Chapter 5 第5章

Part 1 應該用左眉毛做同樣的手勢—— 這兩個手勢代表兩位上師。」{4.4.10} 第五章

“Now I will teach

「現在我將教導」

About the gathering of all sublime people.

關於所有殊勝者的聚集。

There, one should consume a dish of good food,

在那裡，應該食用盛在盤子裡的美食。

Served in a dish with two compartments. {5.1.1}

盛在有兩個隔層的盤子裡。

5.2Vajragarbha asked, “Blessed One, what places are places of gatherings?” {5.1.2}

5.2金剛藏問道：「世尊，什麼地方是集會的地方？」{5.1.2}

The Blessed One said:

世尊說：

“There are pīṭhas and auxiliary pīṭhas,

「有聖地和輔助聖地，

And likewise, kṣetras and auxiliary kṣetras.

同樣地，還有淨地和輔助淨地。

There are also chandohas and auxiliary chandohas,

還有血流與輔助血流，

Melāpakas and auxiliary melāpakas. {5.1.3}

會合地和輔助會合地。{5.1.3}

“There are charnel grounds and auxiliary charnel grounds,

有屍陀林和輔助屍陀林，

Pīlavas and auxiliary pīlavas.

邊地和輔助邊地。

These are the twelve types of meeting places. [F.103.a]

這些是十二種會合處。

The lord of the ten bhūmis has not specified

十地的主宰並未詳細說明

Any places other than these twelve.” {5.1.4}

除了這十二個地方以外的任何地方。

5.5Vajragarbha asked, “O Blessed One, which places are the pīthas, and so forth? What are the twelve types of places? Please be so kind as to explain, you who are born of greatness.” {5.1.5}

5.5金剛藏問道：「世尊啊，哪些地方是聖地和其他類型的地方呢？十二種地方分別是什麼？請您慈悲為懷，為我解說，您這位偉大的化身。」{5.1.5}

The Blessed One said:

世尊說：

“Jālandhara is said to be a pīṭha,

「札蘭達拉被稱為聖地，

And so, too, is Oḍḍiyāna.

烏地雅那也是聖地。

Pūrṇagiri is a pīṭha,

普那吉里是聖地，

And so is Arbuda. {5.1.6}

阿布達也是如此。{5.1.6}

“Godāvarī is said to be an auxiliary pīṭha,

「歌達婆里被說為輔助聖地，

And so, too, is Rāmeśvara.

羅摩伊濕婆羅也是如此。

Devīkoṭa has been proclaimed to be likewise,

提毘訶達同樣被宣說為聖地。

And so, too, Mālava. {5.1.7}

摩拉瓦也是如此。{5.1.7}

“Kāmarūpa and, likewise, Oḍra

「卡瑪魯帕和同樣地，烏德剌

Have been proclaimed to be kṣetras.

已被宣示為田野。

Triśakuni is an auxiliary kṣetra,

特里沙庫尼是一個輔助田野，

And so is Kośala. {5.1.8}

憍薩羅也是如此。{5.1.8}

“Kaliṅga is said to be a chandoha,

迦稜伽被稱為集聚地，

And so, too, is Lampāka.

藍帕卡也是如此。

Kāñcī has been declared to be an auxiliary chandoha,

甘地普羅被宣稱為輔助的集聚地，

And so, too, has Himālaya. {5.1.9}

喜馬拉雅也是如此。{5.1.9}

“Pretādhivāsinī is a melāpaka,

鬼住地是一個會合地，

And so is Gṛhadevatā.

家天女也是如此。

Sauraṣṭra is an auxiliary melāpaka,

蘇剌剎特剌是一個輔助的會合地，

As is Suvarṇadvīpa. {5.1.10}

蘇瓦魯納島也是如此。{5.1.10}

“Nagara is famed as a charnel ground;

那伽羅以屍林著稱；

So, too, is Sindhu.

信度也是如此。

Maru is said to be an auxiliary charnel ground,

瑪魯據說是輔助屍林。

And so is Kulatā. {5.1.11}

庫拉塔也是如此。{5.1.11}

“Kāruṇya is said to be a pīlava,

「卡魯尼亞據說是邊地，」

And so is Karmārapāṭaka.

業羅跋刹迦也是邊地。

Harikela is a pīlava,

哈里克拉是一個邊地，

And so is the middle of the salt ocean, Lavaṇasāgara. {5.1.12}

鹽海（鹽湖）的中間也是。{5.1.12}

“Vindhyā and Kaumārapaurikā

溫地亞山與庫瑪拉普瑞卡

Are auxiliary pīlavas.

是輔助邊地。

Adjacent to them are the charnel grounds

與它們相鄰的是屍陀林

Pretasaṃghāta and Udadhitaṭa.

鬼聚集地和海岸。

Udyāna and Vāpikātīra

烏揚那和池畔

Are said to be auxiliary charnel grounds. {5.1.13}

據說是輔助的屍陀林。{5.1.13}

“Now I will explain the manner in which such places are inhabited.

「現在我將解釋這些地方是如何被居住的方式。

“Viraja is inhabited by a goddess living in a mango tree,

「毘羅闍由一位住在芒果樹中的女神居住，」

Koṅkana is inhabited by one in a somavarṇikā tree,

孔卡那由一位住在蘇摩瓦爾尼卡樹中的女神所居住。

Caritra, by one in a pongamia tree,

恰里特剌由住在印度黃檀樹的女神所居住。

And Aṭṭahāsa, by one living in a kadamba tree. {5.1.14}

阿咤哈娑由住在卡丹巴樹中的女神所居住。{5.1.14}

“Devīkoṭa is inhabited by a goddess living in a banyan tree,

提毘訶達由一位住在榕樹中的女神所居住，

Harikela, by one in a hari tree,

哈里克拉，由住在哈里樹中的一位所守護，

Uḍḍiyāna, by one in an aśoka tree,

烏地亞納由住在無憂樹中的女神所居住。

And Jālandhara, by one in a thorn apple tree. {5.1.15}

札蘭達拉則有一位女神住在曼陀羅華樹中。

“A pīṭha is the bhūmi called Joyous,

「一個聖地是名為歡喜的地。

And an auxiliary pīṭha, the bhūmi called Stainless.

而一個輔助聖地是名為清淨的地。

A kṣetra should be known as the bhūmi Shining, [F.103.b]

一個田野應當被認識為光輝的地。

And an auxiliary kṣetra as Blazing Wisdom. {5.1.16}

而輔助的田野是熾然智慧。{5.1.16}

“A chandoha should be known as the bhūmi Revealed,

一個集聚地應該被認識為顯露地，

And an auxiliary chandoha as Difficult to Conquer,

而輔助的集聚地為難以戰勝的地。

A melāpaka as the bhūmi Far Gone,

會合地為「遠去」地，

And an auxiliary melāpaka as Immovable. {5.1.17}

而一個輔助會合地被稱為不動地。{5.1.17}

“A charnel ground is the bhūmi Excellent Intelligence,

「屍林是地善慧，

And an auxiliary charnel ground, Cloud of Dharma.

