明光唯一精髓 · 第四部分：明光明点修法

<Namo Guru Padmakara ye!>

Namo Guru Padmakara ye！

I, THE LOTUS skull-garland Padmasambhava, will reveal the way to accomplish the secret aspect of the ḍākinī for the fortunate disciples of the future times. This pith meaning of the quintessential secret is the purest nectar of the upadesha instructions; and for those who are faithful, fortunate ones, this practice is ideal.

我，莲花颅鬘莲花生，将为未来有缘弟子，开示成就空行母秘密方面之法。此精髓秘密的要义，是窍诀教授中最清净的甘露；对具信有缘者，此修法最为适宜。

Concerning this oral instruction that joins both upāya and prajñā: after completing ngöndro, the practice of wandering in frightful places for one-hundred and eight days, and once one sees the self-ground of the fundamental nature, one may then enter this great maṇḍala of practice. Having completed the preparatory stages, the actual practice involves supplication to the guru, receiving the four empowerments, and the mingling of one’s mind with the enlightened mind of the guru resting in evenness.

关于此结合方便与般若的口授，完成前行、于可怖处游行一百零八日的修持，并见根本本性的自基之后，便可进入此广大修持坛城。准备阶段完成后，正行包括祈请上师、领受四灌顶，使自心与上师智慧心相融，安住等持。

Following this, imagine that an inexhaustible, ornamental wheel of the enlightened body, speech, mind, qualities, and activities of the oceanic victors and their heirs of the ten directions—including all gurus, wisdom deities, and ḍākinīs who have come in the past—is present, will be present, and dissolves into one’s three doors. From the self-radiance of wisdom’s great, self-occurring spontaneous presence of the self-aware three kāyas and by the blazing strength of the five wisdoms’ light and rays, all illness, demonic-force possession, negativity, obscurations, and habits—including the corporeal body—like rock salt melting into water, become rainbow light that is intrinsically translucent like a water moon. This state of awareness is the way of beginning all subsequent practices.

随后，观想十方如海诸佛佛子，包括过去曾来、现在住世、未来将至的一切上师、智慧尊与空行母，其身语意功德事业无尽庄严轮，融入自身三门。从自觉三身广大自生任运智慧的自光，依五智光与光芒的炽盛力量，疾病、魔附、恶业、障蔽、习气乃至物质身，皆如岩盐入水，成为本性透明如水月的虹光。这一觉性状态，是随后一切修法的起始方式。

<Samaya!> This completes the first chapter.

Samaya！第一章结束。

Concerning the six ḍākinīs, first, the practice for the principal ḍākinī of spontaneous presence is as follows. Meditate that self-nature instantly appears as the secret wisdom ḍākinī Tröma Nagmo, blue-black in color with a squealing black pig’s head jutting from her crown. Her three eyes are gazing into the sky, and with mouth gaping, fangs bared, wrathful wrinkles, voluptuous breasts, and a mature lotus, she holds a curved blade in the right hand and a skull filled with blood in the left. The two legs are in the dancing posture upon a seat of lotus and sun.

关于六空行母，首先，任运主尊空行母的修法如下。观想自性刹那显为秘密智慧空行母黑忿怒母，蓝黑色，顶上伸出尖叫黑猪头。三目凝视虚空，口张、獠牙露、忿怒皱纹显，双乳丰满，莲花成熟；右手持钺刀，左手持血满颅器，双腿呈舞姿，立于莲花日轮座。

Within the enclosure of the precious heart dwells the supreme channel of secret wisdom about the size of one-eighth of a single hair of a horse’s tail. Like the horn of an ox, [this channel] connects with the pupils of the eyes, where it is open-ended. White in color, it is clear and luminous. Within this in the expanse of the luminosity of the perfectly pure basic space like the sun striking a crystal, the luminosity of the empty bindus appears like the patterns that occur when pebbles are dropped on the surface of a still pond. Between [those two luminosities], the luminosity of self-occurring prajñā’s radiance appears as the vajra chain of awareness. The dharmakāya Samantabhadra, the sambhogakāya Dorje Phagmo, the nirmāṇakāya Tröma Nagmo, and so forth—including the maṇḍala of the tri-kāya victors—all arrive like a great mass of one-hundred thousand suns in colors of white, red, and blue to dissolve into the self-appearing luminosities. Rest in evenness for a while.

