1.1Oṁ, homage to Vajraḍāka!
1.2Thus did I hear at one time. The Blessed One was dwelling in the bhagas of vajra queens , which are the essence of the body, speech, and mind of all tathāgatas. There, he noticed Vajragarbha in the midst of eight hundred million lords of yogins, and smiled. As the Blessed One smiled, Vajragarbha immediately rose from his seat, draped his robe over his shoulder, and knelt on his right knee. With palms joined, he spoke to the Blessed One. {1.1.1}
1.2我是這樣聽說的。當時世尊住在金剛女的契入處，這是一切如來身、語言、意的本質。在那裡，世尊注意到金剛藏住在八百萬位瑜伽士之主的中間，便面露微笑。世尊微笑時，金剛藏立刻從座位上起身，將袍子披在肩上，單膝跪地。他雙手合掌，對世尊說道。
1.3“I would like to hear, O master of gnosis, about the secret foundation of all tantras, defined as their emergence from sampuṭa.” {1.1.2}
1.3「世尊啊，我願意聽聞，智慧的主人啊，關於一切續部的秘密基礎，定義為它們從正相合中的出現。」
“Ho Vajragarbha! Well done!"呃，金剛藏！很好！
Well done, O great compassionate one! Well done!善哉，大悲心者！善哉！
Well done, O great bodhisattva!善哉！善哉，大菩薩！
Well done! Well done, O receptacle of qualities! {1.1.3}善哉！善哉，品德的容器啊！
“You are asking all about that「你在詢問有關那個的一切」
Which is secret in all the tantras.” {1.1.4}這在所有的續部中都是祕密的。
Thereupon, these great bodhisattvas,於是，這些偉大的菩薩，
With Vajragarbha as their leader,以金剛藏為首領，
Asked questions according to their respective doubts根據各自的疑惑提出了問題
With eyes wide open in great exhilaration. {1.1.5}眼睛睜得很大，心中充滿了極大的歡喜。
Bowing repeatedly, they asked,他們反覆禮拜，問道，
“What is meant by all the tantras?「所有的續部是什麼意思呢？
What would be their foundation?他們的基礎會是什麼？
Why is this foundation described as secret? {1.1.6}為什麼這個基礎被描述為秘密的？{1.1.6}
“What is the emergence from sampuṭa ?「什麼是從正相合而出現？」
What would be its defining characteristic?” {1.1.7}它的決定性特徵是什麼？」{1.1.7}
1.9The Blessed One replied, “These tantras are all the tantras. By the phrase all the tantras is meant the Guhyasamāja Tantra, and so forth. That which constitutes their foundation has been established—this is what is meant. Because this foundation is inaccessible to Viṣṇu, Śiva, Brahmā, hearers, and solitary buddhas, it is secret. This secret foundation is sampuṭa , whose nature is gnosis and skillful means. [F.74.a] This (gnosis and means) itself is the emergence, which is the meditative absorption of sampuṭa—this is what is meant. Emergence means ‘arising.’ Such defines the intrinsic nature of all animate and inanimate things. Therefore it is their defining characteristic. {1.1.8}
1.9世尊回答道：「這些續部就是所有的續部。所謂所有的續部，是指《秘密集會續》等等。構成它們基礎的東西已經確立——這就是所指的意思。因為這個基礎對於毘紐天、濕婆天、梵天、聲聞和獨覺佛是無法接近的，所以它是秘密的。這個秘密基礎是正相合，其本質是智慧和方便。[F.74.a] 這（智慧和方便）本身就是顯現，它是正相合的三摩地——這就是所指的意思。顯現的意思是'生起'。這樣的特性定義了所有有情和無情事物的內在本質。因此它是它們的決定性特徵。{1.1.8}」
1.10“Alternatively, by the word sampuṭa —sampuṭa that is the foundation of all the tantras—Vajrasattva is meant. By the word secret is meant the secret character of encoding a mantra according to specified rules, of the empowerment ritual of the maṇḍala deities, and so forth. {1.1.9}
1.10"或者，『正相合』這個詞指的是所有續部的基礎——金剛薩埵。『秘密』這個詞指的是根據既定法則對真言進行編碼的秘密特性、壇城本尊灌頂儀軌等的秘密特性。{1.1.9}"
“Hear this tantra, explained by me, which has the nature of insight and means!
「請聽我所講授的這部續部，它具有般若和方便的本質！」
“First, one should meditate on emptiness「首先，應該觀想空性」
And remove the impurities of embodied beings並清除有情的污垢
By considering their constituent element of form as empty.通過觀察形色界為空性來做到這一點。
One should apply the same concept to sound, {1.1.10}應該對聲音也採用同樣的概念。
“And construe the constituent of sound as empty.並將聲音界理解為空性。
One should apply the same concept to smell,應該對氣味也應用同樣的概念，
And regard the constituent of smell as empty.並將氣味的成分視為空性。
One should apply the same [concept] to taste, {1.1.11}一個人應該對味道應用相同的[概念]，{1.1.11}
“And construe the constituent of taste as empty.並將味的構成要素視為空性。
One should apply the same concept to tactility,應當對觸覺採用同樣的理解方式，
And construe the constituent of tactility as empty.並將觸覺的組成要素理解為空性。
One should apply the same concept to mental objects.” {1.1.12}應該將意法取蘊理解為空。」{1.1.12}
“Since the eye by its nature is empty,「眼由其本性而空，」
How can consciousness arise in its midst?識如何能在其中生起？
Since the ear by its nature is empty,既然耳在本性上是空的，
How can consciousness arise in its midst? {1.1.13}識如何在其中生起？
“Since the nose by its nature is empty,「既然鼻根的本性是空，
How can consciousness arise in its midst?識如何在其中生起？
Since the tongue by its nature is empty,由於舌性本空，
How can consciousness arise in its midst? {1.1.14}識如何能在其中生起？{1.1.14}
“Since the body by its nature is empty,由於身體的本質是空性，
How can consciousness arise in its midst?識如何能在其中生起？
Since the mind and its objects are by nature empty,既然意和它的對象本質上是空的，
How can consciousness arise in their midst? {1.1.15}識如何能在其中生起？{1.1.15}
“It follows that there is neither form nor its perceiver,「因此既沒有色相，也沒有感受色相的人，」
No sound and no one who hears,沒有聲音，也沒有聽者。
No smell and also no one who smells,無臭氣，亦無聞者，
No taste and also no one who tastes, {1.1.16}無味及無嚐者，{1.1.16}
“No tactile sensation and no one who feels it,沒有觸覺，也沒有感受者，
And no mind and no thoughts.” {1.1.17}以及沒有意和沒有思想。
1.19The Blessed One said:
“Understand that the truth, just like the path,「應當了知真實如同道路一般，」
Is nondual—devoid of duality.是無二的—遠離二元性。
It cannot be reasoned out or apprehended,它無法通過推理而得到，也無法被理解，
And it is difficult to awaken to for intellectuals. {1.1.18}對於知識份子來說，很難覺悟到它。{1.1.18}
“It is the secret of all buddhas,「它是一切佛陀的密藏，
Equivalent to empty space.與空間等同。
The hearers do not know it,聲聞不知曉它，
Since they are enveloped by the darkness of ignorance. {1.1.19}因為他們被無明的黑暗所籠罩。{1.1.19}
“The knowledge that leads to the removal of habitual tendencies「能夠清除習氣的知識
Can be formed by solitary buddhas. [F.74.b]獨覺佛能夠形成。
But even they, without exception, do not know但即使是他們，無一例外地，也不知道
The secret that is accessible only to buddhas. {1.1.20}只有佛陀才能親證的秘密。{1.1.20}
“It is among embodied beings,「這是在具有身體的眾生之中，
Whose minds are turned toward liberation心意趣向解脫的眾生
From the terror of the ocean of saṃsāra,從輪迴苦海的恐怖中，
That the aim of liberation is taught. {1.1.21}解脫的目標就是這樣被教導的。{1.1.21}
“One should identify the characteristics of the target,「應該認識目標的特徵，
Targeting the consciousness with the faculty of gnosis.用智慧根針對識進行觀察。
Through gnosis one should cognize that which needs to be known,通過智慧應該認識需要被認識的事物，
Investigating the possible destinies as knowables, {1.1.22}將可知的命運進行調查，
“Because if one thus investigates the destiny,「因為如果人這樣去調查命運，
One can choose its course according to one’s wish.可以按照自己的願望來選擇它的路線。
Before one became a practitioner, one had followed在成為修行者之前，一個人曾經遵循過
