within this nature is the innate nature: and by entering the path, that is said to be awareness. Then, having determined the fundamental nature, one must then clarify all faults associated with view and meditation.

再次，以对分别的正念，遇见差别并转为道用。关于这一点，融合为一、专注一境，〔心的〕所缘从广大界中生起，增长为活动，这称为“正念获得稳固”。空性中，醒觉显为明晰；正念安住空性自身，正念消融于离戏。安住此性，即本有性；通过入道，称为觉性。抉择根本实性之后，必须澄清一切与见修有关的过失。

Head and body hair are not "me"; flesh and bones are also not "me" Blood and pus are not 'me", and teeth and nails are not "me". Intestines, feces, and urine are not "me". Similarly, if the head, legs, arms, and joints are examined, each one has its own basis for designation, so do they actually exist aside from being nonreferential? Likewise, if the universe, inhabitants, the fivefold sensual desires with each of these names and their basis of designation were unchanging, indestructible, and permanently existing as true and real, then your assertion is right. If your present perception of holding to true existence concerning elements and forms that originate from causes actually were to possess unchanging vajra characteristics, then [your] assertion is right. By tearing apart and reducing [them], once scattered, does this not change? [When] dust is reduced to particles that become partless, watch to see where those have vanished. Like the ten illustrations of magic--from the perspective of being empty- -except for being merely apparent, nothing at all exists. How can an object be asserted when no tangible thing exists?

头发与体毛不是“我”，血肉骨骼不是“我”，血与脓不是“我”，牙与指甲不是“我”，肠、粪、尿不是“我”。同样，若观察头、腿、臂与关节，各有其假名所依，那么，除了无所缘之外，它们实际存在吗？同样，宇宙、居民、五欲，以及这些名称各自的安立基础，若不变、不坏、恒常真实存在，那么你的主张就对了。若你当前对因所生诸大与形相的实执所见，真有不变金刚的特征，那么〔你的〕主张就对了。把它们撕碎、缩减，一旦散开，难道没有变化？〔当〕尘土细分为无分微粒时，看看它们消失到哪里。像十种幻化比喻，从空的角度，除了唯显，根本没有任何存在。没有有形之物，又如何断言一个对象存在？

During daytime appearances of self and others-if held to as true and you are right then during dream appearances while dreaming, you may be right.

白天自他显现时，若执为真实而你是对的，那么在梦中显现时，你也可能是对的。

THE PROFOUND HEART ES OF SARAHA : From the perspective of daytime appearances seen as truly existing and from the perspective of the dream state, if you believe that dreams are true, then what happens to daytime phenomena during the dream state? The [body] must have naturally perished, so where did you dispose of the corpse? During daytime, where has the dream-state environment gone? What causes did the living beings in the dream state come from? Where did [you] hide those bodies in dreams? Having discarded this body that originates from causes and circumstances, who are the parents and what are the causes and circumstances for the person who goes to their next life? Concerning this present body that originates from causes and circumstances that bring about the fear of illness and suffering: when separated from this body, who will take on those experiences?

从白天显现被视为实有的角度，以及梦境的角度，若你相信梦是真实的，那么梦时白天的现象怎样了？〔身体〕必然已自然消亡，你把尸体放在哪里？白天时，梦中环境去了哪里？梦中生命由什么因产生？你把梦中那些身体藏在哪里？舍弃这因缘所生身体之后，前往下一生者的父母是谁，其因缘是什么？关于这由因缘所生、带来病苦恐惧的现前身体：与它分离时，谁来承受那些体验？

Likewise, the intrinsic nature [of phenomena] is to occur throughout the three times, and that is the time of evenness. Having never occurred before, the phenomena being experienced as true are held as the time of the past. Having not occurred as yet, [one] anticipates the time of the future occurring. Nothing truly exists [concerning] the aspects of confused perception that attach to the tangible, [so] the present time has originated. Hence, once objective appearances are determined, why wouldn't the false cave of confusion just collapse?

同样，〔诸法的〕自性贯于三时，那是平等之时。以前从未发生、却被当作真实体验的现象，被执为过去；尚未发生的，则〔被〕预期为未来将发生之时。执著有形的迷乱知觉诸面向，都无真实存在，〔于是〕现在之时产生。因此，既然所境显现已被抉择，虚假的迷乱洞穴为何不会崩塌？

The noble Buddha is the object of hope. If held to as the aspect of the universe and inhabitants that cannot be buddha. That which is called "buddha" lacks tangible characteristics. To designate characteristics is to lack awareness. Having awakened from the shell of ignorance and expanded the self-radiance of wisdom, [buddha or sangye] is the all-pervasive, unbiased open nature of evenness. From within omniscient knowledge, emanations appear. That [buddha] is also free from faculties and involves no form, characteristics, substances, universe, or inhabitants. Whatever is substantial and tangible is referred to as a sentient being. The universe and inhabitants [are] the phenomena of sentient can one see a buddha to be a sentient being? If so, what is the mark beings. How of supremacy that delineates a difference? If a [buddha] does not exceed [sentient beings] aside from the experience of mere bliss, are you then deciding that [buddha] is divinity of the form-god realm? Otherwise, are you claiming [buddha] is an immortal? Similarly, you may be claiming that [buddha] is a state of blissful happiness, excellent companionship, environment, an attractive form, or miraculous abilities. If so, aren't those the [qualities] of the divinities of the form-god realm?

尊贵的佛，是希望之境。若执为器情世界的某种面向，那就不是佛。所谓“佛”，没有有形特征；安立特征，就是缺乏觉知。从无明之壳中醒觉，开展智慧自光，〔佛，即 sangye〕是周遍、无偏、开放的平等本性。从遍知中，化身显现。那〔佛〕也离诸根，不涉及色、相、物质、宇宙或居民。凡实质而有形者，称为有情；器情世界〔是〕有情的现象。怎能见佛为有情？若如此，划分差别的殊胜标志是什么？若〔佛〕除单纯乐的体验外，并不超出〔有情〕，你是否就决定〔佛〕是色界天神？或者声称〔佛〕是不死者？同样，你可能声称〔佛〕是愉悦幸福、优良伴侣、环境、悦意形貌或神通能力；若如此，那不就是色界天神的〔功德〕吗？

The meaning of buddha cannot be indicated through duality. Buddha means no fixation upon "me" that has transcended interdependency, has transcended the object of accumulation, and is the meaning of being free from elaborations. Buddha means possessing the three gateways to liberation. Buddha means having collapsed the distinction of duality. Buddha means having transcended linear time. With buddha, there are no directions or limitations.

佛之义，不能通过二取指示。佛，意味着不执“我”，超越缘起，超越所积之境，具有离戏之义；佛，意味着具三解脱门；佛，意味着能所差别崩解；佛，意味着超越线性时间。于佛，无方向与限制。

Buddha means the epitome of the four kayas. Who can see this as form? Buddha is the ever-youthful vase käya. Who can recognize this as substance? Buddha means samsara and enlightenment are subsumed. How can one see these as outer and inner? Buddha is the meaning of the awakened mind. Who can believe that [buddha] is the conceptual mind? Buddha is the meaning of being unrestricted. How can one believe this has directions, radiation, or reabsorption? Buddha is the sole bindu. Who can explain its shape and color? Buddha abides within the minds of all sentient beings. The fundamental nature of sentient beings is the dharmakäya. Aside from being this essential nature, this is not the field of experience of those who are blinded by cataracts and who speculate. Those with the eyes of prajñä will make use of this. [Like] transferring from one location to another, the immature [think they can] traverse and arrive in the pure land. Holding to that as the genuine will propel [them to arrive in] loathsome places. By discerning the relative and the genuine, those whose prajna eyes were closed will then open them. Buddha must not be misunderstood to be autonomous.

佛，意味着四身总集，谁能将此见为色相？佛，是常童宝瓶身，谁能认作物质？佛，意味着轮涅归摄，怎能见为内外？佛，是觉悟心之义，谁能相信〔佛〕是分别心？佛，是无拘无束之义，怎能相信有方向、放射或收摄？佛，是唯一明点，谁能说明其形状颜色？佛，安住一切有情心中；有情的根本实性，就是法身。除这一根本本性之外，这不是被白内障遮盲、从事猜测者的经验领域；具般若眼者将善用它。幼稚者〔以为自己能〕如从一地转到另一地那样，跨越而抵达净土；执此为真实，将推动〔他们到达〕可厌之地。辨别世俗与真实，般若眼原本闭合者便会睁眼。不可误以佛为独立自存者。

The objects of disappointment appear as the places in the three realms of samsara. This dense habit is impressed upon the intrinsic nature. From the notion of "I", outer objective appearances are established. These do not exist aside from appearing as something other than the mere transformation of phenomena. [Without knowing that], there is the habit of permanent grasping to true existence as stable and everlasting. Due to that, if one thinks these [phenomena] exist other than that, then who created the molten lava ground of the hell realms? From where have the denizens of hell and their weapons come from? Likewise, whose children are those who can bear such a pitiful state for eons of time experiencing hunger and thirst with huge stomachs [and] tiny limbs and mouths? In which direction do the environments exist, including their inhabitants-to the east, south, west, north, or in between? Without being analyzed, it appears as truly existing; yet if examined, everything is only false.

失望的对象，显为轮回三界诸处。这浓厚习气印于自性；从“我”的观念，外在所境显现被建立。它们除现象的单纯转变所显之外，别无存在。〔不知此事〕，便有将真实存在执为稳固、恒常的习惯。若以为这些〔现象〕此外另有存在，那么，地狱熔浆大地是谁制造的？狱卒及其兵器从哪里来？同样，那些大腹、细肢、小口，能在如此可怜状态中忍受漫长劫数饥渴者，又是谁的孩子？这些环境与居民，究竟在东、南、西、北，还是中间？不分析时，看似真实存在；若加观察，一切唯是虚假。

Based on these reasons, all such phenomenal appearances occur from within transformation and are nondual. Equally observe them within the state of no duality. In samsara, aside from that, there is no revolving from one place to another. Except for merely appearing, there is no continuity that goes from one place to another. If this [assertion] of yours of taking one rebirth after another and experiencing suffering [is true], then why do [beings] not become physically exhausted? Why are their lives strong and still functioning? Habituated with the confusion of one's mind and appearances, the positive and negative results of karma cause samsara. That will unmistakably arise without doubt. of joy versus sorrow is unreliable, and it will also mature. Aside This process from that, it is a key point to not believe [in true existence].

据此，一切现象显现都从转变中发生，而且无二，应在无二境中平等观之。轮回除此之外，并无从一处转往另一处的流转；除唯显外，没有从一地到另一地的相续。若你所谓不断转生、经历痛苦的〔主张是真实的〕，为什么〔众生〕身体不疲尽？为什么生命仍强健运作？习惯于自心与显现的迷乱，善恶业果造成轮回，这必定无误生起。喜忧的这一过程靠不住，却仍会成熟。除此之外，不相信〔真实存在〕，是一个关键。

In addition, given this is empty and free from fear, how would a god who grants protection protect? How would harm-causing obstructers bring torment?

此外，既然此为空、离恐惧，给予保护的天神如何保护？造成伤害的障碍者如何折磨？

THE PROFOUND HEART ESSENCE OF SARAHA: If empty, who is the object to be harmed by the substantial? If the substantial is empty, then how is this destroyed? How does the formless threaten that which is embodied in a form? How a can the formless be killed by form? How can a god who is immaterial grant protection to that which actually exists? Similarly, there is no way for a form-based [god to protect] the formless. A form cannot protect a form. The formless is similar. There is no one who delivers or receives happiness or suffering. The experiences of these patterns amount to confused phenomena and are the product of positive and negative karmic causes and results. All of samsara belongs to the relative, and transcending that is the absolute. is I, the learned Saraha, have proclaimed this!