心间珍宝围界中，有最胜秘密智慧脉，约为一根马尾毛的八分之一。如牛角般，〔此脉〕连接瞳仁，末端开放，白色、清晰、明亮。其中，清净法界光明之界，如日光照水晶；空性明点光明，显如石子落入静池水面所起的纹样。在〔这两种光明〕之间，自生般若光辉之光明显为觉性金刚链。法身普贤、报身多杰帕姆、化身黑忿怒母等，包括三身诸佛坛城，如白、红、蓝色十万太阳大聚而来，融入自现光明。稍住等持。

Again, in the dharmakāya posture like a poised lion, gaze upward and out into the whiteness of the day with eyes squinted. Focus the gaze on the spherical clusters of five lights that resemble the designs on silk brocade. Within that, the spherical bindus of five lights appear like fish eyes, beans, mirrors, and shields. The radiance of awareness will appear between this as the vajra chain, white and lucid like a fine, silken thread or a garland of white pearls. Concerning this from the perspective of how this appears externally through the awareness of the radiance of the empty bindu, that is the radiance of inner basic space. Within this depth, the luminous depth of inner radiance involves self-arising light, bindus, and awareness that should be recognized as the outer radiance that is the clear aspect of that nature [i.e., inner radiance]. If the depth is indicated by example, then this is like the reflection within a mirror. The image is the radiance, but the depth is the reflection. One must recognize it to be like this.

再次，采用如蓄势狮子的法身姿，微眯双眼，向上、向外凝视白昼明亮处，专注如锦缎图纹的五光球形聚集。其中，五光球形明点，显如鱼眼、豆、镜、盾。觉性光辉在其间显为金刚链，白而清澈，如纤细绢丝或白珍珠花鬘。就其通过空性明点光辉之觉性而显于外的方式而言，这是内在法界之光辉。在此深处，内光的光明深度，涉及自生光、明点与觉性，应认识为该本性〔内光〕明晰方面的外辉。若以譬喻指出深度，就如镜中影像：影像为光辉，深度为映现。须如此认识。

All of this does not actually appear externally. Except for one seeing the inner depth, this occurs in such a way that it is not elsewhere or outside of one.

这一切实际上并非显在外面。除自己见到内在深度之外，它并不在别处或自身之外发生。

Previously, while I was enjoying the self-appearing wisdom maṇḍala in the presence of Garab Dorje, the supreme master said, “You, the sign of things arising in this way means that, except for being the personal experience of self-appearances, there is no one somewhere who will make use of this. The inner luminosity does not exist externally since others do not see it like this. What is being seen indicates the inner appearance of light. If that light is rendered coarse, one will be caught in saṃsāra. If that light is observed as light and engaged accordingly, then the light of the elements will increase. Once arriving at the full extent, the light of the elements will exhaust; and within the unborn nature, the vase kāya will occur.”

从前，我在极喜金刚面前享受自现智慧坛城时，最胜上师说：“你啊，事物如此生起的征相，表示除自现的个人体验以外，别处并无一个人会使用它。内在光明不在外面，因为别人并不这样看见。所见表示内在光明显现。若令此光粗化，将被轮回所缚；若将光视为光，并据此运用，诸大之光将增长。达到全量后，诸大之光穷尽，无生本性中童瓶身发生。”

Thus, in reliance upon this speech, I was liberated from the knots of duality, freed from the covering of obscurity brought on by deviation, and severed compulsory attachment to saṃsāra. You who are lineage holders, must dissolve the elements into light; and without fixating upon the appearances of light with ordinary mind, just let awareness be at ease in its own nature and rest without fabrication. If done so, then this steadfast state of evenness is the only way.

如是，依此教言，我解开二取之结，脱离偏差所致昏蔽的覆盖，斩断对轮回的强迫性执著。诸传承持有者，必须使诸大融为光；不以凡俗心执著光明显现，只令觉性自在于自性，无造作安住。如此，唯有这一稳固等持状态，才是道路。

During the post-evenness experience, take the path of knowing that phenomenal existence is the pure land of Space Activity, the great Akaniṣhṭha of Exaltation, and that all forms are the three-kāya ḍākinīs, all sounds are vajra speech, and saṃsāra and enlightenment are subsumed as this nature. Within this, it is a key point to not be separate from the confidence of this conduct. Practice this for one month.

后得体验中，应取道于了知器情显有为行空净土、尊胜大色究竟，一切色相为三身空行母，一切声音为金刚语，轮涅摄于此本性。其中，不离对此行的确信，是关键。如此修一个月。

[<Samaya!> This completes the second chapter.]

