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第二部分 如何修持甚深迅速之道——明光顿超——真实义的释论 名为 无垢光明界 PART TWO A Commentary on How to Practice the Genuine Meaning of the Profoundly Swift Path of Clear-Light Tögal ENTITLED Stainless Luminous Expanse
<Homage to the primordial guru, Samantabhadra!> In the space of the nature of phenomena, Everything is primordially perfectly pure, stainless, and beyond all expression. The spontaneously present qualities of kāyas and wisdoms Are the complete abundance of the five certainties.(6) Unceasing omniscience is the stainless, single wisdom eye Of knowing the nature as it is and as it appears.(7) I always bow down to the Original Protector, the victor of the body of light [i.e., Samantabhadra]. To Mañjushrī, holder of the wealth of all victorious ones’ supreme knowledge; Padmasambhava, sole refuge for the beings of Tibet; Longchenpa, the charioteer of the essential supreme vehicle— To these three supreme objects of refuge, I bow down my head. Spontaneously present Vidyādhara Dorje Trolod,(8) Having assumed the form of a human in order to compassionately guard beings: Protector whose kindness exceeds that of all the buddhas, O Dudjom Dorje, remain within the chakra of exaltation at my crown. Your excellent speech is the quintessence of the profound ocean of termas. This essential dharma holds the ultimate meaning of all nine vehicles.
THE WAY to internalize this sacred and swift path of tögal—the pinnacle of Ati—is presented here, unerringly and precisely, as it was received through oral transmission. In order to compose this, may the dharma keeper ḍākas and ḍākinīs grant their permission! The ultimate meaning of all limitless stages of vehicles that subsumes the single wisdom intent is this sacred, profound, swift path of tögal, the pinnacle of the vajra essence. The way to internalize this through the path of the union of method and prajñā is as follows.
这里依照所领受的口传，无误而准确地阐明如何将这一神圣、迅速的顿超之道——阿底之巅——内化于心。为了撰写此论，祈愿护持教法的勇父、空行母赐予许可！一切无量乘次第所归摄的唯一智慧密意，其究竟义，就是这一神圣、甚深、迅速的顿超之道——金刚精髓之巅。依方便与般若双运之道将其内化的方法如下。
First, one must hold the ground, namely, the unmistaken, profound view of trekchö ascertained through understanding, experience, and realization—these three. This is the ground of the expanse of the Great Perfection where saṃsāra and enlightenment are equal as the originally pure exaltation of emptiness and awareness, free from extremes. With decisiveness concerning the meditation of empty clarity—great freedom from fixation—and in order to practice the profoundly swift path of tögal, one should depart for an isolated place that possesses qualities and is free from any nonconducive circumstances. The bodhichitta is then cultivated. Relying upon the practice of Vajrasattva to confess all faults and downfalls, one must strike the crucial point of practicing with the four remedial powers complete.(9) After that one considers, “Now, by practicing the profoundly sacred path of the clear light Mahāsandhi, I shall achieve the state of the great rainbow-body transference in this very lifetime. To do that, I will meditate upon the profound guru yoga as the very source of all empowerments and blessings.” With that thought, along with the contributing circumstance of intense longing and fervent faith and regard for the guru, the practice is begun.
首先，必须持守其基，即通过理解、觉受与证悟三者，确定无误的甚深彻却见。这是大圆满之界的基：轮回与觉悟平等，皆为空性与觉性本初清净、离边的超胜之境。对于空明禅修——远离执著的大自在——获得决断之后，为修持这一甚深迅速的顿超之道，应前往具足功德、远离不利助缘的寂静处。随后发起菩提心。依靠金刚萨埵修法忏悔一切过失与堕罪，务必击中具足四种对治力〔注9〕而修持的关要。然后思惟：“现在，我将修持明光大圆满这一甚深圣道，在今生证得虹身大迁转之境。为此，我要修持甚深上师瑜伽，因为它正是一切灌顶与加持之源。”以此思惟，以及对上师深切渴望、炽热信心与敬重的助缘，开始修持。
Upon the crown of one’s head of your ordinary form on a lotus seat of nonattachment to saṃsāra, a sun unsullied by faults, and a stainless moon appears a treasure trove of unequalled compassion as the nature of one’s supremely kind root guru in the aspect of the Lake-Born Guru, Padmasambhava. His color is white with a vibrant reddish hue, and he is adorned with the marks and signs as a youthful sixteen-year-old. Smiling, his demeanor is semi-wrathful as he holds a five-pronged, golden vajra in his right hand pointed to the earth with the threatening mudrā, while his left hand in the mudrā of evenness holds a kapala filled with stainless wisdom ambrosia. Upon the lid [of the kapala] appears a longevity vase full of nectar, marked by the hand emblem of any of the five families [depending upon the visualization]. This is adorned with a sprig from a wish-granting tree. Symbolizing that his kāya represents the Tripiṭaka,(10) he wears a white inner garment, a cloak, and the robes of ordination. On his head, he wears the lotus hat of liberation upon sight adorned with a vulture’s feather. He wears the boots of a Mongol ruler and sits in the kingly posture. The center of his kāya is transparent, within which the entire maṇḍala of vidyādhara gurus of the three lineages vividly and distinctly appear like stars on the ocean. In the cleft of his left arm, he holds a khatvanga indicating his secret consort, Mandāravā. He sits in an expanse of light and light rays as a magical, rainbow kāya that appears while being empty. From the essence of the three vajra places, light rays radiate and invoke the vidyādhara gurus of the three lineages, the four and six lineages of the wisdom deities, and the ḍākas and ḍākinīs of the three places, including an oceanlike assembly of dharmapālas. One dissolves inseparably with the guru’s three secrets; consider that the majestic splendor of his enlightened body, speech, and mind blazes and expands.
于自己平常形体的顶上，在不染轮回的莲花、无过失染污的日轮与无垢月轮座上，显现无与伦比之大悲宝藏——本性为恩德无上的根本上师，形相为海生上师莲花生大师。他身色洁白，泛现鲜明红光，年方十六，以相好庄严。面带微笑，神态寂忿；右手以期克印持五股金色金刚杵，指向大地，左手以等持印托盛满无垢智慧甘露的颅器。颅器盖上有盛满甘露的长寿宝瓶，标有五部之中相应一部的手帜〔依观想而定〕，并以如意树枝庄严。为象征其身代表三藏〔注10〕，他身着白色内衣、披风与出家法衣。头戴见即解脱莲花帽，以鹫羽庄严。足穿蒙古王靴，安住国王游戏姿。他的身中央透明，三传承持明上师的整个坛城，犹如海面繁星，清晰分明地显现其中。左臂弯持卡章嘎，表明其秘密佛母曼达拉娃。他安坐于光与光芒之界中，显为空性而现的幻化虹光身。从三金刚处的精华放出光芒，迎请三传承持明上师、本尊四种及六种传承，以及三处勇父空行母，乃至如海护法众，与上师三密无别相融。观想其觉身、觉语与觉意的威光炽盛、广大。〔译注：英文本在“相融”句使用one，所指在本段语境中略有歧义；应结合原藏与传承教授校核。〕
Then, all of the deities’ empowerments, blessings, and siddhis dissolve into you like massing rainbow clouds. One’s body, aggregates, elements, and sense sources—including the entire phenomenal existence of the outer universe and inner inhabitants—dissolve into the secret place of the queen as the unchanging vajra of exaltation, the supreme aspect of all that is the space of the great, empty nature of phenomena. Considering this, one rests in emptiness.
