Chapter 2
第二章
Part 1
同樣地，優秀的道路也以此方式指示給瑜伽士。」{10.4.20}
“I will now explain,
「我現在將為修行者的利益而講述，
For the benefit of practitioners,
為了利益修行者，
By what method the disciple is initiated,
弟子通過何種方法得以傳授。
And also the general ritual procedure. {2.1.1}
以及通常的儀軌步驟。
“First, the officiating yogin, assuming the identity of the deity, [F.83.a]
首先，主持的瑜伽士，化身為本尊，
Should purify the ground,
應當淨化場地，
Diligently making it into vajra by means of the syllable hūṁ.
用音節「嗡」將其勤奮地轉化為金剛。
He should next draw the maṇḍala. {2.1.2}
他隨後應當繪製壇城。{2.1.2}
“In a garden, a secluded place,
「在花園中，一個隱寂的地方，
The abode of a bodhisattva,
菩薩的住處，
An empty enclosure, or a residence
一個空的圍繞，或是一個住處
He should delimit a splendid circle. {2.1.3}
他應該劃定一個莊嚴的圓形。{2.1.3}
“He should trace it with sublime powders.
他應該用殊勝的粉末來描繪它。
Alternatively, he should do it with middling materials—
或者，他應該用中等的物質來做這件事—
Powders of the five precious substances,
五種珍貴物質的粉末，
Rice flour, or something similar. {2.1.4}
米粉，或類似的東西。{2.1.4}
“The maṇḍala should be three cubits
壇城應該寬三肘
Plus three thumb-widths in diameter.
再加上三個大拇指寬度的直徑。
Into this maṇḍala should be brought four sublime consorts (vidyā),
應該將四位殊勝的明妃伴侶帶入這個壇城中，
Who originate from the five buddha families. {2.1.5}
她們源自五佛族。{2.1.5}
“When, in his pursuit of the path of mantra,
當一位弟子在追求真言的道路時，
An able disciple is initiated
一位具足能力的弟子被灌頂
In the presence of all the buddhas,
在所有佛陀的面前，
In a maṇḍala, which is the abode of the bliss-gone ones, {2.1.6}
在壇城中，那是大樂成就者的住所，{2.1.6}
“He should be able, in addition,
他應該還要能夠
To behold the goddess of infinite world spheres
觀見無邊世界的女神
If this wise disciple has reached the state of self-consecration
如果這位聰慧的弟子已經達到自我灌頂的境界
And is anxious not to violate his samaya. {2.1.7}
並且急於不違犯他的三昧耶。{2.1.7}
“It has also been taught by the fully awakened ones
「這也是由所有覺悟者所教導的
In the mantra vehicle that from the perspective of absolute truth
在密乘中，從勝義諦的角度來看
The samaya of Vajrasattva and other deities
金剛薩埵和其他本尊的三昧耶
Should not be taken lightly. {2.1.8}
不應該輕視。{2.1.8}
“For that reason, a son of the victorious ones
為此，勝者之子
Should, with every precaution and care,
應當以各種謹慎和細心，
Approach, according to protocol,
按照儀軌去親近金剛上師。
A vajra master, who is an ocean of qualities, about the initiation. {2.1.9}
一位具有無量功德的金剛上師，關於入壇灌頂的事。{2.1.9}
“Optionally, he should choose, as available,
「可選擇地，他應根據現有的條件選取，」
A mother, an older sister, a younger sister,
母親、姐姐、妹妹
A daughter, or a niece
一位女兒，或是一位姪女
And do the right practice with her. {2.1.10}
並與她進行正確的修習。{2.1.10}
“But if these consorts (vidyā) are not physically available,
「但是如果這些明妃伴侶在身體上無法取得，」
He can then take other women,
他就可以選擇其他女性。
Praised by the omniscient one,
受到全知者的讚美，
And specified by the buddhas: {2.1.11}
並由佛陀所闡明：{2.1.11}
2.12“A brahmin’s daughter, a washerwoman, an outcast, a musician, a high caste woman, a princess, a daughter of an artiste, or a craftswoman. She should have the eyes of a doe, a slender waist, wide hips, and taut breasts. She should have a fine bhaga, and be strict in her observance of samaya, clever, honest, and conversant with mantra and tantra. [F.83.b] These girls are said to be, in the whole triple universe, invaluable to superior practitioners. With them, every accomplishment will be attained, precisely according to the sequence of the families. {2.1.12}
2.12「婆羅門女、洗衣女、賤民女、樂人女、高種姓女、公主、工匠女或手工業女。她應具有母鹿般的眼睛、纖細的腰肢、寬闊的臀部和緊實的乳房。她應有精妙的契入處，在三昧耶戒律上嚴謹，聰慧、誠實，精通真言和續部。這些女性據說在整個三界中，對於傑出的修行者而言是無價之寶。與她們在一起，所有的成就都將獲得，完全按照各派系的次序。」
“Alternatively, he can also take
「或者，他也可以迎娶
For a consort (mudrā) a sixteen-year-old girl,
伴侶（手印）應選十六歲的女孩，
As may be available, endowed with
根據情況所得，具備
The freshness of youth and beautiful eyes. {2.1.13}
年輕的清新氣質和美麗的眼睛。{2.1.13}
“Having selected such a consort (vidyā), he should purify her
「選擇這樣的明妃後，他應該淨化她」
Through the procedure of going for refuge, and so forth,
通過皈依的程序，以及其他相關的修法，
And explain to her the secret reality
並向她解釋密法的究竟真義
And all the stages of mantra and tantra. {2.1.14}
以及真言和續部的所有階段。{2.1.14}
“Optionally, with sounds of passion and his tongue
「隨意地，以貪欲的聲音和他的舌」
In the nether region, he should place her on top.
在下方，他應該把她放在上面。
Likewise, he should perform in succession
同樣地，他應該依次進行
The full repertory of advanced positions. {2.1.15}
各種進階體位的完整套組。{2.1.15}
“The consort (vidyā), who is adorned with earrings,
伴侶（明妃）以耳飾作為裝飾，
Waist chain, pearl necklace, anklets,
腰鍊、珍珠項鍊、足飾，
Bracelets, and so forth, being thus purified,
手鐲等若是這樣淨化，
Bestows the supreme accomplishment. {2.1.16}
賜予最高成就。{2.1.16}
“The partner of the consort (vidyā) and his companions,
「明妃的伴侶及其同伴們，
In a place free from disturbances,
在一個沒有打擾的地方，
Should adorn themselves with garlands, sandalwood paste,
應當用花環、檀香膏等來裝飾自己，
Clothes, and so forth, and announce themselves to the master. {2.1.17}
衣服等物品，並向上師報告。{2.1.17}
“Using gifts of perfume, chaplets, and so forth,
"用香料、花環等禮物供養，"
Along with generous offerings of milk, and so forth,
連同慷慨供養牛奶等物品，
The initiate should worship with devotion,
修行者應該以虔誠之心進行禮拜，
Eagerly offering to the master his consort (mudrā). {2.1.18}
熱切地向上師獻上他的伴侶（手印）。{2.1.18}
“As a disciple, he should, with devotion,
作為弟子，他應該用虔誠的心。
Place his knee on the ground
將膝蓋放在地上
And with palms joined beseech
雙掌合十懇求
The preceptor with the following praise: {2.1.19}
阿闍黎以下列讚頌：
“ ‘Homage to you, O womb of emptiness,
"禮敬你，空性的子宮，
Free of all mental constructs!
遠離一切心理作用！
Homage and praise to you, body of wisdom
向你頂禮和讚歎，智慧之身
Whose mass is omniscient wisdom! {2.1.20}
其身體乃是遍知的智慧！{2.1.20}
“ ‘Homage to you, destroyer of ignorance in the world,
「禮敬您，世間無明的摧毀者，
Instructor on the pure meaning of reality,
教授現實清淨意義的導師，
Diamond being born from
金剛薩埵生自
The absence of self in phenomena! {2.1.21}
現象中無我的本性！{2.1.21}
“ ‘Homage to you, O lord bodhicitta,
敬禮於你，啊，主啊菩提心，
From which always emerge
從中不斷出現
The fully awakened ones and bodhisattvas,
圓滿覺悟者和菩薩，
With their qualities of the six perfections! {2.1.22}
具有六波羅蜜的功德！{2.1.22}
“ ‘Homage to you, hero of the world,
「敬禮你，世間的勇士，
From whom originate the Three Jewels, the Great Vehicle,
三寶與大乘從其中而生。
All animate and inanimate things,
一切有情和無情的事物，
And this entire triple universe! {2.1.23}
以及這整個三界！{2.1.23}
“ ‘Homage to you, O venerable son of the Buddha,
「頂禮你，尊貴的佛陀之子，
Who manifests like a wish-fulfilling gem,
誰像如意寶珠一樣顯現，
Carrying out the orders of the bliss-gone ones
奉行大樂已逝者的命令
To accomplish the wishes of the world. {2.1.24} [F.84.a]
為了實現世界的願望。
“ ‘O omniscient one, please grant me this favor:
「啊，遍知者，請你給我這個恩惠：
Bestow upon me the vajra empowerment without delay
立即為我賜予金剛灌頂
So that I can understand,
為了我能夠明白，
Through your power and merit, the highest truth. {2.1.25}
通過你的力與功德，最高的真理。{2.1.25}
“ ‘Just as the secret of all the buddhas
「就如同所有佛陀的秘密
Was shown to Vajradharmin
曾經向金剛持顯示過
By the venerable Cittavajra,
由尊貴的心金剛所著，
In the same way, O lord, be kind to me! {2.1.26}
同樣地，主啊，請對我慈悲吧！{2.1.26}
“ ‘Apart from your lotus feet,
「除了你的蓮花足之外，
There is no other path for me.
