明光唯一精髓 · 英译者导言

THIS TEXT is a rare and precious gift that represents the most sacred and supreme spiritual attainment—the possibility of attaining the state of permanent exaltation, fully enlightened buddhahood in the great transference body of rainbow light. As one of the most secret teachings that exist in all of Vajrayāna Buddhism, the contents in this book are intended for the eyes of all fortunate disciples who are fully authorized and truly possess the three wealths of faith, diligence, and prajñā. It is our sincere prayer that this book does not fall into the hands of those who have no intention of internalizing this teaching through practice and especially those who are lacking empowerment or authorization from a qualified vajra master of this tradition. For those who are qualified, we pray that this may be a feast of wisdom awareness that will assist them to achieve the highest goal of this path, the rainbow-body transference. Now we will present this introduction in harmony with the three supreme and rare objects of refuge. Through these efforts, may the great lineage of this profound practice continue to prevail throughout the world.

这部法本是一份稀有而珍贵的礼物，代表着最神圣、最殊胜的修证成就：在大迁转虹光身中，证得恒常超胜、圆满正觉佛果的可能。作为金刚乘佛教一切教法中最秘密的教导之一，本书内容是为已获充分许可、真正具备信心、精进与般若三种财富的有缘弟子而设。我们诚挚祈愿，此书不会落入无意通过实修将此法内化于心的人手中，尤其不要落入尚未获得本传承具格金刚上师灌顶或许可的人手中。对于具备资格的人，我们祈愿此书成为一场智慧觉性的盛宴，帮助他们达成本修道的最高目标——虹身迁转。现在，我们将依照三种殊胜稀有的皈依境，撰述这篇导言。愿以这些努力，使这一甚深修法的伟大传承继续弘扬于整个世界。

First, the authenticity of the great terton treasure revealer who revealed this treasure, Heruka Dudjom Lingpa,(1) will be discussed. The quotes cited here represent the words of Padmasambhava and other great enlightened masters. Among the predictions found in the treasures of the vajra master Padmasambhava, it states:

首先，我们将论述开启此伏藏的大伏藏师黑鲁嘎敦珠林巴〔注1〕的真实性。这里所引的是莲花生大师及其他伟大觉悟上师的言教。在金刚上师莲花生大师伏藏中的授记里，有如下记载：

In the future time of degeneracy, my inseparable manifestation will appear in the manner of a hidden practitioner. As one who has actually seen the truth of the nature of phenomena, he will receive the three treasures(2) of the manifest expanse of all phenomena—reality itself. He will be a spontaneously present vidyādhara(rigdzin (rig ’dzin); pure awareness holder); and as the dynamic strength of magical manifestation, he will come to be known as “Heruka Dorje Trolod.” This keeper of Padma’s secret treasures will manifest in the world. Just to meet him and make an auspicious connection means that one thousand fortunate disciples will discover the state of vidyādharahood. The lord of humans, the king, and subjects will once again unite.

在未来的衰微时代，与我无别的化身，将以隐修行者的形相出现。 他真实亲见诸法本性的真谛，将获得一切现象显现之界——实相本身——的三种伏藏〔注2〕。 他将是任运自成的持明〔vidyādhara；rigdzin，rig ’dzin，即清净觉性的持有者〕， 并作为幻化显现的威力，而以“黑鲁嘎多杰卓洛”闻名。 这位莲师秘密伏藏的守护者，将示现于世。 仅仅与他相遇、结下吉祥缘起，一千名有缘弟子便会发现持明之境。 人中之主——国王——与臣民，将再次相聚。

Thus, it states, and also in the predictions from the treasures of Terton Rashagpa, it states:

如是所说。伏藏师惹夏巴（Terton Rashagpa）的伏藏授记中也说：

In the land of Kham, the incarnation of Drogben will appear. His heart will be marked by a purple, triangular-shaped mole.

在康地，卓本的转世将会出现。 他的心口处，将有一颗紫色三角形的痣。

In the treasure predictions of Orgyen Lingpa, it states:

乌金林巴的伏藏授记中说：

The one known as the treasure revealer Dorje Trolod will come.

