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笨者之帚 发表于 2013-6-8 06:39 
其中一些观点不敢苟同，例如【比如时轮之中就没有转三身为道用之内容】，请教师兄的时轮传承，是转三身为 ...
是没有转 中有 为 报身道用。 在时轮之中，是没有净治中有之说的，这是时轮和其他的密续一大差别。相信得到时轮灌顶之后受过时轮修行引导的行者，是很清楚的。公开可以阅读的出处，例举一些：
首先《吉祥时轮六座上师瑜伽教授》第382页： 问：就个人所知，时轮派是没有中有之说，但是上是在四种Ham字全是方法的第二种配合生起次第全是方法之中却提到中有，可否解释一下？ 答：这是与中有的取生过程有关，而非真实净治中有之法。以怖畏金刚为例，在其他本尊瑜伽仪轨之中，是具与中有配合的独立修法，修持这些仪轨的行者此位是令自身现为种子字或者某本尊，然后缘此修习报身佛慢以转化中有。但是时轮派并没有这种独立的修习次第。 另外在这个问题之下的一个问题与这个问题相互呼应，建议师兄参阅。
其次举一个外文出处，这个出处是《voidness meditation on Kalachakra （时轮空性禅修）》，它的作者为Alexander Berzin。时轮乘的英文仪轨、引导、论典、文献皆是由他翻译的，相信熟悉时轮修法的师兄们对于他并不陌生。在这一篇关于介绍时轮禅修的引导里面，有关于三身为道以及时轮在此处的独特，原文为英文，我自己拙略翻译了一下：重点请看第三段 In all the other anuttarayoga tantras, other than Kalachakra, we do this process with getting down to the Dharmakaya-like state by simulating the appearances that occur in eight stages of the dissolution of the gross levels of consciousness. In other words, where the clear light consciousness disconnects with the gross elements of the body and becomes more and more subtle. So we have eight stages of appearances. Although it doesn’t say this in the texts, it seems to me that in this process – I mean, what it does say in the text of course is that what is happening is that also we are imagining that we are losing the appearance of true existence, and so, again, it seems to me that one could also imagine that the appearance of true existence gets thinner and thinner in these eight stages. Although it doesn’t say this specifically in the texts, that seems to make sense.
在除时轮密续之外的所有无上瑜伽密续，我们用模仿粗大意识泯灭收摄时出现的8个阶段（静懿注：四大融解加四相现起）修习如同获得法身状态的阶段。换句话说，也就是当光明意识与粗大身体支分断开关联，成为越来越微细状态的阶段。所以，在此过程我们有八个阶段。虽然这一点在时轮仪轨之中，并没有这样明确讲到。然而我认为时轮仪轨中讲到的自然是我们通过冥想我们逐渐脱离真实存在之相，当然，我认为行者依然可以冥想我们的存在之相逐渐变得越来越细微。虽然仪轨并没有细致讲解（越来越细微），但依然是合理的。
Then, in the other anuttarayoga tantras, other than Kalachakra, we have a subtle type of appearance, or a simple type of appearance, to represent Sambhogakaya. So it could be a seed syllable, it could be a simpler form of a deity, it could be a drop – it’s different in each of the different tantras. Well, I wouldn’t say a symbol, because it could be – like Manjushri in Yamantaka. And then, for Nirmanakaya, we have the full deity.
另外，在除了时轮密续之外的其他无上瑜伽密续之中，我们有细微类型的显现，或者是一种简单的显现来表征报身。这个可以是一个种子字，也可以是一个简单形式的本尊，也可以是明点，在不同密续之中有所区别。当然我自己并不认为这是一种表征符号，因为它可以是大威德金刚密续中的文殊菩萨。再这之后，对于化身阶段，我们有（观想）整个本尊。
Kalachakra is slightly different. First of all, instead of eight stages in the dissolution, we have ten. And, secondly, we don’t have this Sambhogakaya stage similar to bardo. That’s unnecessary, it says in the Kalachakra teachings, because by purifying death and rebirth, automatically one purifies bardo; it’s not necessary to do it as a separate step. But of course there is a much deeper reason for this, and this concerns the type of body that we will achieve on the complete stage, when we are working with the subtle energy-systems that will act as the obtaining cause (nyer-len-gyi rgyu) – in other words, what will transform into the Form Bodies of a Buddha. An obtaining cause is that which transforms into the result and no longer exists at the time of the result.
时轮金刚则不同。首先，相对于八个阶段的收摄（即进入死光明的程序，四大融解、四相现起），时轮乘有十个阶段。其次，我们并没有类似于中阴身阶段的报身位（指之前所讲的转中有为报身道用）。这是不需要的，在时轮教法中，通过净治死有和生有，行者自然而然可以净化中有，我们不再需要一个单独的步骤来净化。当然，还有更深层的理由来解释它，这关乎到了在圆满次第位我们会获得的一种身体，当我们以细微能量为获得（这种身体）之因。换句话说，是被转化为佛陀色身的因素。转化之因就是可以被转化为果，然而在果位的时候不再存在。
Berzin在诸多关于时轮的著作、翻译文献中皆提到这个理趣，比如《taking kalachakra initiation》
再次，格西Lhundub Sopa（不知道中文字是怎么翻译）在著作《The wheel of time, Kalachakra in context》(这本著作亦被上师大老板推广，Berzin的著作亦是）中，在第150页这样写到：With this, we are brought back to the topic with which we began this discussion,that the Kalachakra does not utilize the bardo as a basis of purification. Because of the relations between the gross and subtle bodies in the Kalachakra, the subtle body of the bardo or illusory type, cannot support the development of the Kalachakra path. Only the gross phsycial body is provided with the metastructuring necessary to do this. This difference, and others such as we have noted above, have given rise to a great deal of discussion.我们回到刚才关于时轮乘没有将中有作为可净基的讨论中来。因为在时轮之中讲到的粗细身的关联，在中有阶段的细微身体或者‘幻化’类型的身体，是不能够支撑时轮道用的。只有粗大的实体色身才可以被用做时轮道用。这个差别，以及之前所探讨过的时轮与其他无上瑜伽密续的差别，已经被广泛讨论过了。
关于时轮修法的引导、注释不胜枚举，但在这个问题上皆看法一致，觉囊传承亦是如此。至于死有、生有的净治与转为道用，亦与其他密续有差别，具体的理趣，师兄可以自己阅读关于时轮的著作。
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