The course of consecutive births thousands of times. {1.1.23}歷經了數千次連續的生死輪迴。{1.1.23}
“A wise person, however, reflecting on equality「聰慧的人，思考平等性
In terms of the empty characteristic as previously taught,就空性特徵而言，如前所述，
Will plant the seed of the empty body將播下空身的種子
In the field of the physical body and the like. {1.1.24}在身體等的領域中。{1.1.24}
“Emerging from the sublime crown of the subtle energy channels,從細微脈的清淨冠冕中出現，
It is said to be completely pure.據說是完全清淨的。
It is the luminous bodhicitta,它是光明的菩提心，
Which resembles a translucent crystal. {1.1.25}它像透明的水晶一樣。{1.1.25}
“It is an entity comprising the five wisdoms,它是包含五智的本質，
The size of a mustard seed.芥子般大小。
Inside it there is the deity在其中有本尊
In both its manifest and unmanifest forms. {1.1.26}在其顯現和非顯現的兩種形式中。{1.1.26}
“Half of it is the mother. It is extremely subtle;「其中一半是母親。它極其微細；
It has the form of a drop and consists of mind.它具有水滴的形狀，由意所組成。
It always resides in the heart,它始終住在心中，
Has the luster of a star, and has a great brilliance. {1.1.27}具有星辰的光彩，並且散發著偉大的光輝。{1.1.27}
“It abides in the center of the navel,它居住在臍輪的中心，
And, if stretched out as a single thread,若是伸展成為單一的線索，
It would reach, at the end of twelve units,它會到達，在十二個單位的末端，
The soles of the feet, and, at the end of nine units, the head. {1.1.28}腳底，以及在九個單位的末端，頭部。{1.1.28}
“Its fifth part alone, in its full form,「它的五分之一，在其完整的形式中，」
Is like the king of nāgas.如同龍王一般。
When this part expands,當這一部分展開時，
It emerges into the center of the vajra. {1.1.29}它浮現到金剛的中心。{1.1.29}
“The seed that is inside the womb「在子宮內的種子
Is the liquefied sphere of phenomena.是現象的液化球體。
Its gradual movement它的逐漸流動
Is always toward the nine doors.始終朝向九個門戶運動。
“The same goes for fire, which consists of Brahmā. {1.1.30}「火也是這樣，由梵天所組成。」
“Two earth seed syllables「兩個地大種子字
Should be applied to the eyes.應該被應用到眼睛上。
The blazing seed syllable is applied to the crown.熾熱的種子字應用於冠冕。
Seed syllables of wind, space, and so forth,風、空間等的種子字，
Are mentally applied to the nose, ears, and so forth. {1.1.31}應在意念上施應於鼻、耳等處。{1.1.31}
“The seed syllable of ambrosia-water is applied to the tongue,甘露水的種子字被應用到舌。
The supreme deity and lord of all sense faculties.所有根的至高本尊和主宰。
The seed syllable of delusion is applied to the neck.癡的種子字被施予於頸部。
Likewise, the seed syllable of the afflictions is applied to the two arms. {1.1.32}同樣地，煩惱的種子字應用於兩臂。{1.1.32}
“The seed syllable of motility is applied to the area of the heart. [F.75.a]動作的種子字被應用於心臟的區域。
The ‘two beasts’ are at the two bases of the navel.「兩種獸」位於臍輪的兩個根部。
One who knows the ritual procedure should wear懂得儀軌步驟的人應該穿戴
These eight seed syllables on the eight bodily limbs. {1.1.33}這八個種子字在八個身體肢體上。{1.1.33}
“That which pervades and that which is pervaded, the whole world,「那遍及一切者與被遍及者，整個世界，」
With its inanimate and animate things,以及它的一切有情和無情之物，
And its gods and demigods, starting from Brahmā,以及其中的天眾和非天，從梵天開始，
Becomes a receptacle for this bodhicitta. {1.1.34}成為此菩提心的容器。{1.1.34}
“It is said that the bhaga is the home據說契入處是住所
Where the lord dwells.天神所住之處。
It will be the seat of action and inaction它將成為作為和不作為的座位
For as long as one remains in the body. {1.1.35}只要一個人還留在身體裡。{1.1.35}
“Doing all kinds of things, one accumulates karma.「做各種各樣的事情，人就積累業。
This can be of any kind, good or bad.這可以是任何種類的，善的或惡的。
The method (yoga) is said to be the actualization of the sameness of phenomena;瑜伽被說為現象平等性的實現。
The application (yuñjāna) is the meditation. {1.1.36}應用（瑜伽）就是禪修。{1.1.36}
“When the karmic aspect of the body is destroyed,當身體的業力面向被摧毀時，
Such a body becomes the deity.這樣的身成為本尊。
One’s own generative power, for its part, is derived from this body—自己的生成力，就是從這個身衍生出來的。
This deity body permeates everything inanimate and animate. {1.1.37}這個本尊身遍滿一切無情和有情。{1.1.37}
“One should know the color of this body「應當認識這個身的色澤
To resemble, accordingly, the sky.要像天空一樣。
The hero, abiding in nirvāṇa,勇士安住於涅槃中，
Is free of stains and impurities. {1.1.38}遠離污垢和雜染。{1.1.38}
“One should worship one’s mother and sister—「應當禮敬自己的母親和妹妹——
So, too, one’s daughter or a female relative,同樣地，自己的女兒或女性親屬，
A brahmin or a kṣatriya woman,婆羅門或剎帝利女子，
Or one from the vaiśya or śūdra caste, {1.1.39}或者是吠舍或首陀羅階級的女性，{1.1.39}
“An artiste, a washerwoman, a musician,一位藝術家、洗衣婦、音樂家，
Or an outcaste. These women should be worshiped或者是賤民。這些女性應該被禮敬
Through the ritual procedure of skillful means and insight通過方便和般若的儀軌程序
By one who is devoted to the truth. {1.1.40}由一位致力於真諦的修行者恭敬奉侍。{1.1.40}
“She should be served with diligence她應該被以精進來供奉
In such a way that the secret is not disclosed.應當如此進行，使得秘密不被洩露。
Should it be done in the open, there could be若是在公開場合進行，就會有
Problems with snakes, thieves, and others who roam the earth. {1.1.41}蛇類、盜賊和其他漂泊大地的人所帶來的問題。{1.1.41}
“The female consorts (mudrā) are said to be of five types,「女性伴侶（手印）據說有五種類型，
Classified according to the division of families.根據家族的劃分進行分類。
A brahmin woman, being from the family of the twice born,一位婆羅門女性，因為來自雙生者的家族，
Is thought to belong to the tathāgata family. {1.1.42}被認為屬於如來部。{1.1.42}
“A kṣatriya woman of royal blood,「一位剎帝利女性，具有王族血統，
Born into the clans of Peacock, Moon, and so forth,生於孔雀、月輪等氏族中，
Is said to be Amṛtavajrā. {1.1.43}據說是甘露金剛女。{1.1.43}
“A vaiśya woman or a cowherdess「一位吠舍女性或牧牛女」
Is thought to belong to the activity (karma) family.被認為屬於業的家族。
A śūdra or a low caste woman首陀羅或下等階級的女人
Is thought to belong to Vairocana. {1.1.44}被認為屬於大日如來。{1.1.44}
“An artiste belongs to the lotus family,藝人屬於蓮花部。
And a washerwoman to the activity family.而洗衣婦女屬於事業部。
A singer belongs to the vajra family,歌唱者屬於金剛部。
And a female outcaste to the jewel family. {1.1.45}女性賤民屬於寶部。{1.1.45}
“Now that the five seals are ascertained, [F.75.b]「現在五種印契已經確定，
The one family of all tathāgatas所有如來的一個部族
Will be briefly explained. {1.1.46}將會被簡要說明。
“A tathāgata, a thus-gone one, is a glorious being「如來，即已經往去者，是一位光榮的存在」
Who has attained or arrived at ‘thatness.’誰已經證得或達到了「那樣性」。
A tathāgata is thus defined如來就是這樣被定義的
Based on his insight. {1.1.47}基於他的般若。{1.1.47}
“This one family is said to have five,「這一個種姓據說有五個，」
One hundred, or infinite divisions.一百種，或無限的分類。
Further, the tathāgatas are grouped into three categories進一步地，如來被分為三個類別
According to the division of body, speech, and mind. {1.1.48}按照身、語言和意的劃分。{1.1.48}
“The families are the five elements「家族是五大元素
And they also have the nature of the five aggregates.他們也具有五蘊的本質。
Thus they are families with successive generations who hold因此他們是依次傳承的家族，擁有著
