“Listen, Vajrapāṇi, about the samaya that results「聽著，金剛手，關於導致成就的三昧耶
In the accomplishments of a vajra master.在金剛上師的成就中。
Having prepared the Great Circle, which comes first,準備好首先到來的大圓，
One should summon the heart maṇḍala. {10.1.1}應該召請心壇城。
“Through one’s entering the first, the Great Circle,透過進入第一個，大圓，
And performing there the elaborate ritual of initiation and so forth,在那裡進行詳細的入壇灌頂儀軌等。
One will attain the unequaled status將會證得無與倫比的地位
Of a vajra master, there can be no doubt. {10.1.2}金剛上師，毫無疑問。{10.1.2}
“For by being devoted to meditation upon what was learned,「因為通過對所學內容進行禪修而保持虔誠，
One will attain the status of a vajra master.將成就金剛上師的地位。
One will fully succeed after reciting一個人在念誦之後將會完全成就
The heart mantra of Vajrasattva, and so forth, 100,000 times. {10.1.3}金剛薩埵等的心真言，共念誦十萬遍。{10.1.3}
“Once one becomes a fully accomplished great master,「一旦有人成為圓滿成就的大上師，
One’s accomplishment will endure through all the ages.一個人的成就將永遠持續下去。
By this means sentient beings become the victorious buddhas —透過這個方式，有情會成為勝利的佛陀——
Can there be any doubt about this? {10.1.4}這有什麼可懷疑的呢？{10.1.4}
“Those who make an effort to abide in nonduality那些努力安住於無二之人
Don their armor and adhere to reality. {10.1.5}穿上盔甲，堅守於實相。{10.1.5}
“Whatever female consort (mudrā) has been prescribed to whatever male「無論為哪位男性規定了什麼樣的女性伴侶（手印），
By the omniscient ones based on the [buddha] family association of the two, [F.156.a]由遍知者基於二者的[佛陀]家族關聯而定。
Such a consort (mudrā) should be procured through the prescribed means應該通過規定的方式來獲得這樣的伴侶（手印）。
Only by such a partner, who will practice only with her. {10.1.6}只有這樣的伴侶，他才會專一地與她修持。{10.1.6}
“If he whose nature is delusion obtains the mother,「如果他的本性是癡，獲得了母親，
Or a learned brahmin woman,或者一位博學的婆羅門女性，
Such a meditator, after purifying his delusion,這樣的修行人，在淨化了他的癡之後，
Will in actuality become Vairocana. {10.1.7}將實際成為大日如來。{10.1.7}
“The mother is the ultimate consort (vidyā),母親是最究竟的明妃，
Especially if she was just before enjoyed by the father.尤其是如果她剛才才被父親享用過。
She will definitely grant an accomplishment,她必定會賜予成就。
As has been declared by the lord Great Bliss. {10.1.8}正如大樂之主所宣說的。{10.1.8}
“If he whose nature is hatred obtains「如果瞋恨本質的人獲得
An outcaste woman’s daughter, or a yakṣa girl,一位賤民婦女的女兒，或者一位夜叉女孩，
Such a meditator will, after purifying his hatred,這樣的修行者在淨化了他的瞋恨之後，
Attain, in actuality, the state of Akṣobhya. {10.1.9}實際證得不動佛的境界。{10.1.9}
“If he whose nature is passion obtains a dancer’s daughter,「若性貪之人得到舞者的女兒，
His own younger sister, or a nāga or asura girl,他自己的妹妹，或龍女或阿修羅女，
Such a meditator, after purifying his lust,這樣的修行者，在淨化了他的貪慾之後，
Will become, in his nature, Amitābha. {10.1.10}將會在本性上成為阿彌陀佛。{10.1.10}
“If he whose nature is envy obtains「如果具有嫉妒本性的人能夠獲得
A lovely apsaras, expert in crafts, or one’s own niece,一位美麗的天女，精通各種技藝，或是自己的侄女，
