明光唯一精髓 · 第三部分·十万空行心血：第1章

Homage to the all-pervasive lord of all families and maṇḍalas, my own spiritual guide, the forefather Saraha!

You are inseparable from the king of vidyādharas, the Lake-Born Vajra of Orgyen.

Touching the hair coil at my crown to your lotus feet, I bow to you and rely upon you as my permanent guide.

顶礼遍主一切部族坛城、我之善知识、先祖萨拉哈！

尊与持明之王、乌金湖生金刚无别。

我以顶髻触尊莲足，顶礼并依尊为恒常引导。

THE NOBLE QUALITIES of many previous lifetimes of training awaken karmic tendencies that are independent of novel, root causes and contributing circumstances. Even though the truth of the perfectly pure nature of phenomena [i.e., dharmatā] is seen: if freedom from the great web of confusion—the impressions of the habitual propensities of many lifetimes—is not gained, then the nature of the great space of evenness will not prevail. Based upon contributing circumstances, the spectacle of various pure and impure, indeterminate, magical appearances manifests. On the great fertile plain of the nature of phenomena and through the warmth and moisture of wisdoms dynamic strength, the lotus flowers blossom in the garden of indications and counsel.(17) It is in such a garden where I discovered this blossoming udumwara flower.

往昔多生修习的尊贵功德，唤醒不依新起主因与助缘的业习。即使见到完全清净法性之真谛，若未从多生习气印痕所成的大迷乱网中解脱，大平等界之本性仍不能占据主导。随助缘作用，种种净与不净、无定的幻化显现之景象生起。在法性肥沃广大平原上，经智慧妙力的温暖与滋润，象征及教诫〔注17〕之园中莲花盛开。我就在这样一座园中，发现了这朵盛开的优昙花。

Now then, in the expanse of the space of clear light’s exaltation, the lord of one-hundred saints—Saraha—who is one with the ground of the dharmakāya essence of sugatas, revealed the maṇḍala of his presence and proclaimed, “<Kye!> Sublime one—Sharipu of perfect prajñā—when you take rebirth as the daughter of a great merchant, you will guide the chariot of my grounds and paths. While enjoying the taste of the union of emptiness and wisdom: by the strength of the confidence of generating the bodhichitta, you will manifest in the future in the guise of a secret practitioner during the time of the five-hundred-year decline.(18) Mighty warrior, being cared for by you who possesses the great strength to tame the minds of the fortunate field to be tamed and through the sacred chariot of inseparable method and prajñā, may all those who make a connection be transported to the state of the dharmakāya. May the glorious, miraculous activity of the Lotus-Born Buddha empty the depths of saṃsāra.”

于是，在尊胜明光之虚空广界中，与善逝法身本体之基无别的百圣之主萨拉哈，显露其在场坛城，宣告：“嗟！殊胜者、般若圆满的舍利子〔Sharipu〕！当你投生为大商人之女时，将驾驭我的地道之车。在享受空性智慧双运之味的同时，凭发菩提心之确信力，你未来将在五百年衰败时代〔注18〕，以秘密修行者之相显现。大勇士！你具足调伏有缘所化众生心的大力，愿一切结缘者，因蒙你摄护，乘方便般若不二的圣车，皆被载至法身境地。愿莲花生佛荣耀神变事业，空尽轮回深渊。”

Thus—since the time had come for the auspicious connection of this pure aspiration prayer to ripen—having spoken, he arose and assumed the kāya of the Lake-Born Guru of Orgyen, saying, “When the time of the five degeneracies(19) arrives: because of their lowly fortune, those who are not satisfied with the effortless doctrine of ultimate truth will hold effort-based training in cause and result to be ultimate. At that time, the oral instructions concerning nondual method and prajñā must be cherished.” Hence, those who are led by the path of method will arrive at the resultant, unsurpassable pinnacle.

如是，由于此清净愿之吉祥缘起成熟时机已到，说毕，他现为乌金湖生上师之身，说：“五浊〔注19〕时代到来时，由于福缘低劣，不满足于胜义无勤教法者，将执有勤因果训练为究竟。那时，必须珍视方便般若不二的口授。”因此，由方便道引导者，将到达无可超越的果位顶峰。

The way to adopt these crucial points as the practice is to be a disciple possessing faith and diligence and to rely upon a spiritual guide possessing skillful means and compassion. Then, so that renunciation and repulsion toward saṃsāra will be cultivated, the meaning of the four reflections that turn the mind—including the activity of the preliminaries—must be revealed in order to render a recipient suitable for this doctrine.

将这些要点纳入修持之法，是作为具信心与精进的弟子，依止具方便与悲心的善知识。为了培育出离轮回的厌离心，必须开示四种转心思惟及前行修习之义，使接受者成为此教的合格法器。

Furthermore, the way to enter the perfectly pure path is determined through an individual’s faculties—whether keen, middling, or inferior. Those with keen faculties will instantly awaken their previous karmic propensities. The middling need not observe the stages of progression, for they will directly cross over by leaping from one ground to the third or fourth. The inferior will gradually proceed along the grounds and paths. The grounds are set forth in harmony with the nature of each individual’s faculties.