我沒有其他的道路。
Therefore, please have compassion, O lord,
因此，請垂悲心，大主啊，
You who have conquered the wanderings of saṃsāra!’ {2.1.27}
你已經徵服了輪迴的流浪！
“Next, the venerable vajra master,
「接著，尊貴的金剛上師，
Full of kindness and altruism,
充滿慈心和利他精神，
Should generate compassion for the disciple
應當對弟子生起悲心
And summon him into the maṇḍala of the assembly— {2.1.28}
並將他召入集會的壇城中——{2.1.28}
“The maṇḍala overflowing with the five objects of desire,
「充滿五種貪欲對象的壇城，
Brightened with an outstretched canopy,
以明亮的展開華蓋來裝飾，
Composed of yoginīs and yogins,
由瑜伽女和瑜伽士組成，
Filled with the soft sounds of the bell, {2.1.29}
充滿鈴聲的柔和音響，
“Pleasant with flowers, incense, and unguents,
「用花卉、香氣和膏油點綴得怡人，
Delightful with garlands and the enjoyments of gods—
用華麗的花環和天眾的享受所莊嚴——
This maṇḍala of Vajrasattva and other deities,
金剛薩埵及其他天神的壇城，
Which is marvelous in the highest degree. {2.1.30}
這是最為殊妙的。{2.1.30}
“Having united with the consort (mudrā),
「與伴侶（手印）相合，
The master, supremely pleased,
上師，歡喜無比，
Should place in a lotus dish
應當置於蓮花盤中
The bodhicitta born of the son of the victorious ones. {2.1.31}
勝者之子所生的菩提心。{2.1.31}
“Using raised yak-tail whisks and parasols,
「拿著豎起的氂牛尾拂塵和傘，
And singing songs with auspicious verses,
唱著具有吉祥偈誦的歌曲，
The lord of the world (i.e., the master) should initiate
世間的主宰（即上師）應當給予灌頂
The disciple by having him join with the consort (mudrā). {2.1.32}
弟子透過讓他與伴侶（手印）相合。{2.1.32}
“Having bestowed the initiation, the true jewel,
「已經賜予了入壇灌頂，真實的寶石，」
The master, the supreme lord,
上師，至高無上的主宰，
Should also bestow the samaya—
也應當賜予三昧耶。
Exquisite, sublime, and pure in nature. {2.1.33}
精妙、崇高，本質清淨。{2.1.33}
“It consists of great blood (human blood) and camphor (semen),
「它由偉大的血液（人類血液）和樟腦（精液）組成，」
Mixed with red sandalwood (human flesh),
與紅檀香（人肉）混合。
And blended with vajra water (urine).
與金剛水（尿）混合。
The fifth ingredient derives from the mind (citta, semen). {2.1.34}
第五種成份來自意（精液）。{2.1.34}
“This samaya has been duly
「此三昧耶已如法
Taught by all buddhas—
由所有佛陀所開示——
Please guard this auspicious samaya at all times.
請時時守護這個吉祥的三昧耶。
Now listen about the vows. {2.1.35}
現在請聽關於誓言的內容。{2.1.35}
“You must not kill living beings.
你不能殺害眾生。
You should not give up the jewel of women.
你不應該放棄女性這個寶石。
You should not abandon your master.
你不應該背棄你的上師。
These vows must not be violated. {2.1.36}
這些誓言絕對不能違犯。{2.1.36}
“The wisdom consort (vidyā) that was described before — [F.84.b]
「之前所說的智慧明妃——」
Or, alternatively, his own yoginī,
或者，另一種情況是他自己的瑜伽女，
Purified and fashioned into the wisdom consort (vidyā)—
淨化並塑造成智慧明妃——
Should be anointed with olibanum and camphor. {2.1.37}
應該用乳香和樟腦來塗抹。{2.1.37}
“He should make love to her
他應當與她交合
Until she releases her sexual fluid.
直到她釋放精液。
Having covered the face of the female consort (mudrā)
用布覆蓋女伴侶（手印）的臉
And the face of the male consort, {2.1.38}
以及男伴侶的臉部。
“The master should place the substance
上師應當將精液放入
弟子的口中。
Produced through love-making into the disciple’s mouth.
通過性交而產生的物質應放入弟子的口中。
At that point the experience of equal taste
此時等味的體驗
Will be produced within his range of perception. {2.1.39}
將在他的認識範圍內產生。{2.1.39}
“His self-awareness will become gnosis,
「他的自我意識將轉化為智慧，
Devoid of discrimination between self and other.
沒有自我和他者之間的區別。
Pure and empty like the sky,
清淨而空無，如同虛空，
It is the ultimate nature of existence and nonexistence. {2.1.40}
這是有和無的究竟本性。{2.1.40}
“It is a combination of insight and skillful means,
它是般若與方便的結合，
A mixture of passion and its absence—
貪和無貪的混合——
This alone is the living breath of living beings;
這就是眾生的生命之風。
This alone is the supreme syllable. {2.1.41}
這就是最高的音節。{2.1.41}
“This breath pervades everything;
「這風遍佈一切；
It alone possesses the gnosis of the buddhas.
唯有它具足佛陀的智慧。
It is said to be the glorious Heruka;
據說它就是光榮的大威德金剛。
From it arise existence and nonexistence,
從它產生有和無，
And every other entity. {2.1.42}
以及其他所有的存在。{2.1.42}
“The first joy is the hero, the male partner.
「第一種喜樂是勇士，即男性伴侶。」
The supreme joy is the yoginī, the female partner.
最高的大樂是瑜伽女，女性伴侶。
The joy of sexual bliss is all things combined—
性樂的大樂是一切事物的結合——
Its pleasure is the means leading to omniscience. {2.1.43}
其樂乃是通往遍知的方便。{2.1.43}
“The first of the four joys is merely called joy.
「四種大樂中，第一種僅被稱為大樂。」
The supreme joy is counted as the second.
第二個被稱為至高的大樂。
The third is called the joy of cessation,
第三個被稱為滅樂。
And the fourth is known as the innate joy. {2.1.44}
而第四個稱為俱生喜。{2.1.44}
“Accordingly, the initiation is also fourfold:
「因此，入壇灌頂也分為四種：
“The first is the vase initiation,
「第一是瓶子入壇灌頂，
The second is the secret initiation,
第二是秘密入壇灌頂。
The third is the gnosis initiation with the consort (prajñā),
第三是與伴侶（般若）的智慧入壇灌頂，
And the fourth is the same again. {2.1.45}
第四種也是如此。{2.1.45}
“When the disciple is free of impurities
當弟子遠離了不淨
By means of the initiation of bodhicitta,
通過菩提心入壇灌頂，
He should be given, before the supreme
他應該在至高無上的事物之前被賦予
City of the buddhas, the following command: {2.1.46}
佛陀之城，以下敕令：{2.1.46}
“ ‘Until the final attainment of awakening,
「直到最終證得菩提，
In the circle of the compass all around,
在四方的圓周內，
May you turn the supreme wheel of Dharma
願你轉動殊勝的法輪
In every quarter up to the farthermost reaches. {2.1.47}
直到最遠的邊界，在四面八方的每一處。{2.1.47}
“ ‘Embodying the nature of insight and skillful means,
「具有般若與方便的本性，
Like a wish-fulfilling gem high above,
猶如如意寶珠高懸於上，
Untiring and without attachment,
不知疲倦，無所執著，
Please work for the benefit of beings without delay.’ {2.1.48}
請毫不遲延地為眾生的利益而工作。
“Having now obtained the initiation and the master’s order,
「既然現在已經獲得入壇灌頂和上師的開示，
Fully content through having done what needed to be done,
因為已經完成了應該做的事，而感到完全滿足，
He should speak the following sweet words,
他應該說出以下甜言蜜語，
Which bring joy to the world: {2.1.49} [F.85.a]
這些話為世界帶來歡樂：{2.1.49} [F.85.a]
“ ‘Now my birth has become fruitful,
「現在我的出生已經變得有意義，
And my life has borne fruit.
我的生命已經結出果實。
Now I have been born into the family of the Buddha—
現在我已經出生在佛陀的家族中——
Right now I am the Buddha’s son. {2.1.50}
現在我是佛陀的兒子。{2.1.50}
“ ‘From the turmoil of being born in Avīci hell,
「從無間地獄出生的混亂中，
Where there is great terror for oceans of eons,
在那個地方有著極大的恐怖，跨越無數個時代，
I have been saved, O lord, by you—
我已被您救度，啊，吾主——
Saved from the quagmire of afflictions, so difficult to cross. {2.1.51}
從煩惱的泥沼中被拯救出來，這泥沼是如此難以渡過。{2.1.51}
“ ‘Because of your grace, I know myself
「因為你的恩典，我認識了自己
To be manifested in full, as it were.