Such a meditator will become,這樣的修行者將會成為，
After purifying his envy, the hero Amoghasiddhi. {10.1.11}淨化了嫉妒之後，不空成就佛的勇士。
“If he whose nature is arrogance obtains a king’s daughter,若其人本性為傲慢，得到國王之女，
Or perhaps a daughter or a wife of a vidyādhara,或者是一位持明者的女兒或妻子，
Such a meditator will become, after purifying his arrogance,這樣的修行者在淨化了他的傲慢之後，將會成為寶生佛，並加入寶部。
Ratnasambhava, and will join the jewel family. {10.1.12}寶生佛，並將加入寶部。{10.1.12}
“Consorting with Locanā, he becomes Tathāgata Buddha;與白度母相合，他成為如來佛陀；
With Māmakī, he attains the state of Tathāgata Akṣobhya;與瑪瑪基在一起，他證得如來不動佛的境界；
With Pāṇḍaravāsinī, Amitābha of the lotus family;與白衣母相伴，成就蓮花部的阿彌陀佛。
And with Tārā, he will attain the state of Amoghasiddhi. {10.1.13}與度母結合，他將證得不空成就佛的境界。{10.1.13}
“Alternatively, he can become Ratnasambhava by consorting with Ratnolkā."或者，他可以通過與寶炬母的雙運而成就寶生佛。
In this way has the union of the two partners been taught.就這樣，兩位伴侶的雙運已經被教導了。
Through this union he can attain also the state of other deities,通過這種雙運，他也能夠證得其他本尊的境界。
Such as wrathful deities or divine daughters of the victorious ones. {10.1.14}例如忿怒本尊或勝者的天女。{10.1.14}
“Wrathful deities can be accomplished by fierce rites;「忿怒本尊可以通過猛厲的儀軌而成就；
Peaceful deities, only by peaceful rites.寂靜本尊，唯以寂靜儀軌而成就。
Impassioned deities are accomplished by passionate rites;貪執天女由貪執儀式而成就；
Haughty deities, by the rites of enriching. {10.1.15}傲慢的本尊，靠豐富的儀軌來成就。{10.1.15}
“Such methods, which are free of hardship,「這樣的方法，沒有困苦，
Have been praised by the omniscient and compassionate masters.已被遍知一切、具有悲心的大師們所讚歎。
These methods are for attaining extraordinary bliss,這些方法是為了達到非凡的大樂。
Without severe precepts or austere practices. {10.1.16}不需要嚴格的戒律或苦行的修持。{10.1.16}
“If someone, having obtained the taste of ambrosia in this way,「如果有人以這種方式獲得了甘露的味道，
Does not make effort for the sake of removing his afflictions, [F.156.b]不為了去除自己的煩惱而努力。
How would he be able to produce awakening他怎麼能夠生起菩提呢
By following precepts that are difficult to keep? {10.1.17}透過遵守難以守護的戒律？
“The fool who does not do anything for his own sake,「不為自己的利益做任何事情的愚人，
After having found his personal easy practice,找到了自己容易修持的法門之後，
Where will he go next after departing from this life?離開此生後，他下一次會往何處去？
He cannot know where he will be reborn again. {10.1.18}他無法知道自己會在何處重生。{10.1.18}
“Genuine people, once they become realized through this practice,「真正的修行者，一旦通過這個修行而證悟，
Will always see all activities and their effects as a dream or illusion.將始終把所有行為和它們的效果視為夢幻或幻相。
He who does not understand the Buddhadharma should do this practice不明白佛法的人應當進行這個修持
Until he reaches the other shore of the ocean of saṃsāra.” {10.1.19}直到他到達輪迴苦海的彼岸。
10.20This concludes the first part of the tenth chapter, on the consecration to the position of a master by means of a consort (mudrā).
