本次中文依据原英译本完成，为AI辅助中文新译，经过模型逐段自审，尚未人工定稿，未经完整藏文原典校勘。原作者、原藏英译者与本次中文译审角色分别署名。原书阅读、传承及出版说明按来源保留。
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Saraha was one of the eighty great mahäsiddha masters of ancient India who achieved the state of fully enlightened buddhahood in that lifetime and went on to perform countless miracles and reveal signs of supreme accomplishment in order to inspire disciples for countless generations to come. Heruka Dudjom Lingpa is said to be indivisible with Saraha; and in the state of being nondual, the Tertön revealed his treasure revelations.
Upadesha are the esoteric or pith instructions that are passed down orally from master to disciple. In the context of Ati as a vehicle, there are four cycles that are outer, inner, secret, and quintessential. The quintessential is the principal cycle, or genre, within which the upadesha transmissions thrive.
Based upon the advice of Dungsey Thinley Norbu Rinpoche, in our translation the term "enlightenment" is used for 'das rather than nirvana, or the state beyond sorrow, as this teaching is based upon the view of the tradition of unsurpassed Secret Mantra, where enlightenment is the absolute goal, not that of nirvana.
Severing the maras is the meaning of "severance", or "chöd", in that all passion-based and cognitive mental afflictions that are the actual maras or demons that obstruct a practitioner's ability to achieve realization must be eliminated. The practice of severance is the method through which to eliminate or sever these habitual patterns.
This refers to the lineage of Terma as opposed to the distant lineage of Kama that originates with the Buddha and spans a time duration of over twenty-five hundred years. In comparison, the Terma lineage of Dudjom Lingpa, which is the inspiration for this treatise, was brought into the world sometime in the later part of the nineteenth century, so roughly only two-hundred years ago. Hence, the term "close" is applicable.
Aryadeva's text is based upon the meaning of the second turning of the wheel that reveals the meaning of lacking characteristics. The text is explained as the profound pith instructions for understanding chöd called The Great Composition of Verses (tshigs su bcad pa chen po) by Aryadeva. The four major Indian texts that expound upon chöd are The Great Composition of Verses just mentioned, Näropä's Secret Severance of Equal Taste (ro snyoms gsang gcod), Padmasambhava's Severance of Confusion ('khrul gcod), and Padampa's Pacification-Severance (zhi gcod). This information was taken from the Collected Works of Padampa Sangye.
9. 圣天的论典依据第二转法轮所阐明的无相之义。此书被解释为了解断法的甚深窍诀，即圣天的《广大偈颂》（The Great Composition of Verses；tshigs su bcad pa chen po）。阐释断法的四部主要印度论典，是上述《广大偈颂》、那若巴的《一味秘密断法》（Secret Severance of Equal Taste；ro snyoms gsang gcod）、莲花生的《断除迷乱》（Severance of Confusion；'khrul gcod），以及帕当巴的《能息与断法》（Pacification-Severance；zhi gcod）。此资料取自《帕当巴桑杰文集》。 返回引用处：1 2
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The appearance of the words in boldface type indicates that these are root-terma words found in The Profound Heart Essence of Saraha terma of Dudjom Lingpa called The Upadesha for Encountering the Fundamental Nature Itself, or Part Two. This extensive commentary by Pema Lungtok Gyatso closely follows that terma and serves to clarify, interpret, and supplement the words of the root terma.
The nine vehicles are enumerated as the hearers, nyen to kyi tegpa (nyan thos kyi theg pa), shrävakayana; solitary realizers, rang gyalwa'l tegpa (rang rgyal ba'"t theg pa), pratyekabuddhayana; bodhisattvas, chang chüb sempa tegpa (byang chub sems dpa'i theg pa), bodhisattvayana; Kriyatantra, cha wa'" gyü kyi tegpa (bya ba'i rgyud kyi theg pa); Ubhayatantra, upa' i gyü kyi tegpa (upa'^ rgyud kyi theg pa) or Charyatantra, chöd pa' gyü tegpa (spyod pa' rgyud kyi theg pa); Yogatantra, naljor gyi gyü tegpa (rnal 'byor gyi rgyud kyi theg pa); Mahayoga, naljor chenpot tegpa (rnal "byor chen poi theg pa); Anuyoga, je su naljor gyi tegpa (rjes su rnal 'byor gyi theg pa); and Mahäsandhi, Atiyoga, dzogpachenpo shintu naljor gyi tegpa (rdzogs pa chen po shin tu rnal 'byor gyi theg pa).
14. 九乘依次为：声闻乘，nyen to kyi tegpa（nyan thos kyi theg pa），shrāvakayāna；独觉乘，rang gyalwa'i tegpa（rang rgyal ba'i theg pa），pratyekabuddhayāna；菩萨乘，chang chüb sempa tegpa（byang chub sems dpa'i theg pa），bodhisattvayāna；事续乘，chawa'i gyü kyi tegpa（bya ba'i rgyud kyi theg pa），Kriyātantra；两俱续乘，upa'i gyü kyi tegpa（upa'i rgyud kyi theg pa），Ubhayatantra，亦称行续乘，chöd pa'i gyü tegpa（spyod pa'i rgyud kyi theg pa），Charyātantra；瑜伽续乘，naljor gyi gyü tegpa（rnal 'byor gyi rgyud kyi theg pa），Yogatantra；大瑜伽乘，naljor chenpo'i tegpa（rnal 'byor chen po'i theg pa），Mahāyoga；随瑜伽乘，je su naljor gyi tegpa（rjes su rnal 'byor gyi theg pa），Anuyoga；以及大圆满阿底瑜伽乘，dzogpachenpo shintu naljor gyi tegpa（rdzogs pa chen po shin tu rnal 'byor gyi theg pa），Mahāsandhi、Atiyoga。 返回引用处：1 2
"The Lake-Born One" is an epithet for Guru Padmasambhava, who manifested as supreme nirmänakäya buddha in this world by appearing miraculously from within the pollen heart of a lotus in the middle of Lake Dhanakosha in the land of Oddiyana, or Orgyen. Readers should refer to Lives and Liberation of Padmasambhava published by Dharma Publishing to gain a complete understanding of this enlightened manifestation. Reference here to the fact that he constantly accomplishes the welfare of sentient beings as an immortal vidyadhara means that, when Padmasambhava departed from this world, his wisdom kaya did not decay or vanish; but rather just as he appeared in this realm, he departed like a rainbow in the sky to remain in another world system where he presently resides accomplishing the welfare of beings unceasingly. It is taught that, until the ocean of samsara is empty, he will remain in this wisdom käya guiding beings to liberation.
Shästras are enlightened commentaries describing the Kama, or the Buddha's speech. They are composed by highly qualified masters who abide on the bodhisattva grounds. Having realized the nature of phenomena, they are capable of composing teachings that comment upon Buddha's actual speech without adding incorrect, misleading, or selfmotivated information. Their commentaries are compiled in what is referred to as the Tengyur.
Here, we have put in boldface both the Tibetan name and the English translation so that readers can be sure to see the meaning of the names. This is reference to the two disciples mentioned by name in the terma, namely, Sherab Dawa'i Wangpo and Yeshe Nyima.
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A translation of this root text was included in publication translated by Light of Berotsana entitled The Guhyagarbha Tantra, Secret Essence Definitive Nature Just As It Is, with commentary by Longchen Rabjam (Snow Lion Publications, 2011).
Throughout this commentary, the author embeds the root-terma verses when possible. He also occasionally includes the entire quote from the terma before beginning a section, or he will mention the beginning and ending words of the root terma only and then go on to define them in his commentary. Whenever he includes a full quote and does not define them immediately following that, we have decided to boldface the quote as it represents the root verses. If the author does define each word or practically each word, then we do not put the quote in boldface and bold the words only as they appear in the text.
Nam pa kun gyi chog dang den pa'? tong pa nyid (rnam pa kun gyi mehog dang ldan pa'i stong pa nyid) refers to emptiness that is affirming in that it possesses wisdom awareness. This presentation of the meaning of emptiness is unique to Secret Mantra.
This is a reference to the three lineages through which the tantras are brought into the world of humans: wisdom mind, symbolic indication, and aural transmission. The wisdom-mind lineage originates with the primordial buddha and leads to Vajrasattva. The symbolic-indication lineage comes from Vajrasattva to Vimalamitra and includes the three final testaments that were brought into the human world. The auraltransmission lineage begins with Garab Dorje and extends down through the root masters of the lineages.
Atiyoga, or the Mahäsandhi vehicle, involves three general classes: the mind class, the expanse class and the upadesha class. The upadesha class has four inner divisions: the outer, inner, secret, and quintessential secret heart essence. The teachings presented here correspond to the fourth of these four inner divisions.
This example corresponds to the intent to care for and engage in deeds for the welfare of others that is like the example of a ferryman who takes the full responsibility to actively bring all passengers safely across the water to the shore of their destination.