随后，诸尊的一切灌顶、加持与悉地，如聚集的虹云般融入自身。自己的身、蕴、界、处，以及外在器世间、内在有情的一切有法，都融入佛母秘密处——不变之大乐金刚、一切的殊胜行相，也就是法性大空之界。如此观想，安住空性。
From that, all appearances of spontaneous presence instantly arise like a bubble bursting from water. The entire outer vessel of the world becomes the pure land of Exaltation Space Activity equal to the vastness of the space of phenomena. In the center of this fully endowed maṇḍala upon a lotus, sun, and moon seat, you arise as the wisdom ḍākinī—indigo-colored Tröma Nagmo—with one face and two arms, holding a curved vajra blade in the right hand and a skull filled with blood in the left. Your two legs are in the dancing posture upon a lotus, sun, and corpse seat. As a youthful sixteen-year-old, the splendor of your major and minor marks and signs is ablaze. Your three eyes are staring into the space of the three kāyas, and your expression is peacefully semi-wrathful. You have voluptuous breasts and a blossoming lotus. Your hair is tied in a topknot at the crown, as the rest flows freely down your back. The nature of the heruka consort is symbolized by your holding a three-pronged khatvanga in the cleft of the left arm. You are naked and wear the six bone ornaments, which are the crown, earrings, necklace, long mala or strand of beads, belt, and armlets and anklets that are counted as one to make six ornaments. In the expanse of wisdom, rainbow-light bindus, meditate that the magical kāya appears while being empty.
由此，一切任运自成的显现，刹那如水中涌出的泡沫般生起。整个外在器世间，成为大乐空行净土，广大等同法界。在这一圆满具足的坛城中央，莲花、日、月座上，自身生起为智慧空行母——深蓝色黑忿怒母，一面二臂，右手持金刚钺刀，左手持盛满鲜血的颅器。双足于莲花、日轮与尸身座上呈舞姿。年方十六，相好威光炽盛。三目凝视三身之界，面容寂静而微忿。双乳丰满，莲花绽放；头发一部分于顶上结髻，其余自在披散于背后。左臂弯持三叉卡章嘎，象征黑鲁嘎佛父的本性。身形赤裸，佩戴六种骨饰：冠、耳饰、项链、长念珠或珠串、腰带，以及合计为一类的臂钏与足钏，共成六种庄严。于智慧虹光明点之界中，观修这一幻化身现而为空。
Within the expanse of the kāya’s nature that’s like a clear pristine ocean, visualize that the maṇḍala of the buddhas of the three times distinctly arises as a perfectly complete arrangement of kāyas and pure lands. From the light rays of the kāyas, all stains of the universe and inhabitants of the three realms of saṃsāra are cleansed; and through the magnificent manifestations of kāyas and wisdoms, the state of perfect buddhahood is fully actualized. With fully confident, fervent faith devoid of merely mouthing words, goose bumps well up on one’s pores, tears flow from the eyes, and the mind seems to merge with the guru. In this way, generate immeasurable devotion. Since not a single living being in the three realms of saṃsāra—including oneself—is exempt from suffering, think that all beings pray to be swiftly protected from the great fear of saṃsāra and lower realms and to be placed upon the ground of original purity, the space of the ever-youthful vase kāya of the dharmatā, the state of awakening. Thus, thinking in this way, recite <hung hri kyab nei kun dü> and so forth and <om ah hung benzar guru padma tod treng tsal> and so forth as much as possible.
在其身本性犹如清澈海洋的广界中，观想三世诸佛坛城，清楚显为诸身与净土圆满具足的庄严。由诸身的光芒，洗净轮回三界器情的一切垢染；通过诸身与智慧的广大显现，圆满佛果完全现前。以全然确信、炽热而非仅停留于口头的信心，毛孔悚然、泪流满面，心仿佛与上师融为一体，如此生起无量虔敬。轮回三界包括自身在内，没有一个众生能够免于痛苦，因此，应思惟一切众生都在祈请：愿迅速受到护佑，远离轮回与恶趣的巨大怖畏，被安置于本初清净之地、法性童瓶身之界、觉悟之境。如此思惟，尽力念诵“hung hri kyab nei kun dü”等祈请文，以及“om ah hung benzar guru padma tod treng tsal”等咒语。
Afterward, in order to receive the four empowerments, begin as follows. From the white <om> upon the moon seat at the guru’s crown, white light rays emerge like massing clouds to dissolve into one’s crown and purify the obscurations of the body and channels. One receives the enlightened body vase empowerment, and the body is blessed as the vajrakāya. The potential of the nirmāṇakāya is placed in the mind stream, and the state of the fully mature vidyādhara is achieved. Consider that inseparable empty appearances and the wisdom of joy(11) are actualized.
其后，为领受四种灌顶，开始如下。从上师顶上月座的白色om字，放出犹如云团聚集的白光，融入自己顶上，净除身与脉的障碍。领受觉身宝瓶灌顶，身被加持为金刚身；化身的潜能安置于心相续中，成就异熟持明之境。观想现空无别与喜之智慧〔注11〕得以现前。
From the red <ah> upon a lotus in the guru’s throat, red light emerges like massing clouds to dissolve into one’s throat and purifies the obscurations of speech and wind. One receives the secret enlightened speech empowerment, and the speech is blessed as vajra speech. The potential of the sambhogakāya is placed in the mind stream, and the state of the immortal vidyādhara is attained. Consider that inseparable empty clarity and the wisdom of supreme joy are actualized.
从上师喉间莲花上的红色ah字，放出如云团聚集的红光，融入自己喉间，净除语与风的障碍。领受觉语秘密灌顶，语被加持为金刚语；报身的潜能安置于心相续中，成就长寿持明之境。观想明空无别与胜喜智慧得以现前。
From the blue <hung> upon a sun in the guru’s heart, indigo light rays emerge like massing clouds dissolving into one’s heart to purify the obscurations of the mind and vital essence. The prajñā wisdom enlightened mind empowerment is received, and the mind is blessed as the vajra mind. The potential of the dharmakāya is placed in the stream of mind, and the state of a mahamudrā vidyādhara is attained. Consider that inseparable empty bliss and the exceptional wisdom of joy are actualized.
从上师心间日轮上的蓝色hung字，放出如云团聚集的深蓝光芒，融入自己心间，净除心与精华的障碍。领受觉意般若智慧灌顶，心被加持为金刚意；法身的潜能安置于心相续中，成就大手印持明之境。观想乐空无别与殊胜喜智慧得以现前。
Once again from the five places of the guru, light rays of five colors emerge like massing rainbow clouds to dissolve into one’s five places and purify the passion- and cognitive-based obscurations. The originally pure word empowerment is received. The potential of the svabhāvikakāya is placed in the mind stream, and the state of the spontaneously present vidyādhara is attained. Consider that inseparable empty awareness and the wisdom of connate joy are actualized.
再次从上师五处放出五色光芒，如聚集的虹云，融入自己五处，净除烦恼障与所知障。领受本初清净句义灌顶；自性身的潜能安置于心相续中，成就任运持明之境。观想觉空无别与俱生喜智慧得以现前。
Once again, the guru dissolves into light and into oneself. Self and phenomena dissolve into the space of great kāyas and wisdom, free from words, thoughts, or expressions as the clear-light space of the actual nature of phenomena, free from intellect. Within unchanging basic space and awareness, the wisdom of emptiness is actualized.
上师再次化光，融入自己。自身与诸法，融入离言、离思、离表达的广大身智之界，即离于心智的真实法性明光之界。在不变的法界与觉性之中，空性智慧现前。
Then instantly, the outer universe and inner inhabitants of the world become the pure land of Great Bliss Space Activity, extremely immense, wide open, and perfectly uniform. Like the palm of a maiden, the environment is very gentle and smooth; and if one presses down upon the ground, it springs back with vibrancy. There are medicinal shrubs and trees covering the hills with a wonderful fragrance that envelops one like mist. Multi-colored flowers abound, such as lovely lotus blossoms. In the five regions of this pure land including the center and four directions, the natural, unceasing radiance of the five wisdoms appears as five springs. In the center is an eight-faceted, blue-colored spring. To the east, [the spring] is white and round; to the south, it is transparently golden and square; to the west, it is red and shaped like a half-moon; and to the north, it is green and shaped like a triangle. Their functions are to pacify the five passions, or poisons, and to completely bestow the appearances of five wisdoms. In the intermediate directions, there are smaller-sized cleansing pools with the eight qualities of pure water surrounded by fences made of jewels. On the banks of these pools are precious stones, and the sand is made of gold. Turquoise-colored spring water trickles into the pools. At the edge of the pure land are wish-granting trees not too dense and completely uniform. Between them, there are hanging, jeweled, silken garlands of latticework. All the birds are manifestations of the buddhas, chirping with melodious song as their stunning forms encircle the pools. They light upon the wish-granting trees and communicate the sound of the sacred dharma unceasingly. The wild animals who reside there are also very attractive as they play and lay on the grassy land as though listening to dharma teachings. Outside of this is a jeweled canyon filled to capacity with ocean water. All of these are the beautiful ornaments of the land.