名为多杰卓洛的伏藏开启者，将会到来。

Also, in the treasure predictions for the mahāsiddha Kharnagpa,(3) it states:

此外，在关于大成就者卡纳巴（Kharnagpa）的伏藏授记〔注3〕中说：

During the most degenerate time, your reincarnation will be known as “Dudjom,” the one who reveals the heart essence of the ḍākas and ḍākinīs.

在最为衰微之时，你的转世将名为“敦珠”， 他将揭示勇父与空行母的心髓。

Hence, just as the predictions are clearly stated in at least ten ancient treasures, it is evident that Dudjom Lingpa was a sublime personage, great scholar, and accomplished master, as well as an unmistaken representative of Guru Padmasambhava.

因此，正如至少十种古老伏藏中清楚记载的授记所示，敦珠林巴显然是一位殊胜尊者、大学者与成就大师，也是莲花生大师无误的代表。

As for the place of his rebirth, Dudjom Lingpa was born in Golog, in the northeastern region of Kham, on the tenth day of the first month, fourteenth Rabjung Year of the Female Wood Sheep, 1835. His father, Ahten, was from the clan known as Nub. His mother was from the Mu clan, and her name was Tshawo Dzog. At his birth, many astonishing signs were witnessed, such as snowflakes falling in the shape of flowers and circles of rainbow light surrounding the tent where his birth took place. From the time of his youth, he displayed miraculous abilities, as well as the potential to magnetize the minds of others. Through his own pure appearances, he directly encountered the pure lands and assemblies of wisdom deities. As the tendencies of his previous lives reawakened and in dependence upon the arising of visions, he brought to mind pith instructions on the profound teachings. With connate prajñā ablaze like a fire, his ability to read and write was inspired by mere indications such that he could understand everything without effort or impediment. He met Guru Rinpoche face-to-face and received pointing-out instructions on the view of the Great Perfection, future predictions, and advice.

至于他的出生地，敦珠林巴于第十四绕迥阴木羊年，即1835年正月初十，诞生于康区东北部的果洛。他的父亲名叫阿滇（Ahten），属于努氏；母亲来自穆氏，名叫察沃佐（Tshawo Dzog）。他诞生时，人们见到许多奇异征兆，例如雪花呈花朵状飘落，出生所在的帐篷四周出现环形虹光。从幼年起，他便显现神通，以及摄受他人心意的能力。他依自身清净显现，直接亲见净土与智慧本尊众。当往昔生中的习气重新苏醒时，他依所现净相，忆起甚深法教的窍诀。俱生般若如火炽燃，他仅受些许指示，读写能力便被启发，从而能够毫不费力、无碍地理解一切。他亲见莲花生大师，领受大圆满见的直指教授，以及未来授记和教诫。

Furthermore, in his lifetime, he never had to endure the hardship of applying effort toward spiritual training. As the karmic propensities of previous familiarities gradually awakened within him, he would have continual visions of the wisdom deities for extended periods of time. These visions included the great mother Tröma Nagmo, the mahāsiddha Saraha, the eight vidyādharas,(4) the twenty-five disciples, translators, pandits, the omniscient Longchenpa, and many others. His potential to fully realize all categories of the profound and vast dharma blazed impartially. Taking the two paths of generation and completion as the ground, he perfected the fruit of the common and supreme attainments to become a great, fully accomplished vidyādhara. The presence of this great, irrefutable, and renowned treasure revealer was not other than that of the great vajra master Padmasambhava himself.

此外，他在一生中，从未需要经历努力修学所带来的艰苦。当过去熏习的业习逐渐在他心中苏醒时，他会长时间持续见到智慧本尊的净相。其中包括大母黑忿怒母、大成就者萨拉哈、八大持明〔注4〕、二十五弟子、译师、班智达、遍知龙钦巴，以及其他许多尊者。他圆满证悟甚深广大各类佛法的能力，毫无偏颇地炽然显现。他以生起与圆满二次第之道为基础，圆成共同及殊胜悉地之果，成为一位伟大、圆满成就的持明。这位伟大、无可争议、声名远播的伏藏师，其示现与大金刚上师莲花生大师本人无二无别。

Dudjom Lingpa was the predecessor of the vajra master Victorious in All Directions—Jigdral Yeshe Dorje, Kyabje Dudjom Rinpoche—whose enlightened form and sublime teachings many of us had an opportunity to encounter in this very lifetime. Dudjom Lingpa brought forth three cycles of spiritual revelations in his lifetime. They are known as the “earth revelations of the heart essence of the ḍākinī,” “the mind revelations of the welling forth of the expanse of wisdom,” and “the pure vision cycle of the matrix of primordial wisdom.” This text belongs to the cycle on “the mind revelations of the welling forth of the expanse of wisdom.”

