The Six Limits and Four Modes

六界四性1

在“噶波续”2中这样解释“六界”：
详说六种界限为
不了了义间接显
直接义趣文从义
非依文字而依义3
1、不了义。有一段金刚句描述了两个弟子的不同情况：一
位有幸直接获得了究竟义而另一位没有，所以对于没有获得
的人，佛陀就会对其有所隐瞒，比如，先教会他生起次第的
方便，以此来引导他进入究竟，这个（生起次第）就是不了
义。
2、了义有两个方面：“教了义”等同于“金刚智慧续”中
教授的生起次第，就如同“樟脑就是白菩提”一般。
“证了义”
就是属于圆满次第的因、自性和本体。对这两种的教授就是
了义。
3、间接显义。对那些于无上法有信心的人，佛陀会教授真
如教法，但是为了防止他们不依师而盲修，佛陀会使用一些
通常会被正常人所抗拒的反话，比如“你应该去杀生！”等，
这就是间接显义。“杀生”暗示要阻断业风，反话的目的是为

1 本文是《智慧之光》第一卷附录一，或称为“六界四相”。
2 不了义、了义、间接显义、直接意趣、文从义顺、文义不一等六种见地；再
加上四相或四性，便成了开启密续意义不可或缺的钥匙。
3 “嘿汝嘎噶波续”是玛哈瑜伽十八大续之一，属于五部之不动佛部的嘿汝嘎的

教法。在《宁玛十万续》的 RA 卷，内三续当中有此密续。[EPK]
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了转化杀生等等。而且间接显义应该根据反话中隐含的意义
来加以理解，生起次第和圆满次第中同样的要点也会采用不
同的金刚句来表述。
4、直接意趣就是不依靠隐喻直接加以表述。也就是说，对
于那些无法接受间接显义的隐喻者，直接清楚地阐述教法，
即生起次第中显现的自性就是空和明等等。
5、文从义顺的意思是，所采用的文字的意义同世俗并不相
悖，比如外续部中也广泛采用的各种供仪和事业，外在的坛
城、火供、垛玛等等。
6、文义不一的意思是世俗当中并没有对应的文字而是以
诸佛的秘密语和音韵加以诠释，比如十种风或者气的名称：
kotakhya , kotawa, kota, kotabashca, kotaraga, kolakhya, kolawa,
kola, kolabashca, and kolasta。
“幻化网秘密藏续”(Guhyagarbha
Tantra)将双运和诛杀称为“阿里噶里”(Ali Kali)。
上面就是六种界限，因为所有秘密教法的文字和意义都不
会超出此六种。
所谓的“四性”4，在“噶波续”中说：
示汝意义四种相
文共隐义究竟义
1、字面意义是逐字解释字面意义，就是根据权威的经续从
语法的层面加以解释。字面意义也被称作文义，文字上的意
义。
2、一般意义或者共义有两个方面：与经乘显宗共同的方面
和与生起次第共同的方面。前者是为了防止因为接受了义教
法舍弃显宗教法：

4四相，四性：意义的四种层次，即：字面意义、一般意义、隐藏意义，以及
究竟意义。
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 行者未获成就前
不离苦行之誓言
依于一切悦意境
迅速获得诸成就
如果有了悔意，认为在进入内续部捷径道之前修学显宗或
者外续事部和行部没有意义，就要了知不修持显宗的出离和
发心就无法进入此内续道，那些都是此道的一部分。因此在
教法中说：
修行次第井然立
皆为趣入甚深密
同一部佛经中也说：
修者获此广大义
烦恼皆成证悟因
因此，如果一个人拥利根和不共的智慧，就可以在一次巨
大的集资行为当中聚集无量劫的资粮。就算是显宗里也具有
这样易行捷径的修行之道，这就是第一种共同意义。
第二种是为了防止舍弃密咒道：佛陀在显宗、外续事部和
行部中教授了沐浴、净化和断食等修法，有人可能会后悔进
入了内三续，认为那些都是不该有的修行，他们认为那是如
同猪狗一般的修行，用大小便、精液和血来供养，甚至自己
还要去吃那些东西，他们声称“双运和诛杀”这类修法都是
有害的，只不过是一些外道的邪法。针对此类的共同意义是
这样的：
A. 对于钝根者而言，共同的意义是：依照外道的原则教授
沐浴、净化等而缺乏智慧抉择是不允许的，但是在内三续中
运用沐浴等来清净恶业和障碍是允许的。而服食精液等只是
那些已经达到能所一味的瑜伽修行者的行为。