若为空，谁是被实质事物伤害的对象？若实质事物为空，如何被摧毁？无形如何威胁有形之身？有形如何杀死无形？无形天神如何保护实际存在者？同样，有形〔天神〕无法保护无形。有形不能保护有形，无形也是如此。没有谁施予或领受快乐痛苦。这些模式的经验，归根结底是迷乱现象，是善恶业因果的产物。整个轮回属于世俗，超越它便是胜义。我，博学的萨拉哈，如此宣告！

Appearance and mind are themselves the relative, and the nature of that is the absolute. This is also revealed by many other scholars. Previously accumulated karma and passions, the obscurations of habits, and the accumulation of all virtuous karma are the nature of emptiness, so where are the activities of objective benefit and harm? Observe where these accumulations gather. No object exists, SO how can that be possible?

显现与心本身是世俗，其本性是胜义，这也由许多其他学者揭示。往昔所积业与烦恼、习气障，以及所积一切善业，皆是空性，那么客观利害的活动在哪里？观察这些积聚汇集何处。既无对象，又如何可能？

As taught, all appearances are empty by virtue of their own nature. Nevertheless, if the way of their abiding is not understood, accomplishment will not occur. Hence, it is crucial to recognize this and gain confidence. When the essential nature of the tathägata of the primordial ground is actualized through selfoccurring prajna, that is the great, lucid depth of the dharmakäya. When the dust of dimmed awareness penetrates the eyes, dust mingling with the eyes is the basis of samsara. Like the analogy of a blind man trying to travel, that leads to exhaustion.

如教言所说，一切显现依其自性即空。然而，若不理解它们的安住方式，就不会成就。因此，认识并获得确信极为关键。当以自生般若现证本初基如来的根本性，那就是法身广大明澈的深处。当昏暗觉知之尘进入眼睛，尘与眼混杂，便成为轮回之基；犹如盲人试图行路，终致疲惫。

From this, self-fixation is the object of bondage arising as the universe, inhabitants, and all desirable phenomena. From "I", this self of : body has emerged. This body functions as the dwelling place and mental events as the owner. By this mind engaging with the five entranceways, the consciousnesses [emerge]. Through the generation of initial self-fixation, self, other, and objective grasping appears. External objects are perpetually fixated upon by the subject. This is the fixating mind. I, Saraha, have proclaimed this! Both are asserted to be concepts.

由此，我执是束缚的对象，显为宇宙、居民及一切悦意现象。从“我”生起这身体之我，身体作住处，心活动作主人。此心通过五入口运作，诸识〔便生起〕。最初我执一生，便出现自、他与所境执取；外境不断被能知者执著，这就是执著的心。我萨拉哈如此宣告！二者都被判为分别。

The emptiness of external appearances is empty by virtue of their nature, and the inner mind is empty unto itself. Those who determine [emptiness] by deviating into autonomy, [thinking] these two views can be united, will not be free from the great lasso of dualistic fixation that binds them. External objective appearances are posited in their own place, and the inner self is posited within itself. Between them, [one] meditates upon emptiness that amounts to nothing. This resembles a drop of water trapped within a block of ice. Look to see how few attain liberation.

外在显现之空，依其本性即空；内心于自身即空。那些将〔空性〕抉择为独立自存、〔以为〕能把这两种见解结合的人，无法脱离捆缚自己的二取执著大绳索。把外在所境显现置于自处，把内在自我置于自身，然后在二者之间禅修一无所有的空性，这如水滴困在冰块里。看看有多少人能因此解脱。

In this way, all dualistic confused appearances are, aside from their nature, uncreated by anyone. Uncreated by the nature itself as well, this play is naturally

如此，一切二取迷乱显现，除其本性之外，并非谁所创造；本性本身也未创造它们。这游戏自然

self-arising self-appearance that is pure and even within its own being. This nature just as it is constitutes being the consummate nature of samsara and enlightenment. Abiding within the uncontrived state, there is no gathering or dispersal since this is primordially incapable of separation.

自生、自显，于自身中清净平等。此性如其本然，就是轮涅的圆满本性。安住无造作之境，无聚无散，因为本初就不可能分离。

Based on the distinction between awareness and lack of awareness, buddhas and sentient beings are referred to separately. The eyes of prajñã are uncreated, fully complete, unborn, unceasing, and free from being either clear or obscured. This meditation transcends being contrived or [based upon] thought. Selfoccurring wisdom is determined there. One must gain confidence to personally encounter the indwelling original buddha nature. In this way, those practitioners who have encountered the fundamental nature and who possess fully endowed karma and prayers must wander in fearprovoking, indeterminate locales in order to encounter the crucial point through circumstances to attack the faults of hope, fear, and fixation with objects. May the supreme state of the self-liberated heruka be reached! This completes the eleventh section.

依觉与不觉的区别，分别称为佛与有情。般若眼非造、圆满、不生、不灭，离明与暗。此修超越造作与〔基于〕思量，在其中抉择自生智慧。必须获得确信，亲遇内住的本初佛性。

如此，已亲遇根本实性，并具圆满业与愿力的修行者，必须游行不定的恐怖处所，通过境遇触及关键，攻击希望、恐惧与执境之过。愿达到自解脱黑鲁嘎的最胜境界！第十一节至此圆满。

First, for wandering in the fear-invoking environments, remain for three days just inside the threshold of the door. Then venture out as far as sight allows and fall asleep there for the same duration as the aforementioned. Then, the practices for wandering in uncertain fear-invoking locales are as follows. First, the visualization for the initial suppression is that for [embarking to] the mountains, visualize that there is a conjoined meteorite wheel circling to the right and left. This reduces Mt. Meru into dust that is then dispersed, leaving the gods-maras without basis or support. They become terrified and quiver with fear. Then imagine that surrounding them is a canopy enclosure of blazing vajras of fire. Surrounding that is a fence of fire, and encircling that is a chain of dark-colored humans holding weapons. Outside of that a is a fence composed of wrathful Tröma dakinis; and outside of that, fences of water and wind encircle. Think there is nowhere to escape, nor is there any way to break out of this.

首先，游行恐怖处所时，先在门槛内住三日，再走到目力所及之处，睡在那里，时间与前述相同。然后，不定恐怖处所的游行修法如下。首先，最初镇伏的观想：〔前往〕山岳时，观想有相合的陨铁轮向左右旋转，将须弥山磨为尘土，继而吹散，使神魔失去基础与依托，惊恐战栗。再想周围是炽燃火金刚的帐幕围墙，外绕火篱，再外有持兵器的黑色人链，外面是忿怒母空行母围栏，再外环绕水与风围栏。想无处可逃，也无法突破。

If embarking for crags, then visualize that meteorite arrows descend upon the crags to completely annihilate, reduce to dust, and scatter everything like piles of sand. Think that the gods-maras that reside there are separated from their places, supports, and protection and are forced to take up residence upon the piles of sand. Imagine they are then deposited into the previously visualized enclosure with no place to escape to or means to do so. For the forests, think there are lightning bolts of fire shooting into the forest to incinerate and scatter everything. The gods-märas residing there become helpless, and imagine that they are bound within an enclosure from which they will never break free.

前往岩壁时，观想陨铁箭降于岩壁，将一切完全摧毁、化尘、吹散如沙堆。想其中居住的神魔失去住处、依托与保护，被迫住于沙堆上，随后置于前述围栏中，无处可逃，也无力逃出。前往森林时，想火焰闪电射入林中，将一切焚烧、吹散，其中神魔无所依靠，被束缚于永不能脱出的围栏。

For valleys, think that a great rainstorm of stones descends; and all aspects of the earth, ground, rocks, and mountains vanish like salt melting into water. All gods-maras are left behind without place or support. Think that, like before,

前往山谷时，想石块暴雨降下，大地、地面、岩石与山岳的一切方面，如盐入水而消失。所有神魔无处无依，如前

Alternatively, the visualization that is of general importance is that, from the heart of oneself as the wisdom dakini Tröma Nagmo, magnificent light rays radiate to completely fill the empty trichiliocosm world systems. Everything then melts into light, and all gods-mãras are pulled inward from the outer perimeter with no means of escape. Arriving at the fear-provoking places, they are forced into black, blazing tents made of meteorite vajras. All of their strength and powers are restricted, and their haughty splendor is subdued. Think that they remain there shivering with fear. This visualization can apply to any of the aforementioned scenarios. Then [the light] gets dimmer and dimmer; and no matter what direction they try to escape, they are unable to break free. Visualizing this will become familiar as a matter of course. Given that this a is the first suppression through splendor involving messengers, it is the visualization called "overcoming through the great command". It is a key point to make no mistake concerning the way of practicing while wandering, and secrecy must be strictly enforced during all occasions, such as when moving about and remaining. While wandering, one must not rely upon or make use of any weapons, companions, or rites of protection.

另一种普遍重要的观想，是从自身智慧空行母黑忿怒母心间，放出壮丽光芒，完全充满空的三千世界。一切融为光，所有神魔被从外围向内摄入，无从逃脱。到达恐怖处所时，它们被迫进入黑色炽燃的陨铁金刚帐篷，一切力量与威力受到限制，傲慢威势被压伏，留在那里恐惧发抖。这一观想适用于前述任何场景。然后〔光〕越来越暗，无论它们向哪方逃，都无法脱出。如此观想，自然会渐渐熟悉。由于这是涉及使者的最初威光镇伏，所以这一观想称为“以大号令制伏”。准确无误掌握游行修持方式，是关键；在移动与停留等一切时候，必须严格保密。游行时，不依赖或使用任何兵器、同伴或护身仪式。

First, the generation of bodhichitta is as follows. Thinking, 'I must place all sentient beings, beginning with the gods-maras, in the state of liberation and perfect omniscience," embark. While embarking, the supreme practitioner will recognize that samsara and enlightenment self-appear. Within that view, one embarks by assuming the confident gaze of the dynamic strength of mind's appearances being perfected. Those incapable of this must meditate upon themselves as the wisdom Tröma Nagmo, huge, heavy, and extremely terrifying. Thinking that phenomenal existence is all-pervasively empty like the sky, begin chasing all gods-maras of phenomenal existence into the fear-invoking locale like falcons pursuing birds.

首先发菩提心，想：“我必须将一切有情，首先是神魔，安置于解脱与圆满遍知之位。”如此出发。出发时，上等修行者将认识轮涅皆为自显，在此见中，采取心之显现显能力已经圆满的确信目视而前行。不能如此者，应观想自身为智慧黑忿怒母，巨大、沉重、极其恐怖。想显有一切周遍空如天空，开始将显有神魔赶入恐怖处所，如鹰追鸟。

At the moment one arrives at the fear-provoking place, the embodiment of all gods-maras who dwell in this hair-raising place appears as huge, foreboding dark man. Visualizing oneself as the wisdom dakini Troma Nagmo, take him by the right leg and circle him above your head three times. Think that the godsmaras of the three realms gather and dissolve into him. Then striking him on the ground three times, think that his power and strength based on the three poisons is conquered. Throw him out in a sprawled position, and visualize that you him as the mandala of Tröma. Perform the Suppression through manifest upon Splendor. Having quelled all gods-märas with the boundless activity-emanation dakinis, the gods-maras dissolve into the negative, dark man under the cushion. Having previously overcome him, think that now a great sun disk suppresses his heart; and it is there that the wisdom dakas and dakinis of basic space dance, while one imagines that he moans and groans.

