The Translation

[F.14.a]

1.1Homage to Glorious Kālacakra!

1.1禮敬光榮的時輪！

Sucandra requested:

月賢請求：

The sevenfold and threefold empowerment,

七重和三重灌頂，

And also the unsurpassable one, O Teacher‍—

還有無上的灌頂，哦導師——

Explain them to me in short,

請為我簡短地說明它們，

For the sake of mundane and supramundane accomplishments! {1}

為了世間和出世間的成就！

1.2The Illustrious One replied:

1.2世尊回答道：

Listen, O Sucandra! I will explain to you in summary

月賢！請聽我為你簡要說明

The empowerment and its purpose; these sevenfold,

灌頂及其目的；這七種，

Threefold, and unsurpassable empowerments;

三種無上灌頂；

And the movement in the channels and its control. {2}

以及脈道中的運行及其控制。

In the tantras there are three types of summaries

在密續中有三種摘要。

And three types of explanations [pertaining to the Sekoddeśa],

以及三種對略續的解釋，

Including the precise summary, the extensive summary,

包括精要摘要、廣泛摘要，

The precise explanation, and the other (i.e., the extensive explanation). {3}

精確的講解，以及其他的（即廣泛的講解）。

The summary and explanation

略續的摘要和解釋

Are referred to as the recitation of the tantra.

被稱為密續的背誦。

The precise summary and the [precise] explanation

精確的總結和精確的詳細解釋

Are word-by-word commentaries. {4}

都是逐字的註疏。{4}

The extensive summary and the [extensive] explanation

廣泛的總結和廣泛的解釋

Are commentaries that indicate the entirety of the meaning.

這些是顯示完整意義的註疏。

They must be composed by those who have obtained supramundane knowledge,

它們必須由已獲得超越世間智慧的人所撰寫。

Not by mere scholars. {5}

不是僅由一般學者來做的。{5}

Through these six [summaries and explanations],

透過這六種[摘要與解釋]，

The tantra of the Ādibuddha called Kālacakra is perfect:

名為時輪的本初佛密續是圓滿的：

Perfect through fourfold vajrayoga ;

通過四種金剛瑜伽而圓滿；

Perfect through the four types of awakening; {6}

通過四種覺悟而圓滿；{6}

Perfect through the psycho-physical aggregates,

通過五蘊而圓滿。

Elements , sense bases, and six families;

五大、六根，及五族；

Perfect through the five chapters, on the world realm and so forth;

通過五章、世界界等而圓滿完成；

And perfect through [adherence to the principle of] two truths. {7}

並且透過二諦的原則而圓滿。{7}

First, there is the sevenfold empowerment

首先，有七灌頂

To introduce the childish;

為了引導初學者；

Then the threefold one in terms of the relative truth of the world;

然後是三灌頂，按照世間的世俗諦來說；

And the fourth in terms of the ultimate truth. {8}

第四個是根據勝義諦的灌頂。

The teaching of myself, the vajra holder,

我金剛持的教導，

Concerning phenomena, is in terms of the twofold truth:

對於現象的詮釋，是依據二諦而進行的：

The relative truth of the world

世俗諦的世界

And the ultimate truth. {9}

以及勝義諦。{9}

The sevenfold empowerment, O King,

大王啊，七灌頂

Consists of those of water,

包含水灌頂的那些。

Crown, ribbon, vajra and bell,

頂冠、絲帶、金剛杵和鈴。

Great vow, name, and permission. {10}

大願、名號與許可。{10}

The purification of body, speech, and mind, [F.14.b]

身、語、意的淨化，

With two each, comprise the first six empowerments;

各具兩種，構成前六種灌頂；

The purification of wisdom, the permission empowerment.

智慧的淨化、許可灌頂。

The other purifications are the purification of the elements and so forth: {11}

其他的淨化就是五大的淨化等等。

The water empowerment is the purification of the elements ;

水灌頂是五大的淨化。

That of the crown is the purification of the psycho-physical aggregates;

頭冠灌頂是五蘊的淨化。

That of the ribbon is the purification of the perfections;

絲帶灌頂是圓滿的淨化。

Those of the vajra and the bell are for the great immovable bliss {12}

金剛和鈴的灌頂是為了大不動樂。

And one’s uninterrupted buddha speech, respectively‍—

以及各自不間斷的佛陀語言——

They are the purification of the sun and moon [so that they are united] into one.

它們是日月的淨化，[使其統一]為一體。

The purification of the objects and sense faculties

對象和感官能力的淨化

Is the vajra vow that remains intact. {13}

是保持完整的金剛誓言。

The name empowerment is the purification of love, compassion, joy, and equanimity.

名字灌頂是愛、大悲、喜悅和平等心的淨化。

That of permission is the purification for achieving buddhahood.

許可灌頂是成就佛陀果位的淨化。

These seven empowerments must only be given

這七種灌頂必須只被給予

After having created the maṇḍala. {14}

在創造曼陀羅之後。

Next follows the vase empowerment, the secret empowerment,

接著是瓶灌頂、秘密灌頂，

That called wisdom from a prajñā ,

稱為從智慧而生的智慧，

Then, again, that of great prajñā,

然後，再次，那偉大的智慧，

Which is known as wisdom gained from her. {15}

這被稱為從她處所獲得的智慧。

The first three are, respectively, moving, moving, and vibrating,

前三個分別是，流動、流動和振動，

And the supreme one is beyond vibration.

最高的灌頂則超越了震動。

The first three empowerments are taken, respectively,

前三個灌頂分別被受取，

As the purification of body, speech, and mind, {16}

作為身、語、意的清淨，{16}

And the fourth is the purification of wisdom.

第四個是智慧的淨化。

The purification of body, speech, and mind.

身、語、意的淨化。

The three correspond to the level of a child, adult, and elder,

這三者分別對應小孩、成年人和長者的層次。

And the fourth to the level of the universal ancestor. {17}

第四個對應於普遍祖先的層次。{17}

From touching the breast of the prajñā,

從接觸智慧的乳房開始，

There is the bliss of descending bodhicitta.

有下降菩提心的樂。

The adept empowered by the breast is the child

受到乳房加持的修行者是孩子

Because such bliss is attained from touching the breast. {18}

因為這樣的樂是從觸摸智慧的乳房而獲得的。{18}

From moving the vajra in the secret part for a long time,

通過在密處長時間運動金剛，

The bliss of the further-descending bodhicitta has arisen.

進一步下降的菩提心之樂已經生起。

The adept empowered by the secret part is the adult

受到密處灌頂的成就者就是成年人

Because such bliss is attained from the secret part. {19}

因為這樣的樂是從密處獲得的。

From moving the vajra in the secret part for a long time,

由於長時間在祕密處運動金剛，

The bliss of vibration has arisen at the tip of the vajra.

金剛頂端的振動樂已經生起。

The adept empowered by the wisdom from a prajñā is the elder

獲得由智慧所賦予的瑜伽士是長者。

Because of having realized the bliss from vibration. {20}

因為已經證悟了震動所帶來的樂。{20}

That which has arisen from passion for the mahāmudrā

從對大手印的熱誠中所生起的

Is bliss without vibration.

樂而無振動。

The adept empowered by the great prajñā is the universal ancestor

被大智慧所賦予力量的成就者是普遍的祖先。

Because he realizes the [blissful] state without vibration. {21}

因為他證悟到無振動的樂的狀態。

The universal ancestor should be known

應當認識通達宇宙的祖師

As the creator of all protectors.

