明光唯一精髓 · 第三部分·十万空行心血：第19章

THIS IS THE WAY the three visions will gradually emerge. Since there are those who, from the time of the first vision, do not need to depend upon the second and third in order to reach the stage of completion and since the differences in channels, elements, and organs are themselves inconceivable, it is not certain that the visions will always be the same. The vision of the completion of the nature of phenomena may occur either instantaneously or gradually. The instantaneous completion is to directly cross over. In gradual completion, the external appearances of clear light and group formations become fewer and fewer until, finally, all appearances of basic space expand out from the crown protuberance.

以上是三见逐渐出现的方式。有些人从第一见起，便不必依第二、第三见，就能达到圆满阶段；脉、诸大、诸根的差异本身不可思议，因此各见不一定总是相同。法性穷尽见可顿时发生，也可渐次发生。顿时穷尽，是直接超越；渐次穷尽，则外在明光显现与群集排列越来越少，最后一切法界显现由顶髻向外展开。

In the sky above in an expanse of white light molecules, the entire arrangement of the group formation of Buddha Vairochana, consort, and assembly of the four families with consorts will appear. Interwoven among them and encircling this [arrangement], the vajra-chain awareness manifestation will emerge like a crystal mala of dangling latticework. From all of the buddhas’ hearts, a white blanketlike stream of light(25) the color of the moon will appear. Within it will be white light molecules resembling stacks of overturned crystal bowls, united with the point between one’s eyebrows. At this time, the passion of delusion will be purified as the wisdom of the space of phenomena. The aggregate of form will be complete within the space free of elaboration; and as one receives the empowerment of the unchanging kāya, everything will dissolve into one’s crown.

上方虚空白光微粒之界中，毗卢遮那佛、佛母及四部佛父佛母众会的整个群集庄严显现。其间交织、外围环绕的金刚链觉性显现，如水晶念珠垂成格网。从一切佛心，出现月色般、白毯状的光流〔注25〕，内有白光微粒，形如倒扣水晶碗层层叠起，与自己眉间相连。此时，愚痴烦恼净为法界体性智，色蕴圆满于离戏之界；领受不变身灌顶，一切融入自己顶上。

Like before, from the throat formation of the chakra of abundance, red light will emerge—within which the entire group formation of Buddha Amitābha and the assembly of families will appear. Interwoven among them and encircling will be the vajra-chain awareness manifestation, appearing like a red-coral mala of dangling latticework. From all of their hearts, a stream of red light with light bindus resembling stacks of overturned ruby-red bowls will extend down to unite with one’s throat. At this time, the empowerment of unobstructed vajra speech will be received; and the passion of desire is purified as the dynamic strength of discerning wisdom. The aggregate of recognition will be complete within the space of the king of supreme exaltation, free of attachment. Then the appearances will dissolve into one’s speech.

如前，喉间受用轮的排列放出红光，内现阿弥陀佛及部族众会的完整群集。其间交织、外围环绕的金刚链觉性显现，如红珊瑚念珠垂成格网。从诸尊心间流出红光，内有如倒扣红宝石碗层叠的明点，向下延伸，连接自己喉间。此时，领受无碍金刚语灌顶，贪欲烦恼清净为妙观察智妙力，想蕴圆满于离贪最胜尊胜王之界，随后显现融入自己语中。

The clear-light appearances that are the formation of the dharmachakra [at the heart] emerge as an expanse of blue light within which appears Buddha Akṣhobhya as the principal figure surrounded by a group formation of five. From their hearts, streams of blue, lapis-lazuli-colored light with light bindus resembling overturned bowls will extend down to connect with one’s heart. The empowerment of the immutable vajra nature of phenomena will be received, and the concept of anger is pacified within the dynamic strength of mirrorlike wisdom. The aggregate of consciousness will be complete within the space of the all-knowing wisdom vajra, and. the dynamic strength of the union of evenness dissolves into nonduality.