A vajra scepter, a wheel, a jewel, a lotus, and a sword. {1.1.49}金剛杵、輪、寶石、蓮花和劍。
“There is no meditator and nothing to meditate on;「沒有修行者，也沒有所修的對象；
There is no mantra and no deity.沒有真言，也沒有本尊。
One should establish these two—the mantra and the deity—應當確立這兩者——真言和本尊——
To be the very nature of freedom from mental elaborations. {1.1.50}是心所作意的超越本性。{1.1.50}
“Vairocana, Akṣobhya, and Amoghasiddhi,大日如來、不動佛和不空成就佛，
Along with Ratnasambhava, Amitābha, and Vajrasattva,連同寶生佛、阿彌陀佛和金剛薩埵，
And also Brahmā, Viṣṇu, and Śiva—all of them還有梵天、毘紐天和濕婆天——他們全部
Are said to be awakened to the same reality. {1.1.51}據說他們都證悟到同一個實相。{1.1.51}
“Brahmā is a buddha because of his emancipation;梵天因為他的解脫而是佛陀；
Viṣṇu is so named after his entry;毘紐天因其進入而得名。
Śiva is so called because of his constant auspiciousness.濕婆天之所以如此稱呼，是因為他恆常具有吉祥性。
Each of them abides in his respective nature. {1.1.52}每一位都安住在各自的本質中。{1.1.52}
“Reality is endowed with genuine bliss.「實相具有真正的大樂。」
One is awakened through waking up to pleasure.一個人通過覺醒到大樂而被喚醒。
Because it originates in the body (deha),因為它源於身，
It is called deity (devatā). {1.1.53}這被稱為本尊。{1.1.53}
“He who possesses grace ( bhaga )「具有契入處的人
Is called Blessed One (bhagavān).稱為世尊。
Six types of grace are described.描述了六種契入處。
They are all qualities, starting with mastery. {1.1.54}它們都是功德，開始於掌握。{1.1.54}
“Alternatively, Blessed One means「或者說，世尊是指
‘He who has destroyed the afflictions,’ and so forth.「他已經摧毀了煩惱」，如此等等。
Wisdom (prajñā) is called mother智慧（般若）被稱為母親
Because she gives birth to the people of the world. {1.1.55}因為她生育了世間的眾生。{1.1.55}
“Wisdom is also called sister「般若也被稱為姐妹
Because she betokens a dowry.因為她象徵嫁妝。
Wisdom is called washerwoman智慧被稱為洗衣婦
Because she delights all beings.因為她使所有眾生歡喜。
Accordingly, she is called rajakī. {1.1.56}因此，她被稱為囉闍基。{1.1.56}
“Wisdom is called daughter (duhitṛ)「智慧被稱為女兒
Because she suckles (duhana) the milk of qualities.因為她餵養（duhana）品質的乳汁。
Wisdom is called artiste智慧被稱為藝術家
On account of being moved by great compassion. {1.1.57}由於被大悲心所感動。
“Since it is not possible to touch the deity-goddess (bhagavatī),「因為不可能接觸到本尊女神（契入處女神），」
An untouchable female musician takes on the same name, bhagavatī. [F.76.a]一位賤民女樂師承擔了同樣的名字「契入處」。
Speaking is called mantra recitation說話被稱為持咒。
Because it involves uttering vowels and consonants. {1.1.58}因為它涉及元音和輔音的發聲。{1.1.58}
“A maṇḍala is a drawing made by the feet.「壇城是由足跡所繪製的圖形。」
Because it thus involves grinding (malana), it is called maṇḍala.因為它涉及研磨，所以被稱為壇城。
The movement of hands is mudrā ,手的動作是手印。
As is the snapping of fingers. {1.1.59}如同手指的彈響。{1.1.59}
“Since thought is what is be meditated upon,「既然思想是應當被禪修的對象，
The thinking process should be the object of meditation.思想過程應該成為禪修的對象。
One should enjoy for oneself應當自己享受
Whatever bliss is obtained from the father. {1.1.60}無論從父親那裡獲得的大樂。{1.1.60}
“Any bliss through which one might die「任何使人可能死去的大樂」
Is, in present circumstances, said to be meditation.” {1.1.61}在目前的情況下，被稱為禪修。」{1.1.61}
1.64This concludes the first part of the first chapter, explaining the title, the subject matter, the generation of bodhicitta, and so forth, as well as the principle of meditation.
1.65“Now I will teach the thirty-seven auxiliary factors of awakening.
“The following are the four applications of mindfulness:
“From observing the body—dwelling upon the inner body, the outer body, and both the inner and outer body simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.1}
「通過觀察身——住於內身、外身以及同時觀察內外身——一個人達到了理解，並對那個需要引導、因無明而沮喪的眾生世界生起念。」
1.66“From observing the sensations—dwelling upon the inner sensations, the outer sensations, and both the inner and outer sensations simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.2}
1.66「從觀察感受開始——安住於內在的感受、外在的感受，以及同時安住於內在和外在的感受——人達到了理解，並對那些需要引導、因無明而沮喪的眾生世界保持念。」
“From observing phenomena—dwelling upon inner phenomena, outer phenomena, and both inner and outer phenomena simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.3}
「從觀察諸法——安住於內在的諸法、外在的諸法，以及同時觀察內在與外在的諸法——人們達到了解，並念於需要指導的眾生世界，他們因無明而感到沮喪。{1.2.3}」
1.67“From observing the mind—dwelling upon the inner mind, the outer mind, and both the inner and outer minds simultaneously—one reaches an understanding and becomes mindful of the world of beings who require guidance, dejected on account of their ignorance. {1.2.4}
1.67「從觀察意而來——安住於內在的意、外在的意，以及內在與外在的意同時——人們達到領悟，對於那些需要引導、因為無明而沮喪的眾生世界變得念於心。{1.2.4}」
“These are the four applications of mindfulness. {1.2.5}
1.68“Now, for the four right exertions, one forms a strong wish that evil and unwholesome dharmas that have not yet arisen may not arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.6} [F.76.b]
1.68「現在，關於四正斷，一個人要立下強烈的願望，使尚未生起的惡法和不善法不要生起。一個人為此而努力，為此而持戒，控制自己的思想，並為此而做出真誠的決定。{1.2.6} [F.76.b]」
“One forms a strong wish for the removal of evil and unwholesome dharmas that have already arisen. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.7}
「對於已經生起的惡法和不善法，一個人生起強烈的願望要將其斷除。為此而努力，為此而受持戒律，控制自己的思想，並對此做出真誠的決心。{1.2.7}」
1.69“One forms a strong wish that wholesome dharmas that have not yet arisen may arise. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution toward this end. {1.2.8}
1.69「對於還沒有生起的善法，一個人生起強烈的願望，希望它們能夠生起。為了這個目標，一個人努力精進，受持戒律，控制自己的意念，並為此做出真誠的決心。」
“In the same way, one forms a strong wish—one which increases by cultivating it more and more—for the wholesome dharmas that have arisen to remain, for complete fulfillment through the cultivation of immeasurable skillful means, and for the complete fulfillment of that which has not yet been fulfilled. One strives for this, takes up discipline for its sake, reins in one’s thoughts, and makes a genuine resolution to this end. {1.2.9}
「同樣地，對於已經生起的善法，要生起強烈的願望——通過更加不斷的修習而增長——使其保持、通過修習無量的方便而圓滿成就，以及對於尚未成就的那些法而圓滿成就。為此而努力精進，為此而受持戒律，控制自己的思想，並且對此做出真實的決心。」{1.2.9}
“These are the four right exertions. {1.2.10}
1.70“Now, for the four bases of miraculous power, one cultivates the miraculous power of the samādhi of aspiration accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my aspiration not be too slack, may it not be too taut.’ {1.2.11}
1.70「現在，對於四神足，一個人修習伴隨著捨心形成的渴望三摩地的神通。這涉及基於辨別的放棄、離貪欲，以及煩惱的止息，導致精細化，其中一個人思考：『願我的渴望不要太鬆散，也不要太緊張。』{1.2.11}」
1.71“One cultivates the miraculous power of the samādhi of diligence accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my diligence not be too slack, may it not be too taut.’ {1.2.12}