随后，外在器世间与内在有情，刹那成为大乐空行净土，极其广大、开阔而均匀平整。环境犹如少女手掌，极其柔和光滑；压下地面，便会有活力地回弹。药草灌木与树木遍覆山丘，奇妙芳香如雾般笼罩自身。多彩鲜花处处盛开，其中有美丽的莲花。在这净土中央及四方共五区，五智不息的自然光辉显为五处泉水：中央为蓝色八角泉；东方为白色圆泉；南方为透明金色方泉；西方为红色半月泉；北方为绿色三角泉。它们的作用是息灭五种烦恼，也就是五毒，并完全赐予五智的显现。在四隅，有较小的清洁水池，具足八功德水，四周围以宝石栏杆。池岸由珍宝构成，沙为黄金；青绿色泉水涓涓流入池中。净土边缘的如意树，不太茂密，分布完全匀称；树间悬垂着珠宝与丝绸交织的网状花鬘。所有鸟类都是诸佛的化现，鸣唱悦耳歌曲，美丽的身形环绕池水。它们停落在如意树上，不断传扬正法之声。住在那里的野生动物也十分美丽，嬉戏或卧于草地，仿佛正在听闻佛法。外面是一道充满海水的宝石峡谷。这一切，都是大地的美妙庄严。
All intermediate directions are fully beautified by rainbow lattices and orbs of rainbow light. In this expanse, there are countless offering goddesses always making offerings, rendering praise, and serving [the objects of refuge]. These are the beautiful ornaments of the intermediate directions. The entire space is fully adorned by rainbow parasols, victory banners, large offering scarves, pendants, fans with jeweled handles, and so forth. These are the beautiful ornaments of the sky.
所有四隅，都以虹光网与虹光球充分庄严。在这一广界中，有无量供养天女，恒常献供、赞颂，并侍奉〔皈依境〕。这是四隅的美妙庄严。整个虚空，以虹彩宝伞、胜幢、大供养哈达、垂饰、宝柄扇等充分庄严。这是天空的美妙庄严。
In the center of this pure land is a one-thousand-petaled lotus of nonattachment to saṃsāra. The four directions are their usual colors, and the four intermediate directions are blue. The stamen of the lotus is orange in color and elevated in full, bloom. The rim is slightly lower; and upon that on a stainless moon and sun seat, both of which are equal in size to the lotus, is one’s self-awareness as a transparent blue <hung>. Consider this to be blazing with the light of the five colors that radiate, along with offering goddesses. Pleasing offerings are made to the enlightened body, speech, and mind of the victorious one’s, including their heirs; and all of their blessings emerge as amass of blue-black light that dissolves into the <hung>. Then, light radiates downward to purify all places of the six realms of beings and gather all longevity, merit, and glorious qualities to dissolve into the <hung>.
在此净土中央，有象征不贪著轮回的千瓣莲花。四正方为各自通常的颜色，四隅为蓝色。花蕊橙黄，盛开隆起，边缘略低。在其上，与莲花同样大小的无垢月轮、日轮座上，自觉显为透明蓝色hung字。观想它炽然放射五色光芒，连同供养天女，向诸佛及其佛子之身语意献上悦意供养。他们的一切加持显为蓝黑光团，融入hung字。随后向下放光，净化六道众生的一切处所，并摄集寿命、福德与荣耀功德，融入hung字。
Instantly, <hung> completely transforms into the sole mother Tröma Nagmo, indigo in color, symbolizing the unborn dharmakāya. Her single face represents great exaltation, and her four bared fangs are like the arising moon and represent the four immeasurables.(12) Her three eyes gaze into the sky, indicating the inseparable three kāyas; and her flaring nostrils indicate the spontaneous presence of the two purposes. Her two ears are lovely like a lotus, indicating the two truths; and her curving eyebrows, indivisible appearances and emptiness. Her straight white teeth indicate the perfect maṇḍala of the peaceful ones; and the slender lotus petal of her tongue, the unceasing sambhogakāya. Both arms indicate the union of method and prajñā. She holds her curved vajra blade up to the sky, indicating severing birth and death from the root; and she holds a skull filled with blood to her heart, indicating that she partakes of the blood of the three realms. Her two legs indicate the indivisibility of saṃsāra and enlightenment. Her right leg is drawn up against her secret place, indicating upwardly suppressing the gateways to the form and formless realms. Her left leg is planted upon a lotus, sun, and corpse seat, indicating downwardly suppressing the gateway to the desire and lower realms of saṃsāra. Her breasts are voluptuous, indicating the bestowal of common and supreme siddhis. Her secret place is blossoming, indicating the blazing, supreme wisdom of bliss and emptiness. Her twelve main joints are attractive and flexible, indicating the purification of the twelve interdependent links in their place; and her toes and fingers are pliant and slender, indicating the perfection of the kāyas, wisdoms, ten powers, and the paramitas.
刹那间，hung字全然化为唯一佛母黑忿怒母，深蓝色，象征无生法身。一面表示极其尊胜，四颗显露的獠牙如初升之月，表示四无量心〔注12〕。三目凝视虚空，表示三身无别；鼻孔张开，表示自他二利任运自成。双耳美如莲花，表示二谛；弯眉表示现空不二。整齐洁白的牙齿表示寂静尊坛城圆满；舌如纤细莲瓣，表示报身不息。双臂表示方便与般若双运。她举起金刚钺刀指向虚空，表示从根本斩断生死；颅器盛血持于心间，表示受用三界之血。双腿表示轮回与觉悟不可分。右腿屈抵秘密处，表示向上镇压色界、无色界之门；左腿踏于莲花、日轮、尸身座，表示向下镇压欲界与轮回恶趣之门。双乳丰满，表示赐予共同与殊胜悉地；秘密处绽放，表示乐空殊胜智慧炽盛。十二大关节柔美灵活，表示十二缘起支当处清净；手指足趾柔软纤细，表示诸身、诸智、十力及波罗蜜多圆满。
Her golden-reddish hair blazes upward to reach the peak of existence, indicating the accomplishment of self-purpose as the dharmakāya that originally never knows confusion. Her long flowing locks cover her back, indicating concern for all living beings. She is adorned with the eight charnel-ground accouterments, indicating the eight objects pure in their place, and the six bone ornaments, indicating that the six consciousnesses arise as wisdom. She wears the ornaments of the sun and moon as earrings, indicating having dispelled the darkness of ignorance. The indigo, squealing pig head that juts from her crown indicates awakening all beings from the slumber of ignorance. She stands in the expanse of a five-colored wisdom fire, indicating that she has incinerated all concepts based on duality in basic space. She holds a three-pronged khatvanga in the cleft of her left arm, indicating the nature of the male consort.
