明光唯一精髓 · 第三部分·十万空行心血：第16章

SUBLIME INDIVIDUALS possessing faith, perseverance, and samaya who practice without interruption throughout the day and night will experience the vision of the ever-increasing manifestation of clear-light appearances. At first, space will arise like rainbow clouds that seem to completely cover the face. Appearances will then seem to be interwoven, as lotuses, stūpas, spearheads, swords, wheels, squares, and other indeterminate phenomena. The appearances will occur as vertical and horizontal; and their way of arising will be above, directly ahead, and below.

具信心、毅力、三昧耶的殊胜者，昼夜不间断修持，将体验明光显现不断增长之见。起初，虚空如虹云，仿佛完全覆盖脸面；随后显现似彼此交织，呈莲花、塔、矛尖、剑、轮、方形及其他无定之法。显现纵横交错，生起在上方、正前方及下方。

The way the appearances of clear light will increase and expand is as follows. First, there will be clarity during evenness, and this will eventually become clarity subsequent to meditation. Finally, when the dynamic strength of the experience reaches perfection, everything will arise as dear light so that appearances will no longer appear objectively. Also, the light bindus will range in size from beans to finger rings to small overturned cups. The radiance of awareness will resemble a golden thread moving like a shooting star. The light bindus that resemble mustard seeds threaded on a mala will move leisurely, like a bumblebee circling a flower. Those that resemble a pearl necklace will move like a vulture slowly soaring in the sky, and those that resemble a large crystal mala dangling like latticework will move even slower. Since this indicates the extent of the increase of external appearances, know how to recognize it.

明光显现增长扩展的方式如下。起初等持中清晰，最终成为出定后也清晰。最后，觉受妙力达到圆满，一切皆显为明光，显现不再呈为客观对象。光明点大小也从豆、指环，增长至倒扣小杯。觉性光辉如金丝，动如流星；如念珠串上的芥子明点，则徐徐移动，如大蜜蜂绕花；如珍珠项链者，动如秃鹫缓缓翱翔；如大型水晶念珠垂成格网者，移动更慢。这表示外在显现增长的程度，应知辨识。

The ways in which the inner signs will arise within the three doors are as follows. Since this is the time when the body of impure elements is maturing into the aspect of pristine clear light, there will be undefined and unbearable physical illness and pain. At this juncture, one will be free of physical vanity and shame, like a two-year-old child.

内相在三门中出现的方式如下。此时不净诸大之身正成熟为清净明光，故有无定、难忍的身体病痛。在此关头，人将离身体虚荣与羞怯，如两岁孩童。

Since this is the time when the speech and all impure winds are maturing into the aspect of pure enlightened speech, one will spontaneously utter whatever comes to mind—including various dharma terms, melodies; and spiritually inspired songs. When respiration becomes uncomfortable and the rate of breathing greatly increases, all of the channels will become full; and one will experience trembling and irregular movement. Sweating and goose bumps will emerge. When the winds subside and weaken, there will be pain from the cold and goose bumps from the chill. No longer wanting to move, breathing will be difficult and fainting may occur. These are all indeterminate reactions to the fluctuating increase and decrease in the channels and winds. Since this is the time when all impure mental concepts mature into the immovable vajra mind of the pure nature of phenomena, the mind—free from the creation or cessation of thoughts—will rest without purpose in spontaneous awareness like an overwhelmed idiot.

此时语及一切不净风，正成熟为清净觉语，因此心起何念，便自然说出，包括各种佛法术语、旋律与道歌。呼吸不适、速率大增时，诸脉充满，出现颤抖与不规则动作、汗与鸡皮疙瘩。风平息衰弱时，则有寒冷痛楚与受寒所起的鸡皮疙瘩，不想移动，呼吸困难，并可能昏厥。这些都是脉风增减波动的无定反应。此时一切不净心念正成熟为清净法性的不动金刚心，故心离念之造作与止灭，如茫然不知所措的愚人，无目的地安住任运觉性。