要完全地顯現出來，如同真實一般。
Being freed from all habitual tendencies,
已經解脫了一切習氣，
In the state of complete awakening I have no desires.’ {2.1.52}
在完全菩提的狀態中，我沒有任何貪欲。
“The disciple should fall with devotion at the master’s feet,
弟子應當恭敬地俯身於上師的足下，
Joyful, with eyes wide open,
歡喜地，睜大眼睛，
And whatever thing is most pleasing to the master,
而且，無論什麼東西最令上師歡喜，
He should offer it to him without expectations. {2.1.53}
他應該毫無期待地把它獻給上師。{2.1.53}
“The master, for his part,
「上師方面，
Should listen, full of compassion,
應該以悲心充滿的心態聆聽，
For the sake of removing the disciple’s grasping
為了消除弟子的貪著
And for the sake of his welfare. {2.1.54}
並為了他的福祉。{2.1.54}
“The disciple should then bow to and worship the master,
弟子應當向上師頂禮並恭敬禮拜，
Offering to him the master’s fee—
向他獻上師資費——
Hundreds of thousands of gold pieces,
數百萬枚金幣，
Jewels of various kinds, {2.1.55}
各種寶石，
“And hundreds of pairs of garments;
「以及數百對衣服；
Elephants, horses, the kingdom itself,
象、馬和王國本身，
Earrings, bracelets,
耳飾、手鐲，
Supreme necklaces, and finger rings; {2.1.56}
最高的項鍊和指環；
“A golden thread of a brahmin,
「一條婆羅門的金線，
And even his wife and daughter;
以及他的妻子和女兒；
Male and female slaves, and his own sister—
男奴隸和女奴隸，以及他自己的妹妹——
Having prostrated oneself, he should offer all this. {2.1.57}
禮拜後，他應該供養這一切。{2.1.57}
“Prostrating before the master, he should offer himself
「向上師頂禮，他應該供養自己
And all that exists with the following words:
並以下列言辭供養一切所有：
‘From now on I am your servant,
「從現在起，我是您的僕人，
Presented to you by myself.’ {2.1.58}
獻給你。」{2.1.58}
“In this way, he should further say:
「就這樣，他應進一步說道：」
‘The desired place has been reached;
'所欲之地已然到達；
Now the kind favor of all the buddhas
現在所有佛陀的慈悲恩澤
Is with me. {2.1.59}
與我同在。{2.1.59}
“ ‘As I have accomplished, through your power,
「我已經通過你們的力，成就了無上菩提，
The unsurpassable awakening,
無上的菩提
I set up, in this perfect awakening,
我在這圓滿菩提中建立，
The seat (pada) worshipped by all the exalted ones.
為一切殊勝者所禮敬的座位（pada）。
On this very seat, I will establish all beings
在這個座位上，我將安立一切眾生
Dwelling throughout the threefold universe.’ {2.1.60}
遍住於三界之中。
“The initiation can only be given by a realized master (muni),
「入壇灌頂只能由成就的大師（聖者）來傳授，」
According to the procedure, after ascertaining the disciple’s dedication.
根據程序，在確認弟子的獻身精神之後。
Such a master, dedicated to the vast and profound conduct,
這樣的上師，致力於廣大深遠的修行，
Should give the precious initiation by speech alone. {2.1.61} [F.85.b]
應當只用語言授予珍貴的入壇灌頂。{2.1.61} [F.85.b]
“He who has obtained the initiation becomes the most excellent Vajradhara,
「獲得入壇灌頂的人成為最殊勝的金剛持，
Possessed of the unparalleled state, difficult to gain.
具有無與倫比的境界，難以獲得。
Having truly attained the splendor of the sambhogakāya field,
真正成就了受用身的光輝境界，
He has been conferred the great bodhicitta initiation. {2.1.62}
他已被賜予大菩提心入壇灌頂。{2.1.62}
“Having obtained the master’s order, with an intellect that dons armor
「獲得上師的指令，以具足護甲的智慧
For embarking upon conquest over the wicked foes throughout the three worlds,
為了征服遍佈三界的邪惡敵人而開始修行，
The practitioner of truth should apply himself stainlessly
修行者應當無瑕地致力於真理。
In this vast attitude set on awakening.” {2.1.63}
在這個以菩提為目標的廣大態度中。」{2.1.63}
2.64This concludes the first part of the second chapter, the bodhicitta initiation.
2.64（結尾）
Part 2
為了在三界中征服邪惡的敵人， 修行真理的修行者應該以無染污的方式 投入這種為了菩提而設立的廣大態度。」{2.1.63}
“Now I will explain the meditation
「現在我將闡明禪修
Done for the sake of developing insight and skillful means—
為了開展般若和方便而進行的。
I will explain it in order to benefit practitioners,
我將按照順序來解釋它，以便利益修行者，
Whose energy is devoted to serving the interests of others. {2.2.1}
其能量專注於服侍他人的利益。
“The yogins, having practiced this meditation,
「瑜伽士們經過修習這個禪修，
Do not remain in saṃsāra—this frightening ocean, difficult to cross—
不要停留在輪迴中——這個可怕的、難以渡過的汪洋。
Nor do they remain in nirvāṇa,
也不住涅槃，
Which would merely be for their own sake. {2.2.2}
那僅僅是為了他們自己的緣故。
“By this meditation, at its exalted culmination,
「通過這個禪修，在其至高的圓滿中，
They will attain unsurpassable awakening—
他們將成就無上菩提——
The wondrous awakening of the buddhas,
佛陀們的奇妙菩提，
Free from waning or waxing. {2.2.3}
遠離衰減或增長。{2.2.3}
“They should neither relinquish phenomena, such as the five aggregates,
「他們既不應該放棄現象，例如五蘊，
Nor should they transgress against the three vehicles.
也不應該違背三乘。
They should perceive them to be empty like the plantain tree,
他們應當認知它們如同芭蕉樹一樣空無。
Absolutely equal in the expanse of phenomena. {2.2.4}
在現象的虛空中完全平等。{2.2.4}
“A yogin should neither contemplate that entities are empty,
「瑜伽士既不應該觀想實體是空的，
Nor that they are not empty.
也不應該捨棄它們不空的想法。
Nor should a yogin abandon the thought that they are empty,
瑜伽士也不應該放棄「諸法是空」的見解，
Or that they are not empty. {2.2.5}
或者說它們不是空性。{2.2.5}
“When there is grasping at things as ‘empty’ or ‘not empty,’
當執著於事物為「空」或「非空」時，
There will arise a lot of conceptual thoughts,
會產生許多概念。
But when there is complete renunciation, there is no conceptual thought.
但是當有完全的捨棄時，就沒有概念。
Therefore, he should abandon this duality of ‘empty’ and ‘not empty.’ {2.2.6}
因此，他應該放棄「空」與「不空」的二元性。{2.2.6}
“When he gives up dualistic grasping,
「當他放棄二元性的執著時，
He is liberated—free of reference point.
他獲得解脫——不執著於所緣。
Since ‘I’ is also a concept,
既然「我」也是一個概念，
It should also be abandoned. {2.2.7}
也應該放棄它。{2.2.7}
“Without fluctuations, without doubts,
沒有波動，沒有懷疑，
Without yearnings, the impurities gone,
無有渴望，染污已除，
Free of thoughts of a beginning and an end,
遠離開始與結束的念頭，
The wise practitioner should engage in a sky-like meditation. {2.2.8}
智慧的修行者應該在如虛空般的禪修中進行修持。{2.2.8}
“But a compassionate practitioner also
但一位有悲心的修行者
Should never turn his back on living beings.
永遠不應該背棄有情眾生。
‘Beings exist’ or ‘beings do not exist’—
「眾生存在」或「眾生不存在」——
He should not speculate in this way. {2.2.9}
他不應該以這種方式進行心所作意。{2.2.9}
“The state characterized by the absence of mental elaboration [F.86.a]
「無心所作意之狀態」
Has been proclaimed to be insight.
已被宣說為般若。
Compassion is bringing about the welfare of all beings,
悲心是為了實現一切眾生的利益。
Like a wish-fulfilling gem. {2.2.10}
如同如意寶珠般。
“On the meditational level without reference
在無所執著的禪修層面上
There is great compassion without reference.
存在著無所緣的大悲心。
This great compassion is one with insight,
這種偉大的悲心與般若相融合，
Just like space contained within space. {2.2.11}
猶如空間包含於空間。{2.2.11}
“Where there is no meditator,
「沒有禪修者的地方，
There also is no meditation,
也就沒有禪修，
And no object to meditate upon—
也沒有禪修的對象——
This is called meditation on reality. {2.2.12}
這被稱為對於實相的禪修。{2.2.12}
“So, too, there is no action here,
「同樣地，這裡也沒有行為，
And also nothing to partake of.
也沒有什麼可以享受的。
Free from the agent and the experiencer,
超越施事者與體驗者，
Such is meditation on the ultimate truth. {2.2.13}
這就是對勝義諦的禪修。{2.2.13}
“Nor is there a practitioner of any kind here,
這裡也沒有任何類型的修行者。
Nor anyone who offers praise.
也沒有讚頌者。
There is, therefore, nothing whatsoever to abandon
因此，沒有任何東西需要捨棄
And nothing whatsoever to adopt. {2.2.14}
也沒有任何東西需要採取。{2.2.14}
“This state has the nature of a city of gandharvas.
「此境具有乾闥婆城的本質。
Similar to a magical display or a mirage,
如同魔幻的顯現或海市蜃樓一樣，
And the same as the city of Hariścandra,
就像哈里施旃陀羅的城市一樣。
It is perceived as if it were play in a dream. {2.2.15}
它被感知為似乎是夢中的遊戲。
“It is seen and touched
「它被看到和接觸
As an illusion in every way.