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 B. 对于利根者的共同意义。在事部的“誓句庄严续”中说，
不修禁语也可以获得成就；不超越净与不净的分别就无法证
悟佛法的真实义；执着洁净厌恶肮脏是无用的。有了这些分
别，就无法获得平等智慧，所以在显宗和外续事部和行部中，
也要修持一味来遣除执着。以善念来行持“双运和诛杀”在
显宗和外续事部和行部中也是允许的。就像大悲商主杀短矛
黑人以及星宿婆罗门子对婆罗门女行不净行之类的情况，菩
萨并没有被破戒所染污，反而积累了无量的资粮。5因为那些
都是所有菩萨乘共许的，故此称为“共同意义”。
C. 针对生起次第的共同意义。比如对于那些尚未具足修持
秘密教法的人，教他们精勤地观想鼻端代表五方佛的微细的
标志。教法中说：
精勤观想于鼻端
五色光芒之宝石
而且这也包含了所有同生起次第关联的内容，比如观想地
基、天宫、基座和天尊。由于那些修持适用于生起和圆满次

5从前我等大师释迦牟尼佛转生为大悲商主的时候，和五百位商人一起去大海
（取宝），途中，一个名叫短矛黑人心狠手辣的强盗企图杀害五百商人。大悲商
主知道后心里想：这五百名商人全部是不退转菩萨，如果这个人残杀了他们，
后果必将身陷地狱住无量劫，实在可怜；如果我杀了这个人，就可避免他堕入
地狱，就算是自己下堕地狱我也甘心情愿。这样三思之后，大悲商主以非凡的
勇气毅然决然地杀了那个强盗，（以此善念大悲商主非但没有堕入恶趣，反而）
圆满了七万劫的资粮。这一公案，表面上来看是造了恶业，为什么呢？因为作
为菩萨的他亲手杀了一个人，但实际上完全是善业，因为大悲商主根本没有一
点自私自利的心念，而且从眼前来看保护了五百商人的生身性命，从长远而
言，把短矛黑人从地狱的痛苦中拯救出来，所以是伟大的善行。
再有，星宿婆罗门长年累月在林间持梵净行。一次他到城中去化缘时，一位婆
罗门女对他一见终情，生起贪爱，欲绝身亡。星宿婆罗门不由得对她生起悲悯
之心，于是和她结成夫妻，以此圆满了四万劫的资粮。
诸如此类的杀生及破梵净行才有开许。而对于为一己私欲，在贪嗔痴的驱使下
而行，在何时何地对何人也没有开许。
——摘自索达吉堪布汉译的《大圆满前行引导文》因果不虚部分。
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第，因而也是共同意义。
3. 隐秘意义。业印双运，也就男女瑜伽士交合的修法并不
适合直接加以表述，因此这就是需要隐藏和保密的教法。相
关的隐秘内容还有脉、风和明点的圆满次第，身供养等等。
通常而言，它们如同二取分别中间的本体，故而是隐秘的。
所谓高、中和低的本体是这样的：根据幻身的次第，被较
薄的染污所遮障的是较高的本体，它障碍了对于世俗谛的证
悟。造成这个的因是显、增和得之智慧，它是较厚一些的染
污的中等的本体。造成这个的因是隐蔽的心称为金刚心，隐
蔽的语称为金刚语，隐蔽的身称为金刚身，此乃大染污的本
体，也是法性的反体，因此也是隐秘的。所谓的秘密也可以
这样解释，总而言之包含了两个方面：隐藏和秘密。
4、究竟意义是周遍一切的究竟义：光明圆满次第就是二次
第的究竟道，二谛双运就是究竟的果。对这些的解释就是究
竟的解释。对于每个金刚句都要基于闻法者的根器用这四重
意义加以解释，称此为究竟是因为它接近于此金刚句最终极
的意义。
另外，四性也可以如是解释：根据理论、语法和名词的含
义逐字解释；一切佛经共同承许的意义；无上瑜伽(Anuttara)
隐藏和不共的甚深意义；超越了修与无修的究竟双运义。
恰美仁波切说密续中每一个金刚句的意义都应该要根据
字面意义、一般意义、隐藏意义，以及究竟意义加以理解才
能够真正通达。
如果没有获得口传，无论思维分别得再微细，也不会得到
真实义。但是获得了口传后，通过思维抉择显宗和密续，就
能够生起无染的正见。
Eric Gu 谷平从英译汉于 2020 年 4 月 2 日

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 The Six Limits and Four Modes1