“The following powers become unleashed「隨之以下的力開展顯現」
When a man becomes accomplished through a consort (vidyā):當一個男人通過伴侶（明妃）而成就時：
The earth will shake in six different ways大地將會以六種不同的方式震動
As the earth goddess will be filled with ecstatic happiness. {10.2.1}大地女神將充滿狂喜的歡樂。{10.2.1}
“Overjoyed, she will make a sound like the bell-metal cymbals她將欣喜若狂，發出如鈴鼓金屬般的聲音
Produced in the country of Magadha.在摩揭陀國所作。
Meteor showers will fall throughout the ten directions,流星雨將會在十方遍滿而降落，
Resembling the fire at the end of an eon. {10.2.2}猶如劫末之火。{10.2.2}
“The oceans will roar with turbulence,「海洋將會激烈翻騰，發出巨大的聲響，
And hurricanes will strike everywhere.颶風將在各地襲擊。
Right there, the lights of gnosis will flare up,就在那時，智慧之光會閃耀而起。
Resembling the fire during the final destruction. {10.2.3}像最後毀滅時期的火一樣。{10.2.3}
“All the worlds of the triple universe「三界的所有世界
Will become the womb of the consort (vidyā).將成為明妃的子宮。
Brahmā, Viṣṇu, Varuṇa, Śakra, Rudra,梵天、毘紐天、伐樓那、釋迦提桓因、樓陀羅，
Agni, the Āśvins, Bhānu and Candra, {10.2.4}火神、馬星雙神、日神和月神，{10.2.4}
“The yakṣas, celestial siddhas, gandharvas,夜叉、天上的成就者、乾闥婆，
Kinnaras, nāgas, vidyādharas,緊那羅、龍、持明者，
Apsarases, and so forth, and those in other places,天女等以及其他地方的眾生，
The gods residing in the Realm of the Thirty-Three, {10.2.5}居住在三十三天的天眾，{10.2.5}
“Having come there, overjoyed,「到達那裡，欣喜若狂，
Will throw heaps of flowers in offering.將會投擲花朵堆積作為供養。
Floating in the sky they will worship浮在空中他們將恭敬禮拜
With the sounds of lutes, flutes, drums, {10.2.6}伴隨著琵琶、笛子、鼓聲的聲音，
“Madhurīs, conches, large drums,「甜蜜笛、螺號、大鼓、」
Piccolo flutes, kettle drums, and tambourines.小長笛、鑼鼓和鈴鼓。
The apsaras girls will dance and so too will天女們將會舞蹈，持明者們也會如此。
All the young daughters of vidyādhara kings. {10.2.7}持明者國王的所有年輕女兒。
“The kinnaras will sing songs緊那羅將唱誦歌曲
And play various instruments. [F.157.a]並演奏各種樂器。
The yakṣas will shout, “Victory! Victory!”夜叉會大聲喊叫：「勝利！勝利！」
Playing around and making merry. {10.2.8}嬉戲玩樂，歡喜快樂。{10.2.8}
10.29“Rejoicing at this event, the celestial siddhas will extend their congratulations. The gods from the Tuṣita Realm, the most eminent gods from places near and far, the divine and semi-divine sons, the celestial vidyādharas—all will bow in reverence, filling space as far as the realm of Akaniṣṭha. {10.2.9}
10.29「為此歡喜，天界成就者將會表達祝賀。來自兜率天的天眾，來自四面八方最尊貴的天眾，神聖與半神的兒子們，天界的持明者——所有這些都將虔誠頂禮，其數量之眾足以充滿空間，直至阿迦膩吒天。{10.2.9}
“With great devotion they will offer heaps of different kinds of flowers, rains of different fragrances, and different kinds of prime quality incense. Of what need would a detailed description of other offered items be to you? Whatever articles are worth offering in the three realms for merit to be gained, they will offer them.” {10.2.10}
「他們會以至誠之心供奉各種花朵的堆積、不同香氣的花雨，以及各種上品的香。對你而言，何必詳細描述其他供品呢？凡是三界中值得供奉以獲得功德的物品，他們都將供奉。」{10.2.10}
10.30This concludes the second part of the tenth chapter, called “The Worship and Homage on the Occasion of the Accomplishment of Great Bliss.”