The way in which experiences will manifest is that sometimes one may be so full of great joy and bliss that pride and self-cherishing will increase. Other times, one may consider that whatever is seen or felt is harmful, thus causing one to want to hide away somewhere. Sometimes, one may think that everyone and everything are benevolent, thus inducing a feeling of happiness and the desire to be harmonious with everyone. Sometimes, the mind will be so consumed by the thought of renunciation and intense repulsion that all interests will completely subside, and one may engage in a variety of unpredictable activities. Sometimes, one will be overcome by the phenomena of deities and demons and a sense of subtle clairvoyance, giving rise to hope and fear. Since the differences in the channels and elements of individuals are inconceivably diverse and indeterminate: without trying to characterize or define these experiences, reliance upon a highly qualified spiritual guide is an important key point. The external signs of the appearances of clear light and the internal signs that dawn within the three doors are relatively common to everyone.

觉受显现的方式，是有时充满大喜大乐，骄傲与自爱因此增长；有时认为所见所感皆有害，想躲到某处；有时觉得人人、万物皆善，因而快乐，欲与所有人和睦；有时心完全被出离与强烈厌离占据，一切兴趣消退，可能作出种种不可预测的行为；有时被神魔现象与微细神通知觉淹没，生起希惧。由于每个人的脉与诸大差异不可思议、多样而无定，不试图归类、界定这些觉受，而依赖高度合格的善知识，是重要要点。明光显现之外相与三门所现之内相，对大家而言相对共同。

These days, since the doctrine of the profound, swift path of the great secret has greatly weakened and diminished, there are very few who will actually cross over the grounds and paths. Hence, when an individual actually arrives at this stage on the path, those who are still blind will label it the arising of a demon or demonic force and become deceived. Some will label it a visionary experience and, by trying to adjust and analyze it with their intellect, will be deceived. Some will tell the practitioner that their meditation is incorrect or invalid and will encourage them to stop practicing. All of these reactions are themselves undeniable deceptions of the haughty demon that manifests in human form, leading practitioners back into existence. At this juncture, there will be disturbances concerning prognostication, astrology, dreams, and medicine, as well as the possibility of ominous signs. Free from hope or fear, one should see all of these as the great deception of experiential appearances and just rest in one’s true nature. If so, one will certainly liberate deviations, mistakes, and faults—these three; and without a doubt, all of these will eventually vanish of their own accord.

如今，大秘密甚深捷径之教法大为衰弱，真正越过地道者极少。因此，当有人真正达到此道位，仍盲目的人会标之为魔或魔力生起，因而受骗。有人称其为异象觉受，以心智调节分析，因而受骗；有人说修行者的禅修错误或无效，劝其停止修习。所有这些反应，本身都是显为人形之傲慢魔无可否认的欺惑，将修行者引回三有。此时，占卜、星算、梦与药物方面会有扰动，也可能出现凶兆。应离希惧，将这一切视为觉受显现的大欺惑，安住自性。如此，必能解脱偏差、错误、过失这三者；这一切最终自行消失，毫无疑问。

It is then that obstructing forces will manifest as visions of the deities, giving prophecies as well as oral instructions that reveal the wrong path. Premature signs of spiritual attainment and so forth will also be predicted. Demons will enter one’s heart to cause deception and lead one down the path of inappropriate conduct. All worldly ḍākinīs who abide within the impure realms of existence will seem to manifest as wisdom ḍākinīs and mamos, giving perverted predictions. The flesh eaters and classes of demons may take the forms of females to cause deception. All classes of malevolent masculine demons may seem to be entering the hearts of other males to deceive nuns practicing this path in order to lead them astray.

这时，障碍势力会显为本尊异象，授记并口授错误道路，也预言过早成就的征兆等。魔将入心欺惑，使人走上不当行为之道。住于不净三有界的一切世间空行母，似乎显为智慧空行母与玛姆，给予颠倒预言。食肉者及魔类可能化为女子而欺惑；各类恶性男魔，可能似乎进入其他男子之心，欺骗修此道的尼众，令其迷途。

At such times, one must allow this cave of misapprehensions to collapse by realizing that apparent existence is nothing other than self-manifesting appearances resembling magic. Especially when false experiences and dreams that seem significant occur, they will then be exposed by the lack of objective or subjective origination, abiding, or passing. As the confused appearances of that which is nonexistent, these merely amount to further confusion. This senselessness is worthy of laughter.

