明光唯一精髓 · 第三部分·十万空行心血：第15章

WHILE PRACTICING these sacred, pith instructions on the supreme rainbow-body transference by means of crossing over in clear-light awareness, there are four visions of experiential realization that constitute the undeniable source of all qualities. First, at the time of the vision of the actual realization of the nature of phenomena, the body will become extremely relaxed and rest comfortably without any desire to be mobile. Speech will become extremely relaxed, so there will be no wish to speak or recite mantra. The mind will become extremely relaxed, so that there is immediate presence with whatever is focused upon. These three inner signs have no choice but to manifest. The outer signs are that, without wavering from the appearance of clear light, the space will appear to be neither too vast nor too restricted—as though it were the dimension of your face.(22) The light bindus will appear larger than a bean or smaller than a finger ring. The vajra-chain awareness display, like a necklace of pearls, will appear undulating. At times, all of these appearances will be evident and static even in the dream state. Since it is extremely important not to confuse or mistake the outer and inner signs, all those who practice this doctrine must be especially observant. Come to know, deeply realize, and fully internalize this.

以明光觉性顿超，修持最胜虹身迁转这些神圣窍诀时，有四种觉受证悟之见，构成一切功德无可否认的来源。首先，法性现量见时，身极其放松，舒适安住，无欲移动；语极其放松，不想说话或持咒；心极其放松，无论专注何处，都当下现前。这三种内相必然显现。外相则是不偏离明光显现，虚空显得不太宽广，也不太局促，仿佛与自己的脸面同大〔注22〕。光明点显得比豆大、比指环小。金刚链觉性显现如珍珠项链，呈波动状。有时，即使梦中，这些显现也清楚、静止。不可混淆内外征相，这极其重要，一切修此教者尤须审察，应了知、深悟、充分融入自心。

Since this state of perfect liberation is the perfectly pure, absolute state of tranquil stillness(zhiney (zhi gnas, shamatha)), all gross and subtle discursive thoughts are pacified in the ocean of original purity. That is the meaning of being “tranquil.” Not wavering from empty awareness is “stillness;” and, therefore, this is called “tranquil stillness.”

此圆满解脱境界，是完全清净、胜义的寂止〔zhiney，zhi gnas，shamatha〕，一切粗细分别念皆平息于本净之海，这就是“寂”之义；不离空觉，即为“止”，故名“寂止”。

Awareness that is unspoiled by the fixating intellect of mental events is faultlessly able to see with the vivid clarity of true seeing(lhag tong (lhag mthong, vipashyāna)). Since this is free from the pain of suffering, it is blissful. Since the appearances of the mind awaken as awareness, they are lucid. Since the conceptualizations based on ignorance are clarified in awareness, they are nonconceptual. By initially encountering the nature of phenomena, thereafter the arising of experiential realization is established as the ground. By actually seeing the depth of the nature of phenomena and when this unites with the achievement of stability, it is referred to as “the vision of the actual realization of the nature of phenomena.” All sublime beings who have entered this path will directly encounter the fundamental nature of the ground just as it is and will then, through their practice, seal the three impure doors as the three vajras to arrive upon the stage of a mature vidyādhara.

不为心所活动中执著心智所坏的觉性，能够无误地以真实胜观〔lhag tong，lhag mthong，vipashyāna〕的鲜明清晰而见。离痛苦逼迫，故为乐；心的显现觉醒为觉性，故为明；依无明而起的概念澄清于觉性，故为无分别。起初遇见法性，其后觉受证悟之生起便确立为基。真实见到法性深处，又与稳固成就结合，称为“法性现量见”。一切入此道的殊胜者，都会如实直接遇见本基根本本性，然后经修持，将不净三门印定为三金刚，达到异熟持明位。

For those who do not encounter the view of this path: even though—through practice—they may receive external signs such as faint clarity, the internal signs will not occur. Even though they encounter the path: lacking familiarity with the fundamental nature of phenomena, they will deviate by objectively fixating on things. If this occurs, progress will be restricted, rendering them unable to transcend the three realms. Hence, this meaning must be known. If the external sign of the appearance of space is stable but there is no indication of progress with respect to the bindus of light, this can lead to the great mistake of associating this with the very relaxed experiential appearances of trekchö, so this too must be known. During trekchö—when appearances become upheavals manifesting as waves of experiential phenomena associated with illness and pain—although that may occur: if not examined with the outer signs, then the grave mistake of associating this with the vision of the increasing appearances could occur. Hence, it is crucial to examine the outer signs of the appearances of clear light.

未遇此道见地者，虽然经修持或获得微弱明晰等外相，却不会出现内相。即使遇道，若不熟悉法之根本本性，也会因客观执物而偏离。这样会限制进展，不能超越三界，故必须了知此义。若虚空显现的外相稳固，却无光明点进展的迹象，可能犯下大错，将之混同于彻却极放松的觉受显现；对此亦须了知。彻却中，显现可能翻涌为与疾病痛苦相关的觉受波涛；即使如此，若不考察外相，就可能严重误认其为觉受增长见。因此，检查明光显现的外相，是关键。

Until there is the evenness of space and light bindus, the experiential appearances of trekchö will be invisible. When all the appearances of tögal arise as the dynamic strength of clear light, this is perfect stillness. Due to their channels and elements, some individuals may experience the premature arising of the deities. Even so, if the qualities of the inner signs do not manifest accordingly, this [fault] must be identified. At first, those who experience the arising of the deities will think that this is a sign of having made some degree of progression on the stages of paths through perfectly pure, experiential realization. When the experience of trekchö is alluring and apparent: if at the same time the appearances of tögal initially arise, this may vanish unless one has a virtuous spiritual guide with sharp wisdom and experience. Determining their difference [i.e., trekchö versus tögal] unerringly is very difficult.

虚空与光明点尚未达到平等之前，彻却的觉受显现不可见。当顿超一切显现皆作为明光妙力生起，即为圆满止。由于脉与诸大的缘故，有些人可能过早显现本尊；即使如此，若内相功德不相应显现，必须辨明此〔过失〕。最初出现本尊者，会认为这是依完全清净的觉受证悟，已在地道上有所进展的征兆。当彻却觉受鲜明而诱人，同时顿超显现初生，若无具敏锐智慧与经验的善知识，便可能消失。无误辨别二者〔彻却与顿超〕，非常困难。

This completes the fifteenth chapter on the actual vision of the realization of the nature of phenomena and the ways of misinterpreting experiences.

关于法性现量见及误解觉受方式的第十五章结束。

Sealed in secrecy!

秘密封印！