作為一切護法的創造者。

Being in a state without duality or movement,

處於無二元性與無動搖的狀態中，

He is called Vajrasattva, the Great Being, and Bodhisattva, [F.15.a] {22}

他被稱為金剛薩埵、大薩埵和菩薩。

The Commitment Being,

誓言薩埵，

Fourfold Vajrayoga,

四重金剛瑜伽，

And finally, here, Kālacakra‍—

最後，這裡是時輪—

The one bestowing liberation on yogins. {23}

給予瑜伽士解脫的那一位。{23}

This practice must be accomplished

這個修持必須被成就

Through manifestations, that are not mentally produced (Skt. acintitaiḥ),

透過不是心識所生的示現，

Namely, the ten signs beginning with smoke,

即十種徵兆，從煙開始，

Which are reflections of insight, similar to the sky. {24}

這些是智慧的映現，如同虛空一般。

They are beyond existence and nonexistence.

它們超越有和無。

Their status (Skt. artha) is certain from one’s own experience.

它們的性質從自己的直接體驗中是確定的。

They are entirely devoid

它們完全沒有

Of accumulations of atoms and particles. {25}

原子和微粒的堆積。{25}

They are smoke, a mirage,

它們是煙霧、海市蜃樓，

A firefly, a lamp, a flame, the moon, the sun,

螢火蟲、燈火、火焰、月亮、太陽，

Darkness , digit of the moon, and the great drop‍—

黑暗、月亮的光芒，以及偉大的水滴——

This clear reflection of everything. {26}

這清晰的一切映現。{26}

With eyes neither closed nor open,

眼睛既不閉合也不睜開，

This reflection is seen in emptiness,

這個倒影在空性中被看見，

Like in a dream. Without conceptualizing it,

如同在夢中。不去思考它，

One must constantly meditate on this reflection. {27}

必須經常禪修這個映像。{27}

Once the reflection [is seen] in the non-existent (i.e., cloudless sky),

一旦反映[被看見]於不存在的事物中（即無雲的天空），

The meditation is not the [conceptual] meditation of yogins;

這種禪定不是瑜伽士的[概念性]禪定；

To the mind appears neither existence nor nonexistence,

心中既不顯現存在，也不顯現不存在，

Because of seeing the reflection of emptiness without having imagined them. {28}

因為見到空性的映現，而沒有想像它們。

Just as a virgin sees in the divinatory mirror

就如同未曾經歷的少女在占卜鏡中所見

The magical image of something unreal,

不真實的事物的幻像，

So, too, the yogin of true reality sees in space

同樣地，具有真實性的瑜伽士在空間中看到

Past and future phenomena. {29}

過去和未來的現象。{29}

The object in the reflection is not something real

鏡像中的對象並不是真實的東西

Because she sees what is empty of real entities.

因為她看到了什麼是真實實體所空無的。

Something consisting of nonexistent entities

由不存在的實體組成的東西

Is like an illusion, a dream, or magic. {30}

就像幻象、夢境或魔術一樣。

Yet, even though it does not exist,

然而，即使它不存在，

The manifestation of a phenomenon is observed.

現象的顯現被觀察到。

It is like a wish-fulfilling jewel

它就像一顆如意寶珠

That fulfills the hopes of limitless beings. {31}

它能夠滿足無邊眾生的願望。

In the magical image, the virgin

在魔幻的影像中，處女

Sees a thief and so forth not yet seen [by the officiants].

看到盜賊等未曾被占卜師看見的事物。

Having gone there, the officiants of the divination

前往該處後，占卜的主持者們

See him with their ordinary eyes. {32}

用她們平常的眼睛看到他。

If she sees a real form,

如果她看到真實的形相，

Why does she not see her own face?

她為什麼看不到自己的臉呢？

But if she sees an unreal form,

但如果她看到的是不真實的形象，

Why does she not see a hare’s horn? {33}

她為何看不到兔子的角？

She sees neither with other/superior eyes,

她既看不到用他人的眼睛。

Nor with her own eyes.

也不是用她自己的眼睛。

What is being seen has not arisen‍—

所見之物未曾生起——

It is like the child of a virgin. [F.15.b] {34}

這就像童女之子一樣。

Once the reflection is seen,

一旦看到了影像，

One must immediately perform breath control,

必須立即進行呼吸控制，

Because body, speech, and mind

因為身、語、意

Should be arrested in the three upper and three lower channels . {35}

應當在三條上脈道和三條下脈道中被制止。

With regard to the channels‍—which are the path for

關於脈道——它是

The moon, the sun, Rāhu, excrement, urine, and semen,

月亮、太陽、羅睺、糞便、尿液和精液，

And which correspond to the families of the elements of

並且對應於五大的五族

Water, fire, space, earth, wind, and wisdom‍— {36}

水、火、空間、土、風和智慧——{36}

The channels of body, speech, and mind are taught to be,

身、語、意的脈道被教導為，

With regard to the vital wind and downward-moving wind, respectively,

關於生命氣和向下流動的氣，分別而言，

The channels of the moon, the sun, and Rāhu,

月亮、太陽和羅睺的脈道，

As well as those of excrement, urine, and semen. {37}

以及糞便、尿液和精液的脈道。{37}

The moon is the body of means,

月亮是方便的身體，

The sun is the speech of insight,

日輪是智慧的言語，

The channel of excrement is the body of insight,

排泄物的經脈是智慧的身體，

The channel of urine is the speech of the omnipresent. {38}

尿液的脈道是無所不在者的語音。{38}

One upward and one downward‍—the two channels of mind

一條向上，一條向下——心的兩條脈道

Carry Rāhu and the semen, respectively.

分別攜帶羅睺和精液。

The mind of means is the channel of Rāhu,

方便心是羅睺的脈道，

And the mind of insight is the channel of semen. {39}

而智慧心是精液的脈道。{39}

Upward and downward and combined with body, speech, and mind,

向上、向下，配合身、語、意，

These channels are the six families.

這些脈道是六個五族。

They reside in embodied beings

他們住在有形體的眾生中

As the aspects of means and the aspects of insight. {40}

作為方便的面向與智慧的面向。{40}

Due to strong winds above and below,

由於上下強大的氣流，

Signs of death emerge in the channels of body and speech.

死亡的徵兆在身體和言語的脈道中顯現。

Birth, death, and duration

生、死和住

Are related to the channels of Rāhu and of semen. {41}

與羅睺的脈道和精液的脈道相關。{41}

At the time of birth, death, and during intercourse,

在出生、死亡和交合的時刻，

The channel of semen [swells].

精液的脈道[膨脹]。

Rāhu flows upward during equinox,

羅睺在春分和秋分時向上流動，

When the sun passes [from one sign to the other]. {42}

當太陽經過一個星座進入另一個星座時。{42}

At the moment of transit, [each time] the ascendant rises,

在轉換的時刻，[每當]上升點升起時，

The middle channel carries the breath of equinox.

中脈運行著至分時期的氣息。

It lasts fifty-six and one-quarter breaths, O protector of men,

它持續五十六又四分之一個呼吸，啊，人類的保護者，

Counting inhalation and exhalation as one. {43}

將吸氣和呼氣合為一次計算。{43}

In one day and night there are six hundred

在一天一夜之中有六百次

Seventy-five [breaths in the middle channel].

中脈七十五[次呼吸]。

The winds‍—twenty-one thousand

風——二萬一千

Six hundred times {44}

六百次

Minus those [675 breaths]‍—

除去那些[675次呼吸]——

Flow in the left and right channels.