到达恐怖处所的刹那，居住于这毛骨悚然之地的一切神魔总集，显为巨大、阴森的黑色男子。观想自身为智慧空行母黑忿怒母，抓住其右腿，在头顶旋转三次，想三界神魔聚集、融入其中。然后将他向地上摔三次，想其基于三毒的力量与威力被制伏。将他摊开抛下，观想自己在他身上显为忿怒母坛城，修威光镇伏。以无边事业化现空行母镇伏一切神魔，它们融入坐垫下的恶黑男子。先前既已制伏他，现在想巨大日轮压在其心上，法界智慧空行勇父与空行母在那里舞蹈，而他呻吟哀嚎。

Phet phet phet! I am the hero who possesses confidence with vajra sovereignty. Through the fearless conduct of the great, equal taste of expectation and disappointment, the three-kaya mandalas of the victors arise from basic space. The rudra of the dualistic view of self is conquered by the dance.

Phet phet phet！我是具金刚自在确信的勇士。以期待与失望大平等一味的无畏行，胜者三身坛城从本界生起，以舞蹈制伏二取我见的鲁扎。

Phet! Guru embodiment of the Three Roots and Buddha Dakinis of the central direction, turn your wisdom intent toward the great wisdom dance of basic space, dancing and stomping on the heads of the gods-maras of delusion with hung hung ha ha he he ho ho phet. Guru embodiment of the Three Roots and Vajra Dakinis of the eastern direction, turn your wisdom intent toward the great wisdom dance that is mirrorlike, dancing and stomping upon the heads of the gods-märas of anger with hung hung ha ha he he ho ho phet.

呸！三根本总集上师与中央佛部空行母，请将智慧密意转向法界大智慧之舞，舞蹈践踏愚痴神魔的头：hung hung ha ha he he ho ho phet。

三根本总集上师与东方金刚部空行母，请将智慧密意转向大圆镜智慧之舞，舞蹈践踏嗔恨神魔的头：hung hung ha ha he he ho ho phet。

Guru embodiment of the Three Roots and Ratna Dakinis of the southern direction, turn your wisdom intent toward the great wisdom dance of evenness, dancing and stomping upon the heads of the gods-maras of pride with hung hung ha ha he he ho ho phet.

三根本总集上师与南方宝部空行母，请将智慧密意转向平等性大智慧之舞，舞蹈践踏傲慢神魔的头：hung hung ha ha he he ho ho phet。

Guru embodiment of the Three Roots and Pema Dakinis of the western direction, turn your wisdom intent toward the great wisdom dance of discerning awareness, dancing and stomping upon the heads of the gods-maras of desire with hung hung ha ha he he ho ho phet.

三根本总集上师与西方莲花部空行母，请将智慧密意转向妙观察大智慧之舞，舞蹈践踏贪欲神魔的头：hung hung ha ha he he ho ho phet。

Guru embodiment of the Three Roots and Karma Dakinis of the northern direction, turn your wisdom intent toward the great wisdom dance

三根本总集上师与北方事业部空行母，请将智慧密意转向

All gathering dakinis of the basic space of dharmakäya are invoked to the dance to tame the demonic nãgas of delusion. The powerful sambhogakaya dakinis and their retinue are invoked to the dance to tame the female maras of desire. The wisdom dakinis of the nirmänakäya including their retinue are invoked to the dance to tame the kingly demonic forces of hatred. They dance in the lively gestures of the spontaneously present three kayas. Destroying the heads of the gods-mãras confused by the passions and three poisons, imagine that the realms of samsara collapse in the expanse of the transcendent nature. Phet phet phet!

迎请法身界一切集会空行母，以舞蹈调伏愚痴魔龙；迎请大力报身空行母及眷属，以舞蹈调伏贪欲女魔；迎请化身智慧空行母及眷属，以舞蹈调伏嗔恨王鬼。她们以任运三身的活泼姿态舞蹈，摧毁被烦恼三毒迷乱的神魔之头，观想轮回诸界崩解于超越本性广大界中。Phet phet phet！

Then, the head and extremities of the rudra suppressed under the seat are pierced by the five wisdom phurbas. Think that [the rudra] is unable to move or get up. While pitching the tent recite:

然后，座下被压伏鲁扎的头与四肢，被五智慧橛刺穿，想〔鲁扎〕无法移动或起身。搭帐篷时念：

Phet phet phet! The white crystal female skeleton blazing with light holds a white conch phurba and pierces the gods-maras of fiery hatred with the phurba of great compassion.

Phet phet phet！白水晶女骨架光明炽耀，持白海螺橛，以大悲橛刺穿烈嗔神魔。

Phet! The golden female skeleton blazing with light holds a golden phurba and pierces the gods-maras of pride with the phurba of great love.

呸！金色女骨架光明炽耀，持金橛，以大慈橛刺穿傲慢神魔。

Phet! The copper-colored female skeleton blazing with fire holds a grand coral phurba and pierces the gods-mãras of tumultuous desire with the phurba of great joy.

呸！铜色女骨架火焰炽燃，持大珊瑚橛，以大喜橛刺穿汹涌贪欲神魔。

Phet! The fierce black-iron female skeleton holds turquoise phurba and pierces the gods-mãras of turbulent jealousy with the phurba of great equanimity.

呸！猛烈黑铁女骨架持松石橛，以大舍橛刺穿躁动嫉妒神魔。

Phet! The great female skeleton with bared fangs holds a human-bone phurba and pierces the gods-maras of deluded ignorance with the phurba of great bodhichitta.

呸！大女骨架獠牙外露，持人骨橛，以大菩提心橛刺穿痴暗无明神魔。

Phet! The head and extremities of the rudra emanations of dualistic ignorance are pierced with five wisdom phurbas. [The rudras] lose all power and potential to get up or move at all. Phet phet phet!

呸！二取无明化现的鲁扎，头与四肢被五智慧橛刺穿，〔鲁扎们〕失去一切力量，完全无法起身或移动。Phet phet phet！

Having pitched the tent, the practitioner lays upon his or her back and visualizes as follows. One's body becomes huge, solid, [and] heavy, the size of a valley. Under that, the gods-märas are suppressed and wailing in despair. Once again, all oath-bound gods-maras of phenomenal existence are summoned, like paper blown in the wind, so that they powerlessly dissolve into the gods-maras under the bed. Thinking in this way, recite the following:

搭好帐篷后，修行者仰卧，观想如下：自身变得巨大、坚实、沉重，如山谷大小，身下神魔被压伏，绝望哀号。再次召请显有一切具誓神魔，如风中纸片，身不由己地融入床下神魔。如此思惟，念：

Eh eh! Until this eon collapses or existence is emptied, I will not move from this place. 1 will not move or stray from here. I will stay here and sleep. Phet phet phet!

Eh eh！直到此劫崩毁或有界空尽，我都不会离开此处。我不移动，不偏离，就在这里住、在这里睡。Phet phet phet！

Thus, reciting this three times, think that the buddhas, bodhisattvas, gurus, yidams, and dakinis all gather in the sky above in a mass of radiant light. Remain confident within a state of undistracted nonfixation. From time to time, clarify the visualization and commitment while continuing to remain there. Then, it is certain that, in the best scenario, actual upheavals will occur; in the mediocre case, there will be visions; and at least, in the dreams.

如此念三遍，想诸佛、菩萨、上师、本尊、空行母，全都在上方天空聚为明耀光团。以确信安住不散乱、不执著之境，时常令观想与承诺清楚，继续住在那里。这样，最好将出现实际扰动，中等将出现见境，至少也会在梦中出现。

These upheavals are both tangible and intangible. The tangible upheavals are based on appearances of things, such as wild animals, yetis, humans, wealth, and the like. The intangible are upheavals from the formless, nonhuman eight classes, such as the gods and maras. Furthermore, earthquakes, houses collapsing, mountains crashing down, rock slides, tsunamis, hail storms, lightning storms, lights, and the occurrence of loud, marching noises from soldiers and various nonhumans will all occur. In dreams, there will be fighting with many people suppressing you, attacking you, and cannibals trying to chase you. Also, one may think that parasites enter the body through the mouth, remain there, and that zombies approach you. In brief, it is possible that a variety of ominous upheavals will occur in indeterminate ways.

扰动有形与无形。有形扰动，基于野兽、雪人、人、财富等事物显现；无形，则来自天、魔等无形非人八部。此外，还会发生地震、房屋倒塌、山崩、落石、海啸、冰雹、雷暴、光，以及军队与各种非人的响亮行进声。梦中会有争斗，许多人压制、攻击自己，食人者试图追赶；也可能觉得寄生虫从口中进入体内并停留，起尸接近自己。简言之，各种不祥扰动，可能以不定方式发生。

Concerning the upheavals for the body, goose bumps will rise up, muscles will quiver, and sharp and subtle pain will be felt, as well as swelling and sudden outbreaks such as rashes. The body will shake and jerk. Speech-based upheavals include lamenting and crying out in despair, erratic sentences, sighing, panting, difficulty breathing, and So forth that will occur in indeterminate ways. Mental upheavals include fear, blank astonishment, loss of confidence in the visualization or meditation, the inability to sit, the wish to escape, and the powerless pursuit of hope and fear, terror, and paranoia. In brief, the mind will become abnormal so that all feelings based on joy, sorrow, hope, and fear are the upheavals. Know that, when all of these dawn simultaneously upon the three doors, that is a great upheaval. Two of these only one of them, a lesser. signs indicate an intermediate upheaval; and Furthermore, when upheavals occur, they are categorized as the tangible

身体扰动包括起鸡皮疙瘩、肌肉颤动、强烈与细微疼痛、肿胀，以及突然出现皮疹等，身体抖动抽搐。语扰动包括悲叹、绝望哭喊、语句紊乱、叹息、喘气、呼吸困难等，以不定方式出现。心扰动包括恐惧、惊愕茫然、对观想或禅修失去信心、坐不住、想逃走，以及无力自主地追逐希望、恐惧、惊怖与疑惧。简言之，心变得异常，所有基于喜忧、希惧的感受都是扰动。应知，这些同时出现于三门，是大扰动；出现其中两类，是中等扰动；只有一类，是小扰动。

此外，扰动出现时，归为有形魔、

First, for the mara of elation, there are two: the tangible and the intangible. First, the tangible is when others show respect, praise, become 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 is to be overcome. At the moment elation arises- -by seeing that to be nonexistent and faulted like dreams and magic -if attachment is then cut off like a poison, that is the severance.

首先，欢喜魔有有形与无形两种。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，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，这种习惯应当克服。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.

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。

Concerning this, it is not certain that all of this will occur simultaneously. As 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.

对此，并不一定全都同时发生。如其他比喻所示，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。

LINGPA'S CHÖD 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 their 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 severance. Given that these are extremely difficult to sever, all practitioners must be especially vigilant.

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。由于这些极难断除，一切修行者都应格外警觉。

Previously, in one of the great cities in the land of Magadha, there lived a practitioner named Suryavajra who was so inspired to practice dharma that he ran away from his parents, relatives, and friends in order to do so. The mãras of deception noticed him and converged upon him. The tangible mãra said that if he created something extremely terrifying, it would overcome him [i.e., Suryavajra]. The intangible mãra said that if he entered Süryavajra'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.

过去，摩揭陀国一座大城里，有位修行者名为苏利耶金刚。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 mara of luring weighed in as follows, "Although the tangible mãra 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 tify emotions based on joy and sorrow as easy to idencounterproductive and negative. He will be able to liberate them in basic space sation. It is certain that will be to that is free from origination and cesstir his advantage. Although the mara of pride may up concepts: due to knowing the pointing-out concepts as the manifestation instructions for recognizing 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

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……〔续下页。〕

Then, through omniscience, the great saint Luipà came to know of the maras' plans and called to Suryavajra to warn him by telling him everything. Suryavajra replied, 'Ah! Prior to knowing of this plan, there was the danger that I could have been overcome; I 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.