1.71「修習精進三摩地的神足，伴隨著放棄的形成。這涉及基於辨別的出離、沒有貪欲，以及煩惱的止息，導致精細化的思考，其中一個想著『願我的精進既不太鬆散，也不太緊繃。』」
1.72“One cultivates the miraculous power of the samādhi of investigation accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, and the cessation of afflictions, leading to refinement in which one thinks, ‘May my investigation not be too slack, may it not be too taut.’ {1.2.13}
1.72「修習調查的三摩地神足，伴隨著放棄的形成。這涉及基於辨別的出離、無貪欲，以及煩惱的止息，導向精細化，其中一思考『願我的調查不太懈怠，也不太緊張。』{1.2.13}」
1.73“One cultivates the miraculous power of the samādhi of mental activity accompanied by the formation of relinquishment. This involves renunciation based on discrimination, the absence of desire, [F.77.a] and the cessation of afflictions, leading to refinement in which one thinks, ‘May my mental activity not be too slack, may it not be too taut.’ {1.2.14}
1.73「一個人培養伴隨放捨形成的心念三摩地的神足。這涉及基於分辨的出離、無貪欲，以及煩惱的息滅，引導到精化境界，其中一個思考，『願我的心念不要太鬆散，也不要太緊張。』」
“These are the four bases of miraculous power. {1.2.15}
1.74“Now, for the five faculties, one places one’s faith in the worldly correct view that is valid in the realm of desire. This means to develop conviction in the ripening of one’s karma. With the thought, ‘Whatever acts I am going to commit, whether wholesome or unwholesome, I acknowledge that they will bear results,’ one does not commit unwholesome acts even at the risk of losing one’s life. This is called the faculty of faith. {1.2.16}
1.74「現在說五根。一個人對於欲界中有效的世俗正見產生信心。這是指對自己的業的成熟產生確信。以『無論我將要造作什麼行為，無論是善還是不善，我承認它們將會帶來果報』這樣的思想，即使冒著失去生命的危險也不造作不善的行為。這叫做信根。{1.2.16}」
1.75“One acquires by means of the faculty of diligence whatever qualities one places one’s faith in using the faculty of faith. This is called the faculty of diligence. {1.2.17}
1.75「以精進根的力量獲得任何自己用信根所信仰的品質。這稱為精進根。{1.2.17}」
“With the faculty of mindfulness one is not in danger of destroying whatever qualities were acquired by means of the faculty of diligence. This is called the faculty of mindfulness. {1.2.18}
「以念根，不會毀壞以精進根所獲得的種種功德。這被稱為念根。{1.2.18}」
1.76“One brings one-pointed focus with the faculty of samādhi to the qualities that are safeguarded by the faculty of mindfulness. This is called the faculty of samādhi. {1.2.19}
1.76「用三摩地根對由念根守護的那些品質帶來一心專注。這稱為三摩地根。{1.2.19}」
“One fully comprehends with the faculty of insight the qualities that one contemplates one-pointedly with the faculty of samādhi. This is called the faculty of insight . {1.2.20}
「用般若根，對一心觀察的品質，得以圓滿理解。這稱為般若根。」{1.2.20}
“These five faculties develop into five powers, namely, (1) the power of faith, (2) the power of diligence, (3) the power of mindfulness, (4) the power of samādhi, and (5) the power of insight. These are the five powers. {1.2.21}
「這五根發展成為五力，即：（1）信力，（2）精進力，（3）念力，（4）三摩地力，（5）般若力。這些就是五力。{1.2.21}」
1.77“What in this list of thirty-seven factors are the seven aids to awakening? They are (1) the mindfulness aid to awakening, (2) the examination of phenomena aid to awakening, (3) the diligence aid to awakening, (4) the contentment aid to awakening, (5) the serenity aid to awakening, [F.77.b] (6) the samādhi aid to awakening, and (7) the equanimity aid to awakening. These involve renunciation based on discrimination, the absence of desire, and cessation, and lead to total refinement in which one becomes completely free of afflictions. One should cultivate these seven aids to awakening, the examination of phenomena, and so forth. {1.2.22}
1.77「在這三十七道品的清單中，什麼是七菩提分？它們是：(1)念菩提分、(2)擇法菩提分、(3)精進菩提分、(4)喜菩提分、(5)輕安菩提分、(6)三摩地菩提分，以及(7)捨心菩提分。這些涉及基於辨別的出離、無貪欲和滅盡，並導向完全的淨化，使人徹底解脫煩惱。應當培養這七菩提分、擇法等。{1.2.22}
1.78“And what is the noble eightfold path? The correct view, which transcends the mundane sphere, is not being motivated by the belief in a soul (ātman). It is being motivated instead by the belief that there is no being (sattva), psyche (jīva), spirit (poṣa), person (puruṣa, pudgala), human (manuja, mānava), agent (kāraka), or experiencer (vedaka); no annihilation or eternal enduring; no existence or nonexistence; and no distinction between virtuous and nonvirtuous, all the way up to no saṃsāra and no nirvāṇa. This is called the correct view. {1.2.23}
1.78「八正道是什麼？超越世俗範疇的正見，就是不執著於我的見解，而是確信沒有有情、命根、精神、補特伽羅、人、作者或受者；沒有斷滅或永恆持續；沒有存在或不存在；沒有善行與不善行的分別，一直到沒有輪迴與涅槃的分別。這稱為正見。{1.2.23}」
1.79“Thoughts (saṃkalpa) through which arise the afflictions of desire, hatred, and delusion, are thoughts that one should avoid. Thoughts through which arise an abundance of morality, meditative absorption, insight, liberation, and vision into the wisdom of liberation, are thoughts that one should have. These are called correct thoughts. {1.2.24}
1.79「應當避免的思想（想法）是那些會引生貪欲、瞋恨和癡的煩惱的思想。應當具有的思想是那些會引生豐富的戒律、三摩地、般若、解脫，以及對解脫智慧的現見的思想。這些被稱為正思維。{1.2.24}」
1.80“One should use speech that hurts neither oneself nor others, causes no distress to oneself or others, and is not derisive of oneself or others. By applying one’s attention to this one becomes endowed with this speech, [F.78.a] through which one enters the correct noble path. This is called correct speech. {1.2.25}
1.80「應當使用既不傷害自己也不傷害他人、既不令自己或他人感到痛苦，也不嘲笑自己或他人的語言。藉由將心注注於此，一個人就具備了這樣的語言，藉由這樣的語言，一個人進入了八正道的正語。這被稱為正語。{1.2.25}」
“One should not commit acts that are negative, and whose results are negative. One should perform acts that are positive, and whose results are positive. One should not commit acts that are positive, but whose results are negative. One may commit acts that are negative, but whose results are positive and lead to reducing the negative. Relying on virtuous acts is the correct activity. This is called correct activity. {1.2.26}
「不應該做負面的行為，其結果也是負面的。應該做正面的行為，其結果也是正面的。不應該做正面的行為，但其結果卻是負面的。可以做負面的行為，但其結果是正面的，並能夠減少負面的事物。依靠有德的行為就是正業。這稱為正業。{1.2.26}」
1.81“Correct livelihood is when one’s livelihood is restrained, like that of the noble ones, and strictly follows the tenets of virtue, when it is free of hypocrisy, when it does not involve too much talking, when it is not embellished by stories, when one’s conduct has moral integrity, when it does not involve envy of the gains of others, when one is content with one’s blameless gains, and when it is recommended by the noble ones. {1.2.27}
1.81「正命是當一個人的生計受到約束，如同聖賢者一樣，嚴格遵循德行的準則，當它沒有虛偽，當它不涉及過多的語言，當它不被故事所裝飾，當一個人的行為具有道德誠正，當它不涉及對他人所得的嫉妒，當一個人滿足於自己無可指責的收益，以及當它被聖賢者所推薦時。{1.2.27}」