在各個方面就像幻象一樣。
It is impossible to find
無法找到任何有情眾生的持久存在。
Lasting existence for any living being. {2.2.16}
任何有情眾生的恆久存在。{2.2.16}
“In the inconceivable commingling of union,
「在不可思議的雙運交融中，
Which is like the conjunction of a dream and subsequent awakening,
這就像夢境與隨後的菩提相結合一樣。
There is a meeting of two sex organs,
兩性器官的相遇，
The same as in the case of a divinely youthful form. {2.2.17}
與神聖年輕身相的情況相同。
“When one has placed the liṅga inside the bhaga,
當一個人將男性生殖器置入女性契入處時，
This is the meditation of recollecting the buddhas—
這是憶念諸佛陀的禪修——
A certain amount of wisdom will arise,
一定量的智慧會生起，
Stainless in the beginning, middle, and end. {2.2.18}
始、中、末皆無染污。{2.2.18}
“This wisdom is self-reflexive awareness (svasaṃvedya);
「這種智慧是自證知；
It is impossible to describe this otherwise.
除此之外，無法用其他方式描述。
While perceiving all manner of forms,
在認知各種形相的同時，
While listening to sounds, {2.2.19}
在聆聽聲音時，{2.2.19}
“While talking, laughing,
「在說話、笑笑的時候，」
Or tasting different tastes,
或者品嚐各種滋味時，
And while performing all kinds of actions
在執行各種行為時
With the mind not wandering elsewhere, {2.2.20}
意不向他處流散時，{2.2.20}
“There always arises nondual union (yoga)
「對於瞭解實相的瑜伽士來說，無二的雙運總是生起。」
For yogins who know reality.
對於了解現實的瑜伽士。
This is called nonduality—
這被稱為不二。
This is the ultimate bodhicitta. {2.2.21}
這就是究竟的菩提心。{2.2.21}
“This is vajra and glorious Vajrasattva,
「這是金剛，光輝的金剛薩埵，
The one who is fully awakened, and also awakening itself.
既是已經完全菩提的人，也是菩提本身。
This is also the perfection of wisdom,
這也是般若波羅蜜多，
Which comprises all the perfections. {2.2.22}
它包含了所有的波羅蜜。
“This is said to be equanimity,
「這被稱為捨心，」
The foremost meditation of all buddhas. [F.86.b]
一切佛陀最殊勝的禪修。
From within this very state everything arises—
從這個狀態本身之中，一切都生起——
The world’s animate and inanimate objects, {2.2.23}
世界上的有情和非有情的事物，
“Infinite bodhisattvas, fully awakened buddhas,
「無量菩薩，圓滿覺悟的佛陀，
Hearers, and so forth.
聲聞等。
The yogin, disconnected from both existence and nonexistence,
瑜伽士，斷除有和無的二邊，
Should cultivate this state only. {2.2.24}
應當只修習這個境界。{2.2.24}
“If he meditates, free from existence and nonexistence,
「如果他冥想，遠離有和無，
He will swiftly become accomplished,
他將迅速獲得成就，
Feeling distaste for all his faults,
對自己所有的缺陷感到厭離，
And turning his back upon the afflictions. {2.2.25}
並且轉身背離煩惱。{2.2.25}
“The endless qualities of the glorious bliss-gone ones
「光榮的大樂成就者的無盡功德
Will arise from his meditation. {2.2.26}
將由他的禪修而生起。{2.2.26}
“The mind, which is overcome by the darkness of many concepts,
「意被眾多概念的黑暗所淹沒，
Mad as a storm and fickle as lightning,
如暴風一樣瘋狂，如閃電一樣變幻無常，
Stained with the dirt of unrestrainable desire, and so forth—
被無法控制的貪欲等汙垢所沾染——
This mind has been declared by the vajra holder (Vajradhara) to be saṃsāra. {2.2.27}
這個意已被金剛持宣說為輪迴。{2.2.27}
“But the mind, which is luminous and free from conceptuality,
但是意，它是光明的，不受概念束縛，
Which has lost its layer of the dirt of desire, and so forth,
失去了貪欲的污垢等層面的，
Which lacks both the perceived and the perceiver—
既沒有所知的對象，也沒有認知的主體—
This mind has been declared by the best of beings to be supreme nirvāṇa. {2.2.28}
這個意被最殊勝的眾生宣說為最高的涅槃。{2.2.28}
“As a cause for the manifold heap of suffering,
「作為眾多痛苦堆積的原因，
There is nothing other than this mind.
除了這個意以外，沒有其他東西。
And likewise, as a cause for the emergence of infinite happiness,
同樣地，作為無限幸福顯現的因，
There is nothing other than this mind, O seekers of liberation! {2.2.29}
尋求解脫者啊，除了這意之外，沒有其他的東西！{2.2.29}
“Those who have resolved on the destruction of all suffering,
那些已經決心摧毀一切痛苦的人，
Who wish to obtain the genuine happiness of the fully awakened ones,
那些希望獲得覺悟者真正幸福的人，
They should stabilize their minds and investigate with care,
他們應該穩定自己的意，並仔細地調查研究。
Construing this mind to be devoid of independent existence. {2.2.30}
將這個意理解為缺乏獨立存在。{2.2.30}
“For as long as the minds of beings who are subject to birth
「只要那些受制於輪迴轉生的眾生的意
Are hampered by the thick, dark veil of conceptual thinking,
被厚重、黑暗的概念思維之幕所阻礙，
Their suffering will be endless.
他們的痛苦將是無盡的。
But as soon as their minds are free of this veil, {2.2.31}
但是一旦他們的意擺脫了這層遮蔽，{2.2.31}
“Their happiness will be immense and unequaled.
他們的快樂將是巨大而無與倫比的。
The noble ones should therefore exert themselves
因此，高貴的人應該為了去除這個障蔽而努力精進。
For the sake of removing this veil—
為了除去這層障蔽——
They will then witness the great expansion of their happiness. {2.2.32}
他們將因此見證自己幸福的偉大展現。{2.2.32}
2.97“In this way, the practitioner of the true state (tattvayogin), resolved upon the practice, authorized by his master, and abiding by his samaya, should practice meditation. If he does, what would be the use of committing to practice hand mudrās, mantras, making deity statues, or cultivating himself as deity, all of which can only produce common siddhis? Intent on buddhahood, he should clearly set up his goal and do the practice of the chosen deity. [F.87.a] In this way, when the goal has been reached, the threefold universe will become for him like the sky. Consequently, the skilled practitioner, having renounced everything, applies himself to the practice of meditation in the state he has attained, cultivating day and night self-reflexive awareness (saṃvedana) exclusively. {2.2.33}
2.97「如此，修習實相瑜伽士應當決心進行修行，由上師認可，遵守三昧耶誓言，進行禪修。如果他這樣做，那麼執行手印、誦持真言、製作本尊像、或將自己觀想為本尊，這些只能產生普通成就的做法，還有什麼用處呢？他應當專注於佛果，清楚地設定自己的目標，進行所選本尊的修行。當目標達成時，三界對他將如同虛空一樣。因此，技藝高超的修行者拋棄了一切，致力於在所證得的境界中進行禪修，日夜不斷地培養自我反觀的覺知。」
2.98“On a mountaintop, in a Śiva temple, in a lotus garden, on the ocean’s shore, in a royal park, in any secluded place, in his own home, in any place pleasing to the mind that is praised by the omniscient ones—in locations like these, in whatever place the adept of mantra may find himself—there he should practice meditation with tenacity. Awakening can never be directly attained without insight and skillful means. Therefore, if he abandons the wisdom consort (prajñā), the sublime lady who grants complete awakening, siddhis that are endowed with each of the seals ( mudrā ) will not be bestowed. For that reason, he should apply the four seals that give rise to wisdom. {2.2.34}
2.98「在山頂、濕婆天廟、蓮花園、海濱、皇家園林、任何隱僻之處、自己的家中、任何令心歡悅且為遍知者所讚歎的地方——在這樣的地點，無論真言士身處何地——他應該持之以恆地在那裡修習禪修。菩提永遠無法在沒有般若和方便的情況下直接得到。因此，如果他拋棄智慧明妃（般若），即那位賜予完整菩提的殊勝女性，具足各種手印的成就將不會得到授予。為此原因，他應該運用四個產生智慧的手印。」
2.99“Ignorance is the samayamudrā (seal of commitment). Hatred is always said to be the mahāmudrā (great seal), and envy the karmamudrā (seal of action). Desire is, by its nature, the dharmamudrā (seal of phenomena). The practitioner should manifest these different seals and sexually enjoy and serve his consort (prajñā), regarding them both (the seal and the consort ) to be deity by nature. {2.2.35}
2.99「無明是誓言印，瞋恨始終被稱為大手印，嫉妒是業印。貪欲從其本質上是法印。修行者應當顯現這些不同的手印，與其伴侶（般若）進行性的享樂和供奉，將兩者（手印和伴侶）視為本質上是本尊。{2.2.35}」
2.100“Being tranquil because of ignorance, wrathful because of anger, or impassioned because of desire, he performs different actions to fulfill the aims of these five emotions. With these five, he becomes a victorious one. {2.2.36}
2.100「因為無明而寂靜，因為瞋恨而忿怒，因為貪欲而熾盛，他執行不同的行為以滿足這五種情感的目標。通過這五種情感，他成為勝利者。{2.2.36}」
2.101“At dawn, at the close of the day, at midday, or at midnight he should thoroughly do the practice with the consort (mudrā). Otherwise there will be no accomplishment. When the practitioner stays among uncouth people, and is afraid that the teachings might be disparaged, he should visualize the union with consort in his own mind only, manifesting it in his imagination. Otherwise, the practitioner should do this practice assiduously with a real consort . If a wisdom consort (prajñā) cannot be acquired in the flesh, [F.87.b] he should practice perpetually with those in ‘the horizontal profession.’ For if the practitioner does not physically touch the best of lotuses every day, every month of the year, his samaya becomes damaged. And when the samaya is damaged, he becomes negligent of his practice. Having restored his samaya of a bodhisattva, he should vow not to let this happen again thenceforth. Consequently, he should do the practice with the consort (mudrā) in secret, using secret substances, mantra, and tantric techniques, while keeping his samaya, following his prescribed conduct, and abiding in reality (tattva). Having attained awakening in this way, having inevitably reached the inconceivable state by means of the correct practice of union, he should meditate one-pointedly on the threefold universe as the inconceivable domain.” {2.2.37}
2.101「在黎明時、黃昏時、中午或午夜，他應該徹底與伴侶進行雙運的修練。否則將沒有成就。當修行者住在粗野的人群中，並害怕教法可能被詆毀時，他應該只在自己的意念中觀想與伴侶的雙運，在想像中顯現它。否則，修行者應該認真地與真實的伴侶進行此修練。如果無法獲得肉身的智慧明妃，他應該經常與從事「橫向職業」者修習。因為如果修行者沒有每天、每月、每年都親身觸及最好的蓮花，他的三昧耶就會受損。當三昧耶受損時，他會對修行變得懈怠。恢復了菩薩的三昧耶後，他應該發誓從此不再讓這種情況發生。因此，他應該秘密地與伴侶進行雙運的修練，使用秘密的物質、真言和密教的技巧，同時保持他的三昧耶、遵循規定的行為，並安住於實相中。以這種方式獲得菩提，必然通過正確的雙運修習到達不可思議的境界，他應該一心專注地觀想三重宇宙為不可思議的領域。」
2.102This concludes the second part of the second chapter, called “Meditating on the Meaning of Insight and Skillful Means.”