〔心间〕法轮排列的明光显现，成为蓝光广界，中央不动佛由五尊群集围绕。从诸心流出琉璃色蓝光，内有倒扣碗状明点，向下延伸，连接自己心间。领受不变金刚法性灌顶，嗔念平息于大圆镜智妙力，识蕴圆满于遍知智慧金刚之界，平等双运之妙力融于不二。

The entire formation of the chakra of emanation emerges as the appearance of clear fight. In this expanse, Buddha Ratnasambhava resides as the principal figure surrounded by a group formation of five. From their hearts, streams of golden light with golden light bindus resembling overturned bowls extend directly into one’s navel. As one receives the empowerment of all-seeing wisdom, the concept of pride is liberated in the nature of evenness. The dense aggregate of feeling is exhausted in the space of the ratna king, dissolving within the dynamic strength of nonduality.

化身轮的整个排列显为明光，此界中，宝生佛为主尊，五尊群集围绕。从诸心流出金光，内有倒扣碗状金色明点，直接进入自己脐间。领受遍见智慧灌顶时，慢念解脱于平等本性，粗重受蕴穷尽于宝王之界，消融于不二妙力。

The entire formation of the secret chakra sustaining bliss emerges as the manifestation of clear light. In the space in front in an expanse of green light with light bindus of five colors, Buddha Amoghasiddhi and consort reside as the principal figures with their assembly of four male and female bodhisattvas. From all of their hearts, streams of green light with turquoise light bindus resembling overturned bowls appear to enter into one’s secret place. The empowerment to stir the depths of the three realms of existence is received, and the concept of jealousy is purified as the wisdom of all-accomplishing activity. The aggregate of reaction free of action or effort is exhausted as the king of spontaneous perfection.

持乐秘密轮的整个排列显为明光。前方虚空绿光与五色明点之界，不空成就佛与佛母为主尊，四位男女菩萨眷属围绕。从诸心流出绿光，内有倒扣碗状绿松石色明点，进入自己秘密处。领受搅动三有深处之灌顶，嫉妒分别净为成所作智，离行动与勤作的行蕴，穷尽为任运圆满王。

Interwoven among and encircling all appearances is the vajra-chain awareness manifestation, dangling delicately like latticework in the colors of each respective appearance. At this time, all previous appearances of light decrease so that the group formations are no longer vivid like before. After this, the manifestations of the maṇḍala of wrathful herukas emerge from the chamber of the skull to appear in the space in front. Then, they dissolve into one, causing the body to rise up, shake, and undulate in various ways. This is the first time that the habitual propensities of the kalpa of existence enter the space of the kāyas and wisdom. Then, the external appearances of kāyas and light molecules gradually vanish into space, like the moon on the thirtieth lunar day.

一切显现之间交织、外围环绕的金刚链觉性显现，依各显现之色，纤细地垂成格网。此时，先前一切光明显现减少，群集不再像先前鲜明。之后，忿怒黑鲁嘎坛城从颅腔出现，显于前方虚空，随后融为一，令身体升起、震动、种种摇摆。这是三有劫的习气初次进入身智之界。随后，外在尊身与光微粒显现，渐渐消于虚空，如阴历三十日之月。

The inner signs are that the body becomes like a corpse without concepts, and all self-cherishing is exhausted in space. The speech, like an echo, only imitates the sounds of others. When the confused concepts of the mind are exhausted in space, one abides in the all-encompassing space of the dharmakāya free of elaboration. Nonrecognition is cleared in the nature of the ground, and the wisdom door opens. The restriction of self-fixation is exhausted, and the space free of limitation is attained. Attachment to objective fixation is completely spent, giving way to nondual purity and evenness. By directly severing the net of duality, there is freedom from fixation upon the appearances of the mind.