About these six limits and four modes, the Galpo Tantra says:
There are six types of limit for detailed explanations:
Expedient meaning, definitive meaning, and implied
exposition,
The not implied and the literal,
2
And explained in a not literal way.
1. The expedient meaning. One vajra word demonstrates differ-
ent meanings to two disciples—one who directly has and one who
has not the fortune for the genuinely true, so that for the one who
has not, the Victorious One will conceal it and, for instance, teach
the subsidiary aspects of the development stage in order to lead
the disciple to the real; that is teaching according to the expedient
meaning.
2. The definitive meaning has two aspects: The ‘‘true definition”
is in conformity with the development stage as taught in the Vajra
Wisdom Scripture, as for instance that camphor is semen and so
forth. The “true innate” is the continuity of cause, the natural and
intrinsic belonging to the completion stage. That which teaches
the meaning of these two is the definitive meaning.
3. The implied exposition. For those who desire the most
emi¬nent, he teaches thatness; but in order to prevent them from
practic¬ing without a teacher, he speaks with contradictory
sentences by means of what is despised by righteous worldly

1 From “Light of Wisdom, Vol 1, Appendix 1”

2 The Heruka Galpo Tantra is one of the Eighteen Mahayoga Tantras, focused on
Vishuddha Mind, the heruka of the tathagata family among the five families. It is found
in Vol. RA of the Nyingma Gyubum, the collection of the Three Inner Tantras. [EPK]
1
people, such as "You shall kill the living!" That is implied
exposition. To kill the living implies stopping the wind of karma,
and the contradictory sentences are for the purpose of converting
slaughters and so forth. Moreover, implied exposition is what
should be understood dependent upon the implied expressed
meaning phrased in contradictory sentences, the same point of
development and completion by means of different vajra words.
4. The not-implied exposition is what by means of the directly
expressing teachings does not depend upon the implied expressed
meaning. That is to say, the exposition that is not implied is to
clearly teach that the nature of the phenomena of the development
stage is empty and luminous and so forth to the people whose
capacity for the implied exposition is dull.
5. The literal is the terminology and meaning taught with words
universally known in mundane treatises and so forth and which is
taught in conformity with the lower tantras, the extensive
engage¬ment in rituals of various activities, such as external
mandalas, fire puja, torma offering, and so forth.
6. The not literal is what is not renowned in the mundane
treatises and is phrased in the symbolism of the secret language
of the tathagatas, such as the names of the ten winds being
kotakhya and so forth— kotawa, kota, kotabashca, kotaraga,
kolakhya, kolawa, kola, kolabashca, and kolasta—as well as the
Guhyagarbha Tantra calling union and liberation "Ali Kali,"
These six are known as the six limits because all the secret words
and meanings do not transcend them.
As for the four modes, the Galpo Tantra says:
I will teach to you the four modes of exposition.
There are the literal, the general, the hidden, and the ultimate.
1. The literal meaning is the explanation engaging only in the
word-for-word meaning by means of the inflections and particles

2
and so on, and is stated in terms of the authoritative scriptures on
grammar. The literal meanings are also known as the word-for-
word meaning.
2. The general meaning has two aspects: the general meaning
ac¬cording to the sutras and the general meaning according to the
devel¬opment stage. First, to prevent regret of having entered the
Sutra system due to the statement:
One does not attain accomplishment
Though endless vows of asceticism have been taught.
But by relying on all the desirable objects
One quickly attains accomplishment.
If one thus regrets, considering it to be unworthy to have
entered the Sutra system or the Kriya or Charya systems prior to
entering this easy and swift path of Inner Mantrayana, this path is
not to be entered without practicing the Sutra system, such as
renunciation for samsara and arousing the wish of bodhichitta,
and they are all steps for this path. The same text therefore says:
Although the levels have been stated,
They are the path leading to the essence of secrets.
One sutra as well says:
For the one who possesses the great means,
The disturbing emotions become factors of enlightenment.
Thus, if one has sharp faculties and possesses special ingenuity,
one single immense act of accumulation consummates the
accumulation of many aeons. Since also the sutras maintain such
an easy and swift path, it is called the general meaning.
Second, preventing the regret of having entered the
Mantrayana system: The Buddha taught such topics as bathing,
cleanliness, fasting practice, and so forth in the Sutra, Kriya, and
3
Charya systems, so toward this [the system of the Three Inner
Tantras], one may feel remorse, thinking that such practices are
prohibited and that the Dharma practices, which are like pigs and
dogs, making offering to the deities with feces, semen, and blood
and also eating those things oneself, as well as asserting what
harms, such as "union and libera¬tion," to be a spiritual practice
are nothing but the teachings of the tirthikas. These types of
general meaning are therefore taught:
A. The general meaning for people of dull faculties is to teach
that the bathing and cleanliness according to the systems of the
tirthikas that lack the special ingenuity are prohibited; but the
bathing and so forth that purify evil deeds and obscurations are
also accepted here [in the inner tantras]. The eating of feces and
so forth is practiced as the yoga of the thatness which is the one
taste of sense object and faculty.
B. The general meaning for people of sharp faculties. The
Kriya Tantra entitled Arrangement of the Three Samayas teaches
that one at¬tains accomplishment without adhering to asceticism
and so forth; one does not realize the meaning of the Dharma
without abandoning the clinging to purity and impurity; it is futile
to cling to cleanliness and feel aversion toward dirt. Through that,
one does not attain the wisdom of equality, so to practice same
taste in order to abandon attachment is also accepted in the Sutra,
Kriya, and Charya systems. It is permissible to engage in union
and liberation with a virtuous attitude, such as killing Spear-
Wielding Criminal, having intercourse with the chieftain's
daughter, and so forth; one will not be tainted by infractions but
accumulate boundless merit.3 Since these things are common to