The four continents are: Pürvavideha, Lüpakpo (lus phags po), Elevated Body Height, in the east; Jambudvipa, Dzambuling (dzam bu gling), Rose-Apple Continent, in the south; Aparagodaniya, Balangchöd (ba glang spyod), Bountiful Cow, in the west; and Uttarakuru, Draminyen (sgra mi snyan), Ominous Sound, in the north.
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A dharani is also referred to as retention mantra or recitation that holds the power of wisdom energy and blessing or sustains the power of the words of truth. These powerful formulas are chanted to avert obstacles, grant profound blessings and virtuous potential, and bring certain benefit based upon altruism. The specific reference here must be to the dharani of the Heart Sutra, or essence of the prajnaparamita, which is the well-known mantra gate gate para gate para sam gate bodhi so ha.
Among the five paths that practitioner ascends on the journey to awakening as buddha, namely, the path of accumulation, unification, seeing, meditation, and no further learning, this is reference to the second and third paths as just mentioned.
The eight categories of phenomena are the omniscient mind, knowledge of the paths, knowledge of the ground, complete unification with all aspects, unification with the peak of training, sequential unification, instantaneous unification, and the resultant dharmakäya.
The four feasts will be taught later in this text. They correspond to four periods of time in a day and the energies in the atmosphere and mind that are predominate during those times. They are the black feast practiced in the predawn, the white feast after sunrise, the mixed feast at noon, and the red feast at dusk, in the evening, or darkness of night.
Those who have turned their backs on the dharma, gyab kyi chok (rgyab kyis phyogs) is another way of referring to one of the nihilist schools known as the Charvaka School, gyang phenpa (rgyang 'phen pa), or the Flung Afar.
The four categories of close mindfulness, drenpa nyer war zhag pa zhi (dran pa nyer bar bzhag pa bzhi, catuhsmrtyupasthäna) correspond to the close mindfulness of body, lü drenpa nyer zhag (lus dran pa nyer gzhag, käyasmrtyupasthana); feelings, tor wa drenpa nyer hag (tshor ba dran pa nyer gzhag, vedanäsmrtyupasthana); mental events, sem drenpa nyer zhag (sems dran pa nyer gzhag, citasmrtyupasthana); and phenomena, chö drenpa nyer zhag (chos dran pa nyer gzhag, dharmasmrtyupasthana).
50. 四念住，drenpa nyer war zhag pa zhi（dran pa nyer bar bzhag pa bzhi；catuhsmrtyupasthāna），对应身念住，lü drenpa nyer zhag（lus dran pa nyer gzhag；kāyasmrtyupasthāna）；受念住，tsor wa drenpa nyer zhag（tshor ba dran pa nyer gzhag；vedanāsmrtyupasthāna）；心念住，sem drenpa nyer zhag（sems dran pa nyer gzhag；cittasmrtyupasthāna）；以及法念住，chö drenpa nyer zhag（chos dran pa nyer gzhag；dharmasmrtyupasthāna）。 返回引用处：1 2
This is a literal translation. The actual place was the King's palace, at which time Padmasambhava subdued all the gods-maras and the Khenpo and King gathered together with the Master to decide upon the construction of Same Monastery. That became the site
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known as the Tamarisk Forest of Trakmar, which is actually the palace of King Trisong Detsen.
称作扎玛柽柳林的地方，实际上即赤松德赞王的宫殿。〔续尾注52。〕
Geshe Chedkhawa was born in the second Rabjung Year of the Iron Snake, 1101, and died in 1165. Born in the family of yogis, he became a disciple of Milarepa's student Rechungpa under whom he studied the oral instructions of the great yogi Milarepa. Other masters he relied upon include Sharawa, Choyulba, and others; and he became learned in the Tripitaka and especially the four principal philosophical tenets. He memorized practically one-hundred volumes of scriptures. In the district of Maldro, one of the eight districts in Lhasa presently known as Maldro Güngkar Dzong (mal gro gung dkar dzong), he founded the Chedka Monastery. Taken from the düng kar tsig dzöd chenmo (dung dkar tshig mdzod chen mo), p. 866, compiled by Dungkar Lobzang Thrinley.
The seventeen classes of the form realm are included within the four levels of concentration. Three belong to the first level, three to the second, three to the third, and eight to the fourth. In ascending order, they are Brahmakäyika, tsangri (tshangs ris), Province of Brahmä; Brahmäpärishadya, tsangpa kunkhor (thangs pa kun 'khor), Attendants of Brahma; and Mahäbrahmä, tsangchen (tshangs chen), Great Brahmä; Parittabha, ödchung ('od chung), Little Light; Apramanashubha, tsedmed öd (tshad med od), Immense Light; and Abhäsvara, ödsal ('od gsal) Clear Light; Parittashubha, gechung (dge chung), Little Virtue; Apramänashubha, tsadmed ge (tshad med dge), Immense Virtue; and Shubhakrtsna, gegyey (dge rgyas), Abundant Virtue; Anabhraka, trinmed (sprin med), Cloudless; Punyaprasava, sonam kye (bsod nams skyes), Merit-Born; and Brhatphala, drebuche ('bras bu che), Ample Fruit; Avrha, mi chewa (mi che ba), Slightest; Atapa, mi dungpa (mi gdung pa), Painless; Sudrsha, gya nom nangwa (gya nom snang ba), Attractive; Sudarshana, shintu tong (shin tu mthong), Extreme Insight; and Akanishtha, ogmin ('og min), Above All.
56. 色界十七类摄于四禅：初禅三、二禅三、三禅三、四禅八。由低至高依次为：梵众，Brahmakāyika，tsangri（tshangs ris），英译“梵天区域”；梵辅，Brahmāpārishadya，tsangpa kunkhor（tshangs pa kun 'khor），英译“梵天侍从”；大梵，Mahābrahmā，tsangchen（tshangs chen）；少光，Parittābha，ödchung（'od chung）；无量光，Apramānashubha〔梵名依原书，疑与下项无量净同写〕，tsedmed öd（tshad med 'od）；光音，Ābhāsvara，ödsal（'od gsal），英译“明光”；少净，Parittashubha，gechung（dge chung），英译“少善”；无量净，Apramānashubha，tsadmed ge（tshad med dge），英译“无量善”；遍净，Shubhakrtsna，gegyey（dge rgyas），英译“广大善”；无云，Anabhraka，trinmed（sprin med）；福生，Punyaprasava，sonam kye（bsod nams skyes）；广果，Brhatphala，drebuche（'bras bu che）；无烦，Avrha，mi chewa（mi che ba），英译“最微”；无热，Atapa，mi dungpa（mi gdung pa），英译“无痛苦”；善现，Sudrsha，gya nom nangwa（gya nom snang ba），英译“悦目”；善见，Sudarshana，shintu tong（shin tu mthong），英译“极见”；色究竟，Akanishtha，ogmin（'og min），英译“高于一切”。 返回引用处：1 2
This is one of the Four Sectors of Statements from the Vinaya, which are as follows: Clarification of Transmissions, lung nam ched (lung rnam 'byed); Basis of the Transmissions, lung zhi (lung gzhi); Request for the Transmissions, lung zhu wa (lung zhu ba); and Auxiliary Transmissions, lung tren tsek (lung phran tsegs). They are otherwise referred to as the Extensive Transmission, the Intermediate Transmission, the Perfectly Correct Transmission, and the Transmission that Emerges from Oneness.
In ascending order, the six god realms of desire are Caturmaharajakäyika, gyalchen zhi't ri (rgyal chen bhi' ris), Four Great Kings; Trayatrimsha, süm chu tsa süm pa (sum cu rtsa gsum pa), Heaven of the Thirty-Three; Yama, tab dral ('thabs bral), Strifeless; Tushita, ga den (dga' Idan), Realm of Joy; Nirmanarata, trül ga ('phrul dga), Delighting in Emanation; and Paranirmitashavartin, zhen trül wang ched (gzhan 'phrul dbang byed), Mastery over Others' Creations.
63. 欲界六天由低至高为：四大王天，Caturmahārājakāyika，gyalchen zhi'i ri（rgyal chen bzhi'i ris）；三十三天，Trāyatrimsha，süm chu tsa süm pa（sum cu rtsa gsum pa）；夜摩天，Yāma，tab dral（'thab bral），英译“无诤”；兜率天，Tushita，ga den（dga' ldan），英译“喜悦之界”；化乐天，Nirmānarata，trül ga（'phrul dga'）；他化自在天，Paranirmitavashavartin，zhen trül wang ched（gzhan 'phrul dbang byed）。 返回引用处：1 2
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Möpa Tayey (mos pa mtha' yas), or Buddha Boundless Devotion, will emanate as the final buddha of this kalpa. He will be the incarnation of Kyabje Dudjom Rinpoche as proclaimed by himself in his prayer to the successive lifetimes entitled Crystal Pearls. Dudjom Rinpoche, Jigdral Yeshe Dorje, 1903-1987, was the undisputed reincarnation of Heruka Dudjom Lingpa.