金红头发向上炽扬，直达有顶，表示本初从未迷乱之法身自利成就；长发披背，表示关怀一切众生。八种尸陀林装束，表示八境当处清净；六种骨饰，表示六识显为智慧。以日月为耳饰，表示已遣无明黑暗。顶上伸出尖叫的深蓝猪头，表示唤醒一切众生，使其脱离无明昏睡。她立于五色智慧火焰之界，表示将一切依二取而起的概念焚尽于法界。左臂弯持三叉卡章嘎，表示佛父的本性。
The three upper points [of the khatvanga] indicate the nature, intrinsic nature, and compassion; the horn adorned with nine rings indicates the perfection of the nine vehicles; the three skulls that are dry, moist, and fresh indicate the perfection of the three kāyas; the vase of immortality with a sprig from a wish-granting tree indicates the ever-youthful vase kāya; the crossed vajra indicates having destroyed the twenty destructive views like a mountain as well as the perfection of the five kāyas, wisdoms, pure lands, and consorts; the black wooden handle indicates relative bodhichitta, and the lower tip with five vajra prongs indicates genuine bodhichitta; the five-colored silks indicate the spontaneous presence of kāyas and wisdom; and the strips of leopard and tiger skin, as well as the locks of dead and living people indicate having overcome all ḍākas and ḍākinīs of the sacred grounds. The mirror indicates the perfection of the wisdom dharmakāya; the ḍāmaru, the perfection of the wisdom sambhogakāya; and the hanging bell indicates the perfection of the wisdom nirmāṇakāya.
卡章嘎顶部三尖表示体性、自性、大悲；九环庄严之角，表示九乘圆满；干、湿、新鲜三颅，表示三身圆满；插如意树枝的不死宝瓶，表示童瓶身；交杵表示摧毁如山的二十种坏聚见，并表示五身、五智、五净土、五佛母圆满；黑木柄表示世俗菩提心，下端五股金刚尖表示胜义菩提心；五色绸表示身智任运自成；豹皮、虎皮条及死者、生者的发绺，表示已胜伏圣地的一切勇父与空行母。镜表示智慧法身圆满，达玛如鼓表示智慧报身圆满，垂铃表示智慧化身圆满。
In the middle of her kāya, there are three channels including the five chakras; and in the center of the dharmachakra in the precious jewel of her heart is a transparent, pure wisdom light channel. Its base is very subtle, with the top open and connected to the center of the eyes. Meditate on this manifestation of the all-pervasive nature of kāyas and wisdom.
其身中有三脉及五轮；心间珍宝的法轮中央，有透明清净的智慧光脉，其下端极细，上端开放，与双眼中央相连。观修此身智遍满本性的显现。
The outer mudrā of the kāya of light has no true, inherent substance, yet appears while being empty like the reflection of the moon on water. All the outer and inner aspects are extremely clear, and everything is distinctly vivid right down to the pupils in the eyes. Meditate that, like a rainbow in the sky, there is nothing to fixate upon as true.
外在光身手印，虽无真实自性之实体，却现而为空，如水中月影。内外一切部分都极其清晰，直至眼中瞳仁，无不鲜明。观想如空中彩虹，无任何可执为真实之物。
In the heart where luminosity abides as the ground is a bindu of light like a peacocks egg, indicating the presence of the nature, intrinsic nature, and compassion. From that, light rays radiate upward, invoking the enlightened mind of all victorious one’s and their heirs who reside in the limitless pure lands of the ten directions. Arising as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities like massing clouds, they arrive to dissolve into one’s three doors and, in particular, into the secret path of wisdom—the bindu of the ground Samantabhadra of the heart. Consider that the three doors become the three vajras and that the outer vessel and inner inhabitants of phenomenal existence awaken as the nature of kāyas and wisdoms. Resting in this nature as much as possible is the method.
在明光作为根本安住的心间，有如孔雀卵般的光明点，表示体性、自性、大悲具足。从中向上放光，祈动十方无边净土一切诸佛及佛子的智慧心。彼等如云聚般，显为身语意功德事业无尽庄严轮，降临融入自身三门，尤其融入智慧密道——心间本基普贤之明点。观想三门成为三金刚，外器内情的一切有法，觉醒为身智本性。尽可能安住此本性，是方便。
Then, through the crucial points of the three-kāya postures and gazing: placing the radiance of awareness as the vajra chain between the enclosure of space and bindus, resting in the maṇḍala of the nature of clear light free from the mind of rejection, acceptance, hope, or fear is the evenness of prajñā. Once one arises from that: rather than engaging the phenomena of post-evenness with the confusion of impure perceptions, the method is to take the path of knowing the entire world to be the pure land of Space Activity and all beings the manifestations of ḍākas and ḍākinīs. At all times and in all situations, to never depart from the state of great, ineffable, unfabricated awareness is the post-evenness of prajñā. To internalize this profound path of indivisible method and prajñā for one month will bring stability for the crucial point of the gateways, bringing about functionality and granting the blessings of all the ḍākinīs in the three sacred grounds.
随后，依三身姿势与凝视之要点，将觉性光辉的金刚链，安置于虚空与明点的围界之间，安住明光本性坛城，远离舍、取、希、惧之心，这是般若的等持。从此起后，不以不净知觉的迷乱对待后得诸法，而以整个世界为行空净土、一切众生为勇父空行母之化现而入道，这是方便。在任何时候、任何情境，始终不离广大不可言说、无造作觉性的状态，是般若的后得。如此将方便般若无别的甚深道融入自心一个月，将令门户要点稳固，生起作用，并获得三圣地一切空行母的加持。
Then, the practice for the second month is that, during the guru-yoga section, one visualizes oneself as Vajra Ḍākinī with all the accouterments fully complete, such as holding a curved vajra blade in the right hand and so forth. Above the crown is Guru Rinpoche visualized just as before, except that the lid ornament of the skull cup in his hand changes to that of a vajra. In addition, the arrangement of the pure land of Manifest Joy is just as before. Visualize oneself to be Vajra Ḍākini, white in color, holding a curved blade with a vajra handle in the right hand and a skull filled with nectar to the heart in the left. One’s hair is bound up in a knot, and above the right ear a squealing pig head protrudes. One is adorned with the six bone ornaments. From the light in the heart, lights rays emerge to invoke all maṇḍalas of the vajra-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities as radiant white light. Like a heap of massing clouds, they dissolve into one’s three doors and so forth just as before. During post-evenness, consider phenomenal existence to be the arrangement of the pure land of mirrorlike wisdom.
第二个月的修持：在上师瑜伽部分，观想自身为金刚部空行母，右手持金刚钺刀等一切装束圆满。顶上莲师仍如前观想，只将其手中颅器盖上的庄严改为金刚杵。此外，现喜净土的陈设与前相同。观想自身为白色金刚部空行母，右手持金刚柄钺刀，左手持甘露满溢的颅器于心间，发结顶髻，右耳上方伸出尖叫猪头，佩戴六种骨饰。心间之光放出光芒，召请金刚部上师的一切坛城，显为身语意功德事业无尽庄严轮，放射明亮白光，如云团堆聚，融入自身三门等，一如前述。后得时，观想器情显有为大圆镜智净土的陈设。
During the third month, the practice is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown—except for the lid ornament of the skull that he holds now becoming a precious jewel, everything else is the same. At the time of the actual practice, visualize oneself to be Ratna Ḍākini, golden in color, adorned with all the marks and signs. One’s right hand holds a curved vajra blade with a jeweled handle and the left a skull filled with blood, as well as a khatvanga. Wearing the silken garments and six bone ornaments, one stands upon a seat of lotus, sun, moon, and corpse in the dancing posture. In an expanse of wisdom, rainbow light rays and bindus, self-nature is the magical kāya of appearances and emptiness. From the light in the heart, golden light rays invoke the entire maṇḍala of the ratna-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities to dissolve into your three doors and so forth like before, so that all sight, sound, and thoughts awaken as the wisdom maṇḍala of evenness. Rest in this nature. The practice of method and wisdom is the same as before. During post-evenness, phenomenal existence is the maṇḍala of the support and supported wisdom of evenness taken as the path.