以及一個輔助的屍林，名為「法雲」。

The ‘barbarous’ language of the yoginī

瑜伽女的「野蠻」語言

Thus depicts the bhūmis of the ten perfections. {5.1.18}

這樣就描繪了十波羅蜜的十地。{5.1.18}

“One should visualize, externally and internally,

「應當觀想，在外在和內在，

All these different attributes as has been explained. {5.1.19}

所有這些不同的法器如已解釋的那樣。{5.1.19}

“In addition, I will explain what days are suitable for a successful gathering of yoginīs.

「此外，我還將說明什麼日期適合成功聚集瑜伽女。

“The fourteenth and the eighth day

「第十四日和第八日

Of the moon’s waning fortnight are particularly recommended

月輪虧損的第十四日和第八日特別推薦

For consuming someone killed by a banner or a weapon,

為了消耗被旗幟或武器所殺害之人，

Or one who has been born seven times. {5.1.20}

或者曾經轉生七次的人。{5.1.20}

“Generating compassion with ardor,

「以熱忱生起悲心，

The wise practitioner should perform the act of killing.

智慧的修行者應當執行殺生的行為。

Since those devoid of compassion will not succeed,

既然缺乏悲心的人無法成就，

One should therefore train in compassion. {5.1.21}

因此，人應該培養悲心。{5.1.21}

“ ‘Just as I feel for myself, so too should I for sentient beings.

「就像我關心自己一樣，我也應該關心眾生。

I am just as any other living being.’

我和其他眾生完全一樣。

Reflecting thus, and remaining in union with the deity,

以此方式思維，並與本尊雙運相應，

One will swiftly attain success.” {5.1.22}

就能迅速成就。

5.23This concludes the first part of the fifth chapter on meeting places.

5.23（結尾）

Part 2 金剛藏說：

5.24Vajragarbha said:

5.24金剛藏說：

“I would like to hear, O lord of knowledge,

「我願聆聽，智慧之主啊，

About the characteristic of the secret lotus.

關於密蓮花的特性。

What is its use in the stages of attaining ultimate awakening,

它在獲得究竟菩提的各個階段中有什麼用處，

In which mind is mingled with gnosis?” {5.2.1}

意與智慧相融合的境界？」{5.2.1}

5.25The Blessed One said:

5.25世尊說：

“In reliance upon the Catuṣpīṭha Tantra,

「依靠四聖地續，

A vajra holder progressing toward perfect awakening

一位朝向圓滿菩提而修行的金剛持

Should give rise to an attitude of equanimity,

應當生起捨心的態度，

Casting aside his desires, and so forth. {5.2.2}

捨棄貪欲等。

“He should sit on a comfortable seat,

他應當坐在舒適的座位上，

In a pleasant place,

在一個舒適的地方，

With thoughts of compassion and benevolence

懷著悲心和善意的思想

For all animate and inanimate things. {5.2.3}

對於所有有情和無情的事物。{5.2.3}

“He should then visualize the central channel

「他應該接著觀想中脈

From top to bottom: the ‘end of sound,’ the secret lotus,

從上到下：「聲音的終點」、秘密蓮花、

And likewise, the different seats

同樣地，不同的座位

With their parts and their different letters. {5.2.4}

與各自的部分和不同的文字。{5.2.4}

“Vajra body, speech, and mind,

金剛身、語言、意，

Made manifest from within the sphere of phenomena,

從現象的領域中內在地顯現出來，

Are then brought together, and through the ‘embryo’ method

被聚合在一起，並透過「胚胎」方法

He becomes Vajrasattva. {5.2.5}

他成為金剛薩埵。{5.2.5}

“In the highest state,

「在最高的境界中，

Where the elements of water and fire become one taste, [F.104.a]

水界與火界成為一味之處，

The natures of means and gnosis are joined in union

方便與智慧的本質在雙運中結合

And the six sense faculties become reflections of the Buddha. {5.2.6}

六根成為佛陀的映現。{5.2.6}

“He becomes a teacher of authentic treatises,

他成為真實論典的上師。

And a follower of scripture who understands the truth.

以及一位理解真諦的經文追隨者。

He will truly reach the other shore‍—

他將真正到達彼岸——

The state of reality, the secret meaning. {5.2.7}

真實的狀態、秘密的含義。{5.2.7}

“Having cleansed the body of impurities through applying

透過應用來淨化身的不淨物，

The characteristics of reality, such as emptiness and the like,

現實的特徵，例如空性等等，

To all the previous characteristics,

對於前面所有的特徵，

He will win the stages of perfect awakening. {5.2.8}

他將證得圓滿菩提的各個階位。{5.2.8}

“In the center of a moon disk

在月輪的中心

He should visualize the wisdom being,

他應該觀想智慧尊，

White as a jasmine flower or the moon,

潔白如茉莉花或月輪，

Emanating rays of moonlight. {5.2.9}

放射出月光的光芒。

“The wisdom being has two arms

智慧尊具有兩條手臂

And sits on a lotus in sattvaparyaṅka posture.

安坐於蓮花上，呈菩薩坐姿。

He is adorned with all kinds of jewelry

他以各種珠寶作為裝飾

And with the crown of the five buddhas. {5.2.10}

以及五佛的冠冕。{5.2.10}

“His two hands, which he presses against his chest,

他的兩隻手按在胸前，

Display the gesture of the great seal.

示現大手印的手勢。

He is possessed of great beauty and splendor.

他具有偉大的美麗和光輝。

Such is the meditation on the wisdom being. {5.2.11}

這就是對智慧尊的禪修。

“He should visualize a plantain flower at his navel,

他應當在自己的臍輪處觀想一朵芭蕉花，

Endowed with all the aforementioned characteristics

具有所有上述特徵

And reaching up as far as his heart.

向上延伸至心輪。

It opens there, revealing the original lotus flower. {5.2.12}

它在那裡開放，顯露出本源的蓮花。{5.2.12}

“The lotus has eight exquisite petals,

蓮花有八片精美的花瓣，

Filaments, and filament bulbs.

花絲和花絲球莖。

He should then place the syllables on the petals

接著他應該在花瓣上安置各個音節

[And visualize himself as Vajrasattva] sitting at the center of the maṇḍala. {5.2.13}

以金剛薩埵身份坐在壇城的中心進行觀想。

“He should visualize him with two arms and one face,

他應該觀想他有兩隻手臂和一張臉，

White, divinely beautiful, and without any blemishes.