“One should avoid wrong effort, not recommended by the noble ones, that relies on desire, hatred, ignorance, and other afflictions. Instead, one should pursue the effort that brings one to the genuine truth of the noble ones’ path, lays out the path leading to nirvāṇa, and delivers one to each successive stage. This is called correct effort. {1.2.28}
「應當避免錯誤的精進，那是不為聖者所推薦的，它依賴於貪欲、瞋恨、無明和其他煩惱。相反，應當追求帶領自己達到聖者之道的真實義諦的精進，鋪展通往涅槃的道路，並使自己到達每一個連續的階段。這稱為正精進。{1.2.28}」
1.82“The mindfulness in which one’s repose is unshakable, one’s body is straight and not crooked, one is able to see the shortcomings, and so forth, of saṃsāra, and by which one is led to the path to nirvāṇa, is a non-forgetting that connects one to the correct path of the noble ones. This is called correct mindfulness. {1.2.29} [F.78.b]
1.82「念是指一個人的安住不可動搖，身體直立且不彎曲，能夠看到輪迴的缺陷等等，並由此被引導到涅槃之路，這是一種不遺忘，將人與聖賢者的正確之路相連。這被稱為正念。{1.2.29} [F.78.b]」
“A samādhi engaged in correctly is the meditative absorption by abiding in which one abides in the right way for the sake of liberating all beings and thus reaches nirvāṇa. This is called correct samādhi. {1.2.30}
「正確修習的三摩地，是一種禪定，安住於其中能以正確的方式為了解救一切有情而安住，因此達到涅槃。這稱為正三摩地。{1.2.30}」
“The bodhisattva levels of Joyful, and so forth,「菩薩地從歡喜地等等，
Which are enumerated as such,就是如此列舉的，
Are the bodhisattva abodes,就是菩薩住處。
Whose natures are the sense faculties, and so forth; {1.2.31}其本質為根等；{1.2.31}
“The abodes of all buddhas,一切佛陀的住處，
Which are the particular aspects of the aggregates, and so forth;這些是蘊等的特殊方面；
And are the ultimate vehicles of awakening並且是究竟的菩提車乘
For buddhas and bodhisattvas. {1.2.32}為了佛陀和菩薩。{1.2.32}
“When the subtle energy channels in this body當這個身體中的細微脈
Become filled with the thirty-two types of bodhicitta,充滿三十二種菩提心時，
The awakening of the sense faculties,感根的菩提。
Aggregates, and elements will happen instantly, {1.2.33}蘊和界將會立即顯現。{1.2.33}
“For awakening is based in one’s own body「菩提是以自己的身為基礎
Only those steeped in ignorance只有沉溺於無明的人
Regard awakening to be somewhere other than the body. {1.2.34}將菩提視為存在於身體之外的某處。{1.2.34}
“In one’s own body dwells great wisdom,「在自己的身中住著偉大的智慧，
Free of all mental constructs.遠離一切心識概念。
Pervading all things,遍布一切事物，
It dwells in the body, but is not born of the body.” {1.2.35}它住在身中，但不是由身所生。{1.2.35}
1.88Vajragarbha asked, “What subtle energy channels are in the body?” {1.2.36}
1.88金剛藏問：「身中有哪些細微脈呢？」{1.2.36}
The Blessed One said, “There are one hundred and twenty of them, corresponding to the divisions within the four cakras. The chief ones, those with bodhicitta as their innate nature, are thirty-two in number. They are:
世尊說：「有一百二十條，對應四個脈輪內部的劃分。其中主要的，那些以菩提心為其本質的，共有三十二條。它們是：
“Abhedyā, Sūkṣmarūpā,「不可摧破女、微細色女，
Divyā, Vāmā, Vāmanī,神聖女、左女、左小女、
Kūrmajā, Bhāvakī, Sekā,龜生女、存在女、思卡女、
Doṣā, Viṣṭā, Mātarī, {1.2.37}過失女、排泄女、母脈女，
“Śarvarī, Śītadā, Uṣmā,夜女脈、冷施女、熱女、
Lalanā, Rasanā, Avadhūtī,左脈、右脈、不動脈，
Pravaṇā, Hṛṣṭā, Varṇā,普樂女、喜悅女、色相女、
Surūpiṇī, Sāmānyā, Hetudāyikā, {1.2.38}形色母、普遍女、因施女，{1.2.38}
“Viyogā, Premaṇī, Siddhā,分離女、愛女、成就女，
Trivṛttā, Kāminī, Gehā,三迴脈、可欲母、家母、
Caṇḍikā, and Māradārikā.” {1.2.39} [F.79.a]持明女和魔女。」{1.2.39} [F.79.a]
1.92Vajragarbha asked, “Of what kind are these channels, O Blessed One?” {1.2.40}
1.92金剛藏問道：「世尊，這些脈道是什麼樣的？」{1.2.40}
The Blessed One replied, “They all are permutations of the threefold existence, and are entirely devoid of apprehended object and apprehending subject.” {1.2.41}
世尊回答說：「它們都是三重存在的排列組合，完全沒有所認知的客體和能認知的主體。」{1.2.41}
1.93This concludes the second part of the first chapter, called “Applying Bodhicitta,” which includes a full exposition on the five faculties, the five powers, the seven aids to awakening, and the noble eightfold path.
1.94Then all the tathāgatas, having paid reverence and prostrated to the Blessed One, said, “Please teach us, O Blessed One, the secret, pithy wisdom that has no equal.” {1.3.1}
1.94之後，所有的如來向世尊禮敬並頂禮，說道：「世尊，請為我們開示無與倫比、秘密而精要的智慧。」{1.3.1}
The Blessed One, acknowledging the request made by all the tathāgatas, entered the meditative absorption called “the vajra lamp of wisdom that is the essence of all the tantras” and expounded this secret of all the tantras: {1.3.2}
世尊應允所有如來的請求，進入名為「金剛智慧燈、為一切續部精髓」的三摩地，宣說一切續部的秘密：{1.3.2}
“Always abiding in the pleasure of the supreme secret,恆常安住於至高無上祕密的喜悅中，
Which is of the nature of everything,其性為一切之本質，
He is the being who comprises all buddhas—他是包含所有佛陀的有情——
Vajrasattva, the ultimate bliss. {1.3.3}金剛薩埵是最高樂。
“For this Blessed One is union—「因為這位世尊是雙運——」
Eternal, stable, and supreme.永恆、穩定、至高無上。
He manifests as Manmatha,他顯現為曼瑪塔。
Always invincible by nature. {1.3.4}本性中總是無法被征服。{1.3.4}
“Because of their performance of different actions「因為他們進行不同的行為
People want different ritual procedures.人們想要不同的儀軌程序。
It is in this sense that Buddha Vajradhara and others佛陀金剛持和其他諸佛，就是在這個意義上
Are said to discipline sentient beings. {1.3.5}據說是為了教化有情。
“He, Vajrasattva, is all things,「他，金剛薩埵，是一切事物，
Animate and inanimate, starting with all the buddhas.有情和無情，從所有佛陀開始。
He is the deity Ḍākinījālasaṃvara他是本尊空行母時輪。
Who is in union with all the buddhas. {1.3.6}他與所有佛陀雙運。{1.3.6}
“Because of his being in this magical union,「由於他處於這種神奇的雙運狀態，
Everything is perfect in every way.一切都在各個方面都是圓滿的。
Because of being trained by buddhas, and so forth,由於受到佛陀的教導等等，
The ultimate aim of beings is accomplished. {1.3.7}眾生的究竟目標已成就。{1.3.7}
“All the powers of women are accomplished女性的一切力都成就了
By means of different transformations, according to their natures.通過各種不同的變化，根據他們各自的本性。
Even women of bad conduct attain fulfillment即使行為不良的女性也能獲得成就
With every possible gain, pleasure, and enjoyment. {1.3.8}具足一切可能獲得的利益、快樂和享受。{1.3.8}
“This consort (mudrā) with various magical powers「這位伴侶（手印）具有各種神通力
Is called ḍākinī in the language of the barbarians. [F.79.b]在蠻族的語言中被稱為空行母。
The verbal root ḍai, which means ‘traveling in the sky,’動詞詞根「ḍai」的意思是「在空中飛行」，
Should be understood here as the etymology of ḍākinī . {1.3.9}應當在此處被理解為空行母的詞源。{1.3.9}
“Traveling throughout the entirety of space is a magical feat—「遍歷虛空的全部是一種神通成就——」
The name ḍākinī indicates that she can accomplish this.空行母的名稱表示她能夠成就這一點。
In every way, she is the universal consort (mudrā),在各個方面，她都是普遍的伴侶手印，
Joining in union with every Saṃvara. {1.3.10}與所有時輪相互雙運。{1.3.10}
“Vajra and Vajradhara (Vajra Holder),「金剛與金剛持（金剛的持有者），
Lotus and Padmadhara (Lotus Holder),蓮花與持蓮花者（蓮花持者），
Jewel and Maṇidhara (Jewel Holder)—寶石與寶石持有者——
These are the Saṃvaras and their respective families.” {1.3.11}這些是時輪及其各自的家族。」{1.3.11}