〔Samaya！第二章结束。〕

Second, meditate that self-nature appears as the ḍākinī of the buddha family, white with two hands holding a curved vajra blade and a skull filled with blood. Both legs are in the dancing posture upon a lotus and sun seat. [One is] naked but adorned by the six bone ornaments and stands in a vast expanse of white wisdom light. All of the buddha-family maṇḍalas of deities from the central direction arrive as white light and light rays to dissolve into the appearances of the luminosities. Thinking in this way, lie upon your back and focus the mind on the eyes. Focus the eyes on the appearances and, as before, remain in the pervasion of the maṇḍala of the clear-light nature of phenomena.

第二，观想自性显为佛部空行母，白色，双手持金刚钺刀与血满颅器，双腿呈舞姿，立于莲花日轮座。身裸，佩六骨饰，站于白色智慧光广大界。中央一切佛部本尊坛城，成为白光与光芒而来，融入光明显现。如此思惟，仰卧，心专注眼，眼专注显现，如前安住周遍明光法性坛城。

During post-evenness, take the path of all appearances, sounds, and thoughts as Buddha Ḍākinī’s central pure land of Rich Array, the maṇḍala of enlightened speech, and the wisdom of the space of phenomena. With that as the method, prajñā is to remain inseparable with the womb of the fundamental nature of phenomena just as it is. Then without separating from the key point of those two upadesha instructions, this is referred to as the unity of method and prajñā. Practice this for one month.

后得时，以一切显现、声音、念头，为佛部空行母中央密严净土、觉语坛城、法界体性智而入道。此为方便；般若则是与如实根本法性的胎藏不分离。不离此二窍诀要点，称为方便般若双运。如此修一个月。

<Samaya!> This completes the third chapter.

Samaya！第三章结束。

Third, meditate that self-nature becomes Vajra Ḍākinī, blue-black in color and holding a curved vajra blade and skull filled with blood, standing in the dancing posture upon a lotus, sun, and corpse seat. From the light rays in your heart, the maṇḍala of vajra-family ḍākinīs of the eastern pure land of Extreme Joy’s mirrorlike wisdom are invoked to arrive. From their presence in the space in front, they become the aspect of a blue-black bindu that then dissolves into one’s own appearances of luminosity. Thinking in this way, remain in evenness for awhile. Once again, within inseparable basic space and bindus, rest in the evenness that is without the contrived efforts involved in refutation or proof, acceptance or rejection.

第三，观想自性成为蓝黑色金刚部空行母，持金刚钺刀与血满颅器，呈舞姿立于莲花、日轮、尸身座。由心间光芒，召请东方现喜净土大圆镜智的金刚部空行母坛城。彼等住于前方虚空，化为蓝黑明点，融入自己的光明显现。如此思惟，稍住等持。再次于法界明点不二中，安住无破立、取舍等造作勤作的等持。

During post-evenness, take the secret maṇḍala of enlightened speech as the path of self-nature as Vajra Ḍākinī, the universe and in habitants as the mirrorlike wisdom of the Extreme Joy pure land, and the depth of awareness as the vajra family. With this as the method, prajñā is to never depart from the inner radiance of primordial purity’s great wisdom awareness. Practice this for one month.

后得时，以觉语秘密坛城为道：自性为金刚部空行母，器情为现喜净土的大圆镜智，觉性深处为金刚部。此为方便；般若则是始终不离本初清净大智慧觉性的内光。如此修一个月。

<Samaya!> This completes the fourth chapter.

Samaya！第四章结束。

Fourth, meditate that self-nature is the golden Ratna Ḍākinī holding a curved blade and a skull filled with blood. In your heart within the appearance of the channels, lights, and bindus as before, light rays radiate to invoke the entire maṇḍala of the ratna family from the southern pure land, Endowed with Glory. In the aspect of the golden light of the wisdom of evenness, they all dissolve into the appearances of the luminosities to become inseparable. Thinking in this way, rest in evenness; and then once inseparable with the appearances of luminosity, remain at ease within this nature that is absolutely uncontrived.

第四，观想自性为金色宝部空行母，持钺刀与血满颅器。心间如前的脉、光、明点显现中，放光召请南方具德净土整个宝部坛城，彼等成为平等性智金光，融入光明显现，成为不可分。如此思惟，安住等持；与光明显现不可分后，自在安住此全然无造作本性。

Again, during the post-evenness experience, phenomenal existence is the pure land of the Space Activity of the wisdom of evenness; and taking all activity as the path of Ratna Ḍākinī is the method. Prajñā is to never depart from the awareness of this self-nature. This practice of nonduality is called “unity.” Practice this for one month.

再次，后得体验中，器情显有是平等性智行空净土，以一切活动作为宝部空行母之道，是方便；始终不离此自性之觉，是般若。此不二修持称为“双运”。如此修一个月。

<Samaya!> This completes the fifth month.