潔白、神聖美麗，沒有任何瑕疵。

In the center of his body he should visualize [the syllable of] consciousness,

在他的身體中央，他應該觀想識的音節。

Joining it with his own awareness. {5.2.14}

將其與自身的覺知相結合。{5.2.14}

“On the eastern petal, the petal of Akṣobhya,

在東方花瓣，不動佛的花瓣上，

There is the syllable of Akṣobhya joined with loving kindness.

在南門的花瓣上有不動佛的音節與慈心相合。

On the petal at the southern gate

南門的花瓣上

There is the syllable of Ratnasambhava joined with compassion. {5.2.15}

寶生佛的音節與悲心相合。{5.2.15}

“On the petal of the western gate,

在西門的花瓣上，

He should place the syllable of Amitābha,

他應該在北門的位置放置阿彌陀佛的音節，

And at the location of the northern gate,

而在北方門的位置，

The syllable of the mind of mighty Amoghasiddhi. {5.2.16}

不空成就佛的強大意之音節。{5.2.16}

“He should thus arrange the four syllables‍—

他應當這樣排列這四個音節——

Those that begin with a vowel and others,

那些以元音開始的音節和其他的音節，

Adding the sign of candrabindu as required‍—

根據需要加上月輪明點的符號——

All adorned with white moonlight. {5.2.17}

全都以白色月輪光明裝飾。{5.2.17}

“On the intermediate petals he should place [F.104.b]

在中間的花瓣上，他應該放置

The previously mentioned four neuter syllables (ṛ, ṝ, ḷ, ḹ).

前面提到的四個中性音節（ṛ、ṝ、ḷ、ḹ）。

In the center of them

在它們的中央

He should add the mind syllable (hūṁ).” {5.2.18}

他應該加上意音節（嗡）。

5.42Vajragarbha said:

5.42金剛藏說：

“My curiosity has been aroused, so please tell me,

「我的好奇心已經被激起，所以請告訴我，」

O Blessed One, how is it that despite

世尊，為什麼儘管

Everything being empty and without characteristic,

一切都是空的，沒有特徵，

There is yoga, and so forth, involving syllables?” {5.2.19}

涉及音節的瑜伽等等存在著？

5.43The Blessed One said:

5.43世尊說：

“Hear the truth, Vajragarbha,

「諦聽，金剛藏，

About the emptiness of objects and their properties ‍—

關於事物和它們的特性的空性——

It is like how a plantain tree, itself without essence,

就像芭蕉樹本身沒有真實本質一樣，

Yields fruit that is the ambrosia of essences. {5.2.20}

結出果實，是本質的甘露。{5.2.20}

“In the center there is cognition-gnosis,

「在中心有認知智慧，

Corresponding in nature to formless cognizance.

與無形心識相應的本性。

One cannot find there any characteristic,

在那裡找不到任何特徵。

For it is the stainless body of gnosis. {5.2.21}

因為它是清淨無垢的智慧身。{5.2.21}

“Free of being either entity or non-entity,

「既不是存在也不是非存在，

Syllabic forms emerge from where there are none.

音節形式從無處而現身。

At their core is an empty essence,

它們的核心是空性的本質，

Whose reality the yogin must apprehend. {5.2.22}

瑜伽士必須領悟其真實本質。{5.2.22}

“Once this property has been properly cognized

「一旦這個特性被正確認識了」

With a mind steeped in the gnosis of equality,

用意浸染於平等的智慧之中，

It will soon be seen that he is

不久就會被看到他是

On the path to perfect awakening. {5.2.23}

在圓滿菩提的道路上。{5.2.23}

“This path relies on the guru’s instructions

「這條道路依靠上師的教導」

As it involves the nature of gnosis-consciousness.

因為它涉及智慧識的本質。

Its properties are indicated in treatises;

其特性在論著中被指示出來；

Its reality, however, is pointed out by the valiant instructor. {5.2.24}

然而，其真實之相是由勇敢的上師所指示的。{5.2.24}

“He should always visualize it

他應當經常觀想它

As engulfed in white light,

被白光所包圍，

And imagine it with the other seed syllables of the [five] ambrosias,

並用其他五種甘露的種子字來觀想它。

In a stūpa with five layers. {5.2.25}

在一座具有五層的塔中。{5.2.25}

“The bodhicitta drop, sublime with the glow of white light,

菩提心的明滴，因白光的光輝而殊勝，

Overflows with a stream of ambrosia.

溢出甘露的流水。

At the heart, in the center of the lotus containing the syllables,

在心間，蓮花中央音節的中心，

Is an orb the size of a thumb. {5.2.26}

是一個拇指大小的圓球。{5.2.26}

“In its center there are syllables

在其中心有音節

Embodying all vowels and consonants,

包含所有元音和輔音，

Radiant white in color,

光白色明亮，

Emitting rays of moonlight. {5.2.27}

發出月光的光芒。{5.2.27}

“At the openings in their center

在它們中心的開口處

There is a drop, consisting of what is known as consciousness,

有一個明點，由所謂的識所組成，

As fine as one hundredth of a hair tip,

細微如同頭髮尖端的百分之一般，

In the form of an infinitesimally small particle. {5.2.28}

以極細微的微粒形式。{5.2.28}

“Since it is the nature of the consciousness

「因為識的本質

Of those who cognize objects and their properties,

那些認知對象及其特性的人，

Look into the state of abiding as the drop‍—

觀照駐留於點滴的狀態——

It is characterized by non-perception and non-thought. {5.2.29} [F.105.a]

它的特點是沒有感受和沒有思想。

“The consciousness-gnosis may be grasped

「識智慧可以被把握

By relying on the guru’s instructions

依靠上師的教導

Regarding the descent of the drop

關於明點的下降

From the opening at the fontanel down to the heart. {5.2.30}

從頭頂的開口一直下行到心臟。{5.2.30}

“The outsiders will not find the right path,

「外道將無法找到正確的道路，」

Which is difficult to find even with the aid of treatises.

即使借助論述也難以尋得。

Such treatises are easy to find,

這樣的論著容易找到，

But the practices described therein are difficult to discern. {5.2.31}

但是其中所描述的修行方法卻難以辨別。{5.2.31}

“He should eagerly follow the guru’s instructions,

他應當熱切地遵循上師的教導，

Applying the methods used by yogins.

應用瑜伽士所使用的方法。

By following the path shown by the guru, a wise practitioner

通過追隨上師所示的道路，一位智慧的修行者

Will be able to discern the practices described in treatises. {5.2.32}

將能夠分辨論典中所描述的修行方法。{5.2.32}

“Fully collected, he should meditate merging with the essence,

「完全專注，他應當冥想與本質合一，

Unwavering and untroubled.