2.102（結尾）
Part 3
無明是誓言印。瞋恨始終被說為大手印，嫉妒則是業印。貪欲在其本質上是法印。修行者應當顯現這些不同的手印，與伴侶（般若）進行性交並予以侍奉，將手印和伴侶兩者都視為本尊的本性。
“Now I will teach
現在我將傳授
The miraculous manifestation of all maṇḍalas—
所有壇城的神奇顯現——
The maṇḍala of glorious Vajrasattva and other deities,
尊勝金剛薩埵及其他本尊的壇城，
Which is complete and perfect in every way. {2.3.1}
它圓滿具足一切功德。{2.3.1}
“Within the pleasure of the supreme secret,
在至高秘密的喜樂中，
One should practice the nature of them all.
應當修習它們全部的本性。
In a secluded place, a residence,
在一個隱秘的地方，一個住所，
Or one’s own garden {2.3.2}
或者自己的花園
“One should perform each of the seals thoroughly,
「應當徹底執行每一個印契，」
And together with each of the Saṃvaras, in all their detail,
與所有的時輪一起，在所有的細節中，
Complete all the other features necessary in a maṇḍala,
在壇城中完成所有其他必要的特徵。
At one’s leisure. {2.3.3}
在自己有空閒的時候進行。{2.3.3}
“The maṇḍala of all the tathāgatas
「所有如來的壇城
Is the gnosis of emptiness itself;
就是空性的智慧本身；
It accomplishes all the practices
它成就了一切修行
Of wrathful and peaceful deities. {2.3.4}
忿怒本尊與寂靜本尊。
“How shall I explain the inconceivable
「我如何能解釋那不可思議的
Dance of the buddhas,
佛陀的舞蹈，
The meditation of deity practice,
本尊禪修的修持方法，
The ritual procedure of mantra recitation, {2.3.5}
真言持咒的儀軌程序，{2.3.5}
“Or the images painted or sculpted,
或者是繪製或雕刻的圖像，
Or any images mentally created?
或者任何心中觀想的形像？
All this has been taught by me in the tantras
這一切都已被我在續部中所宣說
For the benefit and advantage of beings. {2.3.6}
為了眾生的利益和福祉。{2.3.6}
“While the holder of the vajra of emptiness (Vajradhara) is only one, [F.88.a]
「雖然空性金剛的執持者（金剛持）只有一位，」
The family of the tathāgatas is said to be fivefold.” {2.3.7}
如來的家族據說是五重的。
2.110Vajragarbha said:
2.110金剛藏說：
“Please be so kind to explain,
「請慈悲為我解釋，」
O gentle lord of great bliss,
哦，溫和的大樂之主啊，
The nature of the letters and colors visualized in the development stage,
生起次第中所觀想的字母與顏色的本質，
And the order and arrangement of the deities’ arms. {2.3.8}
以及眾神的手臂之順序和排列。{2.3.8}
“Please explain also the rules regarding the mantra recitation,
請還要解說持咒的規則，
By means of which the practitioner will become accomplished.” {2.3.9}
修行者藉此得以成就。{2.3.9}
2.112The Blessed One said:
2.112世尊說：
“Firstly, one should cultivate loving kindness;
「首先，應當培養慈心；」
Secondly, compassion;
其次，悲心；
Thirdly, sympathetic joy;
第三，修習喜心；
And lastly, equanimity. {2.3.10}
最後是捨心。{2.3.10}
“Enumerating again, one should first awaken in emptiness;
再次列舉，首先應該在空性中覺醒；
Secondly, one should conceive the seed syllable;
其次，應當觀想種子字；
Thirdly, one should generate the complete image of the deity;
第三，應當生起本尊的完整形像；
And fourthly, one should do the placement of syllables. {2.3.11}
第四，應當進行音節的安置。{2.3.11}
“One should visualize in front a sun disk transformed from the syllable ra,
「應當在前方觀想一個由音節囉變化而成的日輪，」
And on it a double vajra scepter transformed from the syllable hūṁ.
在其上一個由音節嗡變現而來的雙金剛杵。
One should visualize a surrounding wall and a protective canopy
應當觀想周圍有牆壁和保護的華蓋
As made of such double scepters. {2.3.12}
由這樣的雙金剛杵所組成。
“Then the wise practitioner should first visualize a corpse,
「然後智慧修行者應該首先觀想一具屍體，」
Which has the nature of the expanse of phenomena.
具有現象界虛空的性質。
Then, standing on top of it,
然後，站在它的頂部上，
He should conceive of himself as Heruka. {2.3.13}
他應該將自己觀想為大威德金剛。{2.3.13}
“In his heart he should visualize the syllable ra,
「在他的心中應該觀想音節囉，」
And arising from it, a sun disk.
從中生起一個日輪。
On that sun disk he should visualize the syllable hūṁ,
在那個日輪上，他應當觀想音節嗡，
With the nature of wisdom and skillful means, {2.3.14}
具有智慧和方便的本質，{2.3.14}
“Black in color and very frightening.
黑色且非常令人畏懼。
The hūṁ then transforms into a vajra scepter.
嗡字隨後轉化為金剛杵。
In the center of the scepter’s hub,
在金剛杵的中心樞紐內，
He should once again visualize the very quintessence of hūṁ. {2.3.15}
他應當再次觀想嗡的究竟本質。
“He should visualize that this transforms
他應該觀想這個轉化
Into the lord whose nature is hatred—
成為瞋恨本性的主宰——
The great hero of adamantine origin,
金剛本質的大勇士，
Whose color resembles that of a blue lotus. {2.3.16}
其顏色如藍蓮花一般。{2.3.16}
“Alternatively, he should visualize him,
「或者，他應該這樣觀想他，
With strong faith, as reddish-blue,
以堅定的信心，呈現紅藍色的形象，
Picturing him, the venerable one, in the sky above
在心中觀想這位尊貴的上師，在虛空之中
As being of adamantine origin and filled with great compassion. {2.3.17}
具有金剛本質，充滿偉大的悲心。{2.3.17}
“He should worship him by means of visualizing
他應該藉由觀想來禮拜他
The eight goddesses of offerings, adorned with all kinds of jewelry:
八位供養女神，以各種珠寶裝飾：
Gaurī who is holding a moon disk,
高黎持著月輪，
Caurī holding a sun disk, {2.3.18}
遮烏黎手持日輪，{2.3.18}
“Vetalī with a water vessel in her hand,
韋搭黎手持水瓶，
Ghasmarī holding medicines,
葛哈斯馬黎手持藥物，
Pukkasī with a vajra scepter in her hand,
普卡西手持金剛杵，
Śavarī holding tasty foodstuffs, {2.3.19}
沙瓦黎手持美味的食物，{2.3.19}
“Caṇḍālī sounding a ḍamaru, [F.88.b]
金剛女敲響鼓，
And Ḍombī embracing him around the neck.
多美環繞著他的脖子擁抱他。
The lord should be worshiped by these goddesses
天神應當受到這些女神的禮拜
According to the elaborate ritual procedure for offering. {2.3.20}
根據詳盡的供養儀軌程序。{2.3.20}
“Then he should become the nature of all phenomena,
「那麼他應該成為所有現象的本性，
Which is free from any reference.
無任何所指的。
He should visualize the seed syllable between the moon and sun disks,
他應該觀想種子字在月輪和日輪之間，
Which emerge from the vowels and the consonants respectively. {2.3.21}
它們分別從元音和輔音中出現。{2.3.21}
“That cognition is precisely what is called the being
那個認識正是所謂的存在
Whose nature is the supreme joy.
