明光唯一精髓 · 第三部分·十万空行心血：第20章

THE VISION of the exhaustion of all phenomena beyond intellect is, for example, like space dissolving into basic space; the space and absolute space mingle. Although having arrived at the all-pervasive equality of the spacious nature of phenomena, there still exist the subtle stains of the habits of cognitive obscurations. Like the sun not yet appearing even though it is dawn, the inner radiance of the kāyas and wisdom is not yet clear. When there is clarity, the vision of the exhaustion of the nature of phenomena is the spontaneous presence of buddha as the ever-youthful vase kāya, resembling the appearance of the sun at dawn. At that time, within the spacelike dharmakāya of the all-pervasive spacious nature of phenomena without ever moving and free of any elaboration, there is all-encompassing evenness. Within the expanding luminosity of wisdom’s depth of radiance, there is no distinction between the meaning of the omniscient wisdom of knowing things just as they are and knowing things just as they appear because this nature of phenomena is not only known from without, but rather is originally complete and fully manifest within itself.

超越心智的一切诸法穷尽见，例如虚空融于法界，虚空与胜义虚空相融。虽已到达广大法性周遍平等，仍有微细所知障习气垢染，如已黎明而日尚未出，身智内在光辉尚未清晰。清晰时，法性穷尽见即佛之任运现前、童瓶身，如黎明日出。此时，周遍广大法性的如空法身中，始终不动，离一切戏论，平等周遍。智慧深广光辉不断开展，其中，如所有智与尽所有智的遍知智慧之义，没有差别，因为此法性不只是从外被知，而是在自身中本初圆满、完全显露。

Given that this is free of birth, death, aging, and decrepitude, it is referred to as being “ever-youthful.” Since from this inner nature of the body of wisdom there is no outer sheath that can be broken, it is called a “vase.” Since it possesses all wisdom qualities, it is the authentic wisdom kāya. Since there is no duality, the notion of buddhas and the objects of buddhas are empty of objective distinctions. Since classes and geographical divisions concerning beings vanish as emptiness in the absence of things as objects, this is the great all-pervasive manifestation of the purity and evenness of saṃsāra and enlightenment. Since dimmed awareness is cleansed from the base, the mass of wisdom’s noble qualities expands.

离生死、衰老朽坏，故称“童”；此智慧身的内在本性没有可破之外壳，故称“瓶”；具一切智慧功德，故为真实智慧身。无二取，故佛与佛之对境的概念，空无客观差别。众生的类别与地域区分，由于无物为境，皆消为空性，故为轮涅清净平等的广大周遍显现。昏暗觉性从基清净，智慧尊贵功德聚由是开展。

At that time when the all-pervasive spacelike nature is completely encompassing, some practitioners will no longer be subject to the limits of life expectancy. Some practitioners will, when the time of death arrives, dissolve without remains as rainbows and masses of light. This is called “the supreme transference of the great rainbow body.” For some practitioners: after the body and mind separate, the body will become like massing clouds and rainbow light in the sky; and the corporeal form, like rock salt dissolving in water, will decrease in size until finally disappearing. This is referred to as “the lesser rainbow body.” For some practitioners, the body will become as though engulfed by light; and the corporeal form will shrink down to leave behind a residue of only hair and fingernails. Some practitioners’ bodies will gradually decrease by half, then by three-quarters, then four-quarters, until finally vanishing altogether.

此时，如虚空般周遍本性完全包容，有些修行者不再受寿命限制；有些死期到来时，化为虹与光团而融尽，无有遗留，称为“大虹身最胜迁转”。有些身心分离后，身体如天空云聚虹光，物质形体如岩盐入水，逐渐缩小，直至消失，称为“小虹身”。有些身体仿佛被光吞没，物质身缩小，最终仅余头发、指甲。有些身体逐渐减半，再减少四分之三、四分之四，直至全然消失。

In the first case, by transference within the dharmakāya—like space dissolving into absolute space—purity and liberation are connate. In the second case, when the impure door of existence is transferred into the pure gateway of the space of wisdom—like a mass of light dissolving into a mass of light—everything dissolves into basic space. The first is the dharmakāya of the simultaneous perfection of purity and evenness, and the latter is the dharmakāya of nondual liberation in space. Within the basic space of the original ground that has never known confusion: through self-liberation, self-nature is the dharmakāya. By the strength of the nature of phenomena, the conditioned phenomena of the universe and inhabitants—like a magical illusion—dissolve in the space of phenomena. Or—like awakening from a dream—by the great strength of those who realize the evenness of liberation that need not be transcended, the rūpakāya is rendered fully manifest for the sake of all others. These latter two cases occur through the dynamic strength of having liberated fixation upon the body into selflessness, so that the rūpakāya—like the dispersal of rainbow clouds—gradually vanishes.