敦珠林巴是金刚上师“十方尊胜”——吉札耶喜多杰、怙主敦珠仁波切——的前世；我们许多人有缘在今生亲见后者的觉悟色身，听闻其殊胜教法。敦珠林巴一生中开启了三大伏藏法系，分别称为“空行心髓地伏藏”、“智慧界涌现意伏藏”与“本智之界清净显现法系”。本法本属于“智慧界涌现意伏藏”法系。

Second is a brief explanation concerning the stages of receiving the teachings from the profound treasures, including this particular transmission. Generally, the doctrine of Lord Buddha is synthesized within the two greater divisions of Kama and Terma. This teaching belongs to the latter, Terma, which means the division of profound treasure revelations. Within that, of the three stages of practice known as generation, completion, and perfection stage, this teaching belongs to the stage of the Great Perfection. On the Great Perfection stage, there are three classes known as the mind, expanse, and upadesha pointing-out instruction classes(sem, long and men ngak gyi de süm (sems, klong, and man ngag gyi sde gsum)). This text belongs to the upadesha class of the Great Perfection stage that involves two levels of practice, namely, <kadag trekchö>—cutting through to original purity—and <lhundrub tögal>—directly crossing over with spontaneous presence(ka dag khregs chod and lhun drub thod rgal). This teaching specifically corresponds to the second stage of practice, the spontaneous presence of tögal. Not only is this convenient to practice, it brings forth the most profound and expedient blessings since these are the special upadesha instructions for accomplishing the rainbow body in a single lifetime.

其次，简要说明从甚深伏藏领受教法的次第，其中也包括这一特别传承。总体而言，佛陀的教法可归摄为噶玛与伏藏两大类。本教法属于后者，即甚深伏藏法。在生起、圆满与大圆满这三种修持次第之中，本教法属于大圆满次第。大圆满次第有心部、界部和直指窍诀部三部〔sem, long and men ngak gyi de süm；sems、klong、man ngag gyi sde gsum〕。本法本属于大圆满次第的窍诀部，其中有两层修持，即“本净彻却”〔kadag trekchö，ka dag khregs chod〕——直断而入本初清净，以及“任运顿超”〔lhundrub tögal，lhun drub thod rgal〕——以任运自成而直接超越。本教法具体对应第二层修持，即任运自成的顿超。它不但便于修持，而且带来最甚深、最迅捷的加持，因为这是于一生中成就虹身的特殊窍诀。

The stages for engaging in this practice are as follows. First of all, from a fully qualified spiritual guide a suitable disciple must receive complete teachings on the preliminary practices known as ngöndro. Then the five-hundred thousand accumulations of the preliminaries must be performed according to the lineage, with special emphasis on the practice of cultivating devotion to the spiritual guide through guru-yoga practice. The disciple must be diligent in mingling his mind with the guru’s wisdom awareness through receiving the four empowerments. Once the ngöndro accumulations are complete, the Tröma phowa(’pho ba; pronounced powa) practice is engaged as a retreat for at least five-to-seven days. Following this, the disciple enters the stages of receiving ripening empowerment, liberating commentary, and supplementary reading transmission that correspond to the successive cycles of practice. The next stage of practice involves the retreat for accomplishing the approach, accomplishment, and activity mantras of Ḍākinī Tröma Nagmo. This is followed by the one-hundred-and-eight-day retreat that corresponds to wandering throughout the one-hundred and eight great charnel grounds. Once qualifying in the ways mentioned above, the practitioner must firmly establish the profound view and conduct of the practice known as “discerning saṃsāra and enlightenment.”(ru shan) Then if the disciple has undeniable faith, diligence, and knowledge—these three—according to the oral permission and instructions of the vajra master, he or she is ready to begin this stage of the Tröma tögal practice.