其本質是至高的喜樂。
Forms of light identical to his own body emanate forth,
與他自身相同的光的形態流溢而出，
Flooding the expanse of the sky. {2.3.22}
充滿整個虛空。{2.3.22}
“Once the practitioner has absorbed them, drawing them back into his heart,
「修行者將它們吸收後，把它們收回到自己的心中，
He should become Heruka—one whose nature is hatred. {2.3.23}
他應當成為大威德金剛——其本質為瞋恨者。{2.3.23}
“In the center of the expanse of the sky
「在遼闊的虛空中心
He should visualize a sun disk.
他應該觀想一個日輪。
Then from the syllable hūṁ atop the sun disk he arises,
然後，他從日輪上方的音節嗡而升起，
Reddish-blue in color, and adorned with all kinds of jewelry. {2.3.24}
紅藍色的身體，周身佛裝飾品莊嚴。{2.3.24}
“He has two arms, one face,
他有兩隻手臂，一張臉，
Three eyes, and yellow, upward-flowing hair.
三隻眼，黃色的頭髮向上飄揚。
With an angry gaze, and the body of a sixteen year old,
眼神憤怒，身體如十六歲的少年，
He stands astride Bhairava. {2.3.25}
他跨立在多面怖畏神之上。{2.3.25}
“With a vajra khaṭvāṅga in his left arm,
左臂持著金剛骨杖，
A skull cup in his left hand,
左手持著一個顱骨杯，
And a black vajra scepter in his right hand,
右手拿著黑色的金剛杵，
Whose nature is to make the sound hūṁ, {2.3.26}
其本性是發出嗡的聲音，
“The lord frolics in a charnel ground,
主人在屍林中嬉戲，
Surrounded by the eight goddesses.
被八位女神所圍繞。
The practitioner should visualize in this way
修行者應該這樣進行觀想
The lord who is the supreme ambrosia of all practices. {2.3.27}
那位天神是所有修行的至高甘露。{2.3.27}
“He alone is the blessed practice of the union—
「他獨自是福德的雙運修行——
The tathāgata Vajrasattva. {2.3.28}
如來金剛薩埵。{2.3.28}
“He should then assume the form of the angry Heruka
「他應該然後化現為忿怒的大威德金剛
Adorned with four arms,
以四臂作為莊嚴。
Meaning that he is the nature of the four joys
這表示他就是四喜的自性。
And is purified of the four Māras. {2.3.29}
並且被四魔所淨化。{2.3.29}
“Standing in the previously described maṇḍala circle,
站立在之前所述的壇城圓圈中，
He has transformed from the seed syllable hūṁ.
他由種子字「嗡」轉化而成。
In his left hand there is a skull cup
他的左手中持著一個顱骨杯
Filled with the blood of gods and demigods. {2.3.30}
盛滿天眾和非天的血液。{2.3.30}
“In his right hand he holds a flame-like vajra scepter,
在他的右手裡握著一根火焰般的金剛杵，
Frightening even fear itself.
令恐懼本身都感到害怕。
With his other two arms he is embracing the consort (prajñā),
用他另外的兩隻手臂擁抱著伴侶（般若）。
Who, for her part, is embracing him. {2.3.31}
她則是擁抱著他。{2.3.31}
“He should visualize her form
他應該觀想她的形象
As the Blessed Vajravārāhī. {2.3.32}
作為蒙福的金剛母豬。{2.3.32}
“First, he should meditate on emptiness.
"首先，他應該專注於空性。
Then, on the pericarp of a lotus
然後在蓮花的蓮心上
He should visualize a full moon disk,
他應該觀想一個滿月輪，
And in the center of this moon disk, the syllable hūṁ. {2.3.33} [F.89.a]
在這個月輪的中心，置想音節嗡。
“He should visualize the form of the deity
他應當觀想本尊的身相
With three faces and six arms.
具有三個面孔和六隻手臂。
The first face is black,
第一張臉是黑色的，
The right one is white and peaceful, {2.3.34}
右邊的一個是白色且祥和的，
“And the left one is red in color.
而左面是紅色的。
The lord has three eyes that are sublime in appearance.
這位主尊具有三隻殊勝的眼。
He is replete with all the adornments,
他具足一切的莊嚴裝飾。
And stands on a skull cup platform. {2.3.35}
並站在顱骨杯的平台上。{2.3.35}
“In his hands he is holding a skull cup
他的手中握著一個顱骨杯
Filled with excrement, urine, semen, and blood;
充滿糞便、尿、精液和血的顱骨杯。
A bow and arrow;
弓和箭；
A vajra scepter; and a bell. {2.3.36}
一根金剛杵；和一個鈴。{2.3.36}
“The first right hand has a blazing vajra scepter,
第一隻右手持著熊熊燃燒的金剛杵，
And the third, a trident.
第三隻手持著三叉戟。
The glorious one is embraced by his consort (prajñā)
光輝的尊者被他的伴侶（般若）所擁抱。
And adorned by a knot of matted hair. {2.3.37}
並以纏結的髮髻作為莊嚴。{2.3.37}
“He should repeatedly radiate blazing light
他應該反覆地放射熊熊燃燒的光芒
With scintillating clouds composed of buddhas.
用閃爍的佛陀雲朵。
The practitioner should then visualize
修行者應當隨後觀想
Himself in the center of a bhaga. {2.3.38}
自己在契入處的中央。{2.3.38}
“Then he should visualize the consort (mudrā)
然後他應當觀想伴侶（手印）
As united with the main deity.
與主本尊相合為一。
On the lotus petals, he should draw the goddesses
在蓮花花瓣上，他應當繪畫女神
Standing on skull cup platforms. {2.3.39}
站立在顱骨杯的基座上。{2.3.39}
“Their forms, of different colors, are pleasing to the mind
「她們的形象，色彩各異，令人的意歡喜」
And they each have one face and four arms.
她們各有一張臉和四隻手臂。
First, he should draw the beautiful consort (vidyā)
首先，他應該繪製美麗的明妃
Who holds an arrow and bow, {2.3.40}
誰持著箭和弓，
“A skull cup filled with semen,
一個盛滿精液的顱骨杯，
And a goad.
和一支鉤。
Second, he should draw the goddess who has in her hands a spear,
其次，他應該描繪手持長矛的女神，
A skull cup filled with blood, {2.3.41}
一個盛滿血液的顱骨杯，{2.3.41}
“A vajra scepter, and a noose.
金剛杵，和一根索。
He should draw her on the southern petal.
他應該在南花瓣上畫她。
Third, on the northern petal, he should draw
第三，在北方的花瓣上，他應該描繪
The goddess who has in her hands a sword, {2.3.42}
手中持劍的女神，
“A skull cup filled with water,
一個盛滿水的顱骨杯，
A vajra scepter, and a bell.
一支金剛杵和一個鈴。
He should draw the fourth goddess
他應該繪製第四位女神
On the western petal. {2.3.43}
在西花瓣上。{2.3.43}
“In her left hands she is holding
在她的左手中，她拿著
A khaṭvāṅga and a skull cup,
一根骨杖和一個顱骨杯，
And in her right hands
在她的右手中
A ‘flame thrower’ and a triple banner. {2.3.44}
一個「火焰投射器」和一個三叉幡。{2.3.44}
“The fifth goddess has a staff in her hand
第五位女神手中持著一根杖
And holds a skull cup with another.
另一隻手拿著顱骨杯。
She also holds a lotus and a ḍamaru.
她還手持蓮花和鼓。
He should draw her in the northeastern quarter. {2.3.45}
他應該在東北方畫她。{2.3.45}
“In the northwestern corner he should draw
他應該在西北方的角落畫出
The sixth goddess with a lotus in her hand.
第六位女神手中持著蓮花。
She also holds a skull cup filled with fat,
她也手持裝滿脂肪的顱骨杯，
A mirror, and an axe. {2.3.46}
一面鏡子，和一把斧頭。{2.3.46}
“The seventh goddess has a lance in her hand.
第七位女神手持長矛。
She also holds a conch shell, a discus weapon,
她還拿著一個海螺殼和一把輪。
And a skull cup filled with blood.
還有一個盛滿血液的顱骨杯。
He should draw her in the southwestern quarter. {2.3.47}
他應該在西南方位畫她。{2.3.47}
“The eighth goddess he should draw
「第八位女神應該這樣畫出來
In the southeastern quarter.
在東南方位。
She is holding in her hands
她手中持著
A pitcher, a vajra scepter, a bell, {2.3.48}
一個水罐、一根金剛杵、一個鈴，{2.3.48}
“And a skull cup filled with substances,
「以及一個盛滿物質的顱骨杯，
Covered with human skin. [F.89.b]
覆蓋著人的皮膚。
He should draw these goddesses on the petals
他應該在花瓣上畫這些女神。
And the lord Mahāsukha on the pericarp. {2.3.49}
以及大樂天神在蓮心。{2.3.49}
“He should draw, in the secret maṇḍala,
他應該在秘密壇城中繪製，
Various musical instruments.
各種樂器。
He should draw the gate keepers—
他應該畫守門人——
A goddess holding a goad, {2.3.50}
一位手持鉤的女神，{2.3.50}
“And likewise, one with a vajra noose, a chain,
「同樣地，一位拿著金剛索、鎖鏈的，
And a vajra bell.