This iS not just in reference to the killing of another human being but of any living creature.
69. 这不只指杀害他人，也包括杀害任何生灵。 返回引用处：1
Lake Manasarovar is a sacred pilgrimage place in western Tibet near Mt. Kailash. One of its epithets is Anavatapta Lake, the Ever-Cool, because it is the resting place of the nãga king Anavatapta, who never warms up.
The author's reference to the fact that life cannot be extended refers to the view that the life expectancy is predetermined by karmic accumulations in previous lifetimes. Due to this, if the living fail to accumulate further merit or virtue that will actually contribute to life expectancy, then the predetermined timing will take precedence.
The actual title of this text is ched du jöd pa'i tsom (ched du brjod pa'i tshoms) in Tibetan and Udanavarga in Sanskrit. It is a collection of verses from the Buddhist Canon that was compiled by Dharmaträta. Within this collection, there is a section called the Chapter on Impermanence, or mi rtag pa'i tshoms.
These are the three humors of traditional Tibetan medicine based upon the medical scriptures as taught by the Medicine Buddha. Due to habitual tendencies to accumulate nonvirtue motivated by the three poisons, any of the three humors will be affected and become imbalanced as a result. For instance, anger triggers bile to become imbalanced, desire triggers wind, and delusion triggers phlegm. Based upon these principles, all diseases are brought about.
In Tibet, the butter was not pasteurized; and since it was usually churned and produced by females with long black hair, it would be common to find random hairs in the butter. Hence, this example was pertinent to the traditional culture since hair is easily extracted from butter.
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the point is made that those stages are second in importance to the meditation upon impermanence.
指出，这些步骤的重要性次于观修无常。〔续尾注82。〕
When the Buddha taught the Four Noble Truths and specifically the Truth of Suffering, it involved an understanding of these three degrees of suffering that all beings must endure. As the text reminds us, for as long as one remains in samsara, these three degrees of suffering will not be transcended.
This is based on the notion that sentient beings can be found within earth and other metals; so by cooking them down, it is possible to extract valuable substances as well. Hence, beings are tormented in myriad ways for these purposes.
This practice of sacrificial offering of flesh and blood is carried out by schools of Hinduism that believe this kind of "red offering" will please the gods and deliver the victim and the ones performing the deed to higher levels of happiness or that this will assist them in whatever they are trying to accomplish.
These creatures are nervous when they hear the sound of the dhärani being chanted as they know that it will cause their nonvirtuous ways to cease and that, until that negative karma is fully cleansed, they must suffer the consequences of their karmic deeds.
In Tibet, the main form of burial is the sky burial that takes place at a certain location called a burial ground, where the body is left. Then, the practitioners who perform the rituals of sky burial take care of the process of presenting the body as an offering to vultures, which involves many types of visualizations that transcend the ordinary realm of perception.
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Devadatta was the Buddha's cousin and in the inner circle of disciples. However, he was deceitful and considered himself to be more exalted than the Buddha. His opinion was that he was far more learned than Buddha, so he taught the five trainings to the followers with the attitude that this information was authentic dharma surpassing that of the Buddha. He sought to divide the sangha and was temporarily successful. In fact, later a stüpa was erected to remember the eradication of divisiveness in the sangha caused by Devadatta. This stupa is one type of the eight stupas that are built as monuments to commemorate enlightened awareness around the world.
The words of confession in this sutra are extremely detailed as they make reference to the nonvirtue accumulated throughout the three times and represent a very comprehensive and powerful confessional prayer. There are references to the circumstances that bring about negative accumulations that occur through body, speech, and mind So that these shortcomings can be openly acknowledged, confessed, and purified.
This is the auto-commentary to the Treasury of the Dharmadhätu by Longchen Rabjam.
116. 此为龙钦饶绛对《法界宝藏》的自注。 返回引用处：1
It is traditional for Tibetan authors to occasionally compose poetic verses to accompany their exposition. This is based upon being personally inspired by the pith meanings that are being presented and is a way to also inspire faith in the readers. Poetic verse is a different style of writing known as free-style verse as opposed to the many rules and strict order of prose presentation.
This is reference to the historical Buddha as the ultimate symbol of this refuge and the qualities he embodies, but this also refers to the state of buddha that is realized by anyone who is able to actualize this; hence, the source of refuge is both the historical Buddha and the state of buddhahood.
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There are several masters who hold the name Gyaltangpa. We think that this is reference to Gyaltangpa Samten Ödzer (rgyal thang pa bsam gtan 'od gzer). He was known to have visions of Machig Labdron, during which time she bestowed chöd transmissions upon him. That then became the chöd tradition of Gyaltangpa. Nevertheless, we are unsure as to when he lived.
126. 有几位大师都名为嘉塘巴。我们认为，此指嘉塘巴桑丹沃色（Gyaltangpa Samten Ödzer；rgyal thang pa bsam gtan 'od zer）。据说他曾见玛吉拉准，领受她赐予的断法传承，后来形成嘉塘巴断法传统。然而，我们不确定他生活的年代。 返回引用处：1
The four immeasurable qualities are equanimity, compassion, love, and joy.
127. 四无量功德为舍、悲、慈、喜。 返回引用处：1
The seven upadeshas are otherwise known as the cause-and-effect precepts spoken by Maitreya to Asanga on the subject of bodhichitta. They are to recognize all beings as having been one's mother, to recall their kindness, to repay their kindness, to have love, great compassion, and pure intentions for them, and to generate the bodhichitta.
128. 七窍诀亦称弥勒对无著所说菩提心因果教授：知一切众生曾为己母、念恩、报恩、对其生慈、生大悲、生清净增上意乐，以及发菩提心。 返回引用处：1
The Palpoche refers to the Jataka Tales' description of Norzang's life as a bodhisattva in training. Norzang [Skt. Manibhadra] was the name of Buddha in one of his past lifetimes during his training as bodhisattva.
129. 《贝波切》（Palpoche）指《本生故事》中对诺桑菩萨学道生涯的描述。诺桑〔梵文 Manibhadra〕是佛陀过去某世修学菩萨道时的名字。 返回引用处：1
The twofold aim of self and others leads to the goal of accomplishing the dharmakäya as one's personal aim and the rupakäya as the aim to fulfill the needs of others.
130. 自他二利的目标，是成就法身以圆满自利，并成就色身以满足他人所需。 返回引用处：1
The author is referring to the fact that he removed the word "therefore" from the quote and also added the word "protector"
131. 作者指自己从引文中删去“因此”一词，并加上“怙主”。 返回引用处：1
The full name of this master is Jawa Alak Do-ngak Chökyi Gyaltsen ('ja' ba ah lags mdo sngags chos kyi rgyal mtshan). He was one of the author's root gurus.
132. 这位大师的全名为嘉瓦阿拉多阿却吉坚赞（Jawa Alak Do-ngak Chökyi Gyaltsen；'ja' ba ah lags mdo sngags chos kyi rgyal mtshan），是作者的根本上师之一。 返回引用处：1
Readers should note that the author did not literally quote the root terma in his own commentary on both refuge and bodhichitta. Of course, the subject being discussed is identical, and his commentary is particularly extensive in the bodhichitta section. Aside from quoting the sending and receiving section that we have put in boldface, there does not seem to be any continuity with the exact words from the terma beyond that.
133. 读者应注意，在皈依与菩提心两节注释中，作者并未逐字引用根本伏藏。当然，所讨论的主题相同，且菩提心部分的注释尤其广详。除了我们以粗体标出的施受法引文外，之后似乎没有继续逐字对应伏藏原句。 返回引用处：1
This sentence that appears in boldface here has been taken from the BBPH version of the text since it clearly seems to be omitted from the Bhutanese versions of the commentary.
134. 此处粗体的这句话取自 BBPH 版本，因为不丹版论释中显然遗漏了它。 返回引用处：1
This is one of the Indian mahäsiddhas also known by his Tibetan name, Lopon Jigmed Jungney (slob dpon 'jigs med 'byung gnas).
135. 这是印度大成就者之一，其藏名亦称洛本吉美炯内（Lopon Jigmed Jungney；slob dpon 'jigs med 'byung gnas）。 返回引用处：1
This text is one among four kriyayoga tantras, namely, the General Kriyä Tantra, the General Secret Tantra, the Excellent Attainment Tantra, and the Tantra of Subsequent Concentration that were requested by Pünzang.