1.104Now the Blessed One entered the meditative absorption called “the stainless seat of the overpowering ability of all the tathāgatas” and explained bodhicitta. {1.3.12}
1.104此時世尊進入名為「諸如來遍覆力之無垢座」的三摩地，並詮釋了菩提心。{1.3.12}
“It is neither empty nor not empty,「它既非空，亦非不空，」
Nor can it be in the middle between these two.也不在這二者之間。
Its application is the perfection of insight它的應用是般若的圓滿。
And its means is compassion itself. {1.3.13}而它的方法就是悲心本身。{1.3.13}
“Consequently, the perfection of insight,「因此，般若的圓滿，
With the skillful means of sublime compassion, is clarified.透過至高悲心的方便而得到了澄明。
With respect to phenomena free of conceptuality,對於離於概念分別的現象，
There is no entity and nothing to cultivate. {1.3.14}沒有實體，也沒有什麼需要培養的。{1.3.14}
“Also, one should perform all mental activity「同樣地，應當執行所有的心理活動」
Inclined toward nonconceptuality.傾向於無概念。
One’s thoughts for the benefit of beings為了眾生的利益而起的念頭
Will then lead to nonconceptual processes. {1.3.15}將會導向無念的過程。{1.3.15}
“Phenomena all have the nature of the tathāgatas—「一切現象都具有如來的本質——
There is neither a possessor of qualities, nor the condition of being a quality.既無有質具者，亦無為質之條件。
This talk about phenomena is therefore因此，這些關於現象的談論
The same as the sound of an echo.” {1.3.16}與迴聲的聲音一樣。
Then, because of the vast scope of qualities那麼，由於這些特質的廣大範圍
Arising through the meditation of the Great Vehicle,透過大乘的禪修而生起，
All the tathāgatas of the three times三世所有如來
Expressed their praise with this king of eulogies: {1.3.17}用這個讚頌之王來表達他們的讚歎：{1.3.17}
“Homage to the king of yoga, the liberator of beings!「敬禮瑜伽之王，解脫眾生者！」
Homage to the meditator on oneness arising as the universal nature!禮敬冥想於一體而現起為普遍本性的瑜伽者！
Homage to the destroyer of ignorance in the ocean of saṃsāra!頂禮摧毀輪迴大海中無明的聖者！
Homage to the revealer of the singular wisdom of all of reality!頂禮一切實相唯一智慧的啟示者！
I always offer my salutations.” {1.3.18}我時時刻刻都供養禮敬。」{1.3.18}
The tathāgatas, paying reverence如來們恭敬頂禮，
And prostrating themselves again, said,他們又再次頂禮，說道：
“Please give us, O Blessed One,「請世尊為我們宣說，」
A single, condensed summary of all phenomena.” {1.3.19}一切現象的單一、濃縮摘要。」{1.3.19}
1.112The Blessed One said:
“One should follow any path that involves sense faculties「應當遵循任何涉及根的道路」
According to one’s natural disposition. [F.80.a]根據自己的本性。
Without applying a focus不加任何專注力
One should always remain concentrated. {1.3.20}人應當始終保持專注。{1.3.20}
“Because the identity of everyone abides「因為每個人的身份都存在
As the aggregate of consciousness,作為識蘊，
Some ordinary people and fools某些凡夫與愚人
Cannot comprehend it. {1.3.21}無法領悟它。{1.3.21}
“Both mind and thoughts are, by nature, thinking;心與思都是本質上的思維；
The consciousness takes on the nature of its knowables.識以所知為性質。
It is the agency in the case of things to be done它是應當做的事情的施事者
And, as regards qualities, it constitutes their cultivation. {1.3.22}關於各種品質，它構成了它們的修習。{1.3.22}
“For just as there is a single ocean for many streams,「譬如眾多溪流匯入一片大海，」
So too, with all the multiplicity of qualities,同樣地，具有所有品質的多樣性，
There is only one liberation只有一個解脫
—No multiplicity can be here observed. {1.3.23}—這裡觀察不到任何多樣性。{1.3.23}
“How this instruction is to be internalized can only be learned from the teacher’s mouth.” {1.3.24}「這個教導如何內化，只能從上師的口中學到。」{1.3.24}
1.116This concludes the third part of the first chapter—The Exposition on Reality.
The conclusions common to all the tantras.所有續部共同的結論。
In all beings alike在一切有情眾生中
There is a triangle of vast form, {1.4.1}有一個廣大形態的三角形，{1.4.1}
“Which is the foundation of them all,「這是一切的基礎，」
Including Brahmā and the other gods and demigods.包括梵天以及其他天眾和非天。
It is Perfection of Insight,這是般若。
In her form of conventional attributes. {1.4.2}以她習慣法器的形相。{1.4.2}
“It transcends sense objects;它超越了感官對象；
It is found in every being’s heart.它存在於每一個有情眾生的心中。
Why would it need to be elaborated upon?為什麼還需要詳細闡述呢？
In short, it is awakening itself. {1.4.3}簡言之，它就是菩提本身。{1.4.3}
“While the state of awakening is normally attained「雖然菩提的狀態通常是被證得的
After millions of uncountable eons,經過無數百萬個劫，
You can attain it even in this birth你甚至能在此生就得到它
Through genuine bliss. {1.4.4}通過真實的大樂。{1.4.4}
“One will attain the state of Vajradhara,「一個人將獲得金剛持的境界，
The state of a universal emperor,普遍帝王的境界，
Or the eight great siddhis,或者八大成就，
Or anything else desired by the mind. {1.4.5}或任何意所貪欲的其他成就。{1.4.5}
“Beings who are thoroughly bound被徹底束縛的眾生
By the five major afflictions of由五種主要的煩惱
Ignorance, hatred, desire, pride, and envy無明、瞋恨、貪欲、慢、嫉妒
Are hurting themselves with their own limbs. {1.4.6}用自己的四肢傷害自己。{1.4.6}
“Beings who are bound by these are born被這些所束縛的眾生就會出生
As denizens of saṃsāra, circling through the six destinies.作為輪迴中的眾生，在六道中輪轉。
Deluded by afflictions,被煩惱所迷惑，
They commit many evil deeds. {1.4.7}他們造作許多惡業。{1.4.7}
“Therefore, in order to destroy the afflictions,「因此，為了摧毀煩惱，」
A method has been devised by the ingenious Buddha,聰慧的佛陀設計了一種方法，
Who saw that suffering was of no use誰看到苦是沒有用處的
For those mired in the ocean of saṃsāra. {1.4.8}為了那些陷入輪迴苦海的眾生。{1.4.8}
“ ‘Once I am transformed by insight and means,「一旦我被般若和方便所轉化，
The afflictions will become causes for liberation.’ [F.80.b]煩惱將成為解脫的因。
This is the result to be aimed for,這是應當追求的結果，
The stainless light throughout the three realms. {1.4.9}遍佈三界的無垢光。{1.4.9}
“Things partake of the nature事物具有這樣的性質
Of whatever they are to be cleansed with.無論它們需要用什麼來清淨。
Because the function of fire is to consume fuel,因為火的作用是燃燒燃料，
It is to be enjoyed as the sublime dance of the Conqueror. {1.4.10}應當被享受為征服者的殊勝舞蹈。{1.4.10}
“Just these—the aggregates, the sense-fields,「就是這些——蘊、處，」
And the elements—are the pure target.而界則是清淨的目標。
The skillful one will strike them,善巧者將擊中它們，
Just as a capable marksman strikes his enemy. {1.4.11}就像一個熟練的箭手射中他的敵人。
“One should strike ignorance with the pure aspect of ignorance,「人應該用無明的清淨面向來打擊無明，
And likewise hatred with the pure aspect of hatred.同樣地，要用瞋恨的清淨面來擊打瞋恨。
One should strike desire with the pure aspect of desire,應當以貪欲的清淨面向來擊打貪欲，
And one’s powerful pride with the pure aspect of pride. {1.4.12}用自己清淨的慢來擊打自己有力的慢。{1.4.12}
“One should strike envy with the pure aspect of envy.「一個人應該用清淨的嫉妒來對治嫉妒。
Lord Vajradhara, for his part, is free of all these afflictions.金剛持佛主則完全清淨，沒有這些煩惱。
Struck by the pure aspects of his nature,被其本性的清淨相所擊打，
The five afflictions are pacified. {1.4.13}五種煩惱得到了平息。{1.4.13}
“These five afflictions are the five families,「這五種煩惱就是五族，
The five wisdoms, and the five buddhas.五智與五佛。