第三个月的修持：在上师瑜伽部分，头顶莲花生上师的观想，除手持颅器盖上的庄严改为珍宝外，其余皆同。正行时，观想自身为金色宝部空行母，相好庄严圆具。右手持宝柄金刚钺刀，左手持血满颅器，并持卡章嘎。身著绸衣及六种骨饰，以舞姿立于莲花、日、月、尸身座。在智慧虹光、光芒与明点之界，自性是现空幻化身。心间放出金光，召请宝部上师整个坛城，显为身语意功德事业无尽庄严轮，如前融入自身三门等，使一切所见、声音、念头，皆觉醒为平等性智坛城。安住此本性。方便与智慧的修持同前。后得时，以器情显有作为平等性智之能依、所依坛城而入道。
During the fourth month, the practice is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a lotus, everything else is the same. During the actual practice, visualize oneself to be a red Padma Ḍākini adorned with all the marks and signs, holding a curved vajra blade with a lotus handle in the right hand and a skull filled with blood in the left, as well as a khatvanga, and wearing the six bone ornaments. Both legs are in the dancing posture, standing upon a lotus, sun, moon, and corpse seat. From the light in the heart, red light rays invoke the entire maṇḍala of lotus-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, and mind to dissolve into one’s three doors and so forth as before. All sight, sound, and thought awaken as the great maṇḍala of discerning wisdom; and in this way, rest in evenness. This practice of method and prajñā is just as previously engaged. During post-evenness, phenomenal existence is the maṇḍala of support and supported discerning wisdom taken as the path.
第四个月的修持：上师瑜伽中，头顶莲花生上师的观想，除手持颅器盖上的庄严改为莲花，其余皆同。正行时，观想自身为红色莲花部空行母，相好圆满；右手持莲花柄金刚钺刀，左手持血满颅器，并持卡章嘎，佩戴六种骨饰。双腿呈舞姿，立于莲花、日、月、尸身座。心间放出红光，召请莲花部上师整个坛城，显为身语意无尽庄严轮，如前融入自身三门等。一切所见、声音、念头皆觉醒为妙观察智大坛城，如是安住等持。方便与般若的修持如前。后得时，以器情显有作为妙观察智之能依、所依坛城而入道。
The practice for the fifth month is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a crossed vajra, everything else is the same. During the actual practice, visualize oneself as the green-colored Karma Ḍākini, holding a curved vajra blade with a crossed vajra handle in the right hand and skull filled with blood in the left and wearing silken garments and the six bone ornaments, adorned with all the marks and signs. The two legs are in the dancing posture, standing upon lotus, sun, moon, and corpse seats. In an expanse of wisdom light rays and bindus: from the heart of the magical wisdom kāya, green light rays invoke the entire maṇḍala of karma-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, and mind to dissolve into your three doors and so forth as before. All sight, sound, and thought awaken as the great maṇḍala of all-accomplishing wisdom; and in this way, rest in evenness. This practice of method and prajñā is just as previously engaged. During post-evenness, phenomenal existence is the maṇḍala of the support and supported wisdom of all-accomplishing activity taken as the path.
第五个月的修持：上师瑜伽中，头顶莲花生上师的观想，除手持颅器盖上的庄严改为交杵，其余皆同。正行时，观想自身为绿色事业部空行母，右手持交杵柄金刚钺刀，左手持血满颅器，身著绸衣、六种骨饰，相好圆满。双腿呈舞姿，立于莲花、日、月、尸身座。在智慧光芒与明点之界，从幻化智慧身心间放出绿光，召请事业部上师整个坛城，显为身语意无尽庄严轮，如前融入自身三门等。一切所见、声音、念头皆觉醒为成所作智大坛城，如是安住等持。方便与般若的修持如前。后得时，以器情显有作为成所作智之能依、所依坛城而入道。
The supplementary practice for the sixth month is that—during the guru-yoga section visualizing Guru Padmasambhava above the crown of one’s head—except for the lid ornament of the skull that he holds becoming a wheel, everything else is the same. During the actual practice, visualize oneself as Vajravarāhī. Buddha Ḍākini, indigo in color, holding a curved vajra blade with a wheel handle in the right hand and a skull filled with blood in the left. One’s breasts are voluptuous, the secret lotus is blossoming, and the major and minor marks are ablaze with authentic presence. One is adorned with silken garments and bone ornaments, and the two legs are in the dancing posture standing upon a lotus, sun, moon, and corpse seat. Remaining in the midst of a mass of wisdom fire: from the light in the heart, the entire maṇḍala of the buddha-family gurus as an inexhaustible, ornamental wheel of enlightened body, speech, mind, qualities, and activities is invoked to dissolve into the maṇḍala of self-appearing wisdom. Considering that all appearances, sounds, and thoughts awaken as the great maṇḍala of the wisdom space of phenomena, the paths of method and prajñā are practiced just as before. During post-evenness, all appearances of phenomenal existence are taken as the path of the maṇḍala of the support and supporting wisdoms of the space of phenomena.
第六个月的补充修持：上师瑜伽中，头顶莲花生上师的观想，除手持颅器盖上的庄严改为法轮，其余皆同。正行时，观想自身为金刚亥母、佛部空行母，深蓝色，右手持轮柄金刚钺刀，左手持血满颅器。双乳丰满，秘密莲花绽放，大小相好以威德炽盛。身著绸衣、骨饰，双腿呈舞姿，立于莲花、日、月、尸身座。安住智慧火聚中，心间之光召请佛部上师整个坛城，显为身语意功德事业无尽庄严轮，融入自现智慧坛城。观想一切显现、声音、念头皆觉醒为法界体性智大坛城，方便与般若之道如前修持。后得时，以器情显有的一切显现，作为法界体性智之能依、所依坛城而入道。
In order to practice in this way and to pacify outer and inner obstacles during evenness, as well as ensuring that one’s practice will be successful, one visualizes self-nature as the wisdom ḍākini, appearing yet empty like a reflection within a mirror. In order to receive the wisdom lineage blessings, invoking both empowerment and blessings are the path of method. Penetrating the clear light with the key point of pure awareness—basic space—and taking that as the path is prajñā. During post-evenness, all of phenomenal existence is taken as the path of the dynamic strength of each ḍākinī and their respective pure lands. That is the method. At all times and in every situation, to never waver from the space of the awareness of the nature of phenomena and to rest in manifest clear light are prajñā.
为了如此修持，并于等持中息灭内外障碍，确保修行成功，观想自性为智慧空行母，现而为空，如镜中影。为领受智慧传承加持，祈请灌顶与加持，是方便道。以清净觉性——法界——的要点彻入明光，并以此入道，是般若。后得时，将一切器情显有作为各空行母及其各自净土之妙力而入道，是方便。在任何时候、任何情境，始终不偏离法性觉性之界，安住明光现前，是般若。
In this way, first one must complete six months of practice upon the same cushion [i.e., in a single retreat], as it is unacceptable to practice in different places or at different times. Once that is accomplished: according to one’s situation, it is taught that one may practice for six weeks, six days, or whatever is possible. Needless to say, we have been revolving on this wheel of dualistic confusion from beginningless time until now. By engaging only in temporary practice, how can the state of buddhahood be attained? In order to practice single-pointedly without interruption, one must not fall prey to laziness or distraction even for a moment. By applying heartfelt diligence to practice and if one is able to practice for an entire lifetime: then—unlike the lower paths where awakening is based on a long time—here in either one body and one lifetime or in the best case just thirteen years, one will awaken in the space of the great, rainbow-body transference. This is the undeceiving speech of the protector Vajradhara.
如此，首先必须在同一座垫上完成六个月修持〔即在一次闭关中〕，不可分在不同地点、不同时间修习。完成之后，教中说，可依自己的情况修六周、六日，或尽力而为。不言而喻，从无始至今，我们一直流转在二取迷乱之轮上。仅作暂时修持，如何能证得佛果？为一心不间断修持，片刻也不可落入懈怠散乱。若由衷精勤修行，能终身奉行，则不同于下乘须经历漫长时劫方才觉醒，此道可于一身一生成就，最胜者仅十三年便于大虹身迁转之界觉醒。这是怙主金刚持无欺之语。
The great Terton Master [i.e., Dudjom Lingpa] repeatedly taught that this path that combines method and prajñā is much swifter than any other path. According to factual evidence: through this practice, thirteen practitioners actually achieved the highest state of the rainbow-body transference.