136. 该书是普贤（Pünzang）所请问的四部事瑜伽续之一；四部为《事续总集》《秘密总续》《殊胜成就续》与《后续禅定续》。〔英文原题依次为 General Kriyā Tantra、General Secret Tantra、Excellent Attainment Tantra、Tantra of Subsequent Concentration。〕 返回引用处：1
Guardians of Mt. Meru and a type of wealth god or divinity of abundance.
137. 须弥山的守护者，亦是一类财神或丰饶神。 返回引用处：1
These faults also apply to males but are mentioned here in the context of females because of the category of the precious queen.
138. 这些过失同样适用于男性；此处因为正在讨论宝后，故从女性角度提及。 返回引用处：1
Hairy fish head with beaver teeth.
139. 长毛鱼首，具河狸般的牙齿。 返回引用处：1
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This distance is also mentioned in the Treasury of All-Pervasive Knowledge, she cha kun khyab dzöd (shes bya kun khyab mdzod) by Kongtrul Yonten Gyatso (kong sprul yon tan rgya mtsho), 1813-1899. We are assuming that this is accurate and that the term is spelled incorrectly in the text we are working from. The wish-granting tree seems to extend upward for one-hundred leagues and fifty leagues downward into the earth.
140. 蒋贡康楚云丹嘉措（Kongtrul Yonten Gyatso；kong sprul yon tan rgya mtsho，1813–1899）的《所知遍满宝藏》（Treasury of All-Pervasive Knowledge；she cha kun khyab dzöd，shes bya kun khyab mdzod）也提到这一距离。我们假定该数值准确，而所依据底本中的词语拼写有误。如意树似乎向上延伸一百由旬，向地下延伸五十由旬。 返回引用处：1
The plateau that is in front of this tree is not single plateau. Each level of the extended plateaus stretch for fifty leagues. Some of the levels rise up one-half of a league, some for six, and some for eighteen leagues. Hundreds of varieties of colorful flowers abound there with superb shapes and patterns.
141. 此树前方的台地不是单一台地。向外延展的各层台地，每层延伸五十由旬。有些层面升高半由旬，有些六由旬，有些十八由旬。那里遍布数百种彩色花朵，形状与纹样极其美妙。 返回引用处：1
This must be a spelling error in the text, as the term is actually 'chums, which is an ancient term for desire. This then refers to the desire-realm gods.
142. 这必是文本中的拼写错误，因为实际词语应为 'chums，是“欲”的古语，因此指欲界诸天。 返回引用处：1
The commentary The Great Chariot, shing ta chenpo (shing rta chen po) is a commentary composed by Longchen Rabjam based on his treatise Resting the Mind in Repose, sem nyid ngal so (sems nyid ngal gso).
143. 《大车疏》（The Great Chariot；shing ta chenpo，shing rta chen po）是龙钦饶绛依据自己所著《心性休息》（Resting the Mind in Repose；sem nyid ngal so，sems nyid ngal gso）撰写的注释。 返回引用处：1
An "unsurpassed lie" means to lie about one's spiritual accomplishments, such as telling others that one has had visions of deities or that the buddhas have spoken to one in dreams and so forth when this actually never really occurred.
144. “无上妄语”指对自己的修行成就撒谎，例如向人声称见过本尊，或佛陀曾在梦中对自己说话等，而实际上这些从未发生。 返回引用处：1
This involves the power to imagine that, based upon a single support for the offering, the bodhisattva can increase that to become manifold offerings as immeasurable as the treasury of space, meaning the reaches of space itself, or the inconceivable.
145. 此涉及观想之力：菩萨依一个供养所依，便能令其增为如虚空宝藏般不可量的无数供养，即遍及虚空本身、不可思议的范围。 返回引用处：1
Again, most of the verses for the seven branches mentioned in the root terma are not precisely indicated in the commentary.
146. 同样，根本伏藏所列七支供的大多数偈颂，在论释中都未被精确指出。 返回引用处：1
This can also be pronounced according to the Sanskrit, which is krodhi. We think that Dudjom Lingpa must have pronounced this as trodhi, since the Tibetan pronunciation of vajra is benzar in this case as well.
147. 此字也可依梵文念作 krodhi。我们认为敦珠林巴必定念作 trodhi，因为在这里 vajra 的藏语发音也念作 benzar。 返回引用处：1
The entire mantra is mentioned just below.
148. 全咒就在下文列出。 返回引用处：1
The latter part of this sentence was taken from the modern BPPH version of the text, as it was missing from both Bhutanese versions.
149. 此句后半取自现代 BPPH 版本，因为两个不丹版本都缺少它。 返回引用处：1
Wang düd zil non (dbang sdud zil gnon), the dakini's laughter that overcomes and suppresses through splendor.
150. Wang düd zil non（dbang sdud zil gnon），即空行母以威势摄伏、镇压的笑声。 返回引用处：1
All surrounding beings simultaneously dissolve into white bindus of light that dissolve into the heart of Vajravarahi.
151. 周围一切众生同时融为白色光明点，融入金刚亥母心间。 返回引用处：1
Although the quote begins with the words taken from the tantra Resting the Mind in Repose, the author has also included words from other quotes as mentioned at the end. It is unclear as to when the first quote ends and the others begin, so all are included as single quote.
152. 虽然此引文始于《心性休息》中的语句〔原注称之为 tantra，续〕，作者也收入了结尾所列其他引文。由于不清楚第一段引文何处结束、其余何处开始，因此全部列为一个引文。 返回引用处：1
The Tibetan term used here literally means "lung" because, culturally, the meat was enjoyed by the humans and other body parts would be tossed out for the dogs.
153. 此处藏语词的字面意思为“肺”，因为在当地文化中，肉由人享用，其他身体部分则被丢给狗。 返回引用处：1
Nye ba'i or "close" means that this nonvirtue approaches the weightiness of the original five.
154. Nye ba'i，即“近”，表示此类不善接近原本五种重罪的严重程度。 返回引用处：1
Following the parinirvana of Lord Buddha Kashyapa, his disciples convened to commit themselves to the propagation of the lineage. This is the mountain where they were said to have convened along with Manjushri, Maitreya, and oceanic bodhisattvas who all came to this place to generate the bodhichitta. It is said that whatever prayers are made in this place will be effortlessly accomplished. This sacred mountain is located in the present day Yunnan province of southwest China.
155. 迦叶佛涅槃后，弟子们集会，誓愿弘扬传承。据说他们就在此山，与文殊、弥勒及海会菩萨共同会集发菩提心。传说在此处所作任何祈愿，都会无勤成就。这座圣山位于今中国西南部的云南省。 返回引用处：1
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One time when the Buddha was meditating in a cave at Vulture's Peak called Nodjin Kuwera's Cave, the mara Devadatta and his retinue of five hundred came to disturb him. They tossed a catapult into the cave, and Vajrapani intercepted it; but half of it flew off closer to Buddha's body. Then Nodjin Kuwera tried to grab that; but it exploded in his hands, and piece then struck Buddha's foot and drew blood. That was when Buddha spoke the well-known verse that, no matter where one resides, there is no place to escape karma, whether in the sky, the ocean, or even in cave.
156. 一次，佛陀在灵鹫山名为夜叉俱毗罗洞（Nodjin Kuwera's Cave）的洞中禅修，魔提婆达多及其五百眷属前来扰乱。他们向洞内投掷石弹〔原英译作 catapult〕，金刚手加以拦截，但有一半飞近佛身。夜叉俱毗罗试图抓住它，它却在其手中爆裂，一块碎片击中佛足，使之出血。佛陀遂说出广为人知的偈颂：无论住在哪里，都无处可逃避业力，无论天空、海中，甚至洞穴之内。 返回引用处：1
The twelve deeds are transferring from Tushita, entering the mother's womb, taking birth, proficiency in the arts as a youth, enjoying the pleasures of his queens, becoming a renunciate, practicing asceticism, departing for the heart of enlightenment, vanquishing the mãras, attaining fully manifest awakening, turning the wheel of the dharma, and passing into parinirvana.
157. 十二相为：从兜率天下降、入母胎、诞生、童年精通诸艺、享受诸妃之乐、出家、修苦行、前往菩提道场、降魔、完全现证觉悟、转法轮，以及入般涅槃。 返回引用处：1
This analogy of the protector entering the body of an oracle is a commonplace occurrence in the Tibetan culture and Vajrayana context of practice. Certain individuals possess the capacity to receive the divine presence of the wisdom protectors within their body, and they actually enter into trance and are then capable of reciting verses, speaking languages, and even carrying great weight with supernatural powers that they do not possess once the trance concludes. The presence of the protector allows them to bring important teachings and predictions into the human plane immediately, such as with the Nechung Oracle who regularly advises H.H. the Dalai Lama during such ceremonies.