堅定不移，安樂無擾。

Phenomena are preceded by the mind;

諸現象皆以意為先導；

They are purified by mind and have the swiftness of thought. {5.2.33}

它們被意所淨化，具有思想的迅速。{5.2.33}

“It is through the mind, with its king-like grace,

「心王具有尊貴的特性，」

That one speaks and acts.

由此，一切事物都是意的本質，那個人才能言語和行動。

Thus, with everything being the nature of mind,

因此，一切皆是意的本性，

The wise one knows that he is born from mind. {5.2.34}

智者知道他是由意所生。{5.2.34}

“The yogin should recite the mantra as he likes,

瑜伽士應當隨意誦持真言，

Keeping his attention on his heart,

將注意力保持在他的心輪上，

For it is not the principal natures (tattva) that

因為並非實相本身而是

Constitute the cause, but the seed syllables. {5.2.35}

構成原因的不是根本實相，而是種子字。{5.2.35}

“Since the seed syllables comprise cause and effect,

「由於種子字包含因和果，

The principal natures should not be viewed as such.

實相不應這樣被觀看。

The five syllables to be visualized are

要視觀的五個音節是

The fivefold experience of existence, of form, and so forth. {5.2.36}

五重的存在、色相等的體驗。

“As he is carried around everywhere,

「當他被帶著到處遊走時，

He should place these syllables in the central channel.

他應該將這些音節放在中脈中。

Thus the syllables of gnosis and cognition should be placed

因此智慧與認識的音節應當被放置

At the roots of the three channels that always need to be blocked. {5.2.37}

在三條脈道的根部，這些脈道始終需要被堵住。{5.2.37}

“When he longs for experiences of saṃsāra,

當他渴望輪迴的體驗時，

He should join these syllables, in mental recitation,

他應該在心念持誦中，將這些音節結合在一起。

With the ‘sound’ (long ū) and the ‘drop’ (anunāsika),

用長「烏」音和鼻音（點），

Without, however, saying them aloud. {5.2.38}

但不要出聲誦念。{5.2.38}

“He will definitively and perpetually

他將肯定無疑地、永遠地

Come to abide, together with the buddhas,

與佛陀們一起安住而來，

In the state that is always subtle and stainless,

在那種始終微妙而清淨的境界中，

And where gnosis and cognition merge. {5.2.39}

而且智慧與認知相融合之處。{5.2.39}

“With its presence as gnosis, cognition may

「以其智慧的現前，認知可以

Then be observed in its progression toward perfect awakening.

那麼就可以在其趨向圓滿菩提的進程中被觀察。

The first sign to be observed

最初要觀察的徵兆

For all practitioners is the form of a bright flame. {5.2.40}

對所有修行者而言，是光明火焰的形相。{5.2.40}

“The second sign revealed

「第二個顯現的徵象

Is sparkling dust resembling fireflies‍—

閃閃發光的塵埃，如同螢火蟲般——

It will be seen as circular shapes of white powder

會被看作白色粉末的圓形

Formed throughout the ten direction. {5.2.41}

遍佈於十個方向形成。{5.2.41}

“The third sign observed by practitioners

「第三個修行者所觀察到的徵象

Is the disappearance of afflictions. [F.105.b]

是煩惱的消除。

The fourth one to be revealed

第四個要被揭示的

Is the experience of the pleasures of gods from the desire realm. {5.2.42}

是體驗欲界天眾的樂受。

“The fifth sign mentally perceived

「第五個心靈感知的徵象

Is the experience of the delights of the form realm,

是對色界喜樂的體驗，

The sixth is the pleasures of the formless realm,

第六是無色界的快樂，

And the seventh is those experienced by the buddhas. {5.2.43}

第七種是佛陀所體驗的喜樂。{5.2.43}

“With the arrival of the eighth sign, practitioners

「隨著第八個徵兆的到來，修行者

Can experience at will the fruition that is the goal of awakening. {5.2.44}

能夠隨意體驗證得菩提的果位。

“Listen, O most compassionate Vajrasattva,

「聽著，最具悲心的金剛薩埵啊，

With undivided attention!

以不分散的注意力！

“Definitely all things are known

「肯定一切事物都被認知

To possess purity as their essence.

具有清淨作為其本質。

Subsequent to this, the deities are explained,

在此之後，諸尊被闡釋。

One by one, according to their divisions. {5.2.45}

逐一按照各自的分類。{5.2.45}

“The aggregates, elements, and sense-fields

蘊、界、處

Of embodied beings are pure by nature.

有情眾生的蘊、界、處本質上是清淨的。

Though veiled by ignorance and afflictions, they can be purified.

雖然被無明和煩惱所遮蔽，但它們是可以被清淨的。

Being the nature of one’s own awakening, they are themselves pure,

作為自身菩提的本性，它們本身就是清淨的，

Such that one is not liberated through some extrinsic purity. {5.2.46}

因此一個人不會通過某種外在的清淨而獲得解脫。{5.2.46}

“With the purity of sense objects,

「以感官對象的清淨，

Self-reflexive awareness is the ultimate bliss.

自我反照的覺知是最高樂。

Objects of form, and so forth,

色等的對象，

And whatever else appears to practitioners, {5.2.47}

以及修行者所顯現的一切其他現象，

“Are all pure by nature,

「皆本性清淨，」

For everything is comprised of wakefulness.” {5.2.48}

因為一切都是由覺性所組成的。

5.73Vajragarbha asked, “O Blessed One, what are the things that are impure?” {5.2.49}

5.73金剛藏問世尊說：「世尊，什麼是不清淨的東西？」{5.2.49}

The Blessed One said, “They are form, and so forth. Why are they impure? Because they involve apprehended object and apprehending subject.”

世尊說：「它們是色法等。為什麼它們是不清淨的？因為它們涉及所緣境和能緣心。」

5.74Vajragarbha then asked, “Well, what then are apprehended object and apprehending subject?” {5.2.50}

5.74金剛藏又問道：「那麼，所執的對象和執取的主體究竟是什麼呢？」{5.2.50}

The Blessed One said,

世尊說，「色被眼所認知；

“Form is apprehended by the eye;

世尊說：「色由眼所認識；」

Sound, by the ear;

聲音，由耳所認識；

Odors, by the nose;

世尊說：「色由眼所認識；聲由耳所認識；氣味由鼻所認識；味由舌所認識。」

And taste, by the tongue. {5.2.51}

味道，由舌所認知。{5.2.51}

“A physical object is felt by the body

物質對象由身體所感受。

And the mind apprehends happiness, and so forth.

意得到的是幸福等等。

These sense objects ought to be enjoyed

這些感官對象應該被享受

After purifying them by removing poison. {5.2.52}

在清除毒素後對其進行淨化。{5.2.52}

“Form is Buddha Vairocana,

色是佛陀大日如來，

Sensation is Vajrasūrya ,

感受是金剛日。

Perception is Padmanarteśvara,

認知是蓮花舞自在，

Predispositions are Vajrarāja, {5.2.53}

習氣是金剛王，{5.2.53}

“Consciousness is Vajrasattva‍—

識是金剛薩埵—

The inherent nature of everything is Heruka.