当时，大圣者卢伊巴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。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, Süryavajra 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 Suryavajra 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 maras; and also went on to say that 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, Suryavajra 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 with her. From her, So a much so that he had a hard time even parting company 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 Lüipä and reported everything that had taken place. Lüipä replied, "You have allowed the mara of luring to enter your mind. This indicates exactly what I was warning you about. Now you must sever your ties with this maiden immediately and 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!"

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。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！”

LINGPA'S CHÖD Hence, Lüipã warned him again; and although his words were of value to Süryavajra, they fell on deaf ears as he could not bear to sever his ties with the object of his attachment. He lost all power and control and was reduced to the status of an ordinary individual; and even worse, the townspeople who had once extoled him were now disgusted by him. With anger, they ridiculed him; and even the ruling king decided to punish him so that he no longer possessed even : hair's tip worth of his previous intention to practice the dharma. Eventually, he lost everything and became the most impoverished man in the region.

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，因为无法忍受断绝与贪著对象的联系。他失去一切力量与自主，沦为普通凡夫；更糟的是，曾经赞颂他的城中人，如今对他厌恶，以愤怒加以嘲讽，甚至国王也决定惩罚他，以致连毫发许从前的修法意愿也不再具有。最终，他失去一切，成为当地最贫困的人。

The supreme Dharmagarbha also fell prey to the obstacles of maras in this way; and when he was almost completely overcome, [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 mãras.

殊胜的达摩嘎尔巴也曾这样落入魔障，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 circumstances 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 the sighting of 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，稀有如见白昼之星。

During the degenerate times when negative karmic forces are strong, there is no one who is not under the power of maras. That is why holding firm to one's ground, like an injured deer, is a crucial key point to be known. In the selfmanifesting 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 special transmission for all with a karmic connection to me. Since this dharma is incomparable, may everyone take this to heart!

在恶业力量强盛的浊世，没有人不受魔控制。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！

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

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；除了

For instance, a wish-fulfilling jewel bestows only that which is precious; yet it has the capacity to bestow wealth is that is only in harmony with what is wished for. Likewise, the nature of all phenomena is only originally pure; yet minds of those to be tamed and the power of truth, due to the 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, I 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”，沿第一部对应段保留此译，尚待藏文核定。〕

The so-called mara of egotism includes the various concepts that emerge and continuously arise based on either the presence of objects or not. Subsequent to that, the mind is then forced to pursue them. In brief, by the sudden emergence of hope, fear, benefit, harm, equanimity, and the like, the mind stream becomes disturbed; so that is the extent of the upheaval. Fixation on that becomes habitual, and that brings on the deception. The mere emergence [of these concepts] brings the upheaval; and simply uprooting an upheaval is the severance. Upheavals are uncertain and can be conspicuous, in a vision, or in dream. If conspicuous, it will directly appear to the gateway of the faculties, such as the visual and the rest. In the case of a vision, rather than occurring through the gateway of the faculties, this will occur through mental perceptions that are similar to actual objective appearances. If in a dream, then the upheaval will be a dream perception. In all cases with the arising of various displeasing sights and feelings, compulsory attachment, hope, and fear develop. Eventually, by seeing this as real and relentlessly repeating this, finally many undesirable consequences will manifest, such as rashes, swelling, and parasites issuing forth from the body along with shooting pain, heart-wind, mental depression, and the like.

所谓我慢魔，包括无论有无对象，都不断生起的各种分别；随后，心被迫追逐它们。简言之，希望、恐惧、利益、伤害、平等感等忽然出现，扰乱心相续，这就是扰动之量。对此执著成为习惯，就带来欺惑。〔这些分别〕仅仅生起，便带来扰动；把扰动连根拔除，就是断除。扰动没有固定形式，可以明显发生，也可以发生于见境或梦中。明显发生时，直接显现于眼等根门；若是见境，则不通过根门，而是出现于心的感知之中，类似真实的外境显现；若在梦中，扰动就是梦中所见。无论哪种情形，随着种种不悦意的所见与感受生起，都会产生强迫性的贪著、希望与恐惧。最终，由于视之为真实并不懈重复，种种不欲后果便会显现，例如皮疹、肿胀、寄生虫从身体中涌出，以及刺痛、心风病、精神低落等。

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 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！

LINGPA'S CHÖD Thus, saying this, being able to meditate with fulfillment is profound upadesha for chöd practitioners to directly suppress negative circumstances. Therefore, any thought based upon hope and fear that thinks something is unacceptable or inappropriate must be directly suppressed again and again.

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，任何基于希望与恐惧、认为某事不可接受或不适当的念头，都必须反复直接镇伏。

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 an open fire. If one thinks that used clothing or clothing from lepers causes obscuration or if concepts that afflict one arise, then take up those objects and place them directly upon the head. Rub them on the body, and say, "May I contract the disease of impurities!" In the manner of encouraging this, suppress it. Except for vows and samaya, it is a key point to constantly quell whatever concepts arise, such as mental discouragement and thoughts based on hope and fear, with body, speech, and mind. Why? Because this is a profound key method through which severance upon itself occurs.

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。若认为旧衣或麻风病人的衣物会造成染污，或生起令自己苦恼的分别，就拿起这些物品，直接放在头上，在身上摩擦，并说：“愿我染上不净之病！”以助长它的方式，将其镇伏。除了戒律与三昧耶，以身语意持续镇伏一切生起的分别，例如意志消沉，以及基于希望与恐惧的念头，是一个要点。为什么？因为这是使断除于自身发生的甚深关键方法。

When practicing this, 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 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 river, torrential rainfall, hail storms, and flooding tributaries.

修持时，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、地裂、地陷、落石、陨石雨、树倒、屋顶坍塌等。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、冰雹与支流泛滥。

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 occurring, 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 through various movements during the upheaval. who attempt to harm Otherwise, upheavals will occur by virtue of their presence and movements.

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。风的扰动包括猛烈风声、飓风般狂风、被风卷走、突发龙卷风、帐篷被风吹走、尖啸风声、咆哮风声等。空的扰动包括电闪、雷鸣、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。或者，由它们的存在与动作而发生扰动。

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

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……〔续下页。〕

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

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。应知这是关键要点，并将其视为主要之事。

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-märas are then spread out as one's cushion. Thinking that this repeatedly occurs will induce the upheaval.

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 godsmaras 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, 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-maras gather under your seat as though being forcefully awakened.

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，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 gods-maras 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

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

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 Märas, who is inseparable with the root guru. Dark-red in color, he hoists a meteorite vajra dagger in the right hand with the threatening mudrä. 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 orangecolored hair reaches upward to touch the Blazing Fire Mountain pure realm. He has a 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，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。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 nirmänakäya 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 käya is the spontaneously present mandala of oceanic dakas and dakinis. 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 threekaya victorious ones to dissolve. Then, from all of their käyas, 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 erated. Think that all harm-doers of the eight classes, everything is incinupper dimensions sink into a meteorite triangular vortex within the depths of the great ocean.

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。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，沉入大海深处的陨铁三角漩涡之中。

Then, between the joined palms of oneself as Troma Nagmo, imagine a darkred syllable hung blazing within wisdom fire. Imagine all power and strength of the three käyas 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 Below the seat, eight classes of harm-doers is attained. 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.

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。

在座下，从“bam”字出现如海水坛城，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：

Recite: 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

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

THE PROFOUND HEART ESSENCE OF SARAHA Furthermore, by reciting this initial mantra, for : 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 dharmatà 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.

此外，念诵这一最初咒语，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 even be unable to function without it. Likewise, when applied here, all negative dimensions will then arise as though beneficial. For example, the Buddha transformed the hordes of perverted mãras into ornaments and supports, so the key point is to know that the ornaments and supports are indispensable. This completes the twelfth section.

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：此句英文与前文第一部相同，措辞有疑，原样保留，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，在这里如此运用，一切负面情境便会如有益一般显现。例如，佛陀将颠倒的魔众转为庄严与助缘；要点是了知，这些庄严与助缘不可或缺。第十二节至此圆满。

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 root cause. The perpetually fixated mind creates the contributing circumstance that brings about confusion. In order to annihilate fixation upon this cherished heap of aggregates, the body is presented as the feast. Resting the mind within the nature free from elaboration is the profound method that severs duality from the root.

轮回有情迷乱的基础，是成立诸蕴并将其执为“我”，这是根本因；不断执著的心，造成引生迷乱的助缘。为摧毁对这所珍爱蕴聚的执著，将身体奉作会供。心安住离戏本性，是从根本断除二取的甚深方法。

Then, first, in the space in front, the nature of the root guru appears as Rigdin Pema Duddul, flesh-colored with an attractive demeanor. Naked, he wears a tiger-skin skirt and a long garland mala made of three types of skull. In his right hand, he holds a five-pronged vajra that overcomes the three realms; and his left hand holds 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 käya contains the entire mandala of victorious ones. Imagine that he remains in an blazing fire, wisdom light, and rainbow molecules. He expanse of has no inherent existence,

然后，首先在前方虚空，根本上师的本性显为持明莲花降魔尊，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。他无自性，

Phet! In the perfectly pure, absolute Akanishtha of self-appearances, the lord guru of perfected kayas and wisdom is the absolute fully manfest kaya, the intrinsic nature of the great bindu, arising as the oceanic treasury of ripening empowerment and liberating instructions.

呸！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，显现为如海的成熟灌顶与解脱教授宝藏。

Phet! I invoke you, the embodiment of the glorious qualities of the four käyas. By invoking your wisdom mind through intense faith and devotion, pray, release all concepts of the mind and mental events shrouded in the shell of ignorance, to delight within the great expanse of the wisdom mind, the ground of original purity.

呸！我启请您这四身吉祥功德的总集。以强烈信心与虔诚启请您的智慧心，祈愿释放无明之壳中遮蔽的心与心所一切分别，使其欢喜于智慧心广大界、本初清净之基。

Having supplicated in this way, self-awareness and the guru's enlightened mind of nonconceptual wisdom mingle as one taste.

如此祈请后，自觉与上师无分别智慧的觉悟心，融为一味。

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 phet; and with the third phet, all four empowerments are received. Imagine that the great dynamic strength of the four käyas 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.

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；第三声领受四灌顶。观想获得四身大显能力。将自心与上师融合，遣除一切疾病、邪祟、逆缘与障碍。这是引生共同与殊胜悉地的唯一甚深要点。

Then, by transferring awareness into space, [the practice] called Opening the Gateway to the Sky is as follows.

然后，将觉性迁转于虚空，名为“开启虚空之门”的〔修法〕如下：

In the middle of one's body that is huge, fatty, oily, and heavy, life essence, longevity, and merit mingle with awareness as a clear bindu that shoots upward like the shot arrow of a strong man. From the basic space of prajna, the käya of method arises.

在自身巨大、肥壮、油润、沉重的身体中央，命根、寿命与福德，和觉性融为清明明点，如壮士射箭般向上飞升。从般若本界中，方便之身生起。

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. Empty and clear, it is the dimension of : 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 a five-colored bindu. The size of the bodhisattva's

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，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，其大小如菩萨的……〔续下页。〕

Phet phet phet! The spontaneously present trikaya, Tröma Nagmo, holds a curved blade and skull in her two hands and gazes into space. Wearing bone ornaments, with both legs in the dancing posture, she stands in a blazing mass of fire while sporting a trident with a squealing pig's head jutting from her crown.