在左右脈道中流動。

They flow in the middle channel for three years

它們在中脈道中流動三年

And three fortnights during one hundred years. {45}

以及三百年中的三個十四天期間。{45}

In the upper part, the left and right channels

在上部分，左右脈道

Are the moon, lalanā, and iḍā ; and the sun, piṅgalā , and the other (i.e., rasanā).

月亮、拉拉那和伊達；太陽、皮那葛拉和另一個（即拉薩那）。

These two have the nature of water and fire,

這兩者具有水和火的本質，

And are taken to hold the lotus (i.e., Amitābha) and the jewel (i.e., Ratnasambhava). {46}

被認為持有蓮花（即阿彌陀佛）和寶石（即寶生佛）。

In the lower part, there are the two channels of excrement and urine,

在下面的部位，有排泄和排尿的兩條脈道，

Having the nature of earth and wind. [F.16.a]

具有地風的性質。

They are the middle and left channel s,

它們是中脈和左脈，

And are known to hold the disc (i.e., Vairocana) and the sword (i.e., Amoghasiddhi). {47}

據說能夠承持圓盤（即毘盧遮那）和劍（即不空成就）。

In the upper and the lower part, the middle and right channel,

在上部和下部，中間脈和右脈，

Are those of Rāhu and semen.

是羅睺和精液的性質。

They have the nature of emptiness and wisdom,

他們具有空性與智慧的本質。

And both are known to hold vajras (i.e., Akṣobhya and Vajrasattva). {48}

而且兩者都已知持有金剛（即不動佛和金剛薩埵）。

The channel of excrement connects with the path of the moon,

糞便的脈道與月亮的路徑相連。

The channel of urine with the path of the sun,

尿液的通道與太陽的路徑相連。

And the channel of semen with the path of Rāhu.

精液的通道與羅睺的路徑相連。

The latter is responsible for birth, death, [the breath of] equinox, and intercourse. {49}

後者掌管著生死、分點時期的呼吸，以及性交。{49}

The avadhūtī above the navel is called

臍輪上方的中脈被稱為

Suṣumnā , the channel of darkness .

蘇須摩那，黑暗的通道。

The channel of the semen below is called

下面的精液通道稱為

Sky-goer face (Skt. khagamukhā ) and conch-shell channel (Skt. śaṅkhinī ). {50}

虛空面和螺貝脈。{50}

Passing through the lotuses of the navel, heart, throat,

經過臍輪、心輪、喉輪的蓮花，

Forehead, and crown of the head,

額頭和頭頂，

[The vital wind in the avadhūtī] transports earth into water, water into fire,

中脈中的命氣將土大運輸到水大，水大運輸到火大，

Fire into wind, and wind into emptiness‍—in the mode of dissolution. {51}

火化為風，風化為空性——以融攝的方式進行。{51}

Exhaling and inhaling again,

呼氣和吸氣，

It reenters the earth element by way of production.

它通過生成的方式重新進入地大。

The avadhūtī runs

中脈貫穿其中

From center to center {52}

從中心到中心

And carries body, speech, and mind

並承載身體、語言與心

At the navel and the secret lotus of the jewel.

在臍輪和秘密的寶石蓮花處。

Exhaling and inhaling,

呼氣與吸氣，

It has the nature of dissolution and production, respectively. {53}

它分別具有消融和產生的本質。{53}

The śaṅkhinī carries the downward-moving wind

螺貝脈承載著下行風

Of all living beings.

所有眾生。

Due to the bliss of [enjoying] women,

由於享受女性帶來的樂，

It carries semen; and at the time of menstruation it carries blood. {54}

它運載精液；在月經時期運載血液。{54}

The left and right channels above,

左右脈道在上方，

And those carrying excrement and urine below,

而下面承載糞便和尿液的那些脈道，

Refer to the factors of insight and means respectively,

分別是指智慧和方便的因素。

As do the channels of menstrual blood and semen. {55}

月經血和精液的脈道也是如此。

Carrying menstrual blood, the śaṅkhinī is called caṇḍālī .

攜帶月經血，螺貝脈被稱為嘿嘎利。

Carrying semen, it is called khagamukhā .

攜帶精液，它被稱為虛空面。

Above, the avadhūtī is called ḍombī in women referring to menstruation;

上面所說的中脈在女性中被稱為嘚母比，指的是月經。

In men it is called avadhūtī. {56}

在男性中被稱為中脈。

The five maṇḍalas, starting with consciousness,

五個曼陀羅，從意識開始，

Always flow in the left channel ;

始終在左脈流動；

The ones starting with earth, in the right channel;

從地大開始的那些，在右脈中。

The sixth (i.e., that of wisdom), in the middle channel. {57}

第六個（即智慧的曼陀羅），在中脈。

On the lotus petals at the level of the navel are,

在肚臍部位的蓮花花瓣上有，

In successive order, sixty maṇḍalas.

依次序排列，六十個曼陀羅。

At the time of the left and right ascendants,

在左右上升星座的時刻，

Constituted by the six starting with Aries and the six starting with Taurus, {58}

由白羊宮開始的六個星座和金牛宮開始的六個星座所組成，{58}

The vital breath flows in the two nostrils in due order

生命氣在兩個鼻孔中依次流動

To the base, the left, the right, above, and to the middle,

到底部、左邊、右邊、上方，以及中間，

Passing through one maṇḍala after the other,

逐個經過曼陀羅，

Starting with earth, during each daṇḍa . [F.16.b] {59}

從地大開始，在每個杖的時間內。

One nāḍikā successively

一個時刻依次

Carries 360 breaths.

承載三百六十次呼吸。

Five of them

其中五個時刻攜帶1,800次呼吸。

Carry 1,800. {60}

攜帶1,800。{60}

One day and night have 60 nāḍikās;

一晝夜有六十個時刻；

They are the maṇḍalas of the body [starting with earth].

它們是身體的曼陀羅（從地大開始）。

The vital breath flows to the center of the petals (space) and then, in due order,

生命氣流流向花瓣的中心（空間），然後按照順序進行，

Above (wind), to the right (fire), left (water), and below (earth). {61}

上方（風），右方（火），左方（水），下方（土）。{61}

In the left nostril the elements always start with space,

在左鼻孔中，五大始終從空大開始，

And in the right with earth in reverse order.

在右側則相反地以地大開始。

In the left occurs formation starting with consciousness,

在左邊發生成形，始於意識，

And in the right occurs dissolution starting with earth. {62}

在右邊則以五大開始而次第消融。

The earth is below and the wind above‍—

地在下方，風在上方——

They are insight and means respectively.

它們分別是智慧和方便。

Therefore, the [secret] empowerment happens through

因此，秘密灌頂是通過

The thumb and the ring finger in the mouth [of the disciple]. {63}

拇指和無名指放在弟子的嘴裡。

Fire is on the right and water on the left‍—

火在右邊，水在左邊——

They are insight and means respectively.

它們分別是智慧和方便。

Therefore, the mudrā of the sword is formed with

因此，寶劍的手印是用

The middle and index fingers. {64}

中指和食指。

The void is above and the immovable below‍—

虛空在上，不動在下——

They are insight and means respectively;

它們分別是智慧和方便。

Therefore, the mudrā of the fangs, which has the shape of a half-moon,

因此，尖牙的手印具有半月形的形狀，

Is formed with the little fingers looking like a hooked knife. {65}

是以小指如鉤刀般彎曲而成。

The union of the ten maṇḍalas

十個曼陀羅的結合

Is that of the ten fingers, one [hand] with the other,

是由十根手指相交，一隻手與另一隻手相合。

Palms joined above the head.