趣入这一修法的次第如下。首先，适合的弟子必须从完全具格的善知识处，领受称为“前行”（ngöndro）的完整教导。随后，必须依传承完成五十万遍前行积集，尤其着重通过上师瑜伽，培养对善知识的虔敬。弟子必须勤勉地领受四灌顶，将自心与上师的智慧觉性融为一体。前行积集完成后，要以至少五至七日的闭关，修持黑忿怒母颇瓦〔’pho ba，读作powa〕。其后，弟子依次领受与各修法法系相应的成熟灌顶、解脱释论及辅助口传。下一步是闭关，完成空行母黑忿怒母的念修、成就与事业咒。随后进行一百零八日闭关，对应游历一百零八大尸林。具备上述资格之后，行者必须稳固确立称为“分辨轮回与觉悟”〔ru shan，区分轮涅〕这一修法的甚深见与行。若弟子具备毫无疑惑的信心、精进与明知三者，依金刚上师亲授的许可与教导，便已准备好开始这一阶段的黑忿怒母顿超修持。

Once beginning tögal practice: the outer luminosity of the perfectly pure space, with rainbow patterns resembling glossy, colorful brocade silk, will manifest. Within this, the inner luminosity of the empty light molecules will arise as five-colored circles of light. The inner luminosity of the far-reaching water luminosity is the door through which clear light is rendered manifest. The luminosity of self-emergent prajñā is the basis for the arising of clear light, so it is the very nature of awareness as the spontaneous presence of the three kāyas. By emphasizing the key point of these four luminosities, the passageways of the four visions are gradually traversed; and the stage of fruition as the four kāyas is attained as the result.

开始修持顿超后，完全清净虚空的外在光明便会显现，其虹光纹理犹如光亮多彩的锦缎。其中，空性光分子的内在光明，将显为五色光圈。远通水光的内在光明，是令明光显现的门户。自生般若之光明，是明光生起的基础，因此，它正是觉性的本性——三身任运自成。着重修持此四光明的关要，便能逐渐越过四种显相的通道，最终获得四身的果位。〔译注：这里依英译保留“光明”措辞；四光明在顿超术语中也常称“四灯”。〕

Now we will briefly touch upon the meaning of reference to the passageway of the four visions. When in empty space the empty-light molecules of the radiant awareness of the vajra chain of awareness manifestations appear through the visual field of perception, this is known as the first vision called “the direct or actual realization of the nature of phenomena.” This vision is dependent upon the level of inner accomplishment. It should not be assumed that this stage has been reached merely by the appearance of rainbow-light bindus. Even children see rainbow molecules, or bindus of light. The second vision is called “the vision of the ever-increasing manifestation.” This occurs when the space and bindus grow larger and more expansive so that space resembles the example of an over-turned cup, a large gong, or one’s entire field of awareness. The ever-increasing bindus of light appear to be about the size of a single bean, a thumbnail, or a round mirror.(5) The brilliance of awareness itself becomes more and more stable and expansive, which is the ever-increasing vision. From then onward, all impure appearances are purified in space; and when the perfection of the manifestation occurs so that phenomena are only pure, this is the third vision called "the vision of the full measure of awareness.” At this time, all outer and inner appearances are liberated as pure lands and all discursive thoughts arise as primordial wisdom so that, even if one were to search for impure phenomena, it would not be found. At this stage, it is impossible for concepts to arise. Even if it were, it is taught that they would last about as long as the duration of a shooting star.

现在简述所谓“四显相通道”的含义。当在空旷虚空中，觉性显现的金刚链——觉性光辉的空性光分子——通过视觉知觉的范围而显现时，便称为第一显相：“直接或真实证悟诸法本性”〔法性现前〕。这一显相有赖于内在成就的程度。不可仅因虹光明点出现，就认为已经到达此阶段；即使儿童也会见到虹光分子或光明点。第二显相称为“显现不断增长之显相”〔觉受增长〕。这时，虚空与明点变得越来越大、越来越广，虚空呈现如倒扣的杯、巨大的锣，或自己的整个觉知范围。不断增长的光明点，约如一颗豆、拇指甲或圆镜〔注5〕般大小。觉性自身的光辉越来越稳定、广大，这就是不断增长的显相。从此以后，一切不清净显现净化于虚空；当显现臻于圆满、诸法唯是清净时，这便是第三显相，称为“觉性圆满量之显相”〔觉性如量〕。此时，所有内外显现均解脱为净土，一切分别念都生起为本初智慧，以至即使寻找不清净诸法，也无法找到。在此阶段，概念不可能生起；即使生起，教导中也说，它们只会持续流星划过般短暂的时间。