Phet phet phet！任运三身黑忿怒母，双手持钺刀与颅器，凝视虚空。佩骨饰，双腿舞姿，站立炽火聚中，持三叉杖，顶上伸出尖叫猪首。

By reciting phet, one is aware of the nature of the spontaneously present three kayas.

念“呸”，觉知任运三身本性。

With her right hand, she severs the skull from the body with the curved vajra blade. This naturally descends upon a spontaneously occurring tripod of skulls. The corpse is placed within the skull, where it melts into an ocean of nectar. The froth boils over upon a great human skin that stretches to cover the earth. Mountains of flesh, oceans of blood, riverbanks of bones, and glistening piles of fat appear upon this. The desirables increase like an inexhaustible space treasury.

她以右手金刚钺刀，将头颅从身上斩下，头颅自然落在自生头骨三脚灶上。尸体置入颅器，熔成甘露海，泡沫沸溢于铺满大地的广大人皮。其上显现肉山、血海、骨岸与闪亮脂堆，悦意物增长如无尽虚空宝藏。

Om ah hung ha ho hri [Repeat this three times.] The visualization is as follows. Clearly visualize oneself arising as Tröma Nagmo, holding a curved vajra blade in the right hand. 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 dharmatà. 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 LO 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.

Om ah hung ha ho hri〔重复三遍。〕

观想如下：清晰观想自身生为黑忿怒母，右持金刚钺刀。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 samsära 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 the objects of refuge-namely, the buddhas, dharma, as

此外，观想适合轮涅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、

sangha, gurus, meditation deities, and dakinis, the dharmakäya, sambhogakaya, nirmänakäya, and so forth; the guests who are the protectors with noble qualities, such as the eight groups of gods, nagas, and rahulas, 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 the hell beings, pretas, animals, gods, asuras, humans, and the like- all hear this. With the second [phet], think they depart from their domains; and with the third, they gather to fill all regions of space and earth.

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，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。

Once again, reciting phet, think that boundless emanation dakinis radiate to distribute the feast:

再次念“呸”，想无边化现空行母放射而出，分配施供：

Phet! To the buddha, dharma, and sangha; the guru, yidam, and dakini; the dharmakäya, sambhogakäya, and nirmänakäya; and so forth, all guests of exalted supreme qualities, an unceasing ornamental wheel of offerings is presented. May the accumulations be perfected and the two aims spontaneously fulfilled!

呸！向佛、法、僧，上师、本尊、空行母，法身、报身、化身等一切具殊胜最上功德的宾客，呈献无尽供养庄严轮。愿资粮圆满，二利任运成就！

With the first phet, they receive this; with the second, they are satisfied with the flavor of empty bliss; and with the third, think that their enlightened minds of nonconceptual wisdom transfer into oneself.

第一声“呸”，他们领受；第二声，以空乐之味满足；第三声，观想他们无分别智慧的觉悟心迁入自身。

To the twenty-four supreme sacred places and thirty-two countries; the ten sacred grounds of the heruka and the eight charnel grounds; the city of vajra aggregates and the dakas and dakinis that are interconnected, this offering is made. By fully perfecting this fearless conduct, may there be the potential to accomplish the welfare of the gods-maras! Phet phet phet!

向二十四殊胜圣地、三十二国土、黑鲁嘎十圣地与八尸林、金刚蕴城及相互关联的空行勇父与空行母，作此供养。由完全圆满此无畏行，愿获得成办神魔利益的力量！Phet phet phet！

With the first phet, the offering is made; with the second, they receive it; and third, their enlightened minds are satisfied with the taste of empty bliss.

第一声“呸”，作供；第二声，他们领受；第三声，其觉悟心以空乐之味满足。

To the eight gods, the eight nägas, and the eight great rahulas; the guardians of the ten directions and four great kings; the twenty-eight constellations and the nine terrifying ones, including all guests who are the protectors with noble qualities, this pure offering of desirable qualities is presented. May the sacred bond with your wisdom minds be fulfilled! Phet phet phet!

向八天、八龙、八大惹护拉，十方护世与四大天王，二十八宿与九大怖畏尊，包括一切具圣善功德的护持宾客，呈献这清净悦意功德供。愿与诸位智慧心的圣誓得以圆满！Phet phet phet！

With the first phet, the offering is made; with the second, they receive it; and with the third, they are satisfied by immaculate exaltation.

第一声“呸”，作供；第二声，他们领受；第三声，以无垢大乐满足。

THE PROFOUND HEART ESSENCE OF SARAHA E To the hell beings, pretas, and animals; the humans, gods, demigods, and the like, all beings of the three realms, I dedicate whatever desirable objects are required and wished for. May all find contentment and satisfaction; and through this interdependency, may all attain buddhahood! Phet phet phet!

向地狱、饿鬼、畜生，人、天、阿修罗等三界一切有情，回向各自所需所欲的一切悦意对象。愿皆知足满足，由此缘起，愿皆成佛！Phet phet phet！

With the first phet, they receive this; with the second, they are satisfied; and with the third, imagine that they are set free.

第一声“呸”，他们领受；第二声，他们满足；第三声，观想他们解脱。

Upon the flayed human skin that stretches to pervade the trichiliocosm are mountains of flesh, oceans of blood, riverbanks of bones, swirling melted marrow, fat, cartilage, and the desirable objects equal to all pervasive space. Through the power of the three syllables, this transforms into nectar; and all guests are instantly invited.

剥下的人皮伸展遍满三千世界，其上肉山、血海、骨岸、旋涌熔髓、脂肪、软骨，以及等同周遍虚空的悦意物，由三字之力转为甘露，刹那迎请一切宾客。

Om ah hung ha ho hri [Repeat this three times.] Phet phet phet! With the first phet, the gods-maras of the eight classes hear this. With the second, they depart [from their realms]; and with the third, they suddenly arrive and gather.

Om ah hung ha ho hri〔重复三遍。〕

Phet phet phet！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。

From the uppermost peak of existence to the lowest possible hell realm, oath-bound gods-maras of the eight classes and all gods-maras of phenomenal existence come to this celebratory feast of flesh and blood. Come and fill the sky like stars! Come and cover the firmament like clouds! Come and envelop like wind on the plains! Come quickly without delay or distraction! Gather here abundance! Phet phet phet! to enjoy this everlasting Today, I, the ultimate warrior, have -through the fearless conduct of the equal taste of samsara and enlightenment- arranged my body of self-cherishing as the feast. The father-mother gods-maras are the guests. Phet phet phet!

从最高有顶，直到最低地狱，具誓八部神魔与一切显有神魔，请来此血肉庆会！如星充空而来，如云覆天而来，如原野之风周遍而来；无迟延、无散乱，迅速到来！聚集于此，享用这恒常丰盛！Phet phet phet！

今日，我这究竟勇士，以轮涅一味的无畏行，将自爱之身安排为会供，父母神魔为宾客。Phet phet phet！

To the gods, yamäs, wrathful dakinis, and märas; the cannibals, maras of the crags, yakshas, and nagas; maras of addiction, kingly maras, and rahulas; to the gods-mãras of the eight classes who are bound to the oath -I give whatever objects are required or desired. Completely consume it all without single leftover! Phet phet phet!

向天、阎魔、忿怒空行母与魔，食人者、岩魔、夜叉与龙，贪溺之魔、王鬼与惹护拉，以及受誓约束的八部神魔，我给予一切所需所欲之物。全部享用，不留一丝剩余！Phet phet phet！

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.

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”确保他们满足。

To King Pekar, Penag, and Tsimar with the nine brotherly spirits and to all the masculine mara forces of hatred, I will offer a space treasury of desirable objects. May all find contentment; and becoming completely satisfied, may they encounter their own unconfused nature! Phet phet phet!

向白哈尔王、贝纳、赤玛及九兄弟鬼神，以及嗔恨的一切男性魔力，我供养悦意物的虚空宝藏。愿皆知足、完全满足，亲遇自身不迷乱的本性！Phet phet phet！

To the female cannibal with the bloody mane, the great female deprived spirit Jvalamukha, the queen demons with nine relatives and others-to these female maras of attachment, this inexhaustible treasury of desirable objects is dedicated. May all be satisfied and filled with delight! Phet phet phet! .

向血鬃食人女、大女饿鬼 Jvalamukha、女王鬼与九亲属等贪著女魔，回向此悦意物无尽宝藏。愿皆满足、充满欢喜！Phet phet phet！

To the naga demon Nägaradza, the classes of royalty, lords, holy ones, and the class of untouchables -to the earth lords who are the subterranean mãras of delusion, this inexhaustible treasury of desirable objects is dedicated. May all attain buddhahood together! Phet phet phet!

向魔龙龙王 Nāgaradza，王族、贵族、圣者及不可接触者诸类，向作为地下愚痴之魔的地主，回向此悦意物无尽宝藏。愿皆共同成佛！Phet phet phet！

To the three and five passion-based poisons and the support and supporting gods-maras; to the eighty thousand classes of obstructing forces and the fifteen great maras that afflict children; to the female preta and her five hundred offspring and others, as well as to the ancient godsmaras that still abide -I dedicate whatever is useful as an abundance of desirable objects. Through your total satisfaction and delight, may all attain buddhahood together. May the karmic debts of blood revenge be cleansed! Phet phet phet!

向三毒与五毒烦恼，以及能依所依神魔，八万类障碍者、十五种侵扰儿童的大魔，女饿鬼与其五百子嗣等，以及仍然居住的古老神魔，我回向一切有用的丰盛悦意物。愿由全然满足欢喜，大家共同成佛；愿血仇业债清净！Phet phet phet！

To the deer-headed Dritsan, the maras who wander in villages, the mãras who cause samaya corruption, miscarriages, and the childslaying mãras; to the mãras of opportunity and messengers of death, male and female alike; to the keepers of karmic debts of blood ransom and revenge, including all additional gods-maras, harm-doers, and the entire assembly without exception-I dedicate this space treasury of desirable objects. Without leaving a trace behind, partake of it. Delight in it! Use it in whatever way pleases you! If I am unable to give each of you what is preferred, then it is my fault. This will be my final body through which to express the perfection of transcendental generosity. All karmic debts are now repaid. Depart for the pure land of exaltation and gain the confidence to never return phet! to samsara again! Phet phet While presenting the feast of the body like this, with the first phet, imagine that they hear you. With the second phet, they are satisfied; and with the third, they are set free.

向鹿首 Dritsan、村落游行之魔、导致三昧耶败坏、流产与杀害儿童之魔，乘隙之魔及男女死使，血赎与报复业债之主，以及额外一切神魔、作害者与全体众会，无一遗漏，我回向这悦意物虚空宝藏。尽情享用，不留痕迹；欢喜受用，随意使用！若我不能给你们每位所喜之物，那是我的过失。这将是我表达超越布施圆满的最后身体。所有业债如今已偿。前往大乐净土，获得不再返回轮回的确信！Phet phet phet！

如此呈献身体施供时，第一声“呸”，观想他们听见；第二声，他们满足；第三声，他们解脱。

THE PROFOUND HEART ESSENCE OF SARAHA : Within the skull equal to the reaches of phenomenal existence is treasure trove of desirable remainders that liberate upon taste. Inexhaustible ornamental wheels of clouds invoke the weak and feeble guests of the remains. Phet phet phet!

在等同显有边际的颅器中，有尝即解脱的悦意余供宝藏。无尽供云庄严轮，迎请衰弱无力的余供宾客。Phet phet phet！

Tortured by self-created karma, the subservient, powerless, and humble, the blind, crippled, deaf, dumb, and impaired -to all of you without a single exception, these medicines, food, and nectar that dispel all suffering are dedicated as desirable objects for your enjoyment. May you rejoice in the pleasure of this realm of exaltation! May the empowerment of great primordial wisdom be attained! Phet phet phet!