Samaya！第五月结束。〔原文此处作“month”，其余同类结句作“chapter”，据原文保留。〕

Fifth, meditate that self-nature is Padma Ḍākinī, red in color with one face and two hands, holding a lotus-handled curved blade in the right hand and a skull filled with blood in the left. Your two legs are standing upon a lotus and sun seat in the dancing posture, [and one is] naked, wearing bone ornaments in an expanse of the massing light of five wisdoms. From the western pure land of Sukhāvatī, the entire maṇḍala of the lotus-family ḍākinīs and wisdom deities of discerning awareness arrives. They then become a red orb of light that dissolves into the appearances of the luminosities. Remain with all appearances at ease in the great expanse of the wisdom of discerning awareness. Once again, rest in the equal pervasion of basic space, bindus, mind, and awareness.

第五，观想自性为红色莲花部空行母，一面二臂，右手持莲花柄钺刀，左手持血满颅器。双腿呈舞姿，立于莲花日轮座，身裸、佩骨饰，处五智光聚之界。西方极乐净土整个莲花部空行母与妙观察智慧尊坛城降临，成为红色光球，融入光明显现。任一切显现自在安住妙观察智慧大界，再次安住法界、明点、心与觉性平等周遍中。

During post-evenness, it is a crucial point that all of phenomenal existence is taken as the play of the discerning-wisdom pure land of Padma Ḍākinī’s Space Activity and that one never departs from the spacious expanse of Samantabhadra’s all-pervasive fundamental nature. Practice this for one month.

后得时，将一切器情显有视为莲花部空行母行空之妙观察智净土的游舞，并始终不离普贤周遍根本本性的广大界，是关键。如此修一个月。

<Samaya!> This completes the sixth chapter.

Samaya！第六章结束。

For the sixth month, meditate that self-nature is the green Karma Ḍākinī holding a blade in the right hand, a skull filled with blood in the left, and a khatvanga; and she dances upon a lotus, sun, and corpse seat. As a form composed of light and light rays, you are transparent like a rainbow or a reflection of the moon on water. Lucid yet without fixation on true existence, this is like magic, dreams, or a city of gandharvas. Visualizing in this way, meditate that, from your heart within the channels that are connected with the eyes, the self-occurring and perfectly complete light and bindus—the depth of awareness as the vajra chain—are lucid as before. The light from that [appearance] invokes the entire maṇḍala of karma-family ḍākinīs from the northern pure land of Perfected Activity. The karma ḍākinīs of all-accomplishing wisdom activity arrive; and then becoming an orb of green light in the space in front, they dissolve into the appearances of the luminosities. Thinking in this way, remain as long as possible in evenness.

第六个月，观想自性为绿色事业部空行母，右手持刀，左手持血满颅器，并持卡章嘎，舞立莲花、日轮、尸身座。作为光与光芒所成之身，你如彩虹、水月般透明，清晰却不执实有，如幻术、梦、乾闼婆城。如此观想，观修自心连接眼睛的脉中，自生圆满的光与明点——觉性深处的金刚链——如前清晰。此〔显现〕之光召请北方事业圆满净土整个事业部空行母坛城。成所作智事业空行母降临，随后在前方虚空化绿光球，融入光明显现。如此思惟，尽可能久住等持。

Once again, remain at ease in the great appearances of the luminosities that are without even a hair’s worth of mental analysis or contrivance. During the time of engaging in activities after meditation, phenomenal existence as the universe and inhabitants are taken as the path of the all-accomplishing wisdom of the ḍākinī’s pure land of Perfected Activity; and the appearance of form is the nature of the karma ḍākinīs, while all sounds are the maṇḍala of their mantra. Hence, these three maṇḍalas are embraced; and one’s body is Karma Ḍākinī, while the aggregates are the male and female buddhas and objective appearances the male and female bodhisattvas. The limbs are the male-female gatekeepers, all of whom are primordially spontaneously complete. With this awareness alone, all movements become the dance of exaltation; and partaking of all food and beverage is to delight in the gaṇachakra. This is the method; and within that, to understand that saṃsāra and enlightenment are complete as the nature of self-appearances is prajñā. Their inseparability is taken as the path. This union allows one to realize the selflessness of saṃsāric fixations, and that is liberation. Practice this for one month.