此外，进入完全清净之道的方式，取决于个人根器的利、中、钝。利根者，往昔业习顷刻觉醒；中根者，无须依循渐进次第，能从一地直接跃至第三或第四地；钝根者，则沿地道渐次前进。诸地依各人根器本性相应安立。

Since the point of deviation that hinders those on this path is dualistic fixation, the way to ascertain appearances on the outer level is to see all appearances as empty, lacking true existence. The nature of emptiness is the ground of basic space, the dharmakāya. Although appearances are nonexistent: by the power of habituation, they are seen as true. For example, like the deceptive nature of dream appearances—if one investigates where appearances actually originate, remain, and depart—given that there is nothing objective to be found, all phenomena are shown to be such.

障碍此道者的偏差关键在于二取执著，因此，从外在层面决定显现，应见一切显现皆空、无实有。空性本性即法界之基、法身。显现虽非实有，却因习惯之力，被见为真实。譬如梦境显现的欺诳本性，若考察显现实际从何而生、住于何处、去向何方，找不到任何客观实体，就能显示一切诸法皆如此。

From the inner perspective, the aggregate of consciousness—like the moon and its reflection upon water—is the source from which all appearances naturally occur. The moon did not create the water moon, so it is not the moon; yet without the moon, the water moon will not appear. Likewise, appearances are not the mind, since the mind did not create anything. Yet if there is no mind, there will be no appearances. Secretly, from the womblike veil of the basis of all(kun zhi (kun gzhi, ālaya)), the consciousness emerges; and due to habituation with mental concepts, the kāyas and wisdoms become obscured. The five aggregates, elements, and colors obscure spontaneous presence with the wheel of saṃsāra. Fixation upon a self establishes external confusion. Out of hope and fear, one perceives objects as good or bad. Saṃsāra and enlightenment are each maintained as autonomous, and the confused continuum of existence is prolonged. Be learned in this subject by establishing the meaning.

从内在而言，识蕴如月与水中月影，是一切显现自然发生的来源。月亮并未制造水月，因此水月不是月亮；然而，没有月亮，水月也不出现。同样，显现不是心，因为心并未制造任何东西；但若无心，也不会有显现。秘密而言，识从阿赖耶〔kun zhi，kun gzhi，ālaya〕如胎藏般的帷幕中生起，由于惯习心的概念，身智便被遮蔽。五蕴、诸大、诸色以轮回之轮遮蔽任运自成。执我建立外在迷乱；由希惧，将境感知为好坏；轮回与觉悟各被维持为独立之物，迷乱有流因此延续。应确定其义，通达此理。

The absolute, original ground is the dharmakāya buddha. To search for it elsewhere leads to certain confusion. The dualistic mind establishes the three realms of saṃsāra. To see this as otherwise compounds confusion. Hence, seeing saṃsāra and enlightenment as other than what they are is a hindrance and deviation that must be cut through. Cherish this crucial point.

胜义本初根本即法身佛。往他处寻找，必然导致迷乱。二取心建立三界轮回，若另作他解，则迷上加迷。因此，不如实见轮回与觉悟，就是必须斩断的障碍偏差。应珍视此要点。

Furthermore, when practicing the profound path, be totally free of meditation and mental analysis. Completely relax, without intentional placement or contrivance. Be simple and natural without attempting to hold anything, free of hope or fear. The presence of the dharmakāya’s great, nonelaborate expanse of original purity is the actual realization of great prajñā—the awareness of basic space. Intoxication with the experience of bliss is a grave deviation, attachment to the experience of clarity is a grave deviation, and deception through the shock of the experience of emptiness is a grave deviation. Such deviations bring about the experiences of the three realms of saṃsāra. Thus, by entering the path without deviations, that which is free from subjective and objective reference, unimpeded, and free from characteristics or words is self-liberation upon itself—the great supreme nature of phenomena. Practice this until stability is achieved. This is unable to be reinforced by other teachings that are based upon cause and result. Come to know this, fortunate ones of the future generations.

再者，修甚深道时，应完全远离禅修造作与心智分析。不刻意安置、不造作，彻底放松；不试图执持任何事物，简单自然，离于希惧。法身本净离戏大广界之现前，就是真实证悟大般若——法界觉性。沉醉于乐的觉受是重大偏差，贪著明的觉受是重大偏差，被空的觉受震撼而欺惑也是重大偏差。这些偏差招致三界轮回的体验。因此，无偏差地入道，无能所缘、无碍、无相、离言者，即自身自解脱、广大殊胜法性。应修至稳固。这无法由其他依因果的教法加以强化。未来有缘者，应当知晓！

This completes the first chapter on ascertaining the ground of the practice of the profound path of the vajra essence of cutting through [i.e., trekchö].

至此，关于决定甚深金刚心髓彻却修持之基的第一章结束。

Sealed in secrecy!

秘密封印！