被自造业折磨、受制于人、无力卑微，以及盲、残、聋、哑、受损者，向你们全体，无一遗漏，将这些遣除一切痛苦的药物、饮食与甘露，回向为供你们享用的悦意物。愿你们欢喜于此大乐境的愉悦，愿获得本初大智慧灌顶！Phet phet phet！

Think that, with the first phet, they receive this; with the second, they are satisfied; and with the third, they awaken in immaculate exaltation.

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:

再次，为在广大、完全清净的三轮中回向，接着念：

Phet! Through the samädhi-like magical nature of phenomena and beginningless generosity, as well as the merit of the three times, this is dedicated within the immaculate state free from elaboration or limitation. May this mature as great wisdom and käyas!

呸！以如三摩地的如幻法性、无始布施，以及三世福德，在无垢、离戏离边之境中回向。愿此成熟为大智慧与诸身！

Phet! Through the virtue of this fearless conduct that has forsaken self and self-fixation, may all beings that wander in samsara through the six root causes discover the confidence of wisdom's effortless expanse. In doing so, may the ground of a fearless vajra holder be attained!

呸！以此舍弃自我与我执的无畏行善业，愿一切由六根本因流转轮回的有情，发现智慧无功用广大界的确信，由此获得无畏持金刚之地！

Phet! May all phenomena that appear as the perception of mind and mental events be placed within great all-pervasive wisdom. By entering the womb of radiant unceasing wisdom, all is cleansed in the great primordial ground of the originally pure space of phenomena. Samsara is nonexistent and so is enlightenment, cause and result; purified within the equal taste of joy, sorrow, hope, and fear, basic space and wisdom are free from meeting and parting. Ah phet phet phet!

呸！愿显为心与心所感知的一切法，安置于广大周遍智慧中。进入明耀不灭智慧胎藏，一切清净于本初清净法界的大原始基。轮回无有，觉悟、因果亦无有；净化于喜忧、希惧平等一味，本界与智慧离合离分。Ah phet phet phet！

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.

自身与一切所境显现融入无二空性。观想进入本初基之原始怙主胎藏，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。

Then, SO that practitioners of chöd who are always engaged in the sacred instructions for practice can purify negativity and obscurations, there is the method of offering the black feast in the predawn.

然后，为使恒常从事神圣教授修持的断法行者净除罪障，有黎明前施行黑施的方法。

LINGPA'S CHÖD Phet! From within the central channel of one's huge, heavy, and fatty body, awareness is transferred into space as a pure vital bindu. Nondual appear as Tröma, blue-black, holding basic space and wisdom then curved vajra blade, wearing bone ornaments and in the dancing posture.

呸！从自身巨大、沉重、肥壮身体的中脉中，觉性以清净鲜活明点迁转虚空。无二本界与智慧，随后显为蓝黑忿怒母，持金刚钺刀，佩骨饰，作舞姿。

Phet! All suffering based upon the habits of the three realms is gathered as black light to dissolve into the corpse. This human corpse that grows to fill the trichiliocosm becomes like a vast heap of coal that captivates and steals the minds of all gods-maras.

呸！基于三界习气的一切痛苦，汇为黑光融入尸体。人尸增长，充满三千世界，如广大炭堆，摄引并夺取一切神魔之心。

Om ah hung ha ho hri Repeat this three times.

Om ah hung ha ho hri〔重复三遍。〕

Phet phet phet! The pig-headed näga king of demonic forces, surrounded by gods-maras and their assemblies who have originated from delusion; the snake-headed king of anger, surrounded by demonic forces, obstructing forces, and elementals who have originated from anger; the bird-headed female mara of desire surrounded by the gods-maras of demonic-force possession and obstructions that originate from desire; the great dark-colored female Remati, sovereign of samsara and enlightenment, surrounded by a million black powerful females tossing their wild hair, gather in the charnel ground for the feast of the corpse. Without delay, come here as the guests! Phet phet phet!

Phet phet phet！猪首魔龙王，被愚痴所生神魔众围绕；蛇首嗔王，被嗔恨所生邪祟、障碍者与部多围绕；鸟首贪欲女魔，被贪欲所生附身与障碍神魔围绕；轮涅自在主大黑女热玛蒂，被百万黑色大力女众围绕，她们甩动乱发——请聚集尸陀林，参加尸体会供！不要迟延，来此作客！Phet phet phet！

I. the fearless practitioner of the even taste of samsara and enlightenment, have from beginningless time cherished this heap of aggregates based on the confusion of a nonexistent self, believed to exist. Today, I give it up through the great method of generosity.

我这轮涅一味的无畏修行者，从无始以来，基于将不存在之我误认为有的迷乱，珍爱此蕴聚；今天以布施大法将其舍出。

Phet! Gods-maras, recipients of the generosity, confused by ignorance; nãga-mãras and all classes of earth lords, confused by delusion; king of hatred and all masculine demonic forces; female maras of desire and all female spirits as well-all of you without a single exception are offered this feast of the human corpse in the charnel ground. Quickly consume it without leaving a trace behind! Phet phet phet!

呸！无明迷乱的施受者神魔，痴暗迷乱的龙魔与一切地主，嗔王与一切男性邪祟，贪欲女魔与一切女鬼，向你们全体，无一遗漏，供此尸陀林人尸会供。迅速享用，毫不留痕！Phet phet phet！

Accordingly, all god-mara recipients of the generosity ravenously devour the feast, becoming indistinguishable with it like a vast heap of coal. The large ones consume the smaller, and the main three eat them all. The king eats the female mara, and the great earth lord eats him [i.e., the king]. Then, great black Remati swallows everything that remains without masticating so all retinues and assemblies simply vanish in the expanse of the dharmakäya. Phet phet phet!

如此，一切神魔施受者贪婪吞食，与会供融为一体，如广大炭堆。大者吃小者，三位主尊吃尽其余；王吃女魔，大地主吃王；随后大黑热玛蒂不经咀嚼吞下一切剩余，全部眷属众会消失于法身界。Phet phet phet！

Self and objective appearances, as though awakening from a dream, gather as the absolute heruka of primordial awareness. There are no

自身与所境显现，如从梦中醒来，汇为本初觉性的究竟黑鲁嘎。没有

The white feast to be performed at day break is as follows.

清晨所修白施如下：

Phet! From this magical heap of aggregates derived from the habit of self-grasping, innate awareness transfers to the original ground. Arising as the magical manifestation of wisdom from the basic space of phenomena, self-nature appears as the white Vajrayogini. Holding a sword in one's right hand, the body is chopped, reducing it to particles. By waving a wind banner in one's left hand, the flesh, blood, and bones are scattered in every direction. This evenly pervades all appearances of external phenomena. Permeated by white, red, and blue light rays, like the emanations from the god realm of Paranirmitavashavartin, phenomenal existence becomes the clouds of the white offering of desirables. This nature is the nectar of empty exaltation that brings liberation upon taste. The three white substances appear as the lakes, mountains, and plains; the three sweets as the rocky crags, the desirable banks of wafting clouds. As a space treasury of glorious qualities that are unsurpassed, the universe and inhabitants become ever-increasing desirable offerings.

呸！从我执习气所生的如幻蕴聚中，本有觉性迁转本初基；从法界中生起为智慧幻化，自性显为白色金刚瑜伽母。右手持剑，将身体切为微粒；左手挥风幡，血肉骨骼四方飘散，平等周遍一切外法显现。白、红、蓝光遍入，如他化自在天的化现，显有成为悦意白供之云。其本性是尝即解脱的空性大乐甘露。三白显为湖、山、平原，三甜显为岩壁，以及悦意飘浮云团。作为无上功德虚空宝藏，器情世界成为不断增长的悦意供养。

Om ah hung Repeat three times.

Om ah hung〔重复三遍。〕

Phet phet phet [Ring the bell and roll the drum.] Eh ma! a am a buddha and I am a sentient being. I am the appearance of the universe, inhabitants, and all desirable things. Everything is my magical manifestation. Everything is my interdependent phenomena. Although everything is manifest, it manifests from me. Although everything reabsorbs, it is subsumed within me. Phet phet phet!

Phet phet phet〔振铃摇鼓。〕

哎玛！我是佛，我也是有情；我是宇宙、居民与一切悦意物的显现。一切是我的幻化，一切是我的缘起现象。虽一切显现，皆从我显；虽一切收摄，皆摄于我。Phet phet phet！

I, a practitioner of the great Madhyamaka, realize that all phenomena are great emptiness. Celebrating this feast of objects being neither positive nor negative, I engage the fearless conduct of severing self-fixation. Phet phet phet!

我这大中观修行者，证悟一切法为大空性。庆行此所境非善非恶的会供，行断除我执的无畏行。Phet phet phet！

I, a practitioner of the Mahamudrä, through samadhi see the magiclike nature of phenomena. Now, through the manifest dance of actually offering and expressing generosity through things, I engage the fearless conduct of severing fixation with material objects. Phet phet phet!

我这大手印修行者，以三摩地见诸法如幻本性。如今，通过真实供养与以物布施的显现之舞，行断除物质所境执著的无畏行。Phet phet phet！

I, a practitioner of Mahäsandhi, realize all phenomena to be naked awareness. Now, through the fearless conduct of the perfectly pure three spheres, I will actualize the great basic space of purity and evenness. Phet phet phet!

我这大圆满修行者，证悟一切法为赤裸觉性。如今，以三轮完全清净的无畏行，现证清净平等广大本界。Phet phet phet！

The ground of the tathägatas is the Triple Gem; the path of manifest awareness is the manifestation of the guests of noble qualities. Ultimately, immaculate exaltation is offered to awaken in the radiant basic space of original purity. Phet phet phet!

如来之基是三宝，显现觉性之道是具圣善功德宾客的显现。究竟供养无垢大乐，觉醒于本初清净明耀本界。Phet phet phet！

The mind of three poisons, the three realms as objective samsara, the dynamic strength of conceptual gods-märas, and obstructing forces are ultimately transformed through the nondual play of phenomena and given as the abundant sky treasury of basic space. Phet| phet phet!

三毒之心、作为所境轮回的三界、分别神魔与障碍者的显能力，究竟通过诸法无二游戏而转化，布施为丰盛的本界虚空宝藏。Phet phet phet！

To the gods-maras of outer grasping to objects, various magical emanations of appearances are offered. By purifying the habit of actual attachment to objects, ultimately the unimpeded nonreferential offerings are partaken of. Phet phet phet!

向外在执境的神魔，供养各种显现幻化。净除实际贪著对象的习气，究竟享用无碍、无所缘的供养。Phet phet phet！

To the gods-maras of the inner grasping mind, the appearances of desirables that are nonmanifest are given. Liberated from the habitual entanglement with compulsory attachment to objects, partake of the ultimate offering that is baseless and free from the root. Phet phet phet!

向内在执著心的神魔，布施非实显的悦意显现。解脱强迫性贪著对象的习气纠缠，享用无基、离根的究竟供养。Phet phet phet！

To the gods-maras of interdependent clinging and grasping, the magical interdependent phenomena of samsära are given. Through the natural collapse of accepting and rejecting objects, partake of the offering of the all-pervasive ground of original purity. Phet phet phet!

向缘起攀缘执取的神魔，布施轮回如幻缘起诸法。由取舍所境自然崩解，享用周遍本初清净之基的供养。Phet phet phet！

The phenomenal appearances of the objective three realms of samsara collapse like a magician's illusory creations. In the space of the queen's three gateways to liberation, now samsara and enlightenment are purity and evenness. Ah la la phet phet phet!