3 This is a reference to a past life of Buddha Shakyamuni in which he killed a man

named Spear-Wielding Criminal (Minag Dungtung Chen) in order to save the life of
500 others, and another story of having sex with a chieftain’s daughter in order to save
her from committing suicide. Both instances are often used as examples of how a
bodhisattva in rare cases will commit seeming misdeeds of body or speech in order to
accomplish the welfare of other beings. The three misdeeds of mind—craving, ill will,
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all the [bodhisattva] trainings, they are called "general meaning."
C. The general meaning according to the development stage is,
for instance, to explain the outer or general meaning of the
develop¬ment stage by teaching the people who are unsuited for
the con¬cealed teachings on passion to visualize the subtle
emblems of the five families at the tip of one’s “superficial nose”
with statements such as:
Always contemplate at the tip of your nose
The precious gems of five colors.
Moreover, this includes all that is connected to the
development stage, such as visualizing the basis, the celestial
palace; and the based, the deities. Since that training is common
to both development and completion, it is the general meaning.
3. The hidden meaning. Teaching plainly the rituals for the
action seal (karmamudra) and union, the male and female yoga
practitioners' engagement in the passion of intercourse, is
unseemly and so inap¬propriate to express in verse. Therefore,
this is hidden and is the concealed teachings on passion. The
concealment of the relative is the completion stage of the channels,
winds, and essences, the self¬consecration, and so forth.
Generally speaking, they are concealed because they are like the
essence placed in the center of the two extremes.
The meaning of the higher, medium, and lower essence is as
follows: According to the stages of illusory body, the higher
essence covered by the thin manifest defilements is thus the
concealment for realizing the relative truth. The cause of that, the
wisdoms of appearance, increase, and attainment, is the medium
essence covered by medium defilements. The cause of that, the
secluded mind called vajra mind, the secluded speech called vajra
speech, and the secluded body called vajra body, is the essence of

and holding wrong views—are never condoned, [CNR]

5
the great defilement, the lesser natural state, and is therefore
concealed. This explanation is also the explanation of
concealment. In brief there are two aspects: the hidden and the
concealed.
4. The ultimate meaning is the ultimate that pervades all of
them—the completion stage of luminosity is the ultimate of the
path, while the stage of the unity of the two truths is the ulrimate
of fruition. To explain these is the ultimate explanation. Since all
four modes must explain one single vajra word based on different
mental capacities, it is the ultimate because it reaches to the end
of all re¬maining meaning to be expressed about that word.
Again, [the four modes are]: to explain just in general the word-
for-word meaning by means of the sense, grammar, and
implication of the term; the general intent common to the sutras;
the hidden and uncommon profound meaning of the Unexcelled
(Anuttara); and in the manner of combining the ultimate to the
unified level of training and beyond training.
Chagmey Rinpoche’s statement that each word of the tantras
should be understood according to the literal meaning, general
meaning, direct meaning, and indirect meaning corresponds fairly
well to what is meant here.
Without possessing these oral instructions, one will not be able
to gain true knowledge, no matter how detailed the analysis of
one's reflection may be. But when possessing the oral instructions,
one will give rise to the flawless knowledge resulting from
reflection when examining the ways of the sutras and tantras.