雙掌合十置於頭頂上方。

This is the mudrā of the one-pointed vajra and knife. {66}

這是單尖金剛杵與刀刀的手印。

The equinox in the middle channel

中脈的平衡點

Causes creation and dissolution.

造成生成與消散。

Having entered the middle channel, the psycho-physical aggregates,

進入中脈之後，五蘊

Elements , and the three vajras [of body, speech, and mind] become one. {67}

五大、身語意三金剛合而為一。

When the channels of the moon and the sun are blocked,

當月脈和日脈被阻斷時，

The channels of excrement and urine become blocked.

糞便和尿液的脈道被堵塞。

When the channel of Rāhu is blocked,

當羅睺脈道被堵塞時，

The channel of semen below becomes blocked. {68}

下面的精液脈道就會被阻塞。{68}

When [the upper ones] are released, the respective lower ones are then released,

當[上面的]被開放時，相應的下面的就會隨之被開放，

Causing creation and dissolution.

造成生成與消解。

This is the movement in the channels

這是脈道中的運動

Along the threefold paths of both the vital wind and the downward-moving wind. {69}

沿著生命之氣和向下運動之氣的三重路徑。{69}

If excessive vital wind flows

如果生命能過多流動

In the left or right channels

在左脈道或右脈道中

For one or five nights [and days],

一個夜晚或五個夜晚。

Then one will die within three years. {70}

那麼此人將在三年內死亡。

[If the vital wind flows] with the death sign of the sun in the right channel,

如果生命氣流伴隨著太陽的死亡徵兆在右脈道中流動，

For five, ten, fifteen, twenty, twenty-five,

對於五、十、十五、二十、二十五，

Twenty-six, and twenty-seven [nights and] days,

二十六天和二十七天，

Then for thirty-three (i.e., fifteen, ten, five, and three nights and days), {71}

然後三十三天（即十五、十、五和三個晝夜），

The life of embodied beings will be gone [F.17.a]

有情眾生的生命將會消逝

Within a period of three, two, or one year,

在三年、兩年或一年的期間內，

Six, three, two, or one month,

六個月、三個月、兩個月或一個月。

Fifteen, ten, five, or three days, respectively. [Then only] two, [and finally only] one day [are left]. {72}

十五天、十天、五天或三天，分別如此。然後只剩兩天，最後只剩一天。

With the ascent of the moon from the base

隨著月亮從基部上升

In the left channel , one by one,

在左脈中，一個接著一個，

For days and months,

對於日期和月份，

In steps of three days and three months, {73}

在三天三個月的階段中，

The days of death signs increase

死亡的徵兆日數增加

And the months of virtue decrease.

而德行的月份減少。

Further, death ascends in the middle channel

進一步說，死亡在中脈中上升

At the completion of one hundred years. {74}

一百年圓滿時。

Its ascent occurs in relation to even and odd days

其上升與偶數日和奇數日的關係而發生。

And in relation to the maṇḍalas arisen at the time of birth

而且与出生時出現的曼陀羅相關

Once the two parts [of the lotus] on the right and left side

當右邊和左邊蓮花的兩個部分

[Consisting of six petals each] have been destroyed. {75}

[由六瓣蓮花組成]已被摧毀。{75}

Otherwise, there will be no death

否則就不會有死亡

When the two parts [of the lotus] remain

當蓮花的兩個部分仍然存在時

Due to the movement of [vital wind in those] left and right parts,

由於[生命氣在那些]左右部分的運動，

And because the five maṇḍalas [of earth and the rest] remain active. {76}

並且五個曼陀羅[地等]保持活躍。{76}

Knowing the defining characteristics of the death signs,

了知死亡徵象的決定特性，

[The adept] must bring the vital wind into the drop.

修行者必須將氣息引入明點。

Based on the bottom of the avadhūtī,

基於中脈的底部，

Great immovable bliss must be cultivated. {77}

必須培養大不動樂。{77}

One needs to keep the vajra continuously erect,

必須持續保持金剛勃起。

Because the paths of the moon and the sun are suppressed.

因為月亮和太陽的通道被壓制。

Otherwise, the vital wind

否則，生命之氣

Will not enter the body of the avadhūtī, {78}

不會進入中脈的身體。

Nor will the downward-moving wind enter the śaṅkhinī;

下行風也不會進入螺貝脈；

And, as a consequence, there will be death.

否則就會死亡。

This circumvention of the death signs

這種對死亡徵象的迴避

Will occur through the four joys of the yogin. {79}

將通過瑜伽士的四種喜悅而發生。

The initial joy is the descent of the semen

初喜是精液的下降

From the lotus at the crown of the head to the one between the eyebrows.

從頭頂的蓮花到眉心的蓮花。

Between the throat and the heart there is the supreme joy;

在喉嚨和心臟之間存在著最高的喜樂；

From there, descending further, the intense joy. {80}

從那裡再往下降，就是強烈的喜悅。

This variegated joy (i.e., intense joy) [occurs until the semen is] at the navel.

這種多彩的喜樂（即強烈的喜樂）【發生直到精液到達臍輪】。

At this point, having entered the secret lotus,

此時，已進入秘密蓮花，

The semen descends into the vajra jewel,

精液下降進入金剛寶石，

Causing coemergent joy‍—so long as it is not emitted. {81}

生起俱生喜——只要精液未射出。{81}

Therefore he is called the all-pervading lord of immovable great passion.

因此他被稱為遍至不動大樂的主宰。

Being in nonabiding nirvāṇa, [he avoids these two situations:]

處於無住涅槃中，[他避免這兩種情況：]

[The semen abiding at the crown of the head] due to the lack of passion,

由於缺乏欲望，[精液停駐於頭頂]

And blissful emission, which is abiding nirvāṇa. {82}

以及樂的射精，也就是安住涅槃。{82}

The manifestation of the moon drop of semen is located at the crown of the head,

月滴精液的顯現位於頭頂。

And the phase of the full moon in the lotus of the secret part.

以及秘密處蓮花中圓月的階段。

The sixteenth phase is located in the lotus of the jewel,

第十六個階段位於寶石的蓮花中，

At the tip of the vajra. {83}

在金剛杵的頂端。

After that, at the beginning of the dark period,

在此之後，於黑暗時期的開始，

There is the phase of emission.

存在著排出的階段。

The sun, because of the absence of passion,

太陽由於沒有貪欲，

Arrives at the place of the tuft [between the eyebrows] at the time of the new moon. {84}

在新月時到達髮髻之處[眉間]。{84}

The sixteenth solar phase [F.17.b]

第十六個太陽階段

Is located in the lotus at the crown of the head.

位於頭頂的蓮花中。

Because of non-attachment to passionate bliss in this state,

因為在這個狀態中不執著於激情的樂，

It is called moonless . {85}

它被稱為無月。{85}

In all corporeal beings, at the time of death,

在所有有形的眾生中，在死亡的時刻，

The lunar nectar moves downward;

月露向下流動；

The solar blood upward; and the consciousness, which is Rāhu,

太陽之血上升；而意識，即羅睺，

To what is characterized by becoming (i.e., rebirth). {86}

轉變為以生死輪迴為特徵的狀態。{86}

For this reason, O King,

為此緣故，大王，

You must make the lunar nectar move upward,

你必須使月露向上運動，

The solar blood downward,

太陽血向下流，

And the consciousness, which is Rāhu, to immovable bliss. {87}

將意識（即羅睺）引向不動樂。{87}

The full moon of the lunar nectar

月露的滿月

Occurs for all buddhas in the lotus of the tuft between the eyebrows,

在眉心間的髮髻蓮花中，對所有佛陀而言都會發生。

And the new moon of solar blood in the secret part.