一切事物的本質本性就是大威德金剛。

The eye is called Mohavajra;

眼稱為癡金剛；

The ear has the name Dveṣavajra. {5.2.54} [F.106.a]

耳是瞋恨金剛。{5.2.54} [F.106.a]

“Īrṣyāvajra is the nose,

嫉妒金剛是鼻。

Rāgavajra is the mouth,

貪慾金剛是口。

Mātsaryavajra is touch,

悭吝金剛是觸覺，

And Heruka, the supreme lord, is all the sensory fields and elements. {5.2.55}

大威德金剛這至高的主宰，是所有的感官領域和諸界。{5.2.55}

“Pātanī is the element of earth;

「跋提尼是地界；

The element of water is known as Māraṇī.

水界被稱為摩囉尼。

Ākarṣaṇī is the element of fire;

阿卡爾沙尼是火界；

The element of wind is Narteśvarī. {5.2.56}

風界是那爾堤濕伐囉。{5.2.56}

“The element of space is said to be

空間界據說是

Padmajvālinī, because of her imperturbability.

蓮花光明女，因為她的不動搖性。

In this way the bodies of embodied beings‍—

以這樣的方式，有情眾生的身體——

Their aggregates, and so forth‍—have the nature of deities. {5.2.57}

他們的蘊等等──具有諸神的本質。{5.2.57}

“Pleasure and pain, and acting on them,

「樂和苦，以及對它們的作用，

Generate afflictive emotions, and the rest‍—

生起煩惱等——

Following one’s lot resulting from this generation,

根據這個生起而來的命運而跟隨，

One will incur either cyclic existence or its cessation.” {5.2.58}

將會招致輪迴或輪迴的終止。」{5.2.58}

5.83This concludes the second part of the fifth chapter on the purity of the aggregates, and so forth.

5.83（結尾）

Part 3 第三部分

“Now, the right practice, which destroys

「現在，正確的修持會摧毀

The enemy, conceptual thinking, will be explained;

敵人──概念思維，將被解釋。

Distilled from the totality of Buddha’s teachings,

從佛陀教法的全體中萃取而出，

This practice of reality is supreme. {5.3.1}

這種對實相的修行是至高無上的。{5.3.1}

“For the sake of the Buddha’s sons,

為了佛陀的兒子們的緣故，

Who are established in perfect awakening,

已經證得圓滿菩提的人們，

This practice, the ultimate Perfection of Wisdom,

這個修行，乃是究竟的般若波羅蜜多，

Will be truthfully explained by Anaṅgavajra. {5.3.2}

將由無著金剛如實演說。{5.3.2}

“Like a boat safely sailing on,

「如同一艘船安全地航行著，

She delivers all beings

她拯救所有眾生

From the terrifying ocean of births,

從令人畏懼的生死輪迴之海，

Rough with the waves of old age, and so forth. {5.3.3}

粗糙不平，有著衰老的波浪等等。{5.3.3}

“She, the divine one, quickly brings accomplishment,

她，這位神聖的女性，迅速帶來成就，

Being an essential receptacle of all good qualities.

作為一切善法的本質容器。

Manifested from the jewel of the mind,

從意的寶石中顯現出來，

She fulfills everyone’s desired aim. {5.3.4}

她圓滿每個人所希求的目標。{5.3.4}

“Since without her, who is praised by Vajradhara

「因為沒有她，那位被金剛持讚美的人

And constitutes the body of qualities of all the perfectly awakened ones,

並且構成了所有圓滿覺悟者的品質之身。

Accomplishment is not possible, the wise ones who desire liberation

成就是不可能的，那些渴望解脫的智者。

Should perform this unequaled practice. {5.3.5}

應當修習這無與倫比的修行。{5.3.5}

“The lotuses of her feet are worshiped by Viṣṇu, Indra,

「她的蓮花足被毘紐天、帝釋天所禮拜，

Śiva Mahādeva, Kubera, Brahmā, and so forth.

濕婆天、大自在天、財寶天王、梵天等眾神。

By doing this practice that removes sin,

通過實行此能消除罪業的修持，

The tathāgatas swiftly attained the ultimate state. {5.3.6} [F.106.b]

如來迅速證得究竟境界。{5.3.6} [F.106.b]

“This practice of the central channel has been taught

「此中脈之修持已被傳授

By the glorious Vajrasattva for the benefit of the world. {5.3.7}

由光榮的金剛薩埵為了利益世間而傳授。{5.3.7}

“Accordingly, the practitioner should cultivate

「因此，修行者應當修習」

This sublime inconceivable state in great secrecy.

應當在至高無上的不可思議境界中，以大秘密進行這個三昧耶修持。

He should engage in this samaya practice

他應當從事於這個三昧耶修行。

While free of all concepts. {5.3.8}

遠離一切概念。{5.3.8}

“In the initial stage, the practitioner should abide

在初始階段，修行者應當安住

With the natural outflow of the existing condition.

隨著既有條件的自然流露。

Then, should he tire from meditation,

然後，如果修行者從禪修中感到疲勞，

He should take a break, adopting the playfulness of a child. {5.3.9}

他應該休息，採取孩子的嬉戲之心。{5.3.9}

“For the sake of different types of people who require guidance,

為了度化各種不同類型的眾生，

He should visualize himself in the gentle form of Mañjuśrī. {5.3.10}

他應該觀想自己呈現文殊菩薩的溫和身形。{5.3.10}

“Everything known as accomplishment comes about through

「凡是被稱為成就的一切都是通過

Different practices accordingly taught; there is, however, an unexcelled practice

根據各自情況所教導的不同修行方法；然而，有一個無上的修行方法

That brings about the unparalleled accomplishment of Samantabhadra‍—

這帶來了普賢菩薩無比的成就——

It is this practice that the Blessed Vajrasattva has taught. {5.3.11}

這正是至尊金剛薩埵所教導的修行。

“Always paying homage to his protector,

「時時向他的保護者禮敬，

The glorious vajra master,

光榮的金剛上師，

He should rely on the secret practice,

他應該依靠秘密的修行。

Doing what needs to be done and maintaining a noble heart. {5.3.12}

做該做的事，保持高貴的心。{5.3.12}

“Then, following his inclinations

「隨後，按照他的傾向

While turning away from all attachments,

在遠離一切執著的同時，

He should comport himself while in touch with reality,

他應該在接觸實相的同時表現得莊重得體。

In every respect like a lion. {5.3.13}

在各方面都像獅子一樣。{5.3.13}

“Through perfectly knowing things as they are,

「通過圓滿地認知事物的真實本質，

And thus forming the intention to deliver the world,

並且由此發起了要救度世間的願心，

He comes to embody full mastery of the correct view,

他來具現正見的完全掌握。

With a steadfast mind free of reference points. {5.3.14}

用堅定的意，沒有所緣。{5.3.14}

“All attributes such as the aggregates, elements,

「一切如蘊、界等法器，

And so forth are like a dream and an illusion.