所境轮回三界的现象显现，如幻师幻作般崩解。在女王三解脱门之界，如今轮涅清净平等。Ah la la phet phet phet！

The mixed feast practiced in the afternoon is as follows.

午后所修杂施如下：

Phet! In the center of one's body- youthful and endowed with all glorious qualities--from within the hollow, crystal-pipe channel, one's consciousness is ejected into space like an arrow; and one appears in space as the blue-black Tröma holding a curved vajra blade and skull. By merely pointing the curved blade held in the corpse, one's bodies and abundance from all right hand at the and dissolves. The lifetimes gathers there flayed human skin stretches over the ground and

呸！在自己年轻、具足一切吉祥功德的身体中央，空心水晶管般的脉内，自识如箭射入虚空；自身在空中显为蓝黑忿怒母，持金刚钺刀与颅器。仅以右手钺刀指向尸体，一切生世的身体与资财都聚集、融入其中。剥下的人皮铺展大地，

Om ah hung ha ho hri [Repeat three times.] Phet phet phet! Permanent protectors, precious Triple Gem, protectors of noble qualities, guests who guard and uphold virtue, please come without delay as recipients of this offering. Beings of the six classes and the bardos as well, all classes of maras, and obstructers that are owed karmic debts, including the recipients of generosity who are the maras, come without exception to descend upon this like vultures upon flesh. Come here instantly with this invocation. Phet phet phet!

Om ah hung ha ho hri〔重复三遍。〕

Phet phet phet！恒常怙主、珍贵三宝，具圣善功德的护持者、守护持善的宾客，请速来领受供养。六道及中阴众生，一切魔类与有业债的障碍者，包括作为施受者的诸魔，无一遗漏，如鹫赴肉而来。随此召请，刹那到此！Phet phet phet！

I offer this to the objects of refuge, who are the Triple Gem, the Three Roots, and the Three Käyas. I offer to all guests, who are the protectors of noble qualities. I dedicate this to all beings of the six classes and those who are in the bardo. I dedicate this to those who are karmic debtors, the gods-maras of phenomenal existence, and all who are impoverished, powerless, and weak. Whatever is desired becomes an abundant treasure trove of the desirables manifest and offered as an inexhaustible treasury of space. Satisfying all exalted guests with the taste of empty exaltation, may self and others perfect the two accumulations of merit. Phet phet phet!

我供养皈依境三宝、三根本与三身，供养一切具圣善功德的护持宾客；回向六道与中阴一切众生，回向业债主、显有神魔，以及一切贫乏、无力、衰弱者。所欲一切成为丰盛悦意宝藏，显现、呈献为无尽虚空藏。以空性大乐之味满足一切尊贵宾客，愿自他圆满二资粮。Phet phet phet！

All lower guests are satisfied with an abundance of joy and well-being. Freed from the confines of their karmic habits, negativities, and obscurations, they come to know the constant glory of fully endowed permanent happiness. May the immutable stronghold of the unchanging vajra nature be attained. Phet phet phet!

一切下等宾客以丰盛喜乐满足，解脱业习罪障的拘束，了知圆满恒常幸福的不变荣光。愿获得不变金刚本性的牢固堡垒。Phet phet phet！

By this virtue, may all beings awaken the nature just as it is; and together may buddhahood be realized in the ground of original purity. Within the play of inseparable offerings, generosity, and recipients: by entering the womb of the great spontaneously present three kayas, rest in the even pervasion of the original buddha's wisdom mind. Phet phet phet!

以此善业，愿一切有情觉醒于如实本性，共同于本初清净基中证悟佛果。在供养、布施与受者不可分的游戏中，进入任运三身广大胎藏，安住本初佛智慧心的平等周遍。Phet phet phet！

The red feast to be performed after dusk is as follows.

入夜后所修红施如下：

Phet! From the impure elements based on the impression of karma, this illusory dwelling place of unclean habits, the vital essence of cognitive awareness gathers in the original ground to once again arise as the wisdom dakini. Phet phet phet!

呸！从业印所依不净诸大、这一不净习气的如幻住处中，明知觉性的鲜活精华收摄于本初基，再次生为智慧空行母。Phet phet phet！

The skin of this impure body stretches to cover the ground. The flesh, blood, and bones become disembodied to transform into mountains of flesh, oceans of blood, and riverbanks of bones spread out everywhere with marrow, fat, gristle, and lymph like a swirling ocean of oil. The bubbling vapor becomes massing clouds of the desirables, and the power of the three syllables transforms them into nectar that liberates through taste.

此不净身之皮铺满大地，血肉骨骼分离，转为遍布的肉山、血海与骨岸，骨髓、脂肪、软骨、淋巴如旋涌油海。沸腾蒸汽成为悦意供云，三字之力将其转为尝即解脱的甘露。

Om ah hung ha ho hri Repeat this three times.

Om ah hung ha ho hri〔重复三遍。〕

From the heart of oneself as the wisdom dakini Tröma Nagmo, boundless light rays radiate in all directions to invoke the eleven wisdom dakinis from the unchanging nature of phenomena. One-hundred million classes of dakinis in the manner of the dynamic strength of their perfected magical manifestation appear, surrounded by the gods-maras of phenomenal existence.

从自身智慧空行母黑忿怒母心间，无边光芒放射诸方，从不变法性迎请十一智慧空行母。一亿类空行母，以其圆满幻化的显能力而出现，被显有神魔围绕。

Phet phet phet! Dancing wisdom mothers of basic space, dakinis of the central Buddha Family with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of my flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，中央佛部空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用我的肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, dakinis of the eastern Vajra Family with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，东方金刚部空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, dakinis of the southern Ratna Family with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，南方宝部空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, dakinis of the western Pema Family with one-hundred million manifestations, sur-

Phet phet phet！舞动的法界智慧母，西方莲花部空行母，具一亿化现，被

Phet phet phet! Dancing wisdom mothers of basic space, dakinis of the northern Karma Family with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，北方事业部空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, activity dakinis from the upper realm of space with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，上方虚空的事业空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, activity dakinis from the intermediate directions with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，隅方事业空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, activity dakinis of the lower earth with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in the space of phenomena.

Phet phet phet！舞动的法界智慧母，下方大地事业空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在法界中遣除因缘障碍。

Phet phet phet! Dancing wisdom mothers of basic space, intermittent dakinis who are samaya-bound flesh-eaters with one-hundred million manifestations, surrounded by your retinue of gods-maras of phenomenal existence, come here now and partake of this flesh, bones, and blood. Dispel circumstantial obstacles in basic space.

Phet phet phet！舞动的法界智慧母，间行、具三昧耶的食肉空行母，具一亿化现，被显有神魔眷属围绕，现在请来，享用此肉、骨与血，在本界中遣除因缘障碍。

Phet phet phet! Wisdom mother dakinis of basic space, your indeterminate manifestations become anything whatsoever. Mothers, your sole purpose is the welfare of beings. Partake of this feast as the guests to whom I present my flesh, blood, bones, and marrow. Partake of all circumstances such as illness, demonic possession, suffering, causes, and results within unimpeded nonreferential basic space. Entanglements of the confused mind of grasping and fixation collapse within the unelaborate space of phenomena. The habitual cause of objects and the self that creates them are set free within the unborn ground of original

Phet phet phet！法界智慧母空行母，你们不定化现，成为任何形态；诸母唯一目的，是利益众生。请作宾客，享用我所献的肉、血、骨与髓。在无碍、无所缘本界中，享用疾病、邪祟附身、痛苦、因与果等一切境遇。攀缘执著的迷乱心纠缠，崩解于离戏法界。所境的习气因与制造它们的自我，解脱于无生、本初……〔续下页。〕

Phet phet phet! Objects devoid of good and bad are the innate nature; root causes devoid of virtue or nonvirtue are the original ground; contributing circumstances devoid of benefit and harm are unimpeded; the mind stream devoid of samsara and enlightenment is the consummate expanse; the path devoid of training or traversing perfection; life without past or is the great future is the time of original purity. Now the original buddha awakens within me. This great realization is beyond meditation, placement, or intellect. Primordially, the space of the queen's three gateways to liberation awakens within this indestructible nature. Phet phet phet!

Phet phet phet！离善恶之境，是本有性；离善不善之根因，是本初基；离利害之助缘，是无碍；离轮涅之心相续，是圆满广大界；离修学与行进之道，是大圆满；无过去未来之生命，是本初清净之时。如今本初佛在我内觉醒，这大证悟超越禅修、安置与心智。本初，女王三解脱门之界，就在此不坏本性中觉醒。Phet phet phet！

Applying them [i.e., the feasts] to these four times, always maintain diligence in this practice. 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. Lay down on the right side and stretch out the thighs and shoulders like a cushion. Keep the a palm of the hand open to support the head like a headrest. Abandon any form a of entertainment or distraction.

将〔四施〕运用于四时，恒常精进修持。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。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。

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, in that 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.

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。

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 experienceswhatever 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.

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 indicates that one must transfer locations. Even if good signs arise, the mind will feel

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，便表明必须迁移地点。即使出现好兆，若心中

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 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-mãras 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 a 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.

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。

Having gone to another fear-invoking environment, the activity of the final severance is as follows. 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 steaming vapor of inexhaustible desirable objects, such as marrow, fat, and cartilage. Imagine that the gods-maras of that place then partake of this.

前往另一恐怖处所时，最终断除的事业如下：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》，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，以及骨髓、脂肪、软骨等无尽悦意物的蒸汽，观想该处神魔享用。

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-märas who abide here get out. entrust you to do this. Take care of this. I will watch to I see just how much power you have. Quickly, quickly!" Saying this, pick up the backpack.

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

念“呸”，自己的觉性化为五智慧空行母，观想

Say, "Eh eh! You wisdom garuda king, lord of power and strength, listen to me! Powerful gods, nägas, 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”。

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.

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。

Next are the random visualizations as follows. 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 feeble, 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，若干观想如下。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-märas 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 me into the lowest hell place, what I have to ask of you is this. At best, throw realm at this very moment. Second best is to kill me on the spot, or at least torture me so that I am neither dead nor alive. are not deaf, then listen. If your ears If your eyes are not blind, look. If you are not crippled, then come. If you are not dead, be swift; and if you are not a corpse, then get up!" Thus, repeat this three times and then fall asleep.

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，就在此刻把我投入最下地狱；其次，当场杀死我；至少也折磨我，使我求生不得、求死不能。耳若未聋，就听；眼若未盲，就看；若未残废，就来；若未死，就迅速行动；若不是尸体，就起来！”如此重复三遍，然后睡去。

THE PROFOUND HEART ESSENCE OF SARAHA : If you suffer from an incurable disease, then go to an extremely frightening place and burn some of your hair, nails, and dead 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 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、指甲与死皮，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 I try, nothing I 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, that would be the best gift for all lifetimes. At best, I should be promptly thrown into the lowest hell realm. 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 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，那就是所有生世中最好的礼物。最好，迅速把我投入最下地狱；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 happenswhether good, bad, or terrifying. -completely sever any doubt you have about wanting to die. If you receive sign that night, then perform the white feast in the morning and the mixed feast at and the black feast at noon. In the evening, perform the red feast 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 the 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 a 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. 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.