158. 此处以护法入于神谕者身体作比喻，是藏文化及金刚乘修行背景中常见的现象。某些人能够在身中迎接智慧护法的神圣临在，他们实际进入恍惚出神状态，随即能诵偈、说出其他语言，甚至以神力搬运重物，而出神结束后就不具这些能力。护法的临在使他们立即将重要教言与预示带入人间，例如乃琼神谕者，常在此类仪式中向达赖喇嘛尊者提供建议。〔此段依原注叙述。〕 返回引用处：1
At this point, the LN Bhutanese version includes small print for the brief commentary to the root terma words. We suspect these comments are made by someone besides the author, as they appear in different format to set them apart.
159. 此处 LN 不丹版本用小字简注根本伏藏词语。由于这些注解采用不同版式加以区别，我们怀疑其出自作者之外的其他人。 返回引用处：1
The four states of vidyadharahood, rigdzin zhi (rig 'dzin bzhi) are mature awareness holder, namin rigazin (rnam smin rig 'dzin); immortal awareness holder, tsewang rigdzin (tshe bang rig 'doin); mahamudrä awareness holder, chag gya chenpot rigdzin (phyag rgya chen poi rig dzin); and spontaneously present awareness holder, hun drüb rigdzin (hun grub rig 'dzin).
160. 四持明位，rigdzin zhi（rig 'dzin bzhi），是异熟持明，namin rigdzin（rnam smin rig 'dzin）；寿自在持明，tsewang rigdzin（tshe dbang rig 'dzin）；大手印持明，chag gya chenpo'i rigdzin（phyag rgya chen po'i rig 'dzin）；以及任运持明，lhun drüb rigdzin（lhun grub rig 'dzin）。 返回引用处：1
Given that the terma terminology is the same for receiving the four empowerments, the author will not repeat the explanations that he gave just above for this section. Hence, the specific terma terms that delineate the differences in the four stages will not be in boldface.
161. 由于领受四灌顶的伏藏术语相同，作者不会在此节重复刚才给出的解释。因此，区分四阶段的具体伏藏词语不再排为粗体。 返回引用处：1
The literal translation "relying upon the body of another" refers to consort practice, or karma mudra. This practice follows the accomplishment of reliance upon one's own body, at which time the completion-stage practitioner purifies and gains mastery over the channels, winds, bindus, and the fierce-wisdom fire. Once that is accomplished and the appropriate empowerments and transmissions have been received, then the secret consort practice with the body of another can be engaged. This level of practice is always engaged in extreme secrecy and never discussed publically for any reason. These days, there are many extremely misinformed ideas about so-called tantric sex, and that entire genre has no place in this tradition.
162. 字面译为“依他身”的说法，指明妃修法，即业印（karma mudra）。此修法在成就依自身体的修持之后进行；在前一阶段，圆满次第行者净化并自在掌握脉、风、明点与猛烈智慧火。待这些成就之后，又已领受适当的灌顶与传承，才能修持依他身的秘密明妃法。此层次修法始终极其保密，绝不以任何理由公开讨论。如今，关于所谓“密教性行为”有许多极端错误的观念，而那整类观念在此传统中全无位置。〔以上为原书英译者之注，完整照译。〕 返回引用处：1
This term is interchangeable with gnyis med, which appears in the terma and means "inseparable" or "nondual". Here, the author uses dmigs med, so we are translating this as "nonconceptual".
163. 此词可与根本伏藏中出现的 gnyis med 互换，后者意为“不可分”或“无二”。这里作者用 dmigs med，因此我们译为“nonconceptual”（无分别）。〔此为原英译者对其选词的说明。〕 返回引用处：1
Here, there is a discrepancy between the texts and the terma terms that they contain.
164. 此处各底本及其中的伏藏术语有差异。 返回引用处：1
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The older version [BQM] of the terma begins this next section by saying khor 'das kyis bdus pa'"i chos thams cad, whereas the versions of the terma terms in both newer commentaries [LN and BPPH] read sems kyi bsdus pa's chos. The first phrase means "the consummate phenomena of samsara and enlightenment", and the second means "the consummate phenomena of the mind".
较旧的伏藏版本〔BQM〕，以下句开始这一节：khor 'das kyis bsdus pa'i chos thams cad；而两个较新的论释版本〔LN 与 BPPH〕中的伏藏词句则为 sems kyi bsdus pa'i chos。第一句意为“轮回与觉悟所摄的一切法”，第二句意为“心所摄的一切法”。〔续尾注164；原英译以 consummate 表述此处“所摄”。〕
The term "empty" (stong pa) is missing from the commentary, but appears in the terma.
165. 论释缺少“空”（stong pa）一词，但伏藏中有。 返回引用处：1
The six bone ornaments are the bone ornament at the crown of the head that symbolizes concentration and Akshobhya, the earrings that symbolize patience and Amitäbha, the choker that symbolizes generosity and Ratnasambhava, the bracelets and anklets that symbolize discipline and Vairochana, the belt that symbolizes diligence and Amoghasiddhi, and the human ashes and apron on the torso that symbolize prajna and the Vajra Bearer, or Vajradhara.
166. 六骨饰为：顶上骨饰，象征禅定与不动佛；耳环，象征忍辱与阿弥陀佛；项饰，象征布施与宝生佛；手镯、足镯，象征持戒与毗卢遮那佛；腰带，象征精进与不空成就佛；以及躯干上的人灰与裙饰，象征般若与持金刚，即 Vajradhara。 返回引用处：1
The author omits the term "dream" (rmi lam) that is found in all versions of the terma.
167. 作者省略了所有伏藏版本都有的“梦”（rmi lam）一词。 返回引用处：1
Refuge and bodhichitta verses may be taken from the general Tröma liturgy, such as the concise sadhana. It is also acceptable to recite the verses from the preliminaries or the intermediate sadhana. Dungsey Thinley Norbu Rinpoche compiled the phowa practice for the convenience of practitioners and extracted the auxiliary verses from the concise sadhana. The root terma does not include the phowa practice at this juncture.
168. 皈依与菩提心偈，可取自一般忿怒母仪轨，例如简轨；也可念前行或中轨的偈颂。董瑟听列诺布仁波切为了行者便利，编集颇瓦法，并从简轨抽出辅助偈颂。根本伏藏在此处不含颇瓦修法。 返回引用处：1
The "egg of one-time mother" refers to the bodhisattva bird emanation of Tärã and Avalokiteshvara who came from the pure realms into India to lay single egg. After giving birth, the bird returned to the pure realm. The egg was very colorful with the same qualities as a wish-fulfilling jewel and said to be the size of a robin's egg. This analogy is given since it is so auspicious; yet according to upadesha instruction for the phowa practice, the visualization is meant to be spherical rather than oval like an
The four yogas are egg. one-pointedness, tse chig (rtse gig); no elaboration, or simplicity, trö dral (spros bral); one taste, ro chig (ro geig); and nonmeditation, gom med (sgom med).
170. 四瑜伽是：专一，tse chig（rtse gcig）；离戏或简朴，trö dral（spros bral）；一味，ro chig（ro gcig）；以及无修，gom med（sgom med）。 返回引用处：1
In the terma, the term shar rig appears, which does not seem to make any sense. In the commentary, this appears as shes rig, or wakeful awareness; so we have used that term instead.
171. 伏藏中的 shar rig 似乎不通。在论释中，此词作 shes rig，即“醒觉的觉性”，所以我们改用后者。 返回引用处：1
Although the terma has the term spelled rang shes, the commentary explains this to be rang gshis, or innate nature,
172. 虽然伏藏将此词拼作 rang shes，论释却解释为 rang gshis，即本性。 返回引用处：1
This is the fourth Panchen Rinpoche, 1567- 1662.
173. 此为第四世班禅仁波切，1567–1662。 返回引用处：1
Drügpa Kunlek was born in the eighth Rabjung Year of the Wood Pig, 1455, and died in 1528. He was originally a fully ordained monk; and as his inner realization began to blaze, he gave up all inhibitions and revealed conduct that was free from hope and fear. He was a prolific writer and composed many spiritual hymns and writings, most of which have been lost.
174. 竹巴衮列生于第八绕迥木猪年，即1455年，卒于1528年。他最初为具足戒僧人；随着内在证悟炽盛，他舍弃一切拘束，示现离希惧之行。他著述甚丰，创作许多道歌与文章，其中大部分已经散佚。 返回引用处：1
These are the four samayas for the view of the Great Perfection.
175. 此为大圆满见的四三昧耶。 返回引用处：1
Reference to "not me" is not found in the commentary and can be understood only through the words of the terma itself. In addition, the author does not list the names of all the body parts as they appear in the terma.
176. 论释中没有“非我”这一表述，只能依据伏藏本身的词句理解。此外，作者也没有像伏藏那样列出所有身体部位的名称。 返回引用处：1
This literally defines the term sangye (sangs rgyas) in Tibetan, as sangs means to awaken from the shell of ignorance and rgyas means to expand the self-radiance of wisdom.