以及其他種種都如夢幻般虛幻。

Knowing the entire triple universe

了知整個三界

To be, in short, like this, {5.3.15}

簡而言之，要像這樣存在，{5.3.15}

“He should associate with those

「他應當親近那些

Who live free from all obscurations,

住在完全沒有障蔽的人之中，

Casting far away

遠遠拋棄

All the eight worldly concerns. {5.3.16}

所有八種世俗關切。

“Always free of concepts,

「永遠遠離概念，

He should gain certainty about the nondual state,

他應該對無二的狀態獲得確定性，

And apply the six perfections

並修持六波羅蜜

In order to attain the accomplishment of an awakened one. {5.3.17}

為了獲得覺悟者的成就。{5.3.17}

“Although eminently engaged for the welfare of beings,

雖然為了眾生的福祉而傑出地從事菩薩行，

He should not form concepts about them.

他不應該對它們形成概念。

He should set his mind on awakening

他應當將意設定在菩提上。

And embark on the practice of conquering the directions. {5.3.18} [F.107.a]

並開始進行征服四方的修持。

“Being the embodiment of wisdom and means conjoined,

「具足智慧與方便相合的化身，

And turning away from all attachments,

並且遠離所有的執著，

He will succeed even in this lifetime

他將在此生成就。

If he exerts himself in the cultivation of true reality. {5.3.19}

如果他精進修行真實義。{5.3.19}

“Free of all concepts and, in particular,

「遠離所有概念，特別是，

Of ideas about other beings,

關於其他眾生的想法，

He should enjoy anything at all, applying the understanding

他應當享受任何事物，運用這種理解。

That things are like an illusion, and so forth. {5.3.20}

事物如幻象等。{5.3.20}

“Having arisen from the undifferentiated sphere of phenomena,

「從無差別的現象界中出現，

No beings can become his adversaries.

沒有任何眾生能成為他的對手。

He should enjoy things as he pleases

他應當隨心所欲地享受事物

With a mindset free of hesitation. {5.3.21}

具有沒有猶豫的意的狀態。{5.3.21}

“All this is for the sake of enjoyment‍—

「一切都是為了享受——

This entire triple universe,

這整個三界，

Conjured up by Vajrasattva

由金剛薩埵幻化而成

For practitioners’ benefit. {5.3.22}

為了修行者的利益。{5.3.22}

“If, by attaining infinite gnosis,

「若通過證得無邊的智慧，

He does not need to worship the tathāgatas,

他無需禮拜如來，

What need is there to mention initiations, and so forth,

為何還需提及入壇灌頂等等呢？

For him constantly engaged in meditation? {5.3.23}

對於那位不斷進行禪修的人來說？{5.3.23}

“The nature of all objects

一切法的本質

Is the nature of awakened mind.

就是覺醒的意的本質。

That alone is the Blessed One, the vajra holder.

那獨自便是世尊、金剛持。

Therefore, that alone is the identity of the deities. {5.3.24}

因此，那唯一就是諸尊的本質。{5.3.24}

“Neither maṇḍalas nor fasts are to be performed,

「既不用修建壇城，也不用進行齋戒，

Nor the formation of gestures or caityas.

也不形成手印或支提。

Also other things

還有其他的事物

Taught by the glorious vajra lord

由光榮的金剛主所傳授

Out of his great dedication‍—

出於他的大悲願——

Of what use would they be to he who knows reality? {5.3.25}

對於那些已經認識實相的人，它們有什麼用處呢？{5.3.25}

“Just as one who seeks ambrosia

「正如尋求甘露的人

Should discard the buttermilk after taking the fresh butter,

就像取出新鮮的黃油後要丟棄乳漿一樣，

So should he discard all thoughts

所以他應該捨棄所有的思想

After obtaining the ambrosia of Dharma. {5.3.26}

獲得了法的甘露之後。{5.3.26}

“When the wise practitioner is without concepts,

「智慧的修行者沒有概念時，

Has given up doubt, and is free of reference points,

已經放棄懷疑，並且超越所緣。

Then, just as Vajra Mind has said,

那麼，如同金剛心所說的那樣，

There is no doubt he will succeed. {5.3.27}

毫無疑問他會成就。{5.3.27}

“Because of concepts, he will go to hell

「因為概念，他將墮入地獄

And wander in the ocean of cyclic existence, with its six destinies.

並在具有六道的輪迴大海中漂流。

But free from concepts, he will be liberated,

但若能夠遠離概念，他就將獲得解脫，

Reaching the state of stainless tranquility. {5.3.28}

達到無垢寧靜的境界。{5.3.28}

“Therefore, in order to destroy the net of concepts

「因此，為了摧毀概念的網羅

He should regularly practice the samaya observances,

他應該經常修習誓言戒。

Which were performed by the awakened one,

那些曾被覺悟者所修行的誓言戒。

Abiding by them wherever he may be. {5.3.29}

無論身在何處，都應當遵守它們。{5.3.29}

“They should be performed by someone who knows mantra, [F.107.b]

「應當由懂得真言的人來修持，

Without excessive attachment, but not eschewing anything.

沒有過度的執著，但也不排斥任何事物。

They all without exception should be regarded

它們全部都應該被視為

By applying the understanding of the non-arising of forms. {5.3.30}

通過應用對形相不生起的理解。{5.3.30}

“He should drink the blood of dogs, donkeys, camels, elephants, and so on,

「他應當飲用狗、驢、駱駝、象等的血，」

And eat their meat regularly.

並且經常食用他們的肉。

Human meat smeared with blood

塗上血液的人肉

Should be regarded as the best of all. {5.3.31}

應該被視為最好的。{5.3.31}

“He should eat all kinds of poor meats,

他應當食用各種低賤的肉類，

And the excellent meats containing hundreds of thousands of living creatures.