再次，自在安住广大光明显现，没有一毛发许心智分析造作。出定活动时，以器情世界为事业圆满空行净土的成所作智而入道；色相显现为事业部空行母本性，一切声为其咒坛城，如此摄持三坛城。自身为事业部空行母，诸蕴为佛父佛母，客观显现为男女菩萨，四肢为男女守门尊，悉皆本初任运圆满。唯依此觉知，一切动作成为尊胜之舞，一切饮食成为享用会供。此为方便；其中，了知轮涅圆满为自现本性，是般若。将二者不分离而持为道。此双运使人证悟轮回执著之无我，即是解脱。如此修一个月。

<Samaya!> This completes the seventh chapter. These are the crucial practices for purifying the impure habits of saṃsāra into pure wisdom.

Samaya！第七章结束。这些是将轮回不净习气净为清净智慧的关键修持。

Concerning basic space and the colors of the bindus: white is the dharmadhātu, blue-black is mirrorlike, golden is evenness, and red is discerning. Green is all-accomplishing wisdom. These are the five wisdoms. The spontaneous presence of the five kāyas is that white is Vairochana, blue is Akṣhobhya, golden is Ratnasambhava, and red is Amitābha. Green is Amoghasiddhi. These are the five kāyas. The five ḍākinīs are that white is Buddha Ḍākinī, blue is Vajra Ḍākinī, golden is Ratna Ḍākinī, and red is Padma Ḍākinī. Green is Karma Ḍākinī, and these are the five. The five elements are that the pure aspect of space is blue-black, the pure aspect of water is white, the pure aspect of earth is golden, the pure aspect of fire is red, and the pure aspect of wind is green; hence, these four groups of five are the characteristics of one’s own awareness that is clear unto one.

关于法界与明点颜色：白为法界体性，蓝黑为大圆镜，金色为平等性，红为妙观察，绿为成所作，这是五智。五身任运自成：白为毗卢遮那，蓝为不动，金色为宝生，红为阿弥陀，绿为不空成就，这是五身。五空行母：白为佛部空行母，蓝为金刚部空行母，金色为宝部空行母，红为莲花部空行母，绿为事业部空行母，共为五种。五大则为空大清净相为蓝黑，水大清净相为白，地大清净相为金色，火大清净相为红，风大清净相为绿。故此四组五种，是自身明了之觉性的特征。

To purify the five elements into the five families, knowing the space of the five consorts to be the nature of emptiness, [the elements] will collapse; and there will be the state of liberation. Since there is no other way than this, it is revealed as the accomplishment of the quintessential secret of the five great consorts.

为将五大净为五部，了知五大佛母之界为空性本性，〔诸大〕便会消解，呈现解脱境界。除此别无他法，故此开示为五大佛母精髓秘密之成就。

In order to restore any failings that may have occurred—for an extra month: with the mind focusing on the eyes and the eyes half open gazing into space, the depth of the luminosity of perfectly pure space will appear as the pearl-like vajra chain of awareness or like a fine silken thread. All of this occurs from the luminosity of the fleshly heart, where the luminosity of the white, smooth channel—the crystal pipe—appears like the open-ended horns of the musk ox and connects through the gateway of the water luminosity into the pupils of the eyes. These six [luminosities] are not divided or differentiated at all. They are the luminosity of the wisdom awareness of self-emergent prajñā.

为修复可能发生的缺失，再加修一个月：心专注于眼，眼半开凝视虚空，清净法界光明之深处，将显为珍珠般的觉性金刚链，或如细绢丝。这一切来自肉心光明；白色光滑脉——水晶管——之光明，如末端开放的麝牛角，通过水光之门连接瞳仁。这六种〔光明〕丝毫没有分裂区别，皆是自生般若智慧觉性之光明。

I received the following instructions as an entrustment from Vidyādhara Garab Dorje: “Primordially that which arises of its own accord occurs at the palace of the precious heart from which the white luminosity of the secret channel is present through the gateway of the luminosity of the water lasso. Both the luminosity of the perfectly pure space and the empty bindu are the depth of the dharmatā’s awareness of prajñā. This is not external; it is only from within. This is the tradition of the Lotus King [i.e., Padmasambhava].”

我曾从持明极喜金刚处领受以下付嘱：“本初自然生起者，发生在珍贵心宫，秘密脉的白光明，由此通过水索光明之门而现。清净法界光明与空性明点光明，二者都是法性般若觉性之深处。它不是外在，唯从内起。这是莲花王〔莲花生〕的传统。”

Thus because of this speech, I attained perfect liberation. All lineage holders must practice accordingly.

如是，因这些教言，我获得圆满解脱。一切传承持有者，必须依此修行。

<Samaya!> This completes the eighth chapter.