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。如此观想之后，无数次反复修名为《施身》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

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……〔续下页。〕

Then, imagine that the hair of a dead person and of a living person and the tail of youthful animal are braided into 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-mãras, 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-maras of phenomenal existence just like before. Say, 'The enemy has stolen everything, leaving I me helpless. Now I will die of famine or cold. is 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 slay 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 godsmaras of phenomenal existence with converge as red- and black-colored monkeys 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 bring down 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-märas of phenomenal existence, gather here as a great army to wrathfully charge the enemy of aggression. Sending all negative signs such as sudden afflictions upon them, annihilate all enemies without the slightest trace remaining.' Thus, adding this to the feast of each of the ten dakinis, imagine the dakinis from above, below, and all directions assemble to surround the eight classes of gods-maras in phenomenal existence. Visualize this repeatedly. Think that the gods-maras are screaming "Kill, kill! Strike, strike!" Then, go a to a mountaintop and destroy the sacred castles of the earth lords. Spread under your cushion. Wear your clothes inside out the wind-horse flags out; and without any holding

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，观想那里是敌人住处。一切显有神魔聚集为红黑猴子，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，我发誓要倾覆此劫。”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，在此聚集为大军，忿怒冲击侵害之敌，向他们送去突发疾病等一切恶兆，将一切敌人消灭，丝毫不留。”

将此加入十空行母各自之施供，观想上下诸方空行母聚集，围绕显有八部神魔。反复观想，想神魔尖叫：“杀，杀！打，打！”然后前往山顶，毁坏地主圣堡，将风马旗铺在坐垫下，衣服反穿，毫不

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 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 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》，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, then imagine that the enemies, their wealth, and retinue are destroyed. Throw the stove downward, and imagine that it falls into the mouth of black Yama. This will ensure success. Furthermore, meditate that the remains from the feast and the tormas are the enemies, his wealth, retinue, and so forth. When offering all of this to the mouths of the guests, imagine that the enemy 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 interchanging the words in the verses of the liturgy in conjunction with performing the Suppression through Splendor.

若遇到敌人的灶炉，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。配合威光镇伏，替换仪轨偈句中的字词时，也须谨慎。

In brief, deciding that all phenomena are self-appearing and achieving confidence with this is the best indication of the extent of the severance. When awareness achieves confidence with itself, this does not involve intellect, mental analysis, or pride. If toward consummate samsära and enlightenment one possesses definitive comprehension, experience, and realization -these threethere is no doubt that will indicate the extent of severance from the root. This completes the thirteenth section.

简言之，确定一切法皆为自显，并对此获得确信，是断除之量的最佳标志。觉性对自身获得确信时，不涉及心智、思量分析或傲慢。若对圆满轮涅具足确定的理解、觉受与证悟三者，毫无疑问，这就是从根本断除之量的标志。第十三节至此圆满。

I, Saraha, Sovereign of Accomplishment, leave this quintessential nectar of my heart's instructions as a source of refuge for a beings of the five-hundred year

我，成就自在主萨拉哈，留下这心要教授的精髓甘露，作为五百年衰败时代众生的

All those with the karmic fortune to be my lineage holders must observe the timelessly endless cycle of past and future lifetimes. Although there is no end in sight: if there were to be conclusion, that time would have to be now. All accumulations that have occurred until now are as ephemeral as a dream; a so whether one decides to continue in samsara or attain enlightenment, it is a personal choice. Those who are capable of enduring great hardships just to put food in their mouths will also be inclined to easily squander the opportunity for accumulating merit that lasts for all lifetimes.

一切有业缘福分成为我传承持有者的人，都须观察过去未来生世无始无终的循环。虽然看不到终点，若要有一个结局，那就必须是现在。直到如今的一切积累，都短暂如梦；选择继续轮回还是获得觉悟，是个人决定。那些为把食物放进嘴里而能忍受巨大艰苦的人，却也容易挥霍掉积累利益一切生世之福德的机会。

O weak and heartless ones, when the time comes to transfer to the next life, what will you do? O, those who bear the burden of sustaining loved ones and cherished friends, when will the time come for you to repay the karmic debts owed to all beings? While tied to this fire wheel of samsara, do you think you can take your cherished loved ones with you when you depart [this life]? Once the activities of this life are complete, you accomplish holy dharma, right? It were hoping to then have a chance to would be astonishing if Yama would stop to take the time to wait for you. Watch to see how close relatives with their love, yearning, and advice consume all permanent merit. Since parents and relatives are the maras' handcuffs, the best way to repay their kindness is to decide to attain buddhahood in this life. Otherwise, even the wealth of the trichiliocosm will not be able to protect them. Escape from this dungeon of suffering in order to reach the state of permanent exaltation! The one who accomplishes this ultimate goal is a sole child of mine, Mahäsiddha Saraha.

软弱无心者，迁往下一生时，你们将怎么办？背负养护亲人挚友重担者，何时才轮到你们偿还对一切众生的业债？被绑在这轮回火轮上，你们以为离开〔此生〕时，能带走珍爱亲人吗？你们希望等今生事务完成后，才有机会成就圣法，对吗？若阎魔肯停下来花时间等你，才真令人惊奇。看看亲属的爱、思念与劝告，如何耗尽一切恒常福德。父母亲属既是魔的手铐，报恩最佳方式，就是决定今生成佛；否则，即使三千世界的财富也无法保护他们。逃出痛苦牢狱，达到恒常大乐之位！成办这一究竟目标者，就是我大成就者萨拉哈的独子。

Spend this lifetime in the practice of perfectly pure virtue. Beg for food and clothing and retreat to inspiring, uninhabited sacred places to practice. Make the time of your death the limit of your dharma practice. Maintain the four boundaries of the conduct of a practitioner and do not be persuaded by anyone. Trust only yourself. Cut off the continuation of endless activities. Curtail expectations about postponing practice until tomorrow or the next day. Rejecting the aim to establish fame first and permanent happiness later will lead you upon the path of a true practitioner. Do not just assume that accomplishment occurs after mere days, months, or years. Given that I have striven for accomplishment with singlepointed conviction, I have discovered the sublime ground of Buddha Vajradhara. give this to all of you as my loving testament, O Holders of the Lineage. Practice accordingly, Fortunate Sons and Daughters.

将今生用于完全清净的善业修持。乞求饮食与衣物，退居令人振奋、无人居住的圣地修行，以死亡之时作为修法终限。维持修行者行为的四界，不受任何人劝动，只信任自己；截断无尽事务的相续，减少把修持推迟到明日、后日的期待。舍弃先求名声、后求恒常幸福的目标，就会走上真实修行者之道。不要以为只经几日、几月、几年便能成就。我以专一确信努力求成，发现了佛金刚持的殊胜地。传承持有者们，我将此作为慈爱遗教赠予你们。有缘儿女，应如是修持。

Do not groom the hair, but let it be natural like the leaves on tree. This will protect one from the fear of robbers and thieves and is a sign of the supreme, selforiginating unaltered nature. Do not engage in contrived conduct, but rather be

不要梳理头发，让它像树叶般自然。这将保护自己免于强盗窃贼之惧，也是最胜自生、无改本性的标志。不要造作行为，而应

THE PROFOUND HEART ESSENCE OF SARAHA : natural in whatever you do. Stay fearlessly alone in isolation like a great, haughty snow lion. Do not concoct the nature of mind, for within the unaltered essence lies the expansive dynamic strength of the totality of samsara and enlightenment. Engage in the fearless conduct of the even taste of hope and fear.

做什么都自然。如威严大雪狮，无畏独住僻静处。不要造作心性，因为无改本质中，具足整个轮涅的广大显能力。行希望与恐惧平等一味的无畏行。

Wrap one's hair around a scripture amulet bound at the crown and take all spiritual guides as the Lord of the Family. Wear white meditation belt across one's chest as a sign of mingling with unceasing clear light. Keep trident as a sign of the nondual connection with upaya and prajñã. Keep single-poled pup tent for your abode as a sign of the nature of phenomena free from limits and elaborations. Rely upon a beautiful and excellently shaped damaru as a sign of the nonduality of the two truths. Keep lovely bell with a faultless melodious ring as sign of the awakened mind of the space of phenomena. Rely upon a sharp, well-sounding thigh-bone trumpet a as a sign of unobstructed unceasing realization. Keep a well-tanned flayed human skin as a sign of the destruction of the root of confusion. Rely upon a supreme vessel that is a skull with all the fine characteristics as a sign of existence being the play of the dharmakäya. Wear an un-dyed white zen with a border as an a upper robe, as a sign of freedom from the fault of habits. Adorn the ears with precious conch-shell earrings as a sign of being a lineage holder. Keep the skin of a wild animal with claws intact as a sign of discerning samsara and enlightenment. A practitioner who owns these thirteen articles must depart for a life of isolation in the mountains.

将头发缠绕顶上所系经文护符，以一切善知识为部主；胸前系白色禅带，象征与不灭明光融合；持三叉杖，象征方便般若无二相联；以单杆小帐篷为住处，象征法性离边离戏；依止形制优美的小鼓，象征二谛无二；持音声悦耳无瑕的美铃，象征法界觉悟心；依止清亮悦耳的腿骨号，象征证悟无碍不灭；持鞣制良好的人皮，象征摧毁迷乱根本；依止具足好相的颅器作为殊胜容器，象征有界为法身游戏；上身穿未经染色、带边的白色披单，象征远离习气过失；耳饰珍贵海螺耳环，象征持有传承；持保留爪子的野兽皮，象征辨别轮涅。拥有这十三件物品的修行者，必须离去，过山中独处生活。〔译注：原文称“十三件”，此处按实际列文保留，不另补物件。〕

Until the signs of accomplishment actually manifest, reject intoxicating substances and beverages [and] reject lovers who are deceptive due to attachment. Reject negative, careless, and confused conduct and abandon eating karmic food offerings given out of faith or deceptive means to obtain donations. Abandon fixated habituation to objects of attraction and aversion. Abandon ties to friends and companions and connections with wealth and social engagements. The abandonment of these seven things will bring a practitioner to the path of honor.

实际成就之相尚未显现前，应舍弃醉人物质与饮料，舍弃因贪著而欺惑的爱侣；舍弃恶劣、放逸、迷乱行为，舍弃享用信众所供的业食或以欺诈手段求取供养；舍弃对可爱可憎对象的固执习惯；舍弃朋友同伴的联系，以及财富、社交事务的牵连。舍弃这七事，将使修行者走上尊贵之道。

Since these are the stages of practitioner's path, those fortunate sons and daughters who precisely rely upon them will be inseparable with me, a buddha. If buddhahood is not achieved in this lifetime, then I have deceived you, fortunate followers. This great unsurpassed vehicle is the essence of the dharma, surpassing in value the blood of one's own heart.

这些是修行者的道次第，有缘儿女若准确依止，便会与我这佛不可分。若不能今生成佛，那就是我欺骗了你们这些有缘追随者。此广大无上乘，是佛法精髓，价值胜过自己心血。

Entrusted to and expedited through samaya by naga, yama, tsen, mamo, rahula, and others- -guard the sons and daughters who keep samaya and uphold the lineage. Eliminate those who corrupt samaya and hold perverted views. Sealed with the severity of samaya and command, sealed by enlightened form, sealed by enlightened speech, and sealed by enlightened mind. Dissolved within the sign of the dakinis.

付嘱龙、阎魔、赞、玛摩、惹护拉等，以三昧耶催行：守护持三昧耶、持传承的儿女，消除败坏三昧耶、持颠倒见者。以严厉三昧耶与号令封印，以觉身封印，以觉语封印，以觉心封印，融入空行母符号之中。

From the expanse of the clear-light space of dharmakäya, this was revealed from the unchanging vajra crag by the vidyadhara Dorje Drolöd. Based upon the

从法身明光界的广大境中，持明多杰卓洛从不变金刚岩揭示此法。依

May virtue prevail!

愿善盛行！