177. 此为藏语 sangye（sangs rgyas，佛）的字面定义：sangs 表示从无明壳中醒觉，rgyas 表示智慧自光扩展。 返回引用处：1
These are the twofold omniscient wisdoms, namely, the omniscience of the nature of things as they are [i.e., fundamental nature], ney lük ji tawa khyen ji pa' yeshe (gnas lugs ji lta ba mkhyen pa'ï ye shes) and as they appear [according to relative truth] in their multiplicity, she cha ji nyed pa zik pa' yeshe (shes bya ji snyed pa gigs pa'i ye shes).
178. 此为二种遍知智慧：如其本然之遍知〔即本性〕，ney lük ji tawa khyen pa'i yeshe（gnas lugs ji lta ba mkhyen pa'i ye shes）；以及如其多样显现之遍知〔依世俗谛〕，she cha ji nyed pa zik pa'i yeshe（shes bya ji snyed pa gzigs pa'i ye shes）。 返回引用处：1
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Here the author does not repeat the term "buddha" for each point being made in the terma text.
179. 此处作者没有对伏藏文每个要点重复“佛”一词。 返回引用处：1
This explanation of the four kayas is missing from the modern Tibetan version [BPPH] that we are comparing with the Bhutanese version [LN].
180. 我们用来与不丹版〔LN〕比较的现代藏文版〔BPPH〕，缺少这段四身解释。 返回引用处：1
There is a correction in the commentary, where it reads ngos mi zin [i.e., without recognizing] rather than so mi zin [i.e., will not be reliable], which is how the terma reads. The meaning of the latter makes this passage more lucid.
181. 论释作了一处校正，读作 ngos mi zin〔未认出〕，而非伏藏的 so mi zin〔将不可靠〕。后一读法的含义使这段文字更清楚。〔原注如此并列“校正”与“后一读法”，照录其表述。〕 返回引用处：1
In the modern version [BPPH] of the terma and commentary, the term gtan, or permanent, is included here; whereas, it is not included in the Bhutanese version or the Dudjom Collection of the root terma. So we have opted to omit it. That would simply include the notion that a permanent refuge could not be given.
182. 现代伏藏及论释版〔BPPH〕此处有 gtan，即“恒常”；不丹版与《敦珠文集》的根本伏藏则没有。因此我们选择省略它。若收入该词，只是多出“无法给予恒常皈依”的意思。 返回引用处：1
The three classes of mind, expanse, and upadesha.
183. 心部、界部、窍诀部三类。 返回引用处：1
Mipham Gonpo attained the rainbow body after encountering Berotsana and receiving instructions. He was from Kham and was already in his late eighties when he encountered the pointing-out instructions of the Great Perfection.
184. 米彭贡波遇见贝若萨那、领受教言后成就虹身。他来自康区，在遇到大圆满直指教言时已近九十岁。 返回引用处：1
The name of a Mahamudrä teaching that combines prajna and upäya like the two parts of an amulet that make a perfect seal is known as Mahämudrä's Amulet, chag chen ga'u ma (phyag chen ga' u ma).
185. 有一种大手印教法，将般若与方便结合，如护身盒的两半严密相合，称为《大手印护身盒》（Mahāmudrā's Amulet；chag chen ga'u ma，phyag chen ga'u ma）。 返回引用处：1
This was a great Gelukpa master who received the whispered lineage instructions and passed them to his famous disciple Je Tsongkhapa. He lived from 1326-1401 and was also known as Namkha Gyaltsen (ram mkha' rgyal mtshan).
186. 这是一位伟大的格鲁派大师，领受耳语传承教言后，将其传给著名弟子宗喀巴大师。他生活于1326–1401年，又名南喀坚赞（Namkha Gyaltsen；nam mkha' rgyal mtshan）。 返回引用处：1
The karma of abandoning dharma occurs by forsaking or disparaging any lineage of teachings by considering it to be inauthentic or misguided.
187. 舍法业，是将任何教法传承视为不真实或误导，因而舍弃或贬损它。 返回引用处：1
This quote seems to be taken from the teachings of great chöd practitioners that the author has compiled, but he does not specifically state who actually said this.
188. 这段引文似取自作者汇集的大断法行者教言，但他没有具体说明说者是谁。 返回引用处：1
These are two of the so-called "Three Holy Places of Tibet" associated with the body, speech, and mind aspects of Chakrasamvara and Vajravarähi. The third is Godavari, or Labchi (La phyi).
189. 这是所谓“西藏三圣地”中的两处，与胜乐金刚及金刚亥母的身、语、意相应。第三处是戈达瓦里（Godāvarī），即拉普齐（Labchi；la phyi）。 返回引用处：1
This is called the chöd yul zab don tük nying (god yul zab don thugs snying) by the fourth Drükchen Pema Karpo who lived from 1527-1592 and went by many titles. At one point in his illustrious life, he became the teacher for the
190. 此书称《断法甚深义心髓》（chöd yul zab don tük nying；gcod yul zab don thugs snying），由第四世竹钦贝玛噶波所作。他生活于1527–1592年，拥有许多名号。在其光辉一生中的某一时期，他曾成为中国皇帝的上师。〔该历史说法依原注。〕 返回引用处：1
Boundary of the retreat place. emperor of China.
191. 闭关处的界线。 返回引用处：1
Several of the words found in all versions of the root terma are not embedded in any of the commentaries. We have translated them in the root.
192. 所有根本伏藏版本中的若干词句，在各论释中都没有嵌入。我们已在根本文中译出。 返回引用处：1
Thigh-bone trumpet.
193. 腿骨号。 返回引用处：1
These are terma words that are not found in any versions of the commentary.
194. 这些伏藏词语，在各论释版本中都找不到。 返回引用处：1
Here, there are several verses from the root text that are unable to be identified in the commentary. We begin to boldface the words where we are able to identify them again. This break begins with the root verses the read, "It is a key point . . ." until into the fear -invoking locale."
195. 此处根本颂的若干偈句无法在论释中辨认。到能够重新辨认相应词句的地方，我们再开始以粗体标出。此间断从根本偈“这是要点……”开始，直到“……进入怖畏处所”。 返回引用处：1
Both of these texts belong to the revelations of Heruka Dudjom Lingpa. The Lion's Roar is from the cycle of pure vision, wisdom matrix revelations called "Lion's Roar, the Suppression of Self-Appearances and Quelling of the Appearances of Others", dag nang yeshe drawa'; kor ley rang nang wangdud shen nang xilnon senge'" nga ro (dag snang ye shes dra ba'" skor las rang snang dbang sud gshan snang zil gnon senge'i nga ro). The Garland of Blossoming Lotuses belongs to the revelation cycle known as "Treasury Expanse of the Spacelike Dharmatä" and is called the Suppression through Splendor by the Gathering
196. 这两部文本都属于嘿噜嘎敦珠林巴的伏藏。《狮子吼》出自净相智慧网伏藏法集，题为《狮子吼：摄伏自现与镇压他现》（Lion's Roar, the Suppression of Self-Appearances and Quelling of the Appearances of Others），dag nang yeshe drawa'i kor ley rang nang wangdud zhen nang zilnon senge'i nga ro（dag snang ye shes dra ba'i skor las rang snang dbang sdud gzhan snang zil gnon seng ge'i nga ro）。《盛开莲花鬘》属于《法性如虚空藏界》伏藏法集，题为《空行众威势摄伏——盛开莲花鬘》 返回引用处：1
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of Dakinis known as Garland of Blossoming Lotuses, chö nyid namkhai long dzöd ley khandro düpa'^ wangdud zilnon pema gyepai chun chang (chos nyid nam mkha'i klong mdzod las mkha 'dro dus pa'i dbang sud zil gnon padma rgyas pa'" chun 'phyang).
（Suppression through Splendor by the Gathering of Dakinis known as Garland of Blossoming Lotuses），chö nyid namkha'i long dzöd ley khandro düpa'i wangdud zilnon pema gyepa'i chun chang（chos nyid nam mkha'i klong mdzod las mkha' 'gro 'dus pa'i dbang sdud zil gnon padma rgyas pa'i chun 'phyang）。〔续尾注196。〕
This liturgy is the Suppression through Splendor, Däkinis Laughter. Although the entire liturgy is not included here in the commentary, it is a practice that is being performed continuously in this section on wandering; so the author makes reference to it specifically at this juncture.
197. 此仪轨是《威势镇伏：空行母笑声》。虽然论释此处没有收入全轨，它却是游行这一节中持续进行的修法，所以作者在此特别提及。 返回引用处：1
Several words in the root terma are missing from the commentary here.
198. 此处论释缺少根本伏藏中的若干词语。 返回引用处：1
For the remaining four däkinis, the root terma mentions each one in the manner of the liturgy; whereas, the commentary refers only to the differences in names, directions, colors, and passions. Hence, those have been indicated by boldface type, while the other words are generic.