Samaya！第八章结束。

Having attained stability with the appearances of the luminosities, the qualities of effortless appearances will then emerge. The depth of awareness will appear as the vajra chain. The body will become functional, and even the need to speak will decrease. The mind will become immovable, resting in its nature. That is the direct realization of the dharmatā. This does not involve mental analysis or a hidden agenda, like a stone tossed into darkness, because this will be rendered evident through the gateways of the faculties. Hence, the name for this [direct realization of the dharmatā] indicates that, once the first appearances arise, the connection with the three realms of saṃsāra will be severed. Ordinary cognition will become wisdom awareness, and the first ground of the aspiring vidyādhara attained.

光明显现稳固之后，无勤显现的功德将出现，觉性深处显为金刚链，身变得堪能，连说话需求也减少，心不动摇，安住自性。这是法性现量。它不涉及心智分析或隐蔽意图，不像向黑暗中扔石，因为它将经诸根门户而显明。因此，此〔法性现量〕之名表示：最初显现一生起，与三界轮回的联系便被截断。凡俗明知将成为智慧觉性，获得最初发愿持明地。

Once becoming more stable and all-increasing, appearances will become clear light. Vanity and shame will conclude. Like a person gone mad, one will wander aimlessly. The speech as well will become unpredictable, and the mind will be completely spacious without focal point. The immutable ground of the deathless vajra will be seized. With no bardo, saṃsāra will be transcended; and the second ground of the vidyādharas will be attained. Ever-increasing, this will mature as the deities and kāyas, interdependent with the method and prajñā maṇḍalas of group formations. The body will not be impeded by tangible or intangible phenomena. The melodious sound of the speech will turn others’ minds to virtue. The mind will have mastery over its own self-liberation. There will even be the potential to liberate great sinners. Exceptional vision and clairvoyance will be attained; and at that time, there will be no mutual dependence with anyone. The achievement of mastery is the measure of the extent. There will be no harm or benefit from virtue and nonvirtue, and there will be the power to ascend to the third ground of the vidyādharas.

进一步稳固、普遍增长，显现成为明光，虚荣与羞怯终止，如疯者般无目的游行；语也不可预测，心完全开阔、无焦点。掌握无死金刚不变之地，无中阴，超越轮回，获得第二持明地。不断增长，成熟为本尊与诸身，与方便般若群集坛城相依。身不为有形无形之法所碍，语之妙音令他人向善，心于自身自解脱得自在，甚至有解脱大罪人之力。获得殊胜见与神通，那时不再与任何人相互依赖。自在成就，即量际的尺度。善恶不能利害，有升至第三持明地之力。

Arriving at the extent of the experience in the basic space of exhaustion similar to the increasing moon that becomes full: from that, the aspect of decreasing ensues. Hence, outer appearances will gradually exhaust, and inner realization will follow suit. Finally, the outer objects of grasping will become shattered, and the inner fixation upon concepts will be spent. Hope and disappointment and proof and refutation will conclude. Phenomena and objects of the faculties will exhaust. Root causes will exhaust, contributing circumstances will exhaust, and together they will be brought to conclusion. The body becomes like that of a human corpse, speech echoes that of others, and the mind like vanishing mist will experience the concepts of the three times vanishing into space. With no awareness of one’s body, speech, or mind, one will mingle with the wisdom intent of the lucid depth of the dharmakāya.

在穷尽法界达到觉受量际，如渐盈之月成为满月，之后转为渐减。因此，外在显现逐渐穷尽，内在证悟也随之而行。最后，外在所执对象破碎，内在概念执著耗尽；希求、失望、成立、破斥终止；诸法与根境穷尽，主因穷尽，助缘穷尽，二者一同终结。身如人尸，语如他人声音之回响，心如消散之雾，体验三时概念消于虚空。不再觉知自己的身语意，与法身明晰深处的智慧意趣相融。

Given that this does not appear to others, it will appear according to the individual faculties. The inferiors will see the buddhas as sentient beings, those who have entered the path will see [the buddhas] as the nirmāṇakāyas, and those who have arrived on the stages of the path will see the sambhogakāya. Those who have attained the kāyas will see the dharmakāya. Similarly, this will not be seen by others. Since a supreme practitioner will have exhausted the objects of self-appearances, their own field of experience will conclude; and the three doors will vanish as wisdom light. The supreme ground of the fourth vidyādhara will be attained.