以及一個金剛鈴。
He should visualize himself in the center of a vulva,
他應該觀想自己在陰戶的中央，
And later begin mantra recitation. {2.3.51}
之後開始持咒。{2.3.51}
“Hūṁ pertains to Vajrasattva;
「嗡屬於金剛薩埵；
Oṁ is distinctiveness of tone;
唵是音聲的特殊性；
Aḥ, which is of the color of pure crystal,
啊，具有清淨水晶的顏色，
Is perfectly endowed with speech. {2.3.52}
完全具備清淨的語言。{2.3.52}
“He should add the syllable hrīḥ
他應該加上音節呸
And also the word svāhā.
以及音節娑婆訶。
This mantra has been taught as the one to recite,
這個真言已經被教導作為要念誦的真言，
But, during meditation, it should consist of a single syllable. {2.3.53}
但是，在禪修期間，它應當由單一個音節組成。{2.3.53}
“The syllable hrīḥ of the goddesses
「女神們的音節呸
Should then be placed on the petals.
應當安置在花瓣上。
It should be joined with the four seed syllables
應該與四個種子字相結合
That are the nature of the four types of offerings. {2.3.54}
這些是四種供養的本質。{2.3.54}
“It should be joined with the first sound (oṁ), and so forth,
「應該與第一音節（唵）相連，如此等等，」
And placed on the female gatekeepers all around.
並置於四周的女性護門神之上。
Then the practitioner should insert
然後修行者應該將金剛插入契入處。
His vajra into the bhaga. {2.3.55}
他的金剛插入契入處。{2.3.55}
“He should, at that point, utter the syllable hūṁ,
「此時，他應該念誦嗡音節，」
And also the syllable hrīḥ.
還要念誦呸這個音節。
He should orally ingest the semen,
他應該口服精液。
Mixing it with the blood, when the woman is menstruating. {2.3.56}
將其與月經時女性的血液混合。{2.3.56}
“He should make offerings of flowers and fragrances
他應該用花朵和香氣進行供養
To himself and also to the bhaga.
對自己和契入處。
At this point he should recite the mantra
此時他應該誦念真言
If he wants to attain siddhi. {2.3.57}
如果他想要成就。{2.3.57}
“There is Vajraraudrī
有金剛忿怒母
And also Vajrabimbā.
以及金剛鼓。
Vajrarāgī is the third
金剛嗔母是第三位
And Vajrasaumyā the fourth. {2.3.58}
第四位是金剛善母。{2.3.58}
“The fifth is Vajrayakṣī
第五是金剛夜叉
And the sixth Vajraḍākinī.
第六位是金剛空行母。
The seventh is Śabdavajrā
第七位是音聲金剛
And Pṛthvīvajrā is the eighth.” {2.3.59}
地界金剛是第八位。」{2.3.59}
2.162Here concludes the third part of the second chapter.
2.162（結尾）
Part 4
第四部分
“Listen well, Vajragarbha, about the preparation
「金剛藏，請仔細聽，關於準備
Of magical circles and their specifications, as required for
關於魔圓及其所需的規格
Pacifying, enriching, enthralling, and so forth,
息災、增益、懷柔等等，
And also protecting and assaulting. {2.4.1}
以及保護和攻擊。{2.4.1}
“The wise practitioner should have someone
「聰慧的修行者應該讓某人
Draw the outline of a wheel, with nine divisions and the rest,
畫出一個輪子的輪廓，具有九個區分以及其他的部分，
And visualize the colors, and so forth,
並觀想各種色彩，等等，
As required for individual rituals involving the circle. {2.4.2}
根據個別儀軌所需的圓形進行。{2.4.2}
2.165“Oṁ tāre tuttāre ture svāhā. {2.4.3} [F.90.a]
2.165（咒語不翻）
“The seed syllables of this mantra are all-purpose—
「此真言的種子字是通用的—
The first (oṁ) and the last (svāhā) are for homage and homa respectively.
最初的（唵）和最後的（娑婆訶）分別用於禮敬和護摩。
The target’s name should be included in the middle,
目標的名字應該包含在中間部分。
Along with the phrase “please protect.” {2.4.4}
連同「請加以保護」的說詞。{2.4.4}
“He should fashion his form
他應該塑造自己的形象
From emptiness, by means of the wisdom of equality,
從空性出發，藉由平等性智，
And position it within the protective circle,
並將它安置在保護圈內，
The place of knowing everything as equal. {2.4.5}
一切平等認知的境地。{2.4.5}
“He should meditate that protection is provided
他應當修習觀想，保護是被提供的
By wisdom beings, so that all dangers are kept at a distance.
由智慧尊來提供保護，讓所有危害都遠離。
Accepting the non-reality of sentient beings,
接受眾生的無實性，
He should cultivate the state of deity yoga. {2.4.6}
他應該修習本尊瑜伽的境界。{2.4.6}
“In the center of a moon disk
在月輪的中央
He should visualize a lotus throne
他應該觀想一個蓮花座
And imagine there his own body
並在那裡觀想自己的身
As the goddess Tārā, who grants all siddhis. {2.4.7}
作為賦予一切成就的度母女神。{2.4.7}
“He should visualize the following letters:
他應該觀想以下的字母：
“On his head, oṁ tāre svāhā.
「在他的頭頂上，唵 度囉 娑婆訶。」
On the eyes, oṁ tuttāre svāhā.
在眼部，唵 圖達囉 娑婆訶。
On the nose, oṁ ture svāhā.
在鼻上，唵吐熱娑婆訶。
On the ears, oṁ tu svāhā.
在耳上，唵圖娑婆訶。
On the tongue, oṁ re svāhā.
在舌上，唵 瑞 娑婆訶。
On the chest, oṁ tāriṇi svāhā. {2.4.8}
在胸部，唵 塔日尼 娑婆訶。{2.4.8}
“He should always wear this sixfold protection
他應當經常穿戴這六重保護
And visualize himself as noble Tārā,
並觀想自己為殊勝的度母，
With two arms, sitting in the sattvaparyaṅka posture,
具有兩臂，以菩薩坐姿而坐，
And adorned with all kinds of jewelry. {2.4.9}
並以各種珍寶瑔飾作為莊嚴。{2.4.9}
“Her right hand grants fearlessness to all;
她的右手給予一切有情無畏。
Her left one holds a lotus.
她的左手持著蓮花。
Among all the deities, he should propitiate
在所有的神祇中，他應當祈禱
The one who is roused by the following king of mantras: {2.4.10}
以下真言之王來喚醒的那一位：{2.4.10}
2.172“Oṁ kurukulle hrīḥ svāhā.
2.172（咒語不翻）
“This mantra accomplishes everything. {2.4.11}
「此真言成就一切。」
“It protects from being bound by enemies and kings,
「它能保護免於被敵人和國王束縛，
From poisons dreadful in their ways.
從可怕的毒害中。
It arrests various fevers afflicting the body
它能制止各種折磨身體的熱病。
And removes untimely death due to toxins and so forth. {2.4.12}
並且消除因毒素等引起的非時死亡。{2.4.12}
“Wherever there is fear,
「凡有恐懼之處，
He should employ this mantra.
他應當持誦這個真言。
A dull-witted person will become intelligent.
愚鈍的人會變得聰慧。
He should write it down and wear it for protection. {2.4.13}
他應該將其寫下來並佩帶以獲得保護。{2.4.13}
“This sublime protection
「此殊勝的護摩
Vanquishes every threat.
消滅所有的威脅。
It protects everyone;
它保護每一個人；
It is the unsurpassable essence of deity yoga. {2.4.14}
這是本尊瑜伽無與倫比的精髓。{2.4.14}
“He should visualize a sun disk
他應當觀想一個日輪
With blazing light rays,
閃耀著熾熱的光芒，
And at its center the syllable hrīḥ,
在其中心有呸音節，
Shining with red light. {2.4.15}
發出紅光。{2.4.15}
“Then, he should visualize himself
然後，他應該觀想自己
In Kurukullā’s form, with one face and four arms,
在烏瑪女神的身形中，具有一張臉和四隻手臂，
Holding in one pair of her hands an arrow and a bow,
一隻手拿著箭和弓，
And in the other pair, a lotus and a goad. {2.4.16} [F.90.b]
而在另一對手中，持著蓮花和鉤。
“By merely meditating on this
「僅僅通過禪修這個，
One can enthrall the threefold universe—
一個人可以迷住三重宇宙——
Kings with one hundred thousand repetitions of the mantra;
國王以十萬遍真言的誦持。
Ordinary people with ten thousand; {2.4.17}
普通人只需念誦一萬遍。{2.4.17}
“Animals, yakṣas, and so forth with ten million repetitions;
畜生、夜叉等眾生則需要進行一千萬次的真言誦唸。
Demigods with seven hundred thousand;
非天以七十萬遍。
Gods with two hundred thousand;
天眾以二十萬遍；
And followers of Mantra with one hundred. {2.4.18}
真言的追隨者則有一百次。{2.4.18}
“This yantra-wheel has eight spokes,
「這個聖幾何圖形輪有八根輻條，
Is white, and has a beautiful glow.