10.31[The goddess asked:]
“Where does the man accomplished by means of a consort (vidyā) go, and where does he remain? I am not certain about this. Please tell me, O Great Bliss.” {10.3.1}
「修行者透過明妃而成就，他究竟往何處去，又在何處停留？我對此並不確定。請為我說明，大樂之源。」{10.3.1}
10.32The Blessed One said:
“A man accomplished by means of a consort (vidyā) does not go anywhere, nor does he remain anywhere. He is the light of the triple universe, which is nondual and has no beginning, middle, or end. He is everywhere, he is omniscient, he is universal, and he is all things. He abides in the consciousness of all beings and is free of all negativity. Adorned with all good qualities, he is endowed with everything. He brings happiness, and is a peerless, perpetually arising lord and protector, free of conceptual thinking. Devoid of shape and color, he is the king beyond the purview of even the victorious ones. {10.3.2}
「成就伴侶明妃的人不去任何地方，也不留在任何地方。他是三界的光明，無二而無始無中無終。他無處不在，他遍知一切，他是普遍的，他是所有事物。他住於一切眾生的識中，遠離一切負面。裝飾著一切善質，他具足圓滿一切。他帶來幸福，是無與倫比、恆常生起的主宰和保護者，超越概念思維。無色無形，他是超越勝者範圍的王者。」
“Being unbreakable, he is the vajra.「他堅不可摧，乃金剛之身。
Free from the burning torment of afflictions, he is the cool-rayed moon.遠離煩惱的熾熱痛苦，他如同清涼光芒的月輪。
Free of doubt, he is like a lion.沒有疑惑，他如獅子一樣。
Difficult to fathom, he is like an ocean. {10.3.3} [F.157.b]難以測度，他如同大海。{10.3.3}
“In this way he is described by yogins using the comparisons just given. He alone fulfills the interests of every sentient being. {10.3.4}
「瑜伽士就以上述的比喻來描述他。他獨自成就了每一個有情的利益。{10.3.4}
10.34“Even though he is devoid of conceptual thought, he displays the great deeds, including (1) birth which is his final one, (2) leaving home, (3) the playful exploits of his childhood, (3) leaving his household, (4) the solitary peregrinations of a religious mendicant, (6) reaching the spot of the vajra seat, (7) defeating Māra, (8) attaining an unequaled state of perfect awakening, (9) giving instructions that constitute the turning of the wheel of Dharma, (10) enjoying the descent from the realm of gods, (11) performing a great variety of miraculous feats, (12) subjugation of the elephant Dhanapāla, (13) inducting virtuous people into purity, (14) refuting opposing doctrines, (15) blameless subsistence by the alms bowl, (16) taming the inhabitants of the triple universe, (17) becoming the crown prince of bodhisattvas, (18) fulfilling the great aim of parinirvāṇa, and (19) becoming the Dharma king of the three realms. {10.3.5}
10.34「雖然他沒有概念思想，但他卻顯現偉大的事蹟，包括：(1)最後的誕生，(2)出家，(3)童年的遊戲神通，(4)離開家庭，(5)宗教乞士的獨自遊行，(6)到達金剛座之地，(7)擊敗魔，(8)證得無與倫比的圓滿菩提，(9)轉法輪的教法，(10)享受從天界的下降，(11)展現多種多樣的奇蹟，(12)調伏大象財寶王，(13)引導善良的人進入清淨，(14)駁斥對立的教義，(15)以缽無可責備地維生，(16)馴服三界的眾生，(17)成為菩薩的皇太子，(18)圓滿般涅槃的大目的，以及(19)成為三界的法王。」
10.35“So it is, O sons of the noble lineage! He who is accomplished will in this way display, employing illusory forms, the marvelous play of a buddha for the benefit of all beings—the play extraordinary in many ways and said to be like a dream.” {10.3.6}
10.35「善男子！成就者就是這樣，他將運用幻化之身，為了一切有情的利益而展現佛陀不可思議的遊舞——這種遊舞方式多種多樣，其奇妙之處據說如夢幻一般。」{10.3.6}
10.36This concludes the third part of the tenth chapter called “The Buddha’s Magical Transformations.”