由于这不向他人如此显现，将依各人根器而现。下根见佛为众生，入道者见〔佛〕为化身，已到道位者见报身，已得诸身者见法身。同样，此不为他人所见。最胜修行者已穷尽自现之境，自身体验领域终止，三门消为智慧光，获得第四持明最胜地。

The great, vast expanse of the unborn space of phenomena wells forth, and kāyas and wisdoms are inwardly lucid. There will be no effort applied toward accomplishing the enlightened activity of benefiting others. From the great self-clarity of the inner radiance, the nirmāṇakāya teachers will appear according to the perspective of others. When the moon rises in the sky, the moon will be reflected in a pure vessel of water. The moon’s own reflection is not emanated by the moon. Likewise, from the basic space of phenomena, movement and transformation are not emanated. That which appears to the minds of suitable vessels occurs from within the depth of the radiance of the space of phenomena. This is the perfection of self-occurring and self-arising. Hence, for those supreme ones who have exhausted phenomena in this way, their three doors will vanish as wisdom light. Upon the ground of perfectly enlightened buddhahood, they will dissolve like a rainbow in the sky. The sky is the nature of the dharmakāya, and the rainbow is the intrinsic nature of the rūpakāya. This is the first of the three rainbow bodies. Dissolution means to become nondual.

无生法界广大无垠之境涌现，身智内在清晰。不费力成办利他的觉悟事业；由内光广大自明，化身导师依他人所见而显。月升天空，清净水器中映现月影，月自己的倒影并非由月发射。同样，法界中并不发射运动与变化。适宜法器心中所现，发生于法界光辉之深处。这是自生自起之圆满。因此，如此穷尽诸法的最胜者，其三门消为智慧光，在正等觉佛地，如空中彩虹般消融。天空是法身体性，彩虹是色身自性。这是三种虹身的第一种。“消融”意为成为不二。

Otherwise, the state of fully manifest buddhahood occurs with the three sounds that resound and the earth that quakes in six ways. The clear luminosity becomes empty, vanishes, and arises—these three—while mingling with the holy remains, the relics, and the rainbow light. That is the fully manifest buddha. The first occurs through the strength of great clear light, followed by the strength of natural purity; and for a person who is free from transition and change, the ground of the original dharmakāya protector is not acquired from another but attained by oneself. It is then certain that one will be equal in fortune with me.

或者，完全现前佛果之位，伴随三声鸣响、大地六种震动而发生。清晰光明经历空、消失、生起三者，与圣遗体、舍利、虹光相融。这是完全现前佛。前者依广大明光之力，后者依自然清净之力；对离迁变者，本初法身怙主之地，并非从他人获取，而由自身获得。那时，你必将与我福缘相等。

<Samaya!> This completes the ninth chapter.

Samaya！第九章结束。

Hence, to accomplish this through the six ways is to sit like a lion; lay on the back; an elephant; the half lotus; the ṛṣhi; and the pose of resting in leisure, having completed all activities. Without departing from these, a qualified practitioner will know the extent of the suitable posture for him or her. It is a key point to gaze in a natural, relaxed manner while engaging the key points of the winds and awareness. It is important for the outer and inner signs of experience to be balanced. Even if outwardly clear but not inwardly and even if the experience is inwardly clear but not outwardly, it is important to recognize this as a fault and deviation. Otherwise, those with keen faculties will traverse the grounds and paths without needing to gradually progress. <Samaya!>

因此，以六种方式成就此法，是狮子坐、仰卧、象姿、半莲花坐、仙人姿，以及诸事已毕、悠然安息之姿。不离这些，合格修行者将知道何种姿势适于自己及其分寸。运用风与觉性要点时，自然放松凝视，是关键。内外觉受征相保持平衡，非常重要。即使外在清晰而内在不清晰，或内在觉受清晰而外在不清晰，都必须认出这是过失偏差。否则，利根者将无须渐次而越过地道。Samaya！

By practicing in this way with strong faith, diligence, courage, and samaya: through earnest joy and firm determination, those of great fortune will—by abandoning distractions and chaos—practice uninterruptedly for seven months and seven days until the state of the mature vidyādhara is attained. For the first six [months, one practices] the six ḍākinīs; and for the later one, the guru. The ties to the three realms of saṃsāra will be cut, and the irreversible ground will be attained. This will not depend upon karma and faculties or whether one is youthful or elderly; for once practiced, this dharma is undeniable and the eight visionary powers including clairvoyance will be accomplished. Ultimately, the state of permanent exaltation will be achieved.