内相是身如无分别的尸体，一切自爱穷尽于虚空；语如回声，只模仿他人的声音；心的迷乱分别穷尽于虚空时，安住法身离戏周遍广界。不认识本性的无明，于本基自性中清除，智慧之门开启。我执限制穷尽，获得无边之界；客观执著完全耗尽，让位于不二清净平等。直接斩断二取网，便离执著心的显现。

When the door of impure saṃsāra dissolves within the manifestation of pure spontaneous presence, the time arrives for the subtlest cognitive-based obscurations to disperse within the nature of phenomena. At that time through the contributing circumstance of the phenomena of bliss arising from basic space like a flash of lightning, cognition arises and endures momentarily like a shooting star—bringing about the occasion of mind and appearances. Within the matrixes of light, one’s body will seem to resemble the fingers spread open,(26) like how bubbles suddenly appear from water and dissolve back into their own place. Occasionally, this will reappear only to vanish. At that time, the dharma that has perfectly transformed the mind stream and the path of esoteric instructions, as well as the mind that apprehends them, are all exhausted and disappear.

当不净轮回之门融于清净任运显现，最微细的认知所依障蔽消散于法性的时机到来。那时，乐之现象如闪电从法界生起，作为助缘，明知如流星般生起、暂住，形成心与显现的契机。在光之网状结构中，自身似张开的手指〔注26〕，如水中忽起泡沫，又融回原处。有时再次出现，又消失。那时，已圆满转化心续的法、秘密教授之道，以及执取它们的心，悉皆穷尽消失。

Then the victorious ones, their heirs, and the assemblies of the three times will proclaim from the single space of the sole wisdom intent of one taste, “How astonishing! Since conditioned phenomena have vanished within the nature of phenomena, the intellect is transcended and phenomena exhausted. Having mastered the meaning of achieving confidence that there is no hope for attaining enlightenment, there is only natural buddhahood within one’s own nature. Having attained the ultimate empowerment of freedom from any object bringing benefit or harm, there is the confidence of no longer anticipating the ripening of causes and results. Since self-nature is the self-originating buddha, there is the confidence of no longer having faith and devotion toward objective pure realms, maṇḍalas, buddhas, and bodhisattvas. Having arrived at the state of knowing that one’s nature cannot be confused, the seeds of saṃsāra are no more. Unafraid of the suffering of saṃsāra’s lower realms, there is the confidence of fearlessness. If nothing is contrived, then what is there to attain? Hence, all phenomena—pure or impure—are not liberated by you; they are liberated within you. Supreme enlightenment is the greatness of the nature of phenomena. To the buddhas victorious over māras, the heroic conquerors who vanquish all enemies, the omniscient masters of great liberation, the Great Glorious One with your retinue, and you who have attained primordial empowerment, we prostrate, exalt, and acclaim your sublime eminence!” Thus, rendering praise, respect is expressed.

随后，三世诸佛、佛子与眷属，从一味唯一智慧意趣的同一广界宣告：“何等稀有！有为法消于法性，心智超越，诸法穷尽。已掌握不再希求获得觉悟的确信之义，唯有自性中自然成佛。已得无任何利害对境的究竟灌顶，不再期待因果成熟，确信具足。自性即自生佛，故不再对客观净土、坛城、佛菩萨怀信仰虔敬，确信具足。已到达了知自性不可能迷乱之境，轮回种子不复存在。不惧轮回恶趣痛苦，具无畏确信。若无造作，还有什么可获得？因此，一切净与不净诸法，并非由你解脱，而是于你之中解脱。最胜觉悟即法性之伟大。对胜魔诸佛、降伏一切敌人的英勇胜者、大解脱遍知主、具眷属的大吉祥尊，以及获得本初灌顶的你，我们顶礼、赞扬、称颂尊之殊胜！”如此赞叹，以表敬意。

This completes the nineteenth chapter that reveals the perfect liberation of the great state beyond intellect, the exhaustion of phenomena.

揭示超越心智、诸法穷尽之广大境界圆满解脱的第十九章结束。

Sealed in secrecy!

秘密封印！