此时，必须了知显有唯是如幻自现，使误认之洞穴崩塌。尤其出现似乎重要的虚假觉受与梦境时，由于无客观或主观的生、住、灭，它们将被揭穿。本无之物的迷乱显现，不过使迷乱更深。这种无意义之事，实在可笑。

Previously, by holding to dreams as real, there was confusion. Even now, being controlled by this means certain imprisonment within the suffering of cyclic existence bound by the lasso of confinement. By thinking in this way and knowing the true nature of things, do not consider this to be harmful. Don’t fall under their spell. Don’t pay attention to them. Just leave all this in its own place where it will naturally dissolve. Gaining mastery over all objective appearances will be one’s ally in discovering liberation. What this means is that, if all demonic obstructing forces and ḍākinīs are viewed as autonomous entities that are other than the self-manifestation of the magical manifestation of the eight categories of consciousness, one will be deceived. If one possesses the strength of the prajñā of the nonexistence of self, there will only be liberation.

往昔，执梦为真而迷乱；如今若仍被它控制，必被拘束之索缚于轮回痛苦牢狱。如此思惟、了知实相，就不要认为它能伤害自己，不受迷惑，不去理会。任其原处，自然消融。对一切客观显现获得自在，将成为发现解脱的助伴。其义是：若将一切魔障与空行母，视为不同于八识幻化自现的独立实体，就会受骗；若具无我般若之力，则唯有解脱。

During this time, if one is separated from the teacher, there are some who—left like the blind without a helper—may lose their life. Others may become enmeshed in cyclic existence again, while some may become crazy vagrants or end up spending all their time performing demon-beating rituals in the villages. Some may travel elsewhere to serve new teachers but will still possess the fault of never developing experiential realization. These are the reasons why one must know these supreme crucial points. These are not cases of individuals becoming bewitched by spirits or demons so that one’s freedom is lost. On the other hand, if one thinks one knows the minds and thoughts of others, those phenomena must be recognized as demonic deception. Thinking one has achieved magical powers is also the deception of demons. When this occurs, if one looks into a mirror, one may see two reflections of oneself rather than one. If—by the light of the sun, moon, or fire—one’s shadow is cast as two, then one must bathe and purify the body with various sacred substances and envelop oneself with the smoke of frankincense and other wild herbs, while reciting many wrathful mantras to dispel obstacles.

此时若离开上师，有些人如盲者失去帮助，可能丧命；有些重新陷入轮回，有些成为疯狂流浪者，或终日到村中作打魔仪式。有些可能远行，奉事新上师，却仍有从未生起觉受证悟的过失。这就是必须知道这些最胜要点的原因。这些并非受灵魔蛊惑而失去自由的情况。另一方面，若认为自己知道别人的心念，必须认出那是魔的欺惑；认为自己成就神变，也是魔的欺惑。发生此事时，看镜可能见到自己的两个影像，而非一个。若在日、月、火光下，影子显为两个，就须沐浴，以各种圣物净身，置身乳香等野生草药之烟中，并多念忿怒咒以遣障。

Perseverance in wisdom-deity meditation and recitation will ensure that these obstacles will be overcome. As these appearances mature in clear light, the vision of the actual realization will continue to increase until all appearances arise as the dynamic strength of clear light. Recognize the time when the ever-increasing perfection of appearances reaches its full extent. It is then that one will reverse the cycle of birth and death in ordinary existence; and having achieved the power of the nature of phenomena beyond birth and death, one will reach the state of an immortal vidyādhara.

坚持智慧尊观修与念诵，将确保克服这些障碍。随着显现于明光中成熟，法性现量见将不断增长，直至一切显现皆作为明光妙力生起。当不断增长的圆满显现达到其全量时，应予认明。此时，将逆转凡俗三有的生死轮回，获得超越生死的法性自在，达到长寿持明之位。

This completes the sixteenth chapter that reveals the essential nature of the vision of the increasing appearances and how to dispel the obstructing forces of deviation.

揭示觉受增长见本性及遣除偏差障力的第十六章结束。

Sealed in secrecy!

秘密封印！