以强烈信心、精进、勇气、三昧耶如此修持，由真诚欢喜、坚定决心，大有缘者舍弃散乱喧扰，不间断修七个月七日，直至获得异熟持明位。前六〔个月修〕六空行母，后一个月修上师。三界轮回之缚被斩断，获得不退地。此不依业与根器，也不论年轻年老；一经修持，此法不虚，神通等八种观见之力将成就，究竟获得恒常尊胜位。

Hence, after three years and three months: if one who practices according to the tradition does not attain buddhahood in that life, then Padma has deceived you of the future generations.

因此，三年三个月之后，若依此传统修持者未于该生成佛，就是莲花生欺骗了你们未来世代。

<Samaya!> This completes the tenth chapter.

Samaya！第十章结束。

All of you supreme ones who are my lineage holders must gain experience with the great clear light. Balance your life with your practice, and take charge of your own progress. Don’t listen to just anyone, but act in accordance with the tradition of the great masters. In the future degenerate times, some teachers without realization will claim that, instead of retreating for the rest of one’s life, it is better to do something more meaningful. If that were true, then why did the previous vidyādharas practice the two stages of generation and completion like they did? Even those who follow the order of Buddha Shākyamuni have renounced worldly life in this way by abandoning the lives of householders. If these instructions are followed during the difficult times—although rare to find someone who will implement them, nevertheless, this has been taught for the benefit of those who will practice. <Samaya!>

诸位我传承的最胜持有者，必须体验广大明光。使生活与修持平衡，掌握自己的进展。不要随便听从任何人，应依大上师传统而行。未来浊时，某些无证悟的老师会声称，与其余生闭关，不如做更有意义的事。若真如此，往昔持明为何那样修生圆二次第？即使随释迦牟尼佛教团者，也如此舍弃在家生活、远离世俗。在艰难时代依此教授，虽难得有人付诸实行，然而，此教已为将修持者的利益而宣说。Samaya！

The great appearances of clear light are the buddha family and the wisdom of the space of phenomena. Having perfected that is the color white. Mirrorlike wisdom is the vajra family; having perfected that is indicated by the color blue. The wisdom of evenness and the ratna family are perfected and endowed as golden. Discerning wisdom and the perfected padma family are the appearance of red. All-accomplishing activity wisdom and the perfected karma family are the aspect of greenness. These fully perfected five wisdoms are the dharmatā of awareness itself. They are not distinct or differentiated. By seeing this nature and resting there, the fortunate ones will become heirs of all the buddhas. They will see the very face of the buddhas of the three times and simultaneously receive all empowerments and siddhis. They will partake of the essence of the maṇḍalas and accomplishments. Having severed the appearances of a bardo, they will no longer return to the three realms. <Samaya gya gya gya!>

广大明光显现是佛部与法界体性智，圆满此义即白色。大圆镜智为金刚部，圆满以蓝色表示。平等性智与宝部圆满具足为金色。妙观察智与圆满莲花部显为红色。成所作智与圆满事业部呈绿色。这完全圆满的五智，是觉性自身之法性，彼此无分无别。见此本性而安住，有缘者将成为一切佛子，亲见三世佛面，同时领受一切灌顶悉地，受用坛城与成就之精髓。断除中阴显现，不再回返三界。Samaya gya gya gya！

This is guarded by the dharmapāla protector, the great king Rāhula, and entrusted to the sons and daughters who uphold samaya. This must be secretly concealed from those who break samaya. [Rāhula], be the companion on the path of all fortunate ones. Diminish the faculties of those lacking fortune. This is sealed by command and the strength of the sacred oath. In the past, future, and present, this is sealed with the three secrets of all the buddhas; and it is the essential heart blood of all the ḍākinīs, as well as the life essence of all buddhas and their heirs. The stewards are the oath-bound guardians of the Great Perfection. Make sure that this is guarded!

此法由护法大王惹护拉守护，付嘱持守三昧耶的男女法子，必须对破三昧耶者秘密隐藏。〔惹护拉，〕成为一切有缘者的道伴，减损无缘者的根器。此以命令及圣誓之力封印，在过去、未来、现在，以一切佛三秘密封印；它是一切空行母的精要心血，也是一切佛与佛子的命精华。管护者为大圆满誓言护法，务必守护！

<Samaya!> Sealed with the syllable <ah> in the pure land of Lotus Light. <Da tim benzar samaya!>

Samaya！于莲花光净土，以ah字封印。Da tim benzar samaya！

Thus, the practitioner of the clear-light Great Perfection, Dudjom Dorje Trolod, revealed this from the treasury expanse of the space of the dharmatā. Padma Tashi wrote it down. May virtue prevail!

如是，明光大圆满修行者敦珠多杰卓洛，从法性虚空宝藏广界显露此法，白玛扎西笔录。愿善增盛！