以及陽光血液的新月在秘密處。

The sixteenth phase of these two occurs in the crown of the head and the jewel. {88}

這兩者的第十六個階段出現在頭頂和寶石中。{88}

This vajra verse of the Teacher

這是導師的金剛偈頌

Is in opposition to the situation of corporeal beings.

與具有肉身的眾生的情況相對立。

His nirvāṇa is nonabiding,

他的涅槃是不住的，

In opposition to the elements . {89}

與五大相對立。{89}

The mind in the jewel, the speech in the secret part,

心在寶石，語言在秘密處，

And the body in the navel emerge from great bliss.

身體在臍輪生起於大樂。

The dharmakāya, saṃbhogakāya, and nirmāṇakāya

法身、報身和化身

Radiate from this pure body. {90}

從這清淨的身體放射出來。

What emerges from below, O King, belongs to means,

從下方生起的，大王啊，屬於方便。

And what emerges from above belongs to insight (Skt. prajñā ).

從上方升起的屬於智慧。

The body vajra of the prajñā is at the forehead.

智慧的身金剛位於額頭。

The vajras of speech, mind, and wisdom {91}

語言、心意和智慧的金剛

Are at the lotuses of the throat, heart, and navel.

在喉輪、心輪和臍輪的蓮花處。

They (i.e., the vajras of body, speech, mind, and wisdom) radiate from the nirmāṇakāya and the other bodies.

它們（即身、語、意、智慧的金剛）從化身及其他身體中放射出來。

The psycho-physical aggregates and elements radiate

五蘊和五大放射出來

From unobstructed bliss (i.e., the body of Vajrasattva). {92}

從無礙的樂（即金剛薩埵的身體）。

Due to the union with a karmamudrā,

由於與業手印的結合，

The visualized support of a jñānamudrā,

所觀想的智慧手印的支持。

And the unique union with a mahāmudrā,

以及與大手印的獨特相合，

Immovable bliss increases. {93}

不動樂增長。

Of that which has increased, there is no increasing;

對於那增長的，沒有增長；

Of that which has diminished, there is no diminishing.

已減少的，沒有再減少的。

Of that which has set, there is no setting;

已設定之事物，不存在設定。

Likewise, of that which has risen, there is no rising. {94}

同樣地，已經升起的，沒有升起。{94}

Of that which is illuminated, there is no illumination;

對於已經照亮的事物，沒有照亮的行為。

Of that which is obscured, there is also no obscuring.

對於已被遮蔽的事物，也沒有遮蔽的作用。

Of that which is born, there is no taking birth;

對於已經生起的事物，沒有生起的過程。

Of that which is dead, there is no dying. {95}

對於已經死亡的事物，並沒有死亡的過程。

Of that which is liberated, there is also no liberation;

對於已解脫之物，也沒有解脫這回事。

Of that which does not abide, there is no nonabiding.

對於不住立之物，不存在不住立。

Of that which does not exist, there is no nonexistence;

對於不存在的東西，沒有不存在。

Of that which exists, there is no existence . {96}

對於存在的東西，沒有存在。

Of that which moves, there is no movement;

對於移動的事物，沒有移動。

And of that which does not move, there is no nonmovement.

不動的事物，也沒有不動。

The rise and fall of all phenomena,

一切現象的生起與滅落，

Which lack their own nature, are thus an illusion. [F.18.a] {97}

缺乏自性的五大，因此是幻象。

Elements neither come into nor pass out of existence

五大既不生起亦不消滅

By means of their own nature.

通過它們自身的本性。

This manifold world lacks its own nature

這個多樣的世界缺乏自身的本質

And has the unique characteristics of [apparent] existence and [ultimate] nonexistence. {98}

具有[表面]存在和[究竟]不存在的獨特特性。

When embracing one’s prajñā (i.e., karmamudrā), the bodhicitta

當擁抱自己的智慧（即業手印）時，菩提心

Enters the vajra jewel, which by then is inside the lotus.

進入金剛寶石，而此時金剛寶石已在蓮花內。

When the moon (i.e., bodhicitta) has entered into the jewel, it is in vibration.

當月亮（即菩提心）進入寶石時，它處於震動的狀態。

The meditation on the unchangeable [mahāmudrā] is free from vibration. {99}

對不變的大手印的禪修是無有震動的。

The meditation on body, speech, and mind

身、語、意的禪修

Is based on the channels of body, speech, and mind.

是建立在身、語、意的脈道基礎上。

The fusion of the three vajras [of body, speech, and mind]

三金剛（身、語、意）的融合

In the śaṅkhinī is the meditation on jñāna. {100}

在螺貝脈中進行智慧的禪修。

Because of attachment to the prajñā, the drops

因為對智慧的執著，精質滴液

Trickle from the head via the aforementioned stages,

從頭部經過上述階段滴落。

And enter the stage of the full [moon].

進入圓滿月的階段。

They are fixed through [meditation on] the ultimate. {101}

它們通過對究竟的禪修而得到確立。{101}

Just as the waxing moon

就像月亮漸漸圓滿

Becomes gradually full along its phases‍—

逐漸沿著各個月相圓滿——

Its fullness due to the receding of its shadow,

因為陰影的退去而圓滿。

And not because of being annihilated and made full again‍— {102}

並非因為被消滅然後再次圓滿——

So the waxing wisdom

所以增長的智慧

Becomes gradually full along the bodhisattva levels‍—

在菩薩地上逐漸圓滿——

Its fullness due to the receding of defilements and so forth,

其圓滿是由於煩惱等的退減。

And not because of being annihilated and made full again. {103}

而不是因為被消滅後再次圓滿。

Just as the moon, with the mark of the rabbit in its middle,

如同月亮，中間帶著兔子的標記，

Does not remain in the phase of the full moon,

不停留在圓滿月亮的階段。

So, too, the mind does not remain in unchangeable bliss

同樣地，心也不會保持在不變的樂中

Because of its mark of saṃsāric imprints. {104}

由於有輪迴印記的緣故。

The waxing and waning fortnights

上弦月與下弦月

Are established as the bright and the dark.

明暗被建立為兩者之間的滿月。

The full moon in between these two

這兩個時期之間的滿月

Does not remain at its fullest. {105}

不會一直保持圓滿的狀態。{105}

Fully complete enlightenment in one instant

在一瞬間圓滿成就成佛

Is immovable in its fullness.

在其圓滿中不可動搖。

When the bodhicitta is in the vajra jewel,

當菩提心在金剛寶中時，

It fills all moments with this experience. {106}

它充滿了所有時刻的此種體驗。

[The mind vajra] is neither based on the bright fortnight,

【金剛心】既不以明亮的上弦月為基礎，

Nor does it go to the dark one.

也不往黑暗的那一邊去。

It is located in the middle of the two sides‍—

它位於兩側的中間——

Based on the full moon, without duality. {107}

以圓滿月輪為基，無二無別。{107}

Its waxing starts from the crown of the head

其增長始於頭頂

And becomes full in the vajra jewel.