199. 关于其余四位空行母，根本伏藏依仪轨方式逐一叙述；论释只提名字、方位、颜色与烦恼的差别。因此这些不同之处用粗体标出，其他词句为通用文字。 返回引用处：1
Once again, since words in the liturgy are generic, the root terma mentions them all; but the commentary mentions only the changes in the names of the three-kaya dakinis and the demonic forces that each dakini specifically tames.
200. 同样，由于仪轨词句通用，根本伏藏将其全部列出；论释只提三身空行母名字，以及各空行母具体调伏之魔力的变化。 返回引用处：1
The dagger phurbas that they hold correspond to the directional color of each dakini. They are made of precious substances that are the same color as each family's direction. The shapes mentioned also correspond to the families and refer to the shape of each handle.
201. 她们所持金刚橛，对应各空行母方位的颜色，由与各部方位同色的珍贵材料制成。所述形状也对应各部，指的是每柄橛柄的形状。 返回引用处：1
"Four-faceted" means that there are four ridges that come down to form the point of the dagger. In the commentary, it mentions that this phurba is made of rhinoceros horn. We translate this as a golden phurba since that is the color of the direction, and it seems that there may be a spelling error.
202. “四棱”表示有四道棱脊向下汇成橛尖。论释说此橛由犀牛角制成；我们译为金橛，因为这是该方位的颜色，而且似乎可能存在拼写错误。〔此为原英译者的改译说明。〕 返回引用处：1
Mammal whose sire is yak and dam is a cow.
203. 父系为牦牛、母系为黄牛的哺乳动物。 返回引用处：1
This was one of the earlier minor kingdoms in India.
204. 这是印度早期的小王国之一。 返回引用处：1
At this point in the root terma, there is a long paragraph that we are unable to identify in the commentary. It begins with "At the moment the eyes perceive ..." and extends until by arriving in that state of confidence, that is the severance."
205. 根本伏藏此处有一大段，我们无法在论释中辨认。它从“眼见之时……”开始，直到“……达到此确信之境，即是断除”。 返回引用处：1
Mügsang was one of Machig's disciples.
206. 穆桑（Mügsang）是玛吉的弟子之一。 返回引用处：1
Here there is a line from the terma missing from the commentary.
207. 此处论释缺少伏藏中的一句。 返回引用处：1
The order of presentation is switched at this point between the root and the commentary. The root terma begins the historical account of Süryavajra's deception from the mara of luring at this point, whereas the commentary picks up with the teaching on the maras that follows the story in the root terma. Whatever the case, we have put all sections in boldface; and everything seems to be included within the translation.
208. 根本伏藏与论释在此处调换了叙述次序。根本伏藏在这里开始叙述苏利耶金刚受诱引魔欺惑的历史；论释则接着解释伏藏中该故事之后的魔教言。无论如何，我们将所有这些部分排为粗体，译文似乎已包含全部内容。 返回引用处：1
The order of presentation between the root terma and the commentary is different in this section, yet all boldface words indicate the fact that this is being directly quoted from the root.
209. 此节根本伏藏与论释的叙述次序不同；但所有粗体词语都表示直接引用根本文。 返回引用处：1
In the root terma, the term gzhan, or other, is included just before rang, or self. We have chosen to omit it here since the translation would then read "the awareness of self and others"; and that does not seem to be correct at this point in the visualization. The term is gzhan is not found in the Bhutanese [LN] version of the commentary.
210. 根本伏藏在 rang〔自〕之前有 gzhan〔他〕。我们在此选择省略，因为若译出便成为“自他之觉性”，而在此观想阶段，这似乎不正确。不丹论释版〔LN〕中没有 gzhan 一词。 返回引用处：1
In the root terma, it mentions three kayas; but since the commentary refers to four and in fact all four have been received, we decided to change that reference in the root terma to four rather than three.
211. 根本伏藏提到三身；但论释说四身，而且事实上四身皆已领受，因此我们决定将根本伏藏此处改为四身，而非三身。 返回引用处：1
This is the guru-yoga practice that usually precedes a feast.
212. 此为通常在会供之前修持的上师瑜伽。 返回引用处：1
The Tröma phowa practice is called Opening the Gateway to the Sky, and this visualiza-
213. 忿怒母颇瓦法名为《开启虚空之门》，此观想 返回引用处：1
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tion was set forth earlier in this commentary at the conclusion of the preliminary teachings of the uncommon specific preliminaries. [See 3.2.1.2.2.2.3 Upadesha Describing the Phowa Practice.] Here, this feast offering is the extensive feast that comes at the conclusion of the phowa practice, where one then offers the discarded corpse as the feast for the diverse guests who come to partake of this. This is placed in this section since it is a feast offering, but specifically it belongs to the phowa practice. It may also be performed on its own.
已于本论前面不共殊胜前行教言的结尾讲授。〔见3.2.1.2.2.2.3“说明颇瓦修法的窍诀”。〕此处会供是在颇瓦修法结尾进行的广大会供：将舍下的尸身，供给前来受用的各种宾客。因为它是会供，所以放在此节；但具体而言，它属于颇瓦修法，也可以单独修持。〔续尾注213。〕
Here the visualization is mentioned in brief in the root terma, and then it is elaborated upon; so in a few cases, the boldface words are repeated twice.
214. 根本伏藏先简述此观想，再加以广说，因此少数粗体词语重复出现两次。 返回引用处：1
The four characteristics of the central channel are that it is straight like a bamboo shaft, subtle like the petal of a lotus, rich like the essence of butter or ghee, and clear like the flame of a candle or butter lamp.
215. 中脉的四种特征，是直如竹竿、细如莲瓣、润如酥油或醍醐之精、明如蜡烛或酥油灯焰。 返回引用处：1
At this point, there is a paragraph in the root terma that is missing in the commentary. It begins with, The spontaneously present trikäya..." and extends to The visualization is as follows." It seems that the root terma includes an excerpt of the visualization that is given in a more elaborate scenario just below.
216. 此处根本伏藏有一段，论释中没有。它始于“任运三身……”，直到“观想如下”。似乎根本伏藏先收入一段简要观想，而在紧接的下文又更详细展开。 返回引用处：1
The brief version of this visualization mentioned in the root terma is not included here in the commentary.
217. 根本伏藏所述此观想的简略版本，未收入论释此处。 返回引用处：1
The liturgy phrase "the spontaneously present trikäya" is missing from the commentary.
218. 论释缺少仪轨句“任运三身”。 返回引用处：1
This is one of the eight classes of gods and demons. From the outer point of view, the rahula spirits manifest as the seven days of the week, including Bitiphatra. The inner rahulas are the oath-bound protectors such as Drachen Dzin and Kyabjug Chenpo, while the secret aspects are the female categories of oath-bound guardians. Historically, Za or Rahula was a monk who was bound to the oath to serve the doctrine by Vajrapäni, and he is also considered to be a wrathful manifestation of Vajrapäni. Rahula is one of the principal protectors for the Tröma termas.
219. 此为天神鬼魔八部之一。从外而言，罗睺罗诸灵显为一周七日，包括 Bitiphatra。内罗睺罗是札钦津（Drachen Dzin）、恰久钦波（Kyabjug Chenpo）等具誓护法；秘密方面则是女性类别的具誓护法。从历史叙述而言，杂（Za）或罗睺罗曾是僧人，被金刚手誓缚护持教法，也被视为金刚手的忿怒化现。罗睺罗是忿怒母伏藏的主要护法之一。 返回引用处：1
The visualization that is mentioned in the root terma is not included here in the commentary.
220. 根本伏藏所述的观想，未收入论释此处。 返回引用处：1
The visualization that is mentioned in the root terma is not included here in the commentary.
221. 根本伏藏所述的观想，未收入论释此处。 返回引用处：1
The root verses are not included here in the commentary.
222. 根本偈未收入论释此处。 返回引用处：1
The root verses are not included here in the commentary.
223. 根本偈未收入论释此处。 返回引用处：1
This is not the exact wording as found in the root text, but the meaning is the same.
224. 此处措辞与根本文不完全相同，但含义一致。 返回引用处：1
This is not to be taken literally by those who have not fully realized selflessness and have not yet reached the bodhisattva grounds. Occasionally, bodhisattvas will offer body parts when it is necessary for the higher purpose of guiding and liberating beings. Otherwise, this is mentally imagined as a powerful tool to eradicate self-cherishing and fixation upon the body as truly existent.
225. 尚未完全证悟无我、尚未登菩萨地者，不可按字面理解。菩萨偶尔会在为了引导、解脱众生这一更高目的而有必要时，布施身体部分。除此之外，此为心中观想，是根除自我爱执及身体实有执的强有力工具。〔原书注释全文。〕 返回引用处：1
Paranirmitavashavartin, zhen trül wang ched (gzhan 'phrul dbang byed) is one of the six realms in the desire-god realm where wealth and enjoyments are manifested by others so that whatever is wished for is received.