是白色的，且具有美麗的光芒。
Visualizing it as having the nature of equality,
觀想它具有平等的本性，
And being in essence the threefold universe, {2.4.19}
並且在本質上是三重宇宙，{2.4.19}
“He should form himself as previously explained
他應該按照之前所解釋的方式來形成自己
With the aforementioned characteristics,
具備前述的特徵，
And then visualize [Prajñāpāramitā’s] yantra-wheel
然後觀想般若波羅蜜多的聖幾何圖形輪
In the rituals for making wisdom blaze forth. {2.4.20}
在使智慧熾然燃起的儀軌中。
“He should recite, Oṁ prajñe mahāprajñe hūṁ svāhā. {2.4.21}
「他應當念誦：唵 般若 摩訶般若 嗡 娑婆訶。{2.4.21}」
“He should visualize himself by means of merging with the essence
「他應該通過與本質相合而觀想自己
As Prajñāpāramitā, the very nature of wisdom made manifest,
作為般若波羅蜜多，智慧本質的顯現，
Sitting in the center of a moon disk,
坐在月輪的中心，
And blazing with a profusion of light. {2.4.22}
並閃耀著無盡的光芒。{2.4.22}
“She has two arms and sits in the sattvaparyaṅka posture.
她有兩隻手臂，以菩薩坐姿而坐。
Adorned with all kinds of jewelry,
身佛飾各類寶飾莊嚴
Sublime with white radiance,
以白色光輝莊嚴殊勝，
She should be construed as the very nature of wisdom. {2.4.23}
應當理解她就是智慧的本質。{2.4.23}
“When this mantra is recited
「當誦此真言時
By those who are dull, or of inferior intellect,
被那些遲鈍或智慧下劣的人
Their wisdom will grow like the branch of a tree
他們的智慧將會像樹枝一樣增長
Through their applying this method for increasing it. {2.4.24}
透過他們運用這個方法來增長它。{2.4.24}
“In the center of a moon disk
在一個月輪的中心
He should place the seed syllable of Vairocana.
他應該在月輪的中心安置大日如來的種子字。
This syllable changes into the lord with one face and four arms,
這個音節變成具有一張臉和四隻手臂的主尊，
Sitting in the center of a throne of human skulls. {2.4.25}
坐在人頭骨組成的寶座中央。{2.4.25}
“Of gentle disposition, he holds a wheel, a bell,
他性情溫和，手持法輪與鈴，
A human skull, and a noose.
一個人頭骨和一條索。
He radiates bursts of light all around
他向四面八方放射出耀眼的光芒
And is surrounded by a halo of flames. {2.4.26}
並且被火焰的光環所圍繞。{2.4.26}
“Following the same procedure,
「按照相同的程序，
He should visualize Ratnasambhava—
他應該觀想寶生佛—
Radiant yellow,
光芒熾盛的黃色，
Resembling molten gold, {2.4.27}
形似熔金，{2.4.27}
“Sitting in the center of a throne of human skulls,
坐在人頭骨的寶座中央，
With one face and four arms,
一張臉，四隻臂。
Of heroic disposition, and holding a jewel, a goad,
具有勇士的氣質，手持寶珠和鉤，
A human skull, and a noose. {2.4.28}
人頭骨和索。{2.4.28}
“Following the same procedure, [F.91.a] he should visualize
"按照同樣的程序，[F.91.a] 他應該觀想
The vajra holder of the lotus family (Amitābha),
蓮花部的金剛持（阿彌陀佛），
With one face and four arms,
具有一張臉和四隻手臂，
Shining like ruby, {2.4.29}
閃耀如紅寶石，
“Holding a bow and arrow, of heroic disposition,
持弓箭，具有勇士的氣質，
Sitting on a throne of human skulls.
坐在人頭骨的寶座上。
Holding in his other pair of hands a lotus and a noose,
另一隻手持著蓮花和索，
He is adorned with all kinds of jewelry. {2.4.30}
他身上佩戴著各種珠寶飾品。{2.4.30}
“Following the same procedure, he should visualize
按照同樣的步驟，他應該觀想
Amoghasiddhi, a sword in his hand,
不空成就佛手持劍，
Sitting in the center of a throne of human skulls,
坐在人頭骨的王座中央，
With one face and four arms, {2.4.31}
具有一張臉和四隻手臂，{2.4.31}
“Holding a human skull and a vajra bell,
持著人頭骨和金剛鈴，
And brandishing a goad in one of his right hands.
在其中一隻右手揮舞著鉤。
He is the color of green beryl
他是綠色的綠玉光澤
And adorned with all kinds of jewelry. {2.4.32}
並且用各種珠寶裝飾。{2.4.32}
“In the middle of the expanse of the sky,
在廣闊的虛空中央，
He should visualize a moon disk.
他應該觀想一個月輪。
At its center, is the seed syllable bhrūṁ
在其中心，是種子字布如姆
Which changes into the form of Locanā. {2.4.33}
轉變為白度母的形態。{2.4.33}
“Sitting on a throne of human skulls,
坐在人類頭骨構成的寶座上，
She is adorned with eight arms
她用八隻手臂來莊嚴自己
And holds in her hands a wheel,
並在她的手中持著一個輪。
A bow and arrow, a vajra scepter, a bell, {2.4.34}
弓箭、金剛杵、鈴，{2.4.34}
“A noose, a sword, and a human skull.
「索、劍和人類的頭骨。
She has one face and three eyes,
她有一張臉和三隻眼。
And is fully adorned with all kinds of jewelry,
並且用各種珠寶完全裝飾自己，
Necklaces, and anklets. {2.4.35}
項鍊和足飾。{2.4.35}
“She is white and very beautiful,
她是白色的，非常美麗，
And she is wearing a crown of human skulls.
她戴著由人類頭骨組成的冠冕。
Next he should visualize, in the middle
接著他應該在中間觀想
Of the expanse of the sky, a full moon disk. {2.4.36}
在虛空的展現中央，有一個滿月輪。{2.4.36}
“At its center there is the syllable hūṁ,
「在它的中心有音節嗡，」
Which changes into the form of Māmakī,
變化成瑪瑪基的形象，
Radiant blue in color,
光芒閃耀的藍色身體，
Sitting in the center of a throne of human skulls. {2.4.37}
坐在由人類頭骨構成的寶座中央。{2.4.37}
“She has three eyes, one face,
她有三隻眼，一張臉，
And is adorned with a garland of human skulls.
並以人頭骨花環作為莊嚴。
She holds a bow, an arrow,
她持著弓和箭，
A goad, a sword, {2.4.38}
一支鉤，一把劍，{2.4.38}
“A noose, a scepter,
索、權杖，
A bell, a human skull,
鈴，人的頭骨，
A wheel, a jewel, a lotus, and a khaṭvāṅga—
一個輪，一顆珠寶，一朵蓮花，還有一根骨杖—
Twelve articles for her twelve hands. {2.4.39}
十二件法器給她的十二隻手。{2.4.39}
“Next he should draw a secret maṇḍala
接著他應該畫一個秘密壇城
Adorned with all embellishments.
以各種莊嚴的裝飾所莊嚴的。
In the center of the bhaga,
在契入處的中心，
He should visualize a full moon disk. {2.4.40}
他應當觀想一個滿月輪。{2.4.40}
“There he should visualize the syllable hrīḥ,
在那裡他應該觀想音節呸，
And generate from it the goddess called Pāṇḍarā.
並從中生起名為白色度母的女神。
She is sitting on a throne of human skulls [F.91.b]
她坐在人頭骨的寶座上。
And blazes forth bright red light. {2.4.41}
並放射出明亮的紅光。
“Replete with all adornments,
「具足一切莊嚴，
She is adorned with eight hands,
她有八隻手臂，身上配飾完整。
In which she is holding a bow,
她手中拿著弓。
An arrow, a lotus, a sword, {2.4.42}
一支箭、一朵蓮花、一把劍，{2.4.42}
“A skull cup, a vajra scepter, a bell,
她有八隻手臂，
手中拿著弓、
箭、蓮花、劍、{2.4.42}
索、寶珠。
顱骨杯、金剛杵、鈴、
A noose, and a jewel.
一條索和一顆寶珠。
She is adorned with all kinds of jewelry,
她用各種珠寶裝飾自己，
And makes a jingling sound with her necklaces and anklets. {2.4.43}
並發出項鍊和足飾的叮噹聲。{2.4.43}
“If the practitioner visualizes her as such,
「如果修行者這樣觀想她，
He will swiftly attain the state of awakening.
他將迅速成就菩提的境地。
Next he should visualize, in the sky above,
接著，他應該在上方的虛空中觀想，
The disk of a full moon. {2.4.44}
一輪圓滿的月輪。{2.4.44}
“At its center there is the syllable tāṁ,
「在月輪的中心，有音節答姆，」
Which changes into the form of Tārā,
那個音節轉變成度母的形象，
Adorned with eight arms,
身體由八隻臂膀裝飾著，
Sitting on a throne of human skulls. {2.4.45}
坐在人類頭骨構成的寶座上。{2.4.45}
“Impassioned, she holds in her hands a sword,
貪著的她手中持著一把劍，
A lotus, a goad,
一朵蓮花、一把鉤，
A skull cup filled with blood,
盛滿血液的顱骨杯，
A noose, a wheel, {2.4.46}
索，輪，{2.4.46}
“A bow, and an arrow.
一張弓和一支箭。
He should visualize her with one face,
他應該觀想她具有一張臉，
Of green color, with three eyes,
綠色的身體，具有三隻眼。
And adorned with all kinds of jewelry. {2.4.47}
並且以各種珠寶裝飾。{2.4.47}
“If the practitioner meditates in this way,
如果修行者以這種方式禪修，
He will become equal to Vajrasattva.” {2.4.48}
他將會成為等同金剛薩埵。
2.210This concludes the sovereign second chapter of the glorious “Emergence from Sampuṭa,” so called to reflect the secret foundation of all tantras.
2.210（結尾）