在金剛寶石中圓滿。

Due to lack of passion, these lunar phases are lost. Because of this loss,

由於缺乏熱情，這些月相會消失。因為這種消失，

[The solar blood] starts from the vajra, becoming full [at the crown of the head]. [F.18.b] {108}

【陽性精血】從金剛開始，在頭頂充滿。

For corporeal beings, waxing happens again at the crown of the head,

對於有形的眾生，在頭頂處再次出現增盈。

And fullness in the [vajra] jewel.

金剛寶中的圓滿。

Due to lack of passion, these lunar phases are lost,

由於缺乏貪欲，這些月亮階段會失去。

But there is no loss of wisdom (i.e., the sixteenth lunar phase). {109}

但是智慧（即第十六個月相）不會失去。

Its (i.e., bodhicitta’s) nature is great bliss

其本性是大樂

And is praised using the metaphor of the full moon.

並用滿月作為比喻而受到讚美。

All other things are the cause

一切其他事物都是因

Of creation and dissolution [of sentient beings’ great bliss]. {110}

創造和解脫眾生的樂。{110}

Just as the moon [proceeds] through its two fortnights

就像月亮通過它的兩個半月

And the sun through its two routes,

太陽也通過它的兩條路線運行，

So nirvāṇa proceeds from existence

所以涅槃源於存在

And existence from nirvāṇa. {111}

存在從涅槃而來。{111}

Immovable great bliss is completed

不動大樂得以圓滿

Through the [bodhisattva] levels during the full moon,

透過圓滿月輪時期的菩薩地位，

With the help of 21,600 breaths,

借助二萬一千六百次呼吸的幫助，

Which are devoured by moments of immovable bliss. {112}

被不動樂的剎那所吞噬。

It (i.e., immovable bliss) is without the two fortnights,

它（即不動樂）沒有兩個半月。

And is completed through the [bodhisattva] levels.

並且透過菩薩的各個階位而圓滿成就。

Its true meaning has twelve aspects,

其真實義具有十二個方面，

And its immovable character has sixteen aspects. {113}

而其不動樂的特性有十六個方面。{113}

Through the [bodhisattva] levels it is full

經由菩薩階位而得圓滿

In twelve aspects, being supreme nonduality.

在十二個方面中，是至高的無二。

The bodhicitta, which is full through the lunar phases,

菩提心在月相中圓滿，

Has sixteen aspects. {114}

具有十六個層面。{114}

It is of one meaning, a phenomenon beyond duality,

它是單一的含義，一個超越無二的現象，

The ultimate, indestructible.

究竟、不可摧毀。

It is bodhicitta in the state of fullness,

這是處於圓滿狀態的菩提心，

Completely full in every way. {115}

在各個方面都圓滿充足。

It is the great passion, which starts with freedom from passion,

這是大執著，開始於沒有執著，

Vajra body, great immovable bliss,

金剛身、大不動樂，

Completely full, and unpolluted

圓滿具足，清淨無垢

By the imprints of both sides (i.e., passion and freedom from passion). {116}

藉由雙方的印記（即激情與離激情）。{116}

Just as the waters of rivers become the same

就如同河水進入大海一樣

As the ocean upon entering it,

如同進入大海時，

So, too, the entirety of existence becomes the same

同樣地，整個存在也變成相同的。

As the immovable upon entering it. {117}

就如同金屬進入長生藥時，變成了長生藥一樣。

Just as a set of metals becomes an elixir

就像一組金屬變成了靈丹妙藥

When it is devoured [by mercury],

當它被水銀吞噬時，

And just as the nature of seeds is acquired through the seeds

就如同種子的本性是通過種子而獲得的

And beyond measure at the time of fruition, {118}

而在成熟時刻則無有邊際，{118}

So, too, the entirety of existence,

同樣地，整個存在的全體，

When devoured by supreme immovable (bliss),

當被最勝不動樂吞沒時，

Becomes supreme immovable bliss,

成為最勝不動樂，

Which embraces all aspects. {119}

包含一切面向。{119}

He who is bitten does not notice the pain

被咬者不覺疼痛

In the wound or elsewhere,

在創口或其他地方，

Nor does he notice objects through his sense faculties,

也不能透過他的感官能力察覺到事物，

When the poison develops its full effect. {120}

當毒藥發展到完全的作用時。{120}

Likewise, the yogin does not experience true bliss [F.19.a]

同樣地，瑜伽士不體驗真實的樂。

In the vajra jewel or elsewhere,

在金剛寶石或其他地方，

Nor does he notice objects through his sense faculties,

他也不會通過他的感官根識去察覺對境。

When the bodhicitta has reached the phase of the full moon. {121}

當菩提心已經達到滿月的階段。

Just as the great elixir is first present

就如同偉大的丹藥最初存在著

In only one part of the metal,

在金屬的只有一個部分中，

And then penetrates to every part of the metal

然後滲透到金屬的每一個部分

When red-hot from violent fire, {122}

當被猛烈的火焰燒得炙熱時，

So, too, the immovable bliss is first present

同樣地，不動樂首先出現

In only one part (i.e., the vajra jewel)

僅在一個部分（即金剛寶石）

And then penetrates every part of the mind

然後滲透到心靈的每一個部分

When the latter is red-hot from the fire of desire. {123}

當後者被欲望的火燒得炙熱時。

Just as metals that are penetrated by the elixir

就像被靈丹妙藥穿透的金屬一樣

Have no stains anywhere,

各處都沒有污垢，

So, too, the penetrated mindstreams

同樣地，被貫穿的心相續

Have no imprints anywhere. {124}

沒有任何印記存在。{124}

Just as metal transformed into gold

正如金屬被轉化成黃金

Becomes stainless through fire,

經過烈火變得無垢。

So, too, the mind, repeatedly red-hot from the fire of passion,

同樣地，心識也是如此，反覆被貪欲的火焰燒得炙熱。

Becomes stainless. {125}

變得無垢。

Just as a stone clearly shines

就像石頭被接觸時清晰發光一樣

When touched by a great jewel,

當被珍貴的寶石觸及時，

So, too, the mind becomes blissful

同樣地，心就變得樂

Through contact with immovable bliss. {126}

透過與不動樂的接觸而成就。{126}

But why all these words here?

但是，為什麼這裡要說這麼多話呢？

On the level of the relative truth of the world,

在世俗諦的層面上，

The power of the elixir is incomprehensible

靈藥的力量是不可思議的

In terms of penetrating metal. {127}

在穿透金屬方面。

How much more, on the level of ultimate truth,

勝義諦的層面上，更何況呢，

Is the power of wisdom incomprehensible

智慧的力量是不可思議的

In terms of penetrating the mind

在穿透心識方面

Defiled by adventitious stains? {128}

被偶然的污垢所玷污？

The stains are neither externally added to the mind,

這些污垢既不是外在加上去的，

Nor are they older than the mind.

它們也不比心更古老。

They are neither born elsewhere than the mind,

它們既不是在心意之外產生，

Nor do they remain inexhaustibly in the mind. {129}

也不會無盡地存留在心中。

If the stains were externally added,

如果污垢是從外面加上去的，

Then the mind would have been stainless beforehand.

那麼心就會在之前就是無垢的。

If they had existed before the mind,

如果它們在心之前就存在了，

Then what could they have arisen from? {130}

那麼它們是從什麼產生的呢？

If they had arisen without the mind,

如果它們在沒有心的情況下產生，

Then they would be like a sky-flower.