226. Paranirmitavashavartin，zhen trül wang ched（gzhan 'phrul dbang byed），即他化自在天，是欲界六天之一；其中财富与享受由他者化现，随欲皆得。 返回引用处：1
It seems that the visualization for the wish-fulfilling jewel is missing from the body of the text; and the small print, which was inserted by one of the editors for this commentary, indicates that.
227. 如意宝的观想似乎在正文中缺失；一位编者插入的小字注说明了这一点。 返回引用处：1
In the Tibetan culture, this is the opposite of where these objects would be placed. Shoes are considered filthy and never placed close to the head or in a higher place, while hats are always placed close to the head and in higher location.
228. 在藏文化中，这与这些物品通常放置的位置相反。鞋被视为污秽，绝不放在靠近头部或高处；帽子则总放在靠近头部及较高的位置。 返回引用处：1
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This is reference to actually giving up in terms of being so frightened and full of concepts that one is no longer able to focus on the point of the practice. Given that this level of practice is entirely dependent upon these kinds of extremely upsetting and adverse circumstances: then without those tests to go through, it is considered that the practitioner is not capable of this level of practice. That is why it is referred to as "a failure"
229. 此指因恐惧与分别念过盛，已无法专注于修法要点，实际放弃修持。既然此层次修法完全依赖这些极度扰动、逆境的情形，若不能经历这些考验，便被认为没有能力修持此层次，因此称为“失败”。 返回引用处：1
The lists of signs that may occur are all indications of bad things to come. Hence, although they seem enticing, the practitioner must be vigilant and aware and take care to shift locations right away. If a servant is mistreated by his boss or leader and gains chance for freedom, then it is almost certain that retribution will be on his mind. That is the analogy that fits this scenario since these signs give a certain clue that retribution by the gods-maras will be imminent.
230. 所列可能出现的征兆，都是坏事将来的预示。因此，即使它们看似诱人，行者也必须警觉，留意立即更换地点。如果仆人遭上司或首领虐待，而得到自由机会，几乎可以肯定，他会想到报复。这一比喻正适用于此情景：这些征兆提供了明确线索，显示神魔的报复即将到来。 返回引用处：1
Here, the root text states, "Having gone to another fear-invoking environment, . ." The modern commentary BPPH includes this; whereas, the Bhutanese versions do not.
231. 此处根本文说：“前往另一怖畏环境之后……”现代 BPPH 论释收入了这句，而不丹版本没有。 返回引用处：1
This represents an effort to appease them So they will not pursue the practitioner and cause further obstacles to this final stage of practice.
232. 此表示努力安抚它们，使其不再追逐行者，为修法最后阶段制造更多障碍。 返回引用处：1
This master was born in the third Rabjung Year of the Iron Snake, 1161, and died in 1211. The reincarnation of Tsangpa Gyarey was Drükpa Pema Karpo.
233. 这位大师生于第三绕迥铁蛇年，即1161年，卒于1211年。藏巴嘉热的转世是竹巴贝玛噶波。 返回引用处：1
The three samadhis are italicized here to highlight the importance of this sequence. This emergence of appearances as the nature of emptiness, or the basic space of the ground, underscores the fact that all phenomena appear as the illumination of great emptiness. The inseparable unity of emptiness and appearances, or original purity and spontaneous presence, is the root cause for birth as the deity that occurs through the seed syllable, in this case hung. Hence, this is how all deities are born. This process purifies ordinary birth and awakens the trikaya wisdom buddha nature as the special feature of generation-stage deity-yoga practice.
234. 此处三种三摩地排为斜体，以突出这一顺序的重要性。诸显现作为空性本性、或基之本界而生起，强调一切法皆显现为空性大光明。空与显、或本净与任运自成的无别统一，是通过种子字生起为本尊的根本因；此处种子字为 hung。因此，一切本尊皆如此出生。这个过程净化普通受生，唤醒三身智慧佛性，是生起次第本尊瑜伽修法的殊胜特点。 返回引用处：1
The dakini in the south holds hammer and a wish-fulfilling jewel.
235. 南方空行母持锤与如意宝。 返回引用处：1
The four enlightened activities correspond to times of the day: peaceful in the morning, enriching at noon, magnetizing in late afternoon or evening, and terrifying after dark in the night.
236. 四种佛事业对应一天的时段：早晨修息，中午修增，午后或晚间修怀，天黑后的夜间修诛。 返回引用处：1
This means that the practice then becomes merely a method to accomplish worldly concerns and departs from the wisdom aspect that is the pith emphasis for a practice of this level.
237. 这表示修法变得仅仅是成办世间事务的方法，偏离了智慧这一面，而智慧正是此层次修法的核心重点。 返回引用处：1
Ngulchu Tokmed (dngul chu thogs med) was born in 1295 and passed in 1369. He was a great bodhisattva and well known for composing the thirty-seven precepts of the bodhisattvas.
238. 银水无著（Ngulchu Tokmed；dngul chu thogs med）生于1295年，卒于1369年，是大菩萨，以著作《菩萨三十七行》闻名。 返回引用处：1
An important staple in the Tibetan diet.
239. 西藏饮食中的一种重要主食。 返回引用处：1
This is reference to the practice of slaying and liberating, which are specific upaya methods used in Secret Mantra practice when necessary to benefit beings through wrathful activity.
240. 此指诛杀与超度修法，是密咒中在必要时，以忿怒事业利益众生所用的特定方便法。〔原书注释。〕 返回引用处：1
This must be taken in the context of the nomadic culture because the stove is a seasonable item that is constructed on the ground of stone and dirt. Later, the cooking place is abandoned. If someone had caused disturbance for a practitioner, they may be considered an enemy. If the wandering practitioner comes across this kind of abandoned stove area that was used by one of their so-called enemies, then the teaching applies to that scenario.
242. 必须在游牧文化背景中理解此处：炉灶是以石土在地上搭成、按季节使用的设施，后来做饭的地方会被舍弃。若有人曾扰乱行者，便可能被视为敌人。游行的行者遇到这种被所谓敌人用过、后来废弃的炉灶地点时，此教言便适用于那一情形。 返回引用处：1
原PDF第559页（原书第523页）
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This is the last direct quote that we could find. The root terma concludes with the entrustment and commands for samaya to be observed.
243. 这是我们能找到的最后一段直接引文。根本伏藏以付嘱及守持三昧耶的命令作结。 返回引用处：1
This refers to the supreme qualities of pristine water that are analogous to this profound meaning. The eight are coolness, sweetness, lightness, softness, cleanliness, freedom from impurities, soothing to the stomach, and soothing to the throat.
244. 此指清净水的殊胜功德，与此甚深义相应。八者为：清凉、甘甜、轻、柔软、清洁、无杂质、悦胃、润喉。 返回引用处：1
This is reference to those who disparage the lineage of terma revelations and implies that one of the reasons the author decided to undertake this commentary was to illuminate the greatness of this lineage tradition. He is also making the point that it is presumptuous of him to even assume that he could possibly do that; and if any ego is involved, then that becomes the play of the maras once again.
245. 此指贬损伏藏传承的人，也暗示作者决定撰写此论释的原因之一，是阐明这一传承传统的伟大。他同时指出，自己竟认为能够做到这一点，本已是冒昧；若再夹杂自我，便又成为魔的游戏。 返回引用处：1
Kunzang Pema Chödzin (kun bzang padma chos 'dzin) and Lama Gendun of Rekong (re kong bla ma dge 'dun) are the two Mantra adepts mentioned here.
246. 此处提到的两位密咒成就者，是贡桑贝玛却津（Kunzang Pema Chödzin；kun bzang padma chos 'dzin），以及热贡喇嘛根敦（Lama Gendun of Rekong；re kong bla ma dge 'dun）。 返回引用处：1
Mathog Rinchen was one of the twenty-five disciples.
247. 玛托仁钦（Mathog Rinchen）是二十五弟子之一。 返回引用处：1
This is reference to one of the eight great sons of Heruka Dudjom Lingpa, Khentrul Dzamling Wangyur (mkhyen sprul 'dzam gling dbang sgyur), who was a well-known emanation of the great master Do Khyentse Yeshe Dorje.
248. 此指嘿噜嘎敦珠林巴八大子嗣之一，钦祖赞林旺久（Khentrul Dzamling Wangyur；mkhyen sprul 'dzam gling dbang sgyur），是大德多钦哲益西多杰著名的化身。 返回引用处：1
These are the original terma dakini symbols that the Tertön received to decode and reveal the terma.
249. 这些是伏藏师为解读并开显伏藏而领受的原始伏藏空行符号。 返回引用处：1
原PDF第560页（原书第524页）
[Blank source page, visually checked.]
〔原书空白页。〕