From them are born Vajragarbha,從中生出金剛藏，
The wrathful deities, the three realms, and beings. {1.4.14}忿怒本尊、三界和眾生。{1.4.14}
“This very division of inner constituents「這個內在要素的劃分
Can be learned, very clearly, from the teacher’s mouth.可以從上師的口中非常清楚地學習到。
Those beings who are bereft of a teacher那些沒有上師的眾生
Do not learn it, nor the mantra or the mudrā. {1.4.15}不要去學習它，也不要學習真言或手印。{1.4.15}
“So, in this Jambūdvīpa—「所以，在這南贍部洲裡——
This pure triangle dwelt in by the Buddha—這清淨的三角形是佛陀所住的地方——
In its central area shaped like the Sanskrit letter e在其中心區域，形狀如梵文字母「嘶」
There is the syllable vam, and so we get evam. {1.4.16}有音節「囉」，這樣我們就得到「曳囉」。
“In this delightful maṇḍala with its three corners「在這個令人喜悅、具有三個角的壇城中
Emerges Vajrāralli.金剛女囉利從中現起。
This space is also called source of phenomena ,這個空間也被稱為現象的源頭。
And the bhaga of all queens . {1.4.17}以及一切王妃的契入處。{1.4.17}
“The lotus at its center「中央的蓮花
Has eight petals and a pericarp.具有八片花瓣和一個蓮心。
There the vowels and consonants reside in combination,在那裡，元音和輔音結合在一起而駐留。
Arranged into eight classes. {1.4.18}排列成八個種類。{1.4.18}
“These vowels and consonants, in the form of mantra,「這些元音和輔音，以真言的形式，
Carry out a multitude of ritual acts for embodied beings.為具有色身的眾生進行眾多的儀軌活動。
These fifty letters alone這五十個字母本身
Constitute the Vedic scriptures, {1.4.19}構成了吠陀經典。{1.4.19}
“And also the mantras, the tantras,「以及真言、續部，
And the śāstras in their outer aspect.以及論在其外顯層面上。
These letters are by nature of indestructible essence—這些文字本質上是不壞的囉。
There is nothing whatsoever other than them. {1.4.20}除了它們之外，沒有其他任何東西。{1.4.20}
“The joys of the classes a, ka, ca, ṭa, ta, pa, ya, and sa「a、ka、ca、ṭa、ta、pa、ya 和 sa 等級的喜樂
Are also fifty in number.也都各有五十個。
Evenly fashioned, they are located均勻排列，它們位於
Within the lotus inside Vajrāralli. {1.4.21}在金剛女囉裡面的蓮花內。{1.4.21}
“They are known to be on each petal「它們已知存在於每片花瓣上」
In the eight directions.在八個方向。
In the center between them, on the stamen, [F.81.a]在他們之間的中央，在蓮花的花蕊上，
Is the supreme deity. {1.4.22}是最高的本尊。
“The letter a, the greatest letter, is surrounded「字母『啊』，最偉大的字母，被圍繞著
By the eight classes.由八個等級環繞著。
As the foremost among all letters,作為所有文字中最首要的，
It is the leader of the classes. {1.4.23}它是各類的領導者。{1.4.23}
“From this letter originate「從這個字母產生
All the mantras of embodied beings. {1.4.24}一切有情眾生的真言。{1.4.24}
“The magical powers of the sword, eye salve, foot ointment, magical pill,「劍的力、眼膏、腳藥膏、魔法丸的神奇力，
Entry into subterranean realms, association with full-figured yakṣa women,進入地下領域，與豐滿的夜叉女性結合，
Ability to course throughout the three realms, and to act in accordance能夠遍行三界，並且按照其特性而行動
With the properties of alchemical operations— {1.4.25}具備煉金術的特性——
“All those great magical powers, accompanied by genuine enjoyment「所有那些偉大的神奇力，伴隨著真實的享受
Of the five sense objects within one’s own abode,在自己的住處內，五種感官對象，
Issue forth from within the eight classes of letters,從八類字母之中發出，
Specifically from the supreme sound, whose nature is the eight classes. {1.4.26}具體地說，是從最高的聲音中發出的，其本質就是八個字類。{1.4.26}
“Whatever utterance of persons’ words「無論什麼人的言語
Is picked up by the listener被聽者所接受
Is all the nature of mantra,都是真言的本質，
For it originates only from mantra. {1.4.27}因為它只源自於真言。{1.4.27}
“This is because it is said that sound is mantra這是因為據說聲音就是真言
For all embodied beings.為了所有具有身體的有情眾生。
It emerges as Dharmāralli,它顯現為法囉利，
From the great place of the universal knot. {1.4.28}從普遍結合的偉大之處。{1.4.28}
“There is no fixity whatsoever with mantras「真言完全沒有固定不變的性質」
Used for siddhis or magical powers.用於成就或神通力。
The mantra that is by nature unproduced本質上未生起的真言
Is the supreme lord of the sound classes. {1.4.29}是聲音類的最高主宰。{1.4.29}
“I will further teach the characteristics我將進一步教導特徵
Of the emergence from sampuṭa.正相合的顯現。
The letter e, known to be earth,字母「誶」，已知為大地，
Is Locanā, the ‘seal of action’ (karmamudrā). {1.4.30}是白度母，被稱為「業印」。
“She is great compassion, omnifarious great means「她是偉大悲心，普遍廣大方便
She resides in the nirmāṇa cakra at the navel,她住在臍輪的化身輪中，
Inside a multicolored lotus. {1.4.31}在一朵多彩的蓮花內。{1.4.31}
“The syllable vam, known to be water,「音節『吽』，已知為水，」
Is Māmakī, the ‘seal of phenomena’ (dharmamudrā).是瑪瑪基，「法印」。
Her nature is loving kindness and ardent good wishes.她的本質是慈心和熱誠的善願。
She is the principal goddess of the vajra family. {1.4.32}她是金剛部的主要女神。{1.4.32}
“She resides in the dharma cakra她住在法輪中
At the heart, in an eight-petaled lotus.在心輪的八花瓣蓮花中。
The syllable ma, said to be fire,音節「嘛」據說是火，
Is Pāṇḍarā, the ‘great seal’ ( mahāmudrā ). {1.4.33}就是白色度母，被稱為「大手印」。
“Endowed with power and sympathetic joy,具足力與喜心，
This goddess arises from the lotus family.這位女神來自蓮花部。
She resides in the sambhoga cakra她住在受用輪
At the throat, in a sixteen-petaled lotus. {1.4.34}在喉輪，位於一朵十六花瓣的蓮花中。{1.4.34}
“The syllable yā, the nature of wind,音節「呀」，風的本質，
Which thoroughly destroys all afflictions,它完全摧毀所有煩惱，
Is the chief goddess of the activity family,是事業部的主要女神，
The great ‘seal of the pledge’ (samayamudrā). {1.4.35} [F.81.b]偉大的「誓言印」。
“With her application of the wisdom of equanimity,「以她捨心智慧的運用，
She is Tārā who ferries beings across the ocean of saṃsāra.她是度母，是度化眾生越過輪迴大海的女神。
She resides in the mahāsukha cakra ,她住在大樂輪中，
In a thirty-two-petaled lotus. {1.4.36}在三十二花瓣的蓮花中。{1.4.36}
“The letter e is known to be insight (prajñā)「字母『誒』被認知為般若
And vaṃ is skillful means (upāya).囉是方便。
This letter e is adorned with the syllable vaṃ這個音節「阿」被「瓦姆」音節所莊嚴
And shines with a steady light. {1.4.37}並閃耀著穩定的光芒。{1.4.37}
“Being arranged below and above,「安置在下方和上方，
They have the natures of insight and skillful means respectively.它們分別具有般若和方便的本質。
The syllables e and vaṃ are always a pair,音節「唉」和「瓦嗡」總是成對出現，
And they are always pronounced as a pair. {1.4.38}它們總是成對地被發音。{1.4.38}
1.155“Alternatively, with the adverbial particle evaṃ (thus) is expressed the totality of tantras, from their beginning to their end. The statement mayā śrutam (have I heard) is made because great passion continually dwells in this tantra. The syllable śru indicates hearing, and the syllable ta, Lord Mahāsukha (Great Bliss). In saying ‘only heard by me,’ the narrator means that it was heard with his ear consciousness, but not directly realized. It has been, however, realized by the Blessed One, so nothing is amiss.” {1.4.39}
1.155"或者，用副詞粒子『如是』表達了續部的整體，從它們的開始到結束。『我聞』這個陳述之所以這樣說，是因為大貪在這個續部中不斷地存在著。音節『聞』表示聽聞，音節『者』表示大樂。在說『只有我聽聞』時，敘述者的意思是它是用他的耳識聽聞的，但並未直接證悟。然而，這已經被世尊所證悟，所以沒有問題。" {1.4.39}