第一种，经法身中迁转，如虚空融入胜义虚空，清净与解脱俱生；第二种，不净三有之门转入智慧界清净之门，如光团融光团，一切融于法界。前者为清净平等同时圆满之法身，后者为界中不二解脱之法身。于从未迷乱的本初基界，经自解脱，自性即法身。依法性之力，器情有为法如幻术，消融于法界。或者，如梦中醒来，凭证悟无须超越之平等解脱者的大力，为利益一切他众，色身完全显露。后两种情形，由身执解脱于无我之妙力而发生，色身遂如虹云散去般渐渐消失。

All those with superior faculties will achieve this once the vision of the full measure of awareness has been realized. This inseparable liberation of the body and mind is called “the kāya of the state of fully enlightened buddhahood.” The kāya of fully manifest buddhahood is when sublime beings that have achieved supreme diligence and courage depart for the space of the great state beyond sorrow. It is then that outer signs such as the quaking of the earth as major earthquakes, extremely loud deafening sounds, massing light, rainbow clouds, and the eclipse of the sun and moon will occur. Inner signs will include the appearances of kāyas, relics, the three indestructible supports,(27) and others, manifesting in order to bring the field of disciples left behind to liberation.

一切上根者，证得觉性如量见之后，将成就此事。此身心不二解脱，称为“正等觉佛位之身”。完全现前佛果之身，是获得最胜精进、勇气的殊胜者，趣入广大涅槃之界。此时，大地震动、极响震耳之声、光聚、虹云、日月蚀等外相发生。内相则有尊身、舍利、三不坏所依〔注27〕等显现，为令留下的所化弟子解脱。

In honor of all this, the buddhas, their heirs, and disciples of the three times—in one voice and in the single experience of the wisdom intent—express and offer great praise: “How astonishing—a buddha! <Ah>, this buddha! How marvelous is this fully perfected buddha! Due to abiding within the absolute space of original purity as the dharmakāya and through the dynamic strength of the nature of evenness free from transference or change throughout the three times, to you—the glorious all-pervasive lord—we offer great praise! Because you abide in the luminosity of spontaneously present radiance, the greatness of the qualities of kāyas and wisdoms naturally occur. To the glorious sambhogakāya, we offer praise! Because you abide as the manifestation of prajñā, supreme wisdom is fully actualized. In the space of omniscient seeing and knowing—to the nirmāṇakāya, we offer praise! Since the nature of this buddha of the spontaneously present three kāyas need not be cleansed, there are no grounds or paths to reach. Except for this nature, there is no result to attain; except for this nature, there is no wisdom more pristine. There is no adventitious buddha that was not there before, and there is no destination that is not already present.

为赞颂这一切，三世诸佛、佛子与弟子，以同一声音、同一智慧意趣的体验，表达并献上大赞：“何等稀有，一尊佛！啊，此佛！此圆满佛何其奇妙！因安住本净胜义法界为法身，且依三世不迁不变之平等本性妙力，对你——荣耀遍主——我们献上大赞！因安住任运光辉之明光，身智广大功德自然发生；向荣耀报身，我们赞颂！因安住为般若之显现，最胜智慧完全现证；于遍知见知之界，向化身，我们赞颂！此任运三身佛的本性无须清净，故无须到达的地道。除此本性，无果可得；除此本性，无更清净之智。没有从前不存在而后来偶生的佛，也没有尚未现前的目的地。

“There is no space to depart to other than absolute space; and except for the primordial state, there is no place more elevated to transfer to. We praise the supreme, original purity of primordial perfection! Without the identity of self and object, there are no others to tame; and there is no taming. We praise the immutable space of absolute truth, unmoving and free from the limit of elaboration, transcending all activity of emanation and absorption! If liberation did not occur in this way, then the results derived through the grounds and paths would be set forth merely for the sake of the contriving mind of intellectual events. Furthermore, through that magical illusion, even those magical appearances are determined to pass from one level to another. Even that ascent from one ground to another is the magical manifestation of this nature of phenomena. We praise this, the nature of relative truth! Within the state of fully enlightened buddhahood: even though no action is performed for the sake of others, the darkness of their ignorance is illuminated by means of enlightened activity that guides others. That itself is neither true nor false. Everything is subsumed here, and everything is perfectly complete. We praise the expanse of the sugatas, the nature of phenomena!” Thus, rendering praise, the eulogy is expressed.

“除胜义虚空外，无别处可往；除本初境界外，无更高处可迁。我们赞颂本初圆满的最胜本净！无我与境之自体，便无其他所化，也无调伏。我们赞颂胜义谛不变之界，不动、离戏论边际，超越一切放收事业！若不如此解脱，依地道所得之果，就只是为心智活动的造作心而安立。再者，由于这幻术，连那些幻化显现，也被判定从一层过渡到另一层。即使从一地上升另一地，也是此法性的幻化示现。我们赞颂此世俗谛之本性！于正等觉佛境中，虽不为他人而作任何行动，却经引导他人的觉悟事业，照亮其无明黑暗。此本身非真非假。一切摄于此，一切圆满具足。我们赞颂善逝之界、法性！”如此，献上赞颂。

This completes the twentieth chapter that reveals the nature of the spontaneously present ever-youthful vase kāya and the concluding eulogy.

揭示任运童瓶身本性及结尾赞颂的第二十章结束。

Sealed in secrecy!

秘密封印！