以及含有數十萬生命的優質肉類。

The practitioner should also eat terribly putrid feces

修行者也應當吃極其腐爛的糞便

Swarming with hundreds of worms, {5.3.32}

充滿了數百條蟲子的

“And keenly relish meat

並且熱烈享受肉類

Mixed with dog and human vomit,

摻雜著狗和人類的嘔吐物，

Dowsed with vajra water, covered in flies,

用金剛水澆灑，被蒼蠅覆蓋，

And blended with feces. {5.3.33}

與糞便混合。{5.3.33}

5.117“He should drink vajra water. When meat cannot be found anywhere, in order to partake of it he should imagine something else in the form of meat and eat that. {5.3.34}

5.117「他應該飲用金剛水。當任何地方都找不到肉時，為了享用肉食，他應該觀想其他東西而將其視為肉的形式並食用它。」{5.3.34}

5.118“Foodstuffs inedible to others are edible for the master of the true state. Places improper to visit are fine for him to visit. Things improper to do are proper for him. The follower of the mantra path must not think in terms of ‘fit to visit’ and ‘unfit to visit’; ‘edible’ and ‘inedible’; ‘desirable’ and ‘undesirable’; or ‘drinkable’ and ‘undrinkable.’ {5.3.35}

5.118「別人不能吃的食物，對於證得真實狀態的大師來說是可以吃的。別人不適合去的地方，他去是可以的。別人不適合做的事情，他做是可以的。密乘道的追隨者不應該以『適合去』和『不適合去』、『可以吃』和『不可以吃』、『值得要』和『不值得要』，或者『可以喝』和『不可以喝』的方式來思考。」

5.119“He should be content in body, speech, and mind. In order to be free of mental agitation, the practitioner should always drink wine. Like the victorious ones, he should regard all things, whether repulsive or greatly enjoyable, colorful or plain, delightful or depressing, as identical. {5.3.36}

5.119「他應該在身、語言和意方面感到滿足。為了不受心理困擾，修行者應該經常飲酒。像勝者一樣，他應該將所有事物，無論是令人厭惡的或極為愉快的、五彩繽紛的或樸素的、令人歡喜的或令人沮喪的，都視為相同。」

5.120“He should not recite texts, assemble maṇḍalas, or gather flowers. He should not recite mantras, nor should he pay homage to the deity, consecrated things, and so forth. He should speak false words and approach the charming wives of others. He should have no loving kindness for rogues, [F.108.a] and should kill buddhas and other living beings. {5.3.37}

5.120「他不應該誦經，不應該建立壇城，不應該采集鮮花。他不應該誦真言，也不應該禮拜本尊、灌頂之物等。他應該說謊言，追求他人的美麗妻子。他對於惡棍不應該有慈心，應該殺害佛陀和其他有情。{5.3.37}」

5.121“The wise practitioner, however, should always worship his teacher, venerated by the victorious ones, who is the wisdom and the pledge being‍—the best of all beings, and who is the samaya that bestows various accomplishments. Since whatever merit is possessed by the fully awakened ones and the bodhisattvas dwelling throughout the ten directions can be seen in the openings of the master’s pores, the buddhas rejoice at seeing the bodhisattvas worship the master. {5.3.38}

5.121「智慧的修行者應該恆常禮拜自己的上師，上師為勝者所恭敬，是智慧與誓願的化身——是一切有情中最殊勝者，是能賜予各種成就的三昧耶。因為十方遍佈的圓滿覺悟者與菩薩所具有的一切功德，都能在上師毛孔的開口中看見，所以當菩薩禮拜上師時，佛陀欣喜不已。{5.3.38}」

5.122“Since the buddhas with whom he has the bond of samaya will grant the desired awakening, he should never criticize the teacher and never disrespect his siblings on the vajra path. Accepting whatever is offered, he should not pay homage to caityas. Regarding his blood brothers, sons, and father, as well as the kingdom with its pleasures, treasuries, riches, and granaries to all be like grass, he should gain dominion over the three realms.” {5.3.39}

5.122「既然與他有三昧耶誓願之聯繫的佛陀將賜予所希求的菩提，他就絕不應該批評上師，也絕不應該不尊重金剛道上的同修。接受所供養之物，他不應該禮拜支提。將血親兄弟、兒子和父親，以及王國及其享樂、財寶、財富和糧倉等一切，都視為如草芥，他應該獲得三界的主宰權。」{5.3.39}

5.123This concludes the third part of the fifth chapter describing the post-initiatory observances.

5.123（結尾）

Part 4

“Now I will teach about the signs indicating a full adoption of post-initiatory practice. {5.4.1}

「現在我將開示表明完全採納密教灌頂後修行的徵兆。{5.4.1}」

“By these signs the vajra practitioner

「以這些徵象，金剛弟子

Can be recognized from afar without any doubt.

能夠從遠處被清晰地認識出來。

He should eat and drink whatever food is found,

他應該吃喝任何找到的食物。

Comprising the oblation to a ḍākinī, and so forth. {5.4.2}

包括對空行母的供養等等。{5.4.2}

“Wearing clothes and a kaupīna from a corpse,

「穿著死屍的衣服和兜檔布，」

And smeared with ashes from a cremated body,

並用火葬屍體的灰燼塗抹身體，

He should wander around at night,

他應該在夜間四處遊蕩，

In secret, carrying a bowl made from a broken skull. {5.4.3}

秘密地拿著用破碎頭骨製成的缽。{5.4.3}

“At a crossroads, on a mountain,

「在十字路口，在山上，

Under a lone tree, or in a charnel ground‍—

在孤樹下或屍林中——

It is said that in these four places

據說在這四個地方

The meditation of the follower of Mantra will be effective. {5.4.4}

真言追隨者的禪修將會產生效果。{5.4.4}

“Alternatively, in a mātṛkās’ temple at night,

或者在母尊的廟宇裡，夜間時分，

Or in an isolated place, or the wilderness,

或在隔絕之處，或在荒野。

When some heat has been generated,

當某些熱力已經產生時，

He can do the following practice if he wishes to. {5.4.5}

如果他希望這樣做，他可以進行以下的修習。{5.4.5}

“If he wants accomplishment for himself,

「如果他想要為自己成就，

He should start behaving like a child again.

他應該開始再次像孩子一樣行動。

A practitioner of keen intellect should roam about

一位聰慧的修行者應該四處遊歷

With the purpose of benefiting sentient beings. {5.4.6} [F.108.b]

為了利益眾生的目的。

“With his mind free of attachment,

「意無執著，

And always wearing colorful clothes,

並且總是穿著色彩鮮豔的衣服，

The practitioner should imagine that from the pores of his skin

修行者應該觀想，從他皮膚的毛孔中

Radiate deities throughout the ten directions. {5.4.7}

放射諸天神遍滿十方。{5.4.7}

“With himself transformed into Mañjuvajra,

化身為文殊金剛的自己，

He should visualize the circle of his retinue of deities.

他應該觀想自己的眷屬本尊的圓圈。

The practitioner should do this in a pleasant lotus garden

修行者應在令人愉悅的蓮花園中進行此觀修。

At a confluence of rivers. {5.4.8}

在河流匯合之處。{5.4.8}

“Should he stay there and meditate,

「若彼住於彼地而修持，」

He will swiftly attain accomplishment.

