明光唯一精髓 · 第三部分·十万空行心血：第2章

NEXT, IN RELIANCE upon the path of the union of method and prajñā and in order to practice the sacred instructions on how to enter the citadel of the supreme transference to rainbow body and to initially discern saṃsāra and enlightenment, undertake the preliminary practices by going to random, frightful places—aggressively confronting and severing hope and fear. Then, in order to dispel obstacles on the path, accomplish the maṇḍala of the gathering of ḍākinīs, at which point the sign that blessings have entered your heart will arise through the three doors. When the body is freed from shame and vanity, one will become like a carefree child at play. When the words and expressions of speech reflect whatever comes to mind, speech will resemble the random chatter of a child. When mental attachment is realized to be selflessness by knowing the nature of the purity and evenness of saṃsāra and enlightenment, it can be definitively determined that all outer, inner, and secret [phenomena] are emptiness. When this experience arises, that will indicate that the siddhis of the ḍākinīs have been received. Since the time will have then arrived to accomplish the secret practice, this is where the preliminary practices conclude.

接下来，依方便般若双运之道，为修持进入最胜虹身迁转城堡的圣教，并于初始辨别轮回与觉悟，应前往不定的可怖处修前行，勇猛面对、斩断希惧。随后，为遣除道上障碍，成办空行母众会坛城。此时，加持入心之兆将通过三门显现：身体脱离羞怯与虚荣，成为无忧游戏的孩童一般；言辞随心所起而表达，语如孩童随意谈说；以了知轮涅清净平等本性，证悟心之执著为无我，便能断定内、外、密一切〔法〕皆空。此觉受生起，即表示已获得空行母悉地。此时秘密修持的时机已至，前行于此结束。

To begin this practice, meditate that the guru is upon the crown of one’s head and receive the four empowerments with intense faith and devotion until the timeless wealth of the lineage blessings enter one’s mind stream. Then in an instant, like a magical apparition vanishing in space, the universe and its inhabitants vanish within the great original purity of the dharmadhātu(chö ying (chos dbyings); space of phenomena). Once again, self-nature instantly appears as the ḍākinī Tröma Nagmo, visualized with corpulent limbs grand in size as vast as limitless space.

开始正行时，观上师在自己顶上，以强烈信心虔敬领受四灌顶，直至传承加持的无时财富进入心续。随后刹那间，如幻相消失于虚空，器情世界消失于法界〔chö ying，chos dbyings，即诸法之界〕广大本初清净中。自性又刹那现为空行母黑忿怒母，观其肢体丰硕、身量广大，犹如无边虚空。

Concerning this [visualization], one appears yet lacks true existence, like the clear yet empty reflection of form in a mirror. Hence, meditation should be lucid yet free from fixation on true existence, like a rainbow or a mirage. From the ten directions and three times, inexhaustible, ornamental wheels of the enlightened bodies, speech, and minds of all gurus, victorious ones, and their heirs fill space like massing clouds and rainbows. Meditating that they all dissolve into one’s three doors, rest a while in natural awareness. This is the method for resting in evenness.

此观想中，自身虽现却无实有，如镜中清晰而空的色影。因此，禅修应清明而不执实有，如彩虹或阳焰。十方三世一切上师、诸佛与佛子的身语意无尽庄严轮，如云聚与彩虹充满虚空。观想悉融自身三门，于自然觉性中稍住。这是安住等持的方便。

Then, the way of relying upon the five postures is as follows. The first posture is that of the lion. Bring the soles of the feet together. Placing both fists in the vajra-fist mudrā and in a relaxed manner press the fists down, positioning them at the center where the soles of the feet meet. Stretch the spine until it is straight. Second is the sleeping-elephant posture. Joining chest and knees, support the cheeks with the palms of the hands and plant the elbows on the ground. Third is the soaring-garuḍa posture. Lie on the back with arms and legs stretched out. Fourth is the crouching-sage posture. Place the soles of the feet on the ground. With both knees extended up, intertwine your fingers and grasp your hands together around the knees. Fifth is the posture similar to that of a mendicant. The legs are stretched out in front of the body. Place both fists on the ground at each side of the body and keep the spine straight.

随后，依五种姿势的方法如下。第一为狮子姿：两足掌相合，双手结金刚拳，放松向下压，将拳置于足掌相接中央；伸展脊柱，使之正直。第二为卧象姿：胸与膝相接，两掌托腮，肘置地。第三为腾空金翅鸟姿：仰卧，四肢伸展。第四为蹲仙人姿：双足掌置地，双膝上举，十指交叉，双手抱膝。第五如乞士之姿：双腿向前伸出，双拳置于身体两侧地面，脊柱正直。

Since the key point for the gateways to the visions is the manner of gazing, squint the eyes and focus the gaze about a cubit’s length from the object. Then, for the first posture, gaze upward. For the second, gaze to the right or the left. For the third, gaze straight out; and for the fourth, gaze down. For the fifth, look directly ahead. The key point of the vital energy is to breathe very gently through the mouth with lips and teeth barely touching. In addition, the body should be unrestrained yet static, like a corpse in a charnel ground. The speech should be unrestrained yet expressionless like a mute, while breathing remains comfortable and natural.

显相门户的关键在于凝视方式，因此微眯双眼，凝视距离所缘约一肘之处。第一姿向上看；第二向右或左看；第三直视；第四向下看；第五正向前看。命气要点是唇齿轻触，以口极轻缓地呼吸。此外，身不拘束却静止，如尸陀林尸体；语不拘束却不表达，如哑者，呼吸舒适自然。

The mind should remain unrestrained and open like a stainless sky free of clouds. If the channels and energies are motionless, the mind will be motionless. Hence, the eyes should not move, causing the space and light molecules to remain still. Also, maintaining a straight posture ensures that one’s channels will be straight. If the channels are straight, the energies and the mind will be functional for the practice.

心不拘束而开放，如无云无垢天空。脉与风不动，心便不动。因此眼不应动，使虚空与光微粒保持不动。保持身姿正直，也能使脉正直；脉直，风与心便适于修持。

It is not necessary to gradually perfect each of these postures and ways of gazing, but rather one should feel confident to practice that which is comfortable and suitable to one’s elements and faculties. That is the way to practice. In dependence upon these key points, to remain within immovable space and awareness is prajñā. When this profound union of method and prajñā is practiced for one month, the key point of the gateways is stabilized; and the mind will become suitable for practice.

无须逐渐将每种姿势与凝视方式都练至圆满，而应有信心修适合自身诸大、根器，且感觉舒适者。这就是修持方式。依这些要点，安住不动法界与觉性，是般若。如此修方便般若甚深双运一个月，门户要点将稳固，心将堪能修持。

From the profound path of the vajra essence of the self-nature of great waves of omniscient insight, this completes the second chapter on the preliminary dispelling of hindrances and the stages of practice.

出自一切智见广大波涛自性之金刚心髓甚深道，前行遣障与修持次第第二章结束。

Sealed in secrecy!

秘密封印！