大伏藏师〔敦珠林巴〕反复教示，此方便般若结合之道，比其他任何道路都迅速得多。事实证明，经此修持，确有十三位修行者成就了虹身迁转的最胜境地。
In these degenerate times, most teachers and disciples are just mouthing the view; and due to not comprehending the profound crucial points concerning how to distinguish trekchö and tögal, they claim that it is only necessary to meditate on trekchö rather than the profound crucial points of tögal even though the latter is more profound. Many maintain this overly casual and careless approach. In actuality, [they] just put aside realizing saṃsāra and enlightenment as the one taste of the great dharmakāya. Even dream appearances become a source of great fixation. With no potential to take the sudden onset of illness as the path, such individuals lack even a pore’s worth of qualities that would distinquish them from those who are ordinary. As the concepts based on hope and fear escalate and by reinforcing these habits, they will practice to save themselves, take different medicines, and so forth such that the faults of no meditation will be exposed through their conduct. Hence, mingling the essential practices of both trekchö and tögal is a crucial point.
在此衰败时代，多数师徒只在口头谈论见地；由于不了解区别彻却与顿超的甚深要点，虽然后者更为深奥，却声称只须修彻却，不必修顿超甚深要点。许多人持此过于随便、轻忽的态度。实际上，他们把证悟轮回与觉悟为大法身一味抛在一旁，连梦中显现也成了强烈执著的来源。面对突如其来的疾病，毫无将其转为道用的能力，连一毛孔许有别于凡夫的功德也没有。随着希惧分别增盛，习气得到强化，他们为保护自己而修法、服各种药等，于行为中暴露出不曾实修的过失。因此，融合彻却与顿超二者的精要修持，是一项关键。
The way in which tögal exceeds trekchö was taught by Shrī Siṃha to Vimalamitra when he sat in his presence to receive all transmissions up to the secret cycle of Mahāsandhi. Then Vimala taught what he had received to Yeshe Do, and they became teacher and disciple. Since Yeshe Do possessed the keenest faculties, he was still not satisfied, so he went to Shrī Siṃha to receive the entire quintessential, unsurpassed cycle of teachings in great detail, after which realization and liberation occurred simultaneously. Later Vimalamitra became Yeshe Do’s disciple, just as it is clearly taught according to the great history of the Nyingthig Tradition. It is very important that one gain certainty by carefully studying the seven reasons why tögal is superior to trekchö.(13)
顿超胜过彻却之理，是师利僧哈传给无垢友的。无垢友曾坐在他面前，领受直至大圆满秘密部的一切传授。随后，无垢友将所受教法传给益西多，他们成为师徒。益西多根器极其敏锐，仍不满足，便到师利僧哈处，详细领受完整无上精髓法类，其后证悟与解脱同时发生。后来，无垢友反而成为益西多的弟子，正如《宁提传承大史》所明说。仔细研习顿超胜过彻却的七种理由〔注13〕，由此获得定解，非常重要。
Now, there are three categories: sealing the daytime appearances, transforming dream appearances into clear light, and so forth.(14) First, transforming sleep into clear light is as follows. At the moment of falling asleep, the body is imagined to be an orb of light. In its center, visualize the central channel like a crystal pillar. Within that and parallel to the heart appears a white <ah> that is meditated upon to be radiantly blazing like the moon. From that, visualize that nineteen white <ahs> gradually appear, ascending toward the crown, and consider they are blazing with light and radiance. Finally, they gradually dissolve back down into one another, absorbing back into the <ah> in the heart. Mingle the mind with the <ah> in one’s heart as brilliant as one-hundred thousand moons and then fall asleep.
接下来有三类：印定白昼显现、将梦境显现转为明光等〔注14〕。首先，将睡眠转为明光之法如下。将要入睡时，观想身体为光球，中央有水晶柱般的中脉；其中与心间平齐处，显现白色ah字，观其如月般明亮炽盛。从此逐渐显出十九个白色ah字，向头顶升起，观其光芒炽耀。最后，诸字逐一向下融入彼此，收摄回心间ah字。心与心间如十万明月般辉煌的ah字相融，然后入睡。
Second, the key point for engaging the mind at the time of dusk is as follows. Within the central channel in the center of the body, upon a junction parallel to the navel, is the red essence derived from the mother in the aspect of an <ahtung>(ah tung, ^). From this, fire burns. At the crown is the white essence derived from the father in the aspect of the syllable <ham>. From that, nectar descends to ignite the fire and increase the experience of bliss and emptiness. With the increase of the fire and nectar, all illness, demonic forces, obstructions, negativities, and habits—including the corporeal body—are incinerated within light. The entire universe and inhabitants become purified as kāyas and wisdom. Then, rest in evenness. Next, the fire and central channel gradually become more subtle until the central channel becomes the size of one-eighth of a split strand of hair from a horse’s tail. The fire also becomes very subtle, and the mind is held there.
第二，黄昏摄心之要点如下。在身体中央中脉中，与脐平齐的交会处，有来自母亲的红色精华，形为短ah〔ah tung，^〕，由此燃火。顶上有来自父亲的白色精华，形为ham字，甘露从中下降，助燃火焰，增进乐空觉受。随着火与甘露增长，疾病、魔力、障碍、恶业、习气乃至物质身体，都于光中焚尽。整个器情世界清净为身智，然后安住等持。随后，火与中脉逐渐变细，直至中脉如一根马尾毛分为八分之一那样细。火也极其微细，摄心于此。
Third, purifying the elements is as follows. In the predawn at the moment of awakening, say <ha> along with three exhalations of the breath. Imagine that all illness, demonic forces, negativity, obscurations, passions, and habits are fully purified.
第三，净化诸大如下。黎明前，刚醒之际，配合三次呼气念ha，观想疾病、魔力、恶业、障蔽、烦恼与习气悉皆完全净除。
Finally, on the first day:(15) from the radiant white <ah> in one’s heart, a stack of four golden-colored <ah> syllables emerges directly in front out from one’s eyebrows as the nature of the element earth. Focusing upon this, assume the lion’s posture. From the <ah>, golden light rays boundlessly radiate; and like salt melting in water, the entire universe and inhabitants, one’s body, elements, sense sources, and the like melt in the aspect of golden light and the nature of the wisdom of evenness. This then dissolves into the <ah>. Then <ah> dissolves into light and becomes the aspect of a golden, square-shaped earth maṇḍala. Focus the mind there.
最后，第一日〔注15〕，由心间明亮白色ah字，显出四个金色ah字上下叠列，从眉间正前方而出，体性为地大。专注于此，采取狮子姿。ah字放射无边金光，如盐入水，整个器情世界、自身、诸界、诸处等，融为金色光芒、平等性智的本性，随后融入ah字。ah字又融为光，成为金色方形地大坛城，摄心于此。
On the second day, the expelling of the stale winds and so forth is just like before. From the <ah> in the heart, a white <ah> the nature of the water element radiates out in front; and from that, white light radiates. The entire universe and inhabitants, one’s body, elements, and sense sources all melt into the nature of mirrorlike wisdom as the aspect of white light, which then dissolves into the <ah>. The <ah> itself melts into light and becomes the aspect of a circular, white water maṇḍala. Focus the mind there.
第二日，如前排出浊气等。由心间ah字，放出体性为水大的白色ah字至前方，从中放射白光。整个器情世界、自身、诸界、诸处，悉融为大圆镜智本性的白光，随后融入ah字。ah字自身融为光，成为白色圆形水大坛城，摄心于此。
On the third day: from the <ah> in one’s heart, two stacked red <ahs> the nature of the fire element radiate with red light. The outer universe and inner inhabitants, one’s body, elements, and sense organs all melt into red light the nature of discerning wisdom, which dissolves back into the <ah>. <Ah> itself melts into light and becomes a half-moon, fire maṇḍala. Focus the mind there.