那麼它們就會像虛空花一樣。

If they had always resided in the mind,

如果它們始終存在於心中，

Then they could never be eliminated. {131}

那樣它們就永遠無法被消除。

Just as the stains of copper

就如同銅的污垢

Are eliminated through union with an elixir,

通過與靈丹妙藥的結合而被消除，

And its existence ‍—which remains stainless‍—

它的存在——保持著無垢——

Is not eliminated, {132}

不會被消除，{132}

So, too, the stains of mind

同樣地，心的污垢

Are eliminated through its union with emptiness,

通過與空性的結合而被消除。

And its wisdom‍—which remains stainless‍—

而其智慧——保持無垢——

Is not eliminated. [F.19.b] {133}

不會被消除。[F.19.b] {133}

Just as iron that has been penetrated by the elixir

正如被仙丹所穿透的鐵

Does not revert to the nature of iron,

不會恢復到鐵的本性，

So, too, the mind that has been penetrated by bliss

同樣地，被樂所穿透的心 </br>

Does not revert to a state of suffering. {134}

不會回復到痛苦的狀態。

There is no greater transgression than the lack of passion;

沒有比缺乏熱情更大的過失。

No greater merit than supreme bliss.

沒有比至高的樂更大的福德。

Therefore, the mind should constantly embrace

因此，心應當不斷擁抱不動樂，大王！

Immovable bliss, O King! {135}

不動樂，大王！{135}

Without having made love, a young maiden

未曾交歡的年輕少女

Cannot describe sexual bliss.

無法描述性樂。

Having made love in her youth,

年輕時曾經歷過愛，

She will know great bliss for herself. {136}

她將親自體驗到偉大的樂。{136}

Likewise, bliss cannot be described

同樣地，樂無法被描述

By those without meditative concentration.

沒有修習禪定的人無法描述不動樂。

When immovable bliss is attained in meditative concentration,

當在禪定中證得不動樂時，

The yogins will know it for themselves. {137}

瑜伽士將親自證知它。{137}

Even the omniscient ones are uncertain

即使是全知者也感到不確定

About recognizing the bliss which arises from the immovable.

關於認識從不動樂而生起的樂。

Thus, a state without passion must be avoided by all means,

因此，必須竭盡全力避免一種無欲望的狀態。

Because, without it, the mind will lack bliss. {138}

因為，若沒有它，心將缺乏樂。{138}

It is recorded that from emission the lack of passion is born,

記載中說，從排放出來會產生缺乏熱情的狀態。

And from the lack of passion, suffering.

而從無情慾，苦難而生。

From suffering, the elements of men are ruined,

從痛苦中，人的五大會被破壞，

And from ruining the elements , death will come. {139}

而從毀壞五大，死亡將會來臨。{139}

From death a new existence will follow,

從死亡會產生新的生命。

And from that again, death and transmigration.

而從那又會產生死亡和輪迴。

Accordingly, the existence of sentient beings

因此，有情眾生的存在

Comes from the lack of passion and nothing else. {140}

來自於缺乏貪欲，除此之外別無他因。

Therefore, one must avoid with all effort

因此，必須竭盡全力避免

The passion of emission.

排放的貪執。

By doing so, the yogin proceeds

瑜伽士通過這樣做而前進

From the fetters of saṃsāra to immovable bliss. {141}

從輪迴的束縛到不動樂。{141}

Without passion one would not [even] be a [good] lover

沒有熱情的話，一個人甚至不會是一個好的愛人。

And not seek out the Kāmaśāstra .

而不去尋求愛經。

Why, then, would a yogin (likewise) wish for suffering

那麼，一位瑜伽士為什麼還要祈求痛苦呢？

With regard to this tantra proclaimed by me? {142}

我所宣說的這個密續關於此事有何義理呢？

Through a state in which the semen remains immovable,

通過精液保持不動的狀態，

[The yogin] must attain supreme immovable (bliss).

瑜伽士必須達到最高的不動樂。

Once the support has reached the state of emission,

一旦支持已達到射出的狀態，

The supported will be passionless. {143}

被支持者將變得無欲。{143}

The relation of support and supported remains

支持者與被支持者的關係保持不變。

As long as [the mind] does not proceed to the immovable.

只要[心]還沒有達到不動的狀態。

Once the mind has attained the immovable,

心識一旦達到不動地時，

It is without the characteristics of support and supported. {144}

它沒有能夠支持和被支持的特性。

For the adept whose body has been born from the immovable

對於其身體已從不動處生起的成就者

And whose bodhicitta has reached the cakra at the forehead,

而其菩提心已到達額頭的輪，

Neither the union of the two series of vowels and consonants

既不是元音和輔音這兩個系列的結合

Nor the syllable hūṁ is needed anymore, O King. {145}

也不需要音節「吽」了，大王。{145}

The reflection, arisen from emptiness, is the cause, [F.20.a]

從空性中生起的觀想，是其因。

And bliss, born from the immovable, is the result.

而樂，生自不動，是其結果。

The cause is sealed by the result,

結果印證了原因，

And the result is sealed by the cause. {146}

結果被原因所印證。

Holding the reflection of emptiness is the cause,

持有空性的反映是因。

Holding immovable compassion is the result.

持守不動搖的大悲是果。

Bodhicitta‍—which is inseparable from

菩提心——與空性和大悲不可分離

Emptiness and compassion‍—is not emitted. {147}

空性與大悲——菩提心是無法分離的，不會被發出去。{147}

The reflection is free from nirvāṇa

這種反思超越了涅槃。

And the immovable transcends saṃsāra.

而不動者超越了輪迴。

Their union is supreme nonduality,

它們的結合是最高的無二。

Free from eternalism and nihilism. {148}

遠離常見和斷見。{148}

Because the reflection has the character of having arisen

因為倒影具有生起的特性

From nonexistence, it is not nonexistent.

從無而言，它並非不存在。

Because the immovable, in turn, has the character of having arisen

因為不動者，反過來具有產生的特性

From existence , existence does not apply to it. {149}

從存在出發，存在不適用於它。

The perfect union of being and nonbeing

存在與非存在的圓滿統一

Is the nondual, supreme vajrayoga .

是非二元的、至高的金剛瑜伽。

It is beyond form and nonform,

它超越了色相和無色相。

Like a magical image in a mirror. {150}

如同鏡中的魔幻影像。

The reflection is not immersed in cyclic existence,

這個倒影不沉浸於輪迴之中，

Nor is the immovable immersed in nirvāṇa.

不動也未沉沒於涅槃。

Their mutual connection is peace:

他們相互的連繫是寧靜祥和：

The supreme neutral state. {151}

最高的中立狀態。

Because insight has not arisen from a cause,

因為智慧没有从因缘中产生，

The result has arisen from insight as [its only possible] cause.

結果從般若智慧作為唯一可能的因而產生。

That which has arisen from insight has not arisen from a cause,

從智慧生起的東西沒有從因而生起，

Because insight has not arisen from a cause. {152}

因為智慧並非源自於因。

Therefore, the wisdom is the unsurpassable

因此，智慧是無可超越的

Prajñā cum wisdom, which has not arisen from a cause.

智慧與智慧，未曾因緣而起。

There is no mutual sealing, one by the other,

彼此之間沒有相互印證，

Through result and cause. {153}

通過結果和因。

Cause and result‍—everything‍—

因果——一切——

Has arisen through dependence.