1.156The Blessed One continued, “There is no distinction between the recounter of the teaching and the teacher. Or, rather, realization is only from the perspective of the person to be guided, so that the teacher could himself be the recounter: {1.4.40}
1.156世尊繼續說：「講述教法的人和上師之間沒有區別。或者說，證悟只是從被引導者的角度來看，所以上師本身就可以是講述者：{1.4.40}
“ ‘I am the teacher and I am the teaching;「我是上師，我也是教法；
I am also the recipient, part of my assembly.’我也是受者，是我集會的一部分。
How should this be understood? {1.4.41}這應該如何理解？
1.157“Wherever Lord Mahāsukha dances, he is playing by means of language with singular and multiple modes of expression. Whatever has been taught by the Blessed One, O sons of noble family, that ‘I have heard at one time,’ that is to say, on a particular occasion. This implies that I have realized it. This statement indicates the attainment of the meditative absorption of complete confidence in the inconceivable. {1.4.42}
1.157「無論大樂世尊在何處舞蹈，他都透過語言以單一和多重的表達方式遊戲。善男子啊，世尊所教導的一切，那『我曾在一時聽聞』，也就是說，在特定的場合。這暗示我已經實現了。這個陳述表明達到了對不可思議的完全信心的三摩地。」
“ ‘Occasion’ is called time,「時刻」被稱為時間，
And time is of three types—時間分為三種——
Pleasurable time, painful time,快樂的時間、痛苦的時間，
And inconceivable time. {1.4.43} [F.82.a]以及難以思量的時刻。{1.4.43} [F.82.a]
“The pleasurable time is when bodhicitta enters「愉樂的時間是當菩提心進入時
The passage of the nose like a stream of milk;鼻孔如同乳流般的通道；
The painful time is when it departs in the form of fire.痛苦的時刻是當它以火的形式離開時。
Between these two ‘times,’ only the latter one is known. {1.4.44}在這兩個「時刻」之間，只有後者才是已知的。{1.4.44}
“Should the former one be unaccompanied by the latter,「假如前者不伴隨後者，
Time will become inconceivable—時間將變得無法思議——
There will be neither desire, nor the absence of it,將沒有貪欲，也沒有沒有貪欲。
Nor anything in between that can be ascertained. {1.4.45}也沒有任何中間狀態可以確定。{1.4.45}
“Here, desire has the characteristic of ability (āśakti);「這裡，貪欲具有能力的特性（āśakti）；
The absence of desire is thought to be cessation.沒有貪欲被認為是寂滅。
Since the in between, devoid of both, is inconceivable,由於中間之境，既無二者，乃是不可思議的，
None of the three will be ascertained. {1.4.46}這三者都無法被確定。{1.4.46}
“Desire and its absence,「貪欲及其無有，
When combined, are stainless.合在一起時，是無垢的。
Likewise, from desire and desirelessness combined同樣地，從貪欲和無貪欲的結合而來
Comes the moment of one equal taste. {1.4.47}到來了一味平等的時刻。{1.4.47}
“All entities are of equal taste. Bhagavān (one possessing grace) and samaya (time) are said to be one and the same.
「一切諸法皆為平等味。薄伽梵（具有恩典者）與三昧耶（時刻）據說是一體無二的。
“According to the tradition,「根據傳統，
This grace ( bhaga ) consists of six aspects:這種契入處（bhaga）包含六個層面：
Complete power, form, fame,圓滿的力、色相、名聞、
Splendor, wisdom, and effort.光輝、智慧和精進。
“He who has these six is called bhagavān (Blessed One). {1.4.48}具備這六種特質的人稱為薄伽梵（世尊）。{1.4.48}
1.164“An alternative interpretation is that a bhagavān is one who has destroyed (bhagnavān) all qualities inconducive to awakening. Another interpretation is that the body, speech, and mind of all tathāgatas are the essence, this essence is the vajra, this vajra is the queen , and in the bhaga of this vajra queen dwelled the Blessed One. By addressing him he bhagavan (O Blessed One), one implies that he dwelled in the bhaga .” {1.4.49}
1.164「另一種解釋是，薄伽梵是指已經摧毀了所有不利於菩提的品質的人。還有一種解釋是，所有如來的身、語言和意是本質，這個本質是金剛，這個金剛是王妃，世尊住在這個金剛王妃的契入處。通過稱呼他為薄伽梵（世尊啊），人們暗示他住在契入處。」{1.4.49}
1.165The Blessed One continued, “This means that the minds of people requiring guidance are captivated by various methods which, for every tathāgata, are of equal taste. ‘I heard his teaching when the Blessed One was dwelling in the source of phenomena , which has the nature of [the bhaga of] vajra queens , who, in turn, are the essence of the body, speech, and mind of all the tathāgatas.’ This is how it is: since afflictions are destroyed by insight—afflictions which themselves are devoid of insight—the insight is called bhaga . In this bhaga dwells every tathāgata together with his queen . {1.4.50} [F.82.b]
1.165世尊繼續說道：「這是指需要指導的人們的心識被各種方法所吸引，這些方法對於每一位如來都具有相同的滋味。『我聽聞世尊的教法時，世尊住於現象的源頭，這個源頭具有金剛女的契入處的性質，金剛女們則是所有如來的身、語言、意的精髓。』情況就是這樣：由於煩惱被般若所摧毀——這些煩惱本身缺乏般若——般若被稱為契入處。在這個契入處中，每一位如來及其王妃一起安住。」
“It is indeed due to the supreme omniscient「確實是由於至高無上的全知
Wisdom of all the buddhas一切佛陀的智慧
That in order to experience the bliss of a tathāgata為了體驗如來的大樂
You should take a consort and pay homage to her. {1.4.51}你應當迎娶伴侶，並向她頂禮恭敬。{1.4.51}
1.167“O sons of noble family! The letters of the phrase evaṃ mayā śrutam (thus have I heard) are always formed (saṃsthita) at the beginning of a Dharma teaching. These pure letters, which bring the accomplishment of full awakening, and which are ineffable, O Vajrapāṇi, have been spoken by me. By means of these letters, beings reach the other shore of saṃsāra, so distant. Having repeatedly put this goal in front of yourself, you will, with your mind set on it, attain the state of awakening or the state of Vajrasattva in this birth. {1.4.52}
1.167「尊貴的家族之子啊！『如是我聞』這句話中的文字，總是在法的教導開始時形成。這些清淨的文字帶來圓滿菩提的成就，這些難以言說的文字，金剛手啊，是由我宣說的。藉由這些文字，有情眾生得以到達遠離輪迴的彼岸。你若反覆將此目標放在心前，以意念專注於它，將在今生證得菩提的境界或金剛薩埵的境界。」{1.4.52}
1.168“Beings can attain this inconceivable state, which is not attained even by the bliss-gone ones. Beings can become buddhas when correctly instructed and when the goal is set. By mere self-indulgence they would fall into Avīci hell. They should therefore abandon being afflicted by afflictive thoughts. Fine practitioners, who are beyond the fear of saṃsāric existence, will meditate with a pristine mind. In this way, through the application of skillful means and insight, they will attain the true and pristine state, whose character is the nature of original awareness. Through the transformative power of insight and skillful means, they will become equal to space, illuminating the three realms. This goal is difficult to attain, universally present, and free of causes and conditions. Acting in the world on behalf of oneself and others like a wish-fulfilling gem is, of all siddhis, the supreme one.” {1.4.53}
1.168「有情能成就這個不可思議的境界，即使是樂住者也未能成就。有情在正確的指導下設定目標時，就能成為佛陀。如果僅僅沉溺於自我放縱，他們就會墮入無間地獄。因此他們應該放棄被苦惱思想所困擾。超越輪迴存在恐懼的優秀修行者，將以清淨的意念進行禪修。通過這種方式，藉由方便和般若的應用，他們將成就真實而清淨的境界，其特質是原初覺知的本性。藉由般若和方便的轉化力，他們將等同虛空，照耀三界。這個目標難以成就，普遍存在，且超越因果條件。為自己和他人而在世間行動，如同如意寶珠一般，這是一切成就中最究竟的。」{1.4.53}
1.169This concludes the sovereign first chapter of the glorious “Emergence from Sampuṭa,” so called to reflect the secret foundation of all tantras.