第三日，由心间ah字，显出两个上下叠列的红色ah字，体性为火大，放射红光。外器内情、自身、诸界、诸根，悉融为妙观察智本性的红光，回融ah字。ah字自身融为光，成为半月形火大坛城，摄心于此。
On the fourth day: from the <ah> in the heart, five stacked green <ahs> the nature of the wind element radiate out in front as green light. The outer universe and inner inhabitants, one’s body, elements, and sense organs all melt into green light the nature of all-accomplishing wisdom, which dissolves back into the <ah>. <Ah> itself melts into light and becomes a bow-shaped, green wind maṇḍala. Focus the mind there.
第四日，由心间ah字，显出五个上下叠列的绿色ah字，体性为风大，在前方放射绿光。外器内情、自身、诸界、诸根，悉融为成所作智本性的绿光，回融ah字。ah字自身融为光，成为绿色弓形风大坛城，摄心于此。
On the fifth day: from the <ah> in the heart, five stacked blue <ahs> the nature of the space element radiate out in front as blue light. The entire outer universe and inner inhabitants, one’s body, elements, and sense organs melt into blue light the nature of the space of phenomena wisdom, which dissolves back into the <ah>. <Ah> itself melts into light and becomes an eight-faceted, blue space maṇḍala. Focus the mind there.
第五日，由心间ah字，显出五个上下叠列的蓝色ah字，体性为空大，在前方放射蓝光。整个外器内情、自身、诸界、诸根，悉融为法界体性智本性的蓝光，回融ah字。ah字自身融为光，成为蓝色八面空大坛城，摄心于此。
Once again, rest in nonconceptual awareness, or it is also acceptable to dissolve the <ah> into one’s heart. Through this, the sense organs are exhausted so that water cannot carry one away, fire will not burn, wind will not disperse, the earth will not suppress, and the ability to fly through the sky like a bird and so forth all occur. This is the accomplishment of power over the five elements.
再次安住无分别觉性，也可将ah字融入自己心间。由此，诸根穷尽，水不能漂走，火不能烧伤，风不能吹散，地不能压伏，并能如鸟般飞翔虚空等。这是成就对五大的自在。
Occasionally, one can practice the upadesha for purifying death. There are three: purified into the dharmakāya, sambhogakāya, and nirmāṇakāya. In whatever case: by departing for the high mountains, first sit in the posture of the lion and focus the mind on the eyes. Focus the eyes on space and think that the time of one’s death has now arrived. Thinking, “Now I will pass into the perfectly pure space of phenomena,” take space as the path and sit for a while. Then think, “Now I will pass into the great clear-light nature of phenomena free from elaboration.” Then rest.
有时可修净化死亡的窍诀，分三：净入法身、报身、化身。无论哪一种，先前往高山，采用狮子姿，心专注于眼，眼专注于虚空，思惟自己的死期已到。心想：“如今我将趣入完全清净的法界。”以虚空为道，安坐片刻。随后思惟：“如今我将趣入离戏法性大明光。”然后安住。
Second, assuming the elephant posture, focus the mind on the eyes, [focus] the eyes on intermediate space, and squint. Think that the time of death has arrived. “Now I will pass into unchanging basic space and awareness,” and rest in the awareness of the presence of light. Third, laying on one’s back, focus the mind on the eyes and the eyes on intermediate space. Covering the eyes with muslin cloth, train the mind so all appearances of light arise as the group formations of peaceful and wrathful deities. Think, “Now I have entered the sambhogakāya pure land of the bardo, and the maṇḍalas of the peaceful and wrathful kāyas are arising. I must sustain the immutable ground of unelaborate space, like the sky.” Then rest in unchanging awareness and space. By meditating repeatedly in this way: if there is confidence with unchanging awareness and space, there will be buddhahood without a bardo.
第二，采取象姿，心专注于眼，眼专注于中间虚空，微眯双眼。思惟死期已至：“如今我将趣入不变法界与觉性。”安住于光明现前的觉性中。第三，仰卧，心专注于眼，眼专注于中间虚空。以薄棉布覆眼，训练心，使一切光明显现都成为寂忿诸尊的群集排列。心想：“如今我已进入中阴报身净土，寂忿尊身坛城正在显现。我必须保持如虚空般、离戏之界的不变根本。”然后安住不变觉性与法界。如此反复修习，若对不变觉性与法界获得确信，将不经中阴而成佛。
It is very important to emphasize these upadeshas of the elaborate, the synthesized, the pure, and the purification of death until the [vision of] the full extent of awareness is reached. “A profound, pith upadesha such as this cannot be found in the realms of the phenomenal world, which is why one must trust and practice in a stable way. Then if liberation does not occur in this life, I—Padma—have deceived my disciples.” These are the immutable vajra words.
在达到〔觉性〕如量〔之相〕以前，着重修持广、摄、净及净化死亡这些窍诀，非常重要。“像这样甚深精要的窍诀，在显有世间中无处可寻，因此必须信赖并稳固修持。若仍不能于此生解脱，就是我莲花生欺骗了弟子。”这是不变的金刚语。
Thus, this is clearly revealed through vajra speech. By practicing in this way: during the vision of the actual realization of the nature of phenomena, even if one were to die, there will be liberation in the natural nirmāṇakāya pure land. During the vision of the increasing experience [if one were to die], then liberation will occur in the bardo of the nature of phenomena as the sambhogakāya. From the vision of the full extent onward, one will no longer rely upon death; and in this life the body will become an unimpeded rainbow body, and the mind will become fully awakened as the youthful vase kāya of empty awareness. Until the three realms of saṃsāra are emptied, one will constantly and all-pervasively emanate for the purpose of others as a nirmāṇakāya.
如是，金刚语已明确宣说。如此修持，在法性现量见之时，即使死亡，也将在自然化身净土中解脱。在觉受增长见之时〔若死亡〕，则于法性中阴作为报身而解脱。从觉性如量见开始，便不再依赖死亡，此生身体即成为无碍虹身，心则完全觉醒为空觉童瓶身。直至三界轮回空尽，都将恒常、周遍地化现为化身，以利他众。
It is then that, by placing awareness without wavering in the expanse of space and bindus, confused appearances will be naturally arrested. Although the arising of thoughts may still be erratic—except for being the self-manifestation of great prajñā—just like gold and its radiance, wisdom and the nature of phenomena are inseparable. Hence, it is completely unnecessary to accept or reject anything. All expectation and disappointment concerning whether the space and bindus are arising or not is just the false mask of mental rigidity. Therefore, to merely actualize the space and bindus, without any expectation or disappointment, it is necessary to determine that this awareness is the great dharmakāya of the four uncontrived qualities of clear light, the basic space that transcends intellect. No matter what physical and mental sensations occur such as happiness and sorrow: without being subservient to the apprehending concepts, engage the key point of simultaneous arising and liberation, the empty nature of rejecting and applying antidotes, the baselessness of benefit and harm, and the one taste of happiness and sorrow. By refining awareness and resting, there is no doubt that [all concepts] will be naturally pacified and vanish of their own accord. In the <Mahāsandhi>(dzokpachenpo (rdzogs pa chen pо)), it says:
此时，将觉性毫不动摇地置于虚空与明点之界，迷乱显现便自然止息。尽管念头生起或许仍不规则，但除为大般若的自现以外，并无其他；正如金与金光，智慧与法性不可分。因此，完全没有任何须取须舍之物。对于虚空、明点是否显现的一切期待与失望，不过是僵执心智的虚假面具。因此，要无期待、无失望地使虚空与明点现前，必须确定：此觉性即明光四种无造作功德之大法身、超越心智的法界。无论发生快乐、忧苦等何种身心感受，不受能取分别支配，运用生起即解脱之要点，了知舍弃与施加对治的本性为空，利害无根基，苦乐为一味。通过炼净觉性而安住，〔一切概念〕必将自然平息、自行消失，无有疑惑。《大圆满》〔dzokpachenpo，rdzogs pa chen pо〕中说：
Experiential appearances will vanish like mist.