通過依賴而產生。

The reflection, in which [the two] are mutually sealed,

這個反思，其中[兩者]相互印證，

Is neither born nor extinguished. {154}

既不生也不滅。

[Its] prajñā [aspect] is constant extinction

其智慧面向是恆常的寂滅

And [its upāya aspect,] the supreme immovable, is [always] present (lit. “arisen”).

而其方便善巧方面，至高無動搖者，是常住（字面為「已生起」）。

Free from cause and effect,

超越因果，

There is no mutual sealing. {155}

沒有相互的封印。

The vision of knowable objects in this world,

對於世間可知對象的認知，

Which are neither born nor extinguished,

既不生也不滅，

Are one’s own mind, and nothing else.

只是自己的心識，沒有別的。

This is because external objects of knowledge are [only mentally] separated [from oneself]. {156}

這是因為外在的認識對象[只是心]所區分[的]。

Therefore nothing can seal itself,

因此，沒有任何事物能夠封閉自身，

With itself, anywhere.

與自己，在任何地方。

Can a great sword cut itself

一把大劍能否自己砍自己

With its own blade? {157}

用自己的刀刃切割自己？

Just as one experiences bliss through union

就如同人透過結合而體驗到樂

In a dream with the daughter of a barren woman,

在一個不能生育的女人的女兒的夢境中，

So, too, one experiences bliss for oneself [F.20.b]

同樣地，人也為自己體驗樂

By serving the reflection emerging from space (Viśvamātā, i.e., mahāmudrā). {158}

透過侍奉從空間中顯現的影像（毗濕瓦媽他，即大手印）。{158}

Neither insight nor means [are independent].

既無智慧，亦無方便。

The coemergent one (i.e., Kālacakra) in union with his prajñā

時輪與其智慧相應合一

Is full of bliss, indeed,

充滿樂，確實如此，

And without any hindrances. {159}

毫無任何障礙。

It is unstained like the sky,

它如同虛空一樣沒有染污，

Without object or sense faculty,

沒有對象也沒有感覺器官，

Present in everything,

遍現於一切事物中，

Indivisible, without distinctions. {160}

不可分割，沒有差別。{160}

Self-arisen are Vajrasattva [at the secret part],

金剛薩埵自然而起 [在密處]，

The supremely immovable one with the great intent,

具有大意樂的最極不動者，

And Mahāsattva [at the navel], whose passion is great,

而大薩埵在臍輪處，其熱情甚大，

Giving joy to sentient beings. {161}

給予眾生歡樂。

Self-arisen are Bodhisattva [at the heart], whose hatred is great,

自生的菩薩在心間，其嗔恨之心甚大，

The great enemy destroying defilements;

摧滅煩惱的大敵；

And Samayasattva [at the throat], whose delusion is great,

咽喉處的誓約薩埵，其癡迷極大，

Clearing the delusion of deluded intellect. {162}

清淨迷惑的愚癡智慧。

Self-arisen are Vajrayoga [at the forehead], whose anger is great,

自然生起的金剛瑜伽（在眉間處），其瞋怒極大，

The great enemy of wrathful demons;

忿怒惡魔的大敵。

And Kālacakra [at the crown of the head], whose attachment is great,

而時輪[在頭頂]，其執著甚大，

Removing the passion for fleeting bliss. {163}

去除對短暫樂的執著。{163}

“The vajra is indivisible”‍—with that the Illustrious One

「金剛是不可分割的」——世尊這樣說

Taught [Vajrasattva’s] great intent.

教導[金剛薩埵]的大誓願。

Being (Skt. sattva ) refers to the unity of the threefold existence.

薩埵是指三種存在的統一。

It is said to be the supreme immovable bliss. {164}

據說這是最勝不動樂。

The one whose supreme immovable bliss is complete,

最勝不動樂圓滿的那一位，

Who has become perfect through the bodhisattva levels,

已經通過菩薩地而圓滿成就的人。

Is Mahāsattva, whose passion is great,

是大薩埵，其熱情偉大，

Giving joy to all sentient beings. {165}

將喜樂施予一切有情眾生。{165}

Being a hero persevering in enlightenment

在成佛的道路上堅持不懈的英雄

Without wavering, he is Bodhisattva,

不動搖地，他是菩薩，

Whose hatred is great, the great enemy

仇恨巨大的人，仇恨是最大的敵人

Of all hatred, defilements, and so forth. {166}

一切憎恨、煩惱等等。

For he whose lunar nectar or semen has not been emitted,

因為他的月露或精液沒有射出，

The commitment (Skt. samaya) is the devouring [of bliss].

誓約（梵文：三昧耶）是吞噬樂。

Due to these circumstances he is called Samayasattva,

因為這些情況，他被稱為誓約薩埵，

Clearer of the delusion of deluded intellect. {167}

清淨迷幻智慧的迷亂。{167}

[Vajrayoga] is the unity of all vajras,

金剛瑜伽是所有金剛的統一體。

Endowed with insight, bodies, and the immovable.

具備洞察力、身體和不動金剛。

His anger is great,

他的憤怒非常強大，

Being the great enemy of wrathful demons. {168}

是大瞋怒魔鬼的偉大敵人。

Given his means of great immovable bliss,

具有大不動樂的方便，

[Kālacakra] never abandons the welfare of sentient beings.

時輪永遠不放棄眾生的利益。

Having great attachment, he liberates sentient beings [F.21.a]

具有大貪著，他解脫眾生

And removes the passion for fleeting bliss. {169}

並且消除了對短暫樂的貪著。

These six forms of deities are also said

據說這六種形式的本尊

To be the families of the six aggregates:

是六蘊的五族：

Wisdom, sensation, consciousness, matter, karmic formations,

智慧、感受、意識、物質、業的形成、

And discrimination‍—all of them in an immovable state. {170}

與辨別心—它們全部都處於不動的狀態。{170}

Likewise they are also, in order,

同樣地，它們也依序是，

The elements of wisdom, fire, space, earth,

智慧、火、虛空、大地的五大

Wind, and water; the sense faculties of

風和水；感官的能力

The mind, the eyes, ears, the body, nose, and tongue; {171}

心、眼睛、耳朵、身體、鼻子和舌頭；

And the cognitive objects of mental objects (Skt. dharmadhātu),

以及心法的認識對象（即法界）、

Visible objects, sound, touch, odor, and taste.

色、聲、觸、香、味。

The terrifying King of Wrath with six faces

具有六張臉孔的可怕憤怒大王

Is purified with regard to these six families. {172}

對這六族都得到了淨化。{172}

The body, the secret organ, and the mind have always been

身體、秘密處和心意始終都是

The threefold maṇḍala [of the Buddha’s body, speech, and mind].

佛陀身、語、意的三重曼陀羅。

These three vajras, each consisting of insight and means,

這三個金剛，各自由智慧和方便所組成，

Are in the state of Vajrasattva. {173}

處於金剛薩埵的境界中。{173}

These means of accomplishing empowerment,

這些灌頂的成就方法，

The means of accomplishing the supreme immovable,

成就至高不動灌頂的方便，

Together with the channels and families,

與脈道和五族一起，

Have been explained in summary, O [Su]candra. {174}

已經簡要為你解釋過了，啊月天。{174}

1.175This concludes the summary of the means of the supreme immovable empowerment (i.e., the “Sekoddeśa”), from the fifth chapter of the [“ Paramādibuddha ” that begins with the] chapter on the world realm.

1.175（結尾）