“You have previously mentioned, O lord, a homa offering consisting of feces, urine, menstrual blood, fish, and meat. {10.4.1}
「尊主啊，您之前曾經提到過一種護摩供養，是由糞便、尿液、經血、魚和肉組成的。」
“How is it with regard to the wisdom beings,「關於智慧尊，情況如何呢，
That their mouths should be filled with impurities?他們的嘴巴應該被不淨物填滿？
How is it that no nonvirtue is committed?怎樣才能不犯非福行呢？
Were one in fact nonvirtuous, what would the result be?” {10.4.2}「若是非福德的，結果會如何呢？」{10.4.2}
10.39The Blessed One said:
“Beings who are deluded by not knowing,「被無知所迷惑的眾生，
And deprived of gnosis and skillful means,缺乏智慧和方便，
Are strongly attached to external objects對外在事物有著強烈的執著
And are thus confounded by the mass of concepts. {10.4.3}因而被大量的概念所迷惑。{10.4.3}
“To them, sin and merit「對他們來說，罪惡和功德
Seem to be two separate categories.似乎是兩個分別的範疇。
In truth, though, these phenomena are實際上，這些現象本質上是
By nature pure—unarisen and without basis. {10.4.4}本性清淨——未曾生起，也沒有根據。{10.4.4}
“The buddhas taught the skillful means of merit佛陀教導了功德的方便
In order to develop gnosis in beings. [F.158.a]為了在眾生中發展智慧。
But if, in terms of the absolute truth, merit is to be abandoned,但是，如果從勝義諦的角度來看，功德是應該捨棄的，
Why hold on to the concept of demerit? {10.4.5}為什麼還要執著於過失的概念呢？{10.4.5}
“Just as someone crossing to the other shore「就像某個人渡河到另一岸
Of a river filled with water一條充滿水的河流的表面
Will build a raft that floats on the surface會建造一個浮在水面上的木筏
By assembling logs of wood and bundles of straw, {10.4.6}透過組合木料和束束稻草，
“But after having crossed the river clutching to it,「但是在緊抓著它渡過河流之後，
He will discard it and walk on without difficulty,他會將其丟棄，然後輕鬆地行走。
So too someone crossing to the other shore of saṃsāra同樣地，某個人渡過輪迴的彼岸
Will ride upon the distinction between right and wrong. {10.4.7}會依靠正邪的分別。{10.4.7}
“Once awakening has been safely attained,「一旦菩提已被安全獲得，
It is free from the distinction between right and wrong.它超越了正確和錯誤的分別。
Consequently, he will develop in the profound Dharma因此，他將在深奧的法中得到發展。
Once he has discarded the network of concepts. {10.4.8}一旦他放棄了概念的網絡。{10.4.8}
“When traveling the path taught by the tathāgatas,「當修行如來所教導的道路時，
The mantra adept should not entertain concepts,真言的修行者不應該執著於概念，
For concepts are great ignorance—因為概念是大無明——
They mire one in the ocean of saṃsāra. {10.4.9}他們使人陷入輪迴的大海中。{10.4.9}
“He who abides in nonconceptual samādhi他若安住於無念三摩地
Will shine, stainless as the sky.將會光輝燦爛，如天空般清淨無垢。
When the vital powers of the coupling pair combine,當二妙的氣脈結合時，
Their bodies, speech, and minds likewise coalesce. {10.4.10}他們的身體、語言和意念同樣合一。{10.4.10}
“By this means they attain identity with the deity,「藉此他們成就了與本尊的同一」
Thus becoming reflections of the Victorious One, devoid of all forms.因此成為勝者的映像，遠離一切形相。
You should cause this gnosis to unfold,你應當使這種智慧得以展開，
Becoming its adepts in this very life. {10.4.11}在這一生中成為其修行者。{10.4.11}
“It has been taught that the bodies of women and men「據說女人和男人的身體
Are a complex result of their actions.是眾多業行的複雜結果。
One should not, out of ignorance, act waywardly—不應該因為無明而胡亂行動——