觉受之显现将如雾消散。
Thus, it is as taught.
如是，教中如此宣说。
Never copy the careless, artificial practitioners of the present time. Instead, take care to follow the example of the previous victorious ones who preceded us and point the mind toward the dharma, point the dharma toward a humble life, point the humble life toward death, and point death toward an empty cave; perfect these four destinations of the great Khadampa masters. Except for dedicating life to this kind of practice, how can buddhahood be achieved through the intellectual pride of a baseless view that is proclaimed like a mantra, ignoring karmic cause and result, pretending to do rituals, constructing a castle of passions, allowing the mind to be consumed by duality, and engaging in reckless conduct. If that were the case, then not a single sentient being would need to practice the path; and everyone would be liberated. This contradicts the stories of the great practitioners of the past that limited their intake of food, limited their time for sleep, and focused on controlling their minds. Therefore, one should take a humble position, wear the clothes of a beggar, and let the mind be free without focus, yet from deep within have no fear toward the Lord of Death himself. Even more than the ruler of geese, King Yulkhor Sung(16)—from an outer perspective, it is necessary to be peaceful like the Victorious One who possessed the ability to inspire others’ minds toward virtue.
切勿模仿当今粗疏、虚饰的修行者，而应谨慎效法先行诸佛：心趣向法，法趣向贫，贫趣向死，死趣向空洞，圆满噶当大德的四种趣向。除了将一生投入这样的修持，怎能凭毫无根基的见解所生智识骄慢，如念咒般宣扬见地、漠视业因果、假作仪式、建起烦恼城堡、任二取吞噬自心、行为放纵，就成就佛果？若真如此，便没有任何众生需要修道，所有人都已解脱。这与往昔大修行者节制饮食、减少睡眠、专心调伏自心的传记相矛盾。因此，应居卑位、著乞丐衣，使心自在无所缘，而内心深处，即使面对死主也毫无畏惧。从外相而言，更应胜过雁王持国王〔Yulkhor Sung，注16〕，寂静如能启发他人向善的佛陀。
Guru Rinpoche tells us:
莲师告诉我们：
Although my view is higher than the sky, I observe the law of karma more carefully than fine flour.
我的见地虽高于天空， 守护业因果却细于精粉。
Thus, he spoke, and his vajra speech also informs us that—in the future time of the five degenerations—if there are to be fortunate ones who actually practice these pith instructions, they will be as rare as stars in the daytime sky. Therefore, keep this as an inner testament and listen well. However, the mind’s phenomena are these days are how they will be in the future. For liberation to occur, one must take a look at this mind’s phenomena. Realize this! However much there is confusion in the present will be how much confusion occurs in the future. If one is able to be liberated now, that is what will occur in the future.
他如是宣说。其金刚语还告知我们：未来五浊时代，若有真正修持这些窍诀的有缘者，也将如白昼星辰般稀少。因此，将此作为内在嘱托，善加听受。今日心中诸法如何，未来也将如何。若要解脱，必须观察此心之法。应当明白这一点！如今有多少迷乱，未来便有多少迷乱；若能现在解脱，未来也将如此。
By observing the phenomena of the dream state, signs will occur in three stages. The best will be that dreams vanish in space, becoming all-pervasive clear light. The intermediate will be to have a lucid dream and know that the mind stream has no true, inherent existence—thus transforming and mastering dreams. At least in the future, the continuum of karma and negative rebirth will be severed; and by the increase of signs, negative habits in dreams will eventually vanish in basic space. It is taught that dreams will then only be excellent. Until one reaches the full extent of awareness, it is a crucial point to engage single-pointedly in practice with intense perseverance like bending a bow. It is important to not just leave the oral teachings on the scriptures, but rather to apply them to the mind. Although here I have set forth the crucial points for practice, detailed explanations must be learned from the great commentaries.
观察梦境诸法，可分三阶段出现征相。最胜者，梦境消于虚空，成为周遍明光。中等者，梦中清醒，了知心续并无真实自性，因此能转变、自在掌握梦境。至少，未来业与恶趣受生的相续将被截断；随着征相增长，梦中恶习最终会消失于法界。教中说，此后梦境将唯有善妙。直至觉性如量以前，如弯弓般强韧精进、一心修持，是关键。不可只把口授留在经书上，而应运用于自心，这很重要。我在此虽列出修持要点，详细解释仍须从大论中学习。
This quintessential, secret, unsurpassed vehicle of Ati is the heart essence of the Victorious, the lotus-born embodiment of the three kāyas.
这精髓、秘密、无上阿底乘，是三身总集、莲花生佛陀之心髓。
This great chariot of the profound and swift path of tögal has been clarified through the kindness of the great Terton Guru.
此顿超甚深捷径之大车，由大伏藏上师恩德而得阐明。
The deity yoga that introduces the pure nature of the aggregates, elements, and sense sources—inseparable space and awareness, the profound swift path of Ati—integrates the nondual practice of method and prajñā. A sacred teaching such as this is rare in both India and Tibet.
指示蕴、界、处清净本性之本尊瑜伽，即法界觉性不二、阿底甚深捷径，融合方便般若不二的修持。如此圣教，印度西藏皆难得。
Except for the secret dharma of the great inner practice, beings in the degenerate times are hard to tame through other vehicles. Even the lazy ones can be brought to the state of dharmakāya. This heart doctrine of Samantabhadra is superb!
除大内修秘密法外，浊时众生难以其他乘调伏。此法连懈怠者也能引至法身境界。普贤此心法，殊胜无比！
Except for those who have previously accumulated merit and excellent aspirations, those fortunate individuals who connect with the path of the great vehicle, it is impossible for someone to even show interest in this path. Whoever connects with this path will become a vidyādhara heir of Samantabhadra and that will be their final birth in existence.
除非往昔积福、发善妙愿，成为与大乘之道相接的有缘者，否则甚至不可能对此道生起兴趣。凡与此道结缘者，将成为普贤的持明法子，此即三有最后一生。
Becoming an object of homage for the gods and all beings as a dharma king, the two purposes will be spontaneously fulfilled. The result of prayers and purification over many lifetimes allows one to encounter a teacher who reveals the supreme, profound vehicle.
成为天人一切众生顶礼的法王，自他二利任运圆满。多生祈愿净障之果，使人得遇开示最胜甚深乘之上师。
With the strength of faith and the realization of prajñā, there comes to be the excellent fortune to have faith and interest in this path. Now without being deceived by sloth, distraction, procrastination, and failure to know the law of karma: but by diligently and single-pointedly practicing this path, the attainment of actual realization as though in the palm of the hand must occur.
依信心之力与般若证悟，获得信乐此道的善缘。如今，不被懒惰、散乱、拖延、不识业果所欺，而精勤专一修持此道，必将现证如掌中物。
From this life onward and throughout all lifetimes, may I be under the care of the great Terton Guru; and may I uphold, protect, and propagate this doctrine. May great waves of enlightened activity be effortlessly accomplished.
从此生起，乃至生生世世，愿蒙大伏藏上师摄受，住持、守护、弘扬此教，任运成办广大觉悟事业之浪潮。
By this merit, may all wanderers effortlessly actualize the basic space of the ground. In the space of the perfected qualities of kāyas and wisdom, may the state of perfect buddhahood, the Original Protector, be realized.
以此功德，愿一切漂泊众生无勤现证本基法界。于身智功德圆满之界，愿证本初怙主、正等觉佛之位。
Thus, my disciple, the diligent practitioner Karma Donyo, requested me to write this and offered me the accomplishment of his practice. Among all the Terton Guru’s disciples, this was written by the worst of all, Drimed Ödzer. May virtue prevail!
如是，弟子精勤修行者噶玛顿悦〔Karma Donyo〕祈请我撰写此文，并供养其修行成就。此由伏藏上师诸弟子中最劣者赤美沃色撰写。愿善增盛！