The fourth vision of the exhaustion of all appearances of the nature of phenomena is as follows. At this time, all impure appearances arise as the display of vital energy and mind. Initially, all impure appearances arise from the ground and are appearances of the ground. When appearances arise, the motion of the vital energies is generated; and when the manifestation of this motion appears, this is not the actual ground. Since it is necessary for a practitioner on this level to seize the immutable ground of the space of original purity, it is also necessary for all of the appearances of the full measure of awareness to finally reach completion in basic space. It is as the great omniscient Longchenpa states in his <Treasury of the Great Vehicle>(teg chog rinpoche’i dzod (theg mchog rin po che’i mdzod); Longchenpa):

第四显相，即诸法本性的一切显现穷尽，其情形如下。此时，所有不清净显现，都作为气与心的展现而生起。最初，所有不清净显现从基生起，是基的显现。当显现生起时，便产生气的运动；这一运动显现出来时，却并不是真正的基。由于此层次的行者必须认取本初清净之界中不变的基，所以觉性圆满量的一切显现，最终也必须在法界中趋于穷尽。正如大遍知龙钦巴在《最上乘宝藏论》〔Treasury of the Great Vehicle；teg chog rinpoche’i dzod，theg mchog rin po che’i mdzod；龙钦巴著〕中所说：

All aspects of the appearance of clear light that are dependent upon vital energy must be increased. Finally, they must be exhausted. This is because it is necessary to seize the immutable resting place of the basic space of original purity, the ground of liberation.

一切依赖于气的明光显现，皆须增长，最终皆须穷尽。 这是因为，必须认取本初清净法界不变的安住处——解脱之基。

Hence, all impure and pure appearances of conditional phenomena gather within the expanse of the inner clarity of the ever-youthful vase embodiment. Seizing this immutable resting place is the ground of the completion of all phenomena. As the spontaneously present, precious bud of the resultant kāya, appearances are solely that of wisdom.

因此，一切有为法的不清净与清净显现，汇聚于童瓶身内明之界。 认取这一不变的安住处，就是一切诸法穷尽之基。 作为果身任运自成的珍贵花蕾，所有显现唯是智慧。

Third, since it is certain that this profound dharma possessing blessings of undiminished splendor brings us the unmistaken, true tradition, it must be undertaken with great care. If this text and these teachings fall into the hands of someone who belittles the need for faith and pure samaya, then the dharma protectors will harm that person’s life. As explained before, if a disciple has not fully purified his or her mind through the preliminary and actual practices and attempts to practice this dharma because it is well known or said to be the swiftest path of the nine vehicles, it will be extremely difficult for the final result of this path to actually mature. If there is still any question as to how this dharma is to be practiced, it is to be practiced by an individual who is under the guidance of a fully qualified spiritual teacher. The teacher must possess the wealth of the lineage, reading transmissions, and upadesha instructions.

本页原注

第三，此甚深佛法具有光辉不减的加持，必定带来无误的真实传承，因此必须极其谨慎地修持。若此法本及其教导落入轻视信心与清净三昧耶之必要的人手中，护法将会损害此人的生命。如前所述，若弟子尚未通过前行与正行充分净化自心，仅因这一法门声名显赫，或听说它是九乘中最快速的道路，就试图修持，那么，这一修道的最终果实将极难真正成熟。若对于此法应如何修持仍有疑问，答案是：应由处于完全具格善知识指导之下的人来修持。上师必须具备传承、口传与窍诀的财富。

本页原注

Once connecting with such a teacher: if the disciple possesses stable, irreversible faith, unwavering devotion, the strength of unflagging diligence, and the wealth of having cultivated all three levels of wisdom and purity in practice, then there is no instruction that can bring about liberation in a single lifetime that is more profound than this. Otherwise, if this is not the case, the loving compassion of the oath-bound guardians of the Great Perfection—Ekajaṭī, Rāhula, and Damchen Dorje Lekpa—will become wrathful toward those who lack faith, whose minds are full of mistaken views, who yearn after the highest approach, or who openly expose these teachings in public gatherings. Therefore, extreme caution concerning this level of dharma is required.