This is the samaya of vajra body. {10.4.12}這是金剛身的三昧耶。{10.4.12}
“One should not corrupt their minds「不應敗壞他們的意
By burdening sentient beings with various austerities用各種苦行來壓迫眾生
That give rise to stressful conceptual thinking—那會引發痛苦的概念思維——
This is the samaya of vajra mind. {10.4.13}這是金剛心的三昧耶。{10.4.13}
“One should not say words that are「不應說出言語，
Slanderous, untrue, or harsh,誹謗、虛假或粗暴的言語，
But only those that are pleasant to the listener—而只應說令聽者歡喜的言語——
This is the samaya of vajra speech. {10.4.14}這是金剛語言的三昧耶。
“The buddha who abides in the flesh element「住在肉界中的佛陀
Is Vairocana, the seniormost of the five.是大日如來，五尊中最年長的。
Akṣobhya dwells in the marrow of the bones;不動佛住於骨髓之中；
Blood is the domain of Ratnasambhava, adorned with magnificent jewels. {10.4.15}血是寶生佛的領域，莊嚴地被眾多珍寶所裝飾。
“Amitābha is the bones,阿彌陀佛是骨頭，
Understood to be the compactness within all beings.被理解為存在於一切眾生內的密集性。
Amoghasiddhi, the most eminent of sages,不空成就佛是最尊貴的聖者，
Sustains the network of sinews and tendons. {10.4.16}維持肌腱與肌肉的網絡。{10.4.16}
“A secret will now be taught to you,「現在將傳授你一個秘密，」
The samaya for adepts in gnosis: {10.4.17} [F.158.b]智慧成就者的三昧耶：{10.4.17} [F.158.b]
“Using the vajra mind, the wise one「以金剛心，智者
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Should always pay attention to and cultivate應當時常關注和培養
Desire, hatred, delusion, craving,貪欲、瞋恨、癡、渴愛，
And volitions, causing their increase. {10.4.18}與意志力，導致其增長。{10.4.18}
10.54“These five have been taught by the buddhas, the most eminent of sages, as the fivefold effluence of feces, urine, semen, phlegm, and menstrual blood. He should observe the samayas through mental cultivation in full, based on embracing the four elements. He should always ingest these samaya substances. {10.4.19}
10.54「這五種物質已被佛陀——最尊貴的聖者們所教導，作為糞便、尿、精液、痰和經血的五重分泌物。他應該透過心念培養來完整地遵守三昧耶，基礎是擁抱四大界。他應該始終攝取這些三昧耶物質。{10.4.19}
“Just as a lover delighting in young women’s talk"就像一位沉迷於年輕女性談話的愛慕者一樣"
Would extend an invitation to meet one of them for a chat就會邀請其中一位見面聊天
And describe the path to take rather than obstruct it,並應該描述要走的道路，而不是阻礙它，
So too is the excellent path pointed out to a yogin, in the like manner.” {10.4.20}對瑜伽士也同樣指出了殊勝的路徑，方式是一樣的。」{10.4.20}
10.56Then, everyone in the audience—the yogins and yoginīs, the eighty crores of ḍākas and ḍākinīs, many bodhisattvas and the numerous congregations of tathāgatas—pleased and with minds filled with joy, obtained the gnosis of all the tathāgatas completely. All the great bodhisattva beings, headed by Vajragarbha, and all the gods, nāgas, yakṣas, and gandharvas—the entire assembly—rejoiced at the words of the Blessed One. {10.4.21}
10.56爾時，大眾中的瑜伽士和瑜伽女、八十俱胝空行和空行母、眾多菩薩以及無數如來眾等，都感到歡喜，其心充滿了喜悅，完全獲得了一切如來的智慧。以金剛藏為首的諸大菩薩有情，以及所有天眾、龍、夜叉和乾闥婆——整個大會眾——都為世尊的言詞而歡欣。{10.4.21}
10.57This concludes the tenth great sovereign chapter of the glorious “Emergence from Sampuṭa,” the emergence that is the foundation of all tantras.