与这样的上师建立联系之后，若弟子具有稳固不退的信心、不动摇的虔敬、毫不懈怠的精进力量，以及培养三种智慧层次与清净修持的财富，那么，在能使人一生解脱的教授中，没有比这更甚深的了。否则，对于缺乏信心、心中充满邪见、贪求最高法门，或在公众集会中公开展示这些教法的人，大圆满受誓护法——一髻佛母（Ekajaṭī）、惹护拉（Rāhula）与具誓金刚善护（Damchen Dorje Lekpa）——的慈悲，将转为忿怒。因此，对这一层次的佛法，必须极其谨慎。

In conclusion, this book is the fourth edition of <The Sole Essence of Clear Light> and includes a new and improved translation of Heruka Dudjom Lingpa’s tögal commentary. In addition, we have included the liturgy and commentary that are necessary for a practitioner to practice Tröma tögal, particularly in the six-month Tröma tögal retreat. The Tibetan text that we used for the tögal commentary is found in the Tröma volume of Kyabje Dudjom Rinpoche’s collected works. The printing of the liturgy and commentary was offered by Lama Karti(dkar bsti); however, there is no mention of where this was printed. Our copy was acquired from Lama Tharchin Rinpoche, who has been extremely kind by giving complete instructions on how to put together the practices for the Tröma tögal retreat.

最后，本书是《明光唯一精髓》的第四版，收录了黑鲁嘎敦珠林巴顿超释论重新修订、改进后的译文。此外，我们还收入了行者修持黑忿怒母顿超，尤其在六个月黑忿怒母顿超闭关中所必需的仪轨及释论。我们所用的顿超释论藏文本，见于怙主敦珠仁波切文集的黑忿怒母卷。仪轨及释论的印行由喇嘛卡提〔Lama Karti，dkar bsti〕供养，但未注明印刷地点。我们持有的这一份，是从喇嘛塔钦仁波切处获得的；仁波切极其慈悲，完整教授了如何将黑忿怒母顿超闭关的各修法编排在一起。

The footnotes are added to give the reader a clear understanding of the specific terms and names, and a minimum of endnotes are present to clarify points and elaborate on important lists and terms. Finally, in the transliteration of Sanskrit terms, we have departed from the standard practice by replacing ś, ṣ, and c with sh, ṣh, and ch, respectively. Superscripted, lowercase letters of the alphabet refer the reader to footnotes where—upon first occurrence—we have given the Tibetan and, where known, Sanskrit equivalents for technical terms. The numbering of these notes begins again with the first letter of the alphabet oh each new page. Superscripted Arabic numerals refer to endnotes that will be found following the translation. These notes are numbered consecutively.

脚注是为了使读者清楚理解专门术语和人名而加入的；此外还附有少量尾注，以澄清要点，并阐释重要的分类与术语。最后，在梵文术语的转写方面，我们未沿用一般惯例，而是分别以sh、ṣh和ch代替ś、ṣ和c。上标小写字母引导读者查阅脚注；术语首次出现时，我们在脚注中列出相应藏文，以及已知的相应梵文。每一新页，这些注释的编号都从字母表的首个字母重新开始。上标阿拉伯数字指向译文之后的尾注，尾注连续编号。〔译注：上述说明针对原英文本版式；用户提供的TXT中，部分脚注已内嵌在括号内。〕

The root of this virtue is dedicated in general to the propagation of the precious doctrine of the Buddha and specifically to the propagation of this great secret doctrine of the clear-light Great Perfection throughout all times. We also dedicate this virtue to the longevity of all great spiritual teachers and upholders of the doctrine. May these wisdom blessings increase and endure in this world forever!

此善根，总体回向于佛陀珍贵教法的弘扬，特别回向于这一明光大圆满大秘密教法在一切时中广为流布。我们也将此善回向于一切伟大善知识与教法持有者长久住世。愿这些智慧加持增长，并永远住于此世！

Lama Chönam and Sangye Khandro Tashi Chöling

喇嘛却南、桑杰康卓 扎西确林（Tashi Chöling）