他將迅速成就。

Alternatively, he should sojourn in a cave

或者，他應該在洞穴中停留

Or on a mountain peak, with a focused mind. {5.4.9}

或者在山頂上，意念專注。{5.4.9}

“He should eat whatever he finds;

「他應該吃他找到的任何東西；」

Whenever he eats, he should offer an oblation,

無論何時進食，他都應該進行供養，

And he should bedeck himself with various fruits, garlands, and so forth,

他應該用各種水果、花環等來裝飾自己，

And likewise with little bundles of flowers, and so forth. {5.4.10}

同樣地，用小束花朵等等。{5.4.10}

“He should dress in clothes from the skins of living creatures.

他應該穿著活生生的生物的皮膚製成的衣服。

Aspiring for bliss, he is conferred bliss.

渴望大樂，他被賦予大樂。

He should recite sometimes in Sanskrit

他應該有時用梵文誦唸

And, conversely, sometimes in Prakrit. {5.4.11}

有時則用俗語誦經。{5.4.11}

5.134“In the vein of a madman, he should eat whatever he finds, whether it is regarded as fit for eating or not, roaming throughout other countries, renowned mountain caves, groves, great ancient charnel grounds, and the shores of great oceans. {5.4.12}

5.134「他應該像瘋子一樣，漫遊到其他國家、著名的山洞、樹林、偉大的古老屍陀林和廣大海洋的海岸，吃他找到的任何東西，無論它是否被認為適合食用。{5.4.12}」

“Staying in such places, the wise practitioner should meditate

住在這樣的地方，聰慧的修行者應該去禪修

Completely free of all fear.

完全解脫所有的恐懼。

But once having done so, he should embark

但一旦做到這樣，他就應該開始進行

On the conquest of the quarters. {5.4.13}

在四方的征服上。

“Completely free of every obscuration,

完全消除每一種障蔽，

He should fulfill the wishes

他應該滿足所有十方居民的願望

Of all the residents throughout the ten directions,

對於遍佈十方的所有住民，

Who are veiled by the obscurations concomitant with birth. {5.4.14}

被與生俱來的障蔽所遮蔽的眾生。{5.4.14}

“When he has completely abandoned through meditation

當他通過禪修完全放棄

All involvement with apprehended objects and apprehending subjects,

與所取境和能取心的一切接觸，

And all his meditation becomes like this,

他的所有禪修都變成了這樣，

He is called “the conqueror of the quarters.” {5.4.15}

他被稱為「方位征服者」。{5.4.15}

“Having then attained some stability,

「隨後證得某種穩定性，

The practitioner of the real state is unassailable.

修行真實狀態的修行者是無法被攻擊的。

He can summon vidyā goddesses

他能夠召喚明智女神

And make the most beautiful one his lover. {5.4.16}

並將最美麗的天女作為自己的伴侶。{5.4.16}

“It could be an apsaras, who is a charming gem

「這可能是一位天女，她是一顆迷人的寶石」

And attends to the gratification of vidyādharas,

並且服侍持明者的滿足。

Or it could be a celestial daughter, a yakṣiṇī,

或者可以是天女、夜叉女，

A nāginī, or an asurī. {5.4.17} [F.109.a]

龍女或阿修羅女。

“The practitioner should summon,

修行者應該召喚，

From among them, one vidyā, pleasing to his mind.

從中選擇一位明妃，令其歡心。

He should subdue her

他應該用鉤和索來制伏她

By means of a goad and a noose, {5.4.18}

藉由鉤和索，

“Until this deity grants all objects that may be useful,

「直到這位本尊賜予所有可能有用的事物，」

Without his having to beg for them.

無須他開口乞求。

Free from disease and old age, not swayed by opposites,

遠離疾病和衰老，不被相對事物所動搖，

He will remain in the three worlds free from sin. {5.4.19}

他將在三界中保持無罪的狀態。{5.4.19}

“Having offered his body as a gift,

「已經將自身作為禮物獻上，

The practitioner should then start his samaya practice.

修行者應當開始進行三昧耶修持。

Accordingly, the gift should not be given

因此，不應該給予這份禮物

Based on consideration of whether the recipient is worthy or not. {5.4.20}

要根據受者是否值得而考慮。{5.4.20}

“He should partake of solid and liquid food and drink

他應該享用固體和液體的食物與飲料

Just as they happen to come by.

隨其所得而受用。

He must not grasp in that regard,

在這方面他不應當執著，

Deliberating in terms of what is “desirable” and “undesirable.” {5.4.21}

思量什麼是「令人歡喜」和「令人厭惡」。{5.4.21}

“He should be free from training and initiations

「他應該超越訓練和入壇灌頂

And know that there is no need for him to feel ashamed of anything.

並且要知道，他不需要對任何事感到羞愧。

The practitioner should analyze such things with great compassion,

修行者應該以極大的悲心來分析這些事物。

According to the empty nature of all things. {5.4.22}

根據一切事物的空性。{5.4.22}

“Having gone beyond oblatory rites and austerities,

「已經超越了供養儀式和苦行，

He should likewise remain free from mantra recitation and meditation.

他同樣應該遠離持咒和禪修。

Freed from the rules of such conduct and firmly established

解脫於如此的行為規則，堅定地確立

In deity yoga, he should do his observances accordingly. {5.4.23}

在本尊瑜伽中，他應該根據相應的方式進行修持。{5.4.23}

“Even if a demon as powerful as Indra

即使一個像帝釋天一樣強大的魔鬼

Should clearly appear before him,

應該清楚地出現在他面前，

He must not be afraid,

他不應該感到害怕，

But wander about like a lion. {5.4.24}

但要像獅子一樣四處遊走。{5.4.24}

“For the sake of benefiting all beings,

為了利益一切眾生，

He should always drink compassion as his drink.

他應當時時以悲心作為他的飲料。

Delighting likewise in the drink of yoga,

同樣地，在瑜伽的飲品中感到歡喜，

The practitioner should not immerse himself in other drinks. {5.4.25}

修行者不應沉溺於其他飲料。{5.4.25}

“Now another samaya practice is described‍—

「現在描述另一個三昧耶的修行——

That of the glorious position of a crown prince,

那就是光榮的皇太子之位，

Through which the final accomplishment is reached

通過這一修持可以獲得最終的成就

For the sake of benefiting all beings. {5.4.26}

為了利益一切眾生。

“The meditator should put on his ears

修行者應該在他的耳上戴上

A set of fine earrings;

一對精美的耳飾；

On his head, a crown;

頭上戴上冠冕；

On his wrists, a pair of bracelets; {5.4.27}

在他的手腕上，一對手鐲；{5.4.27}

“On his hips, a waist chain;

腰上繫著腰鍊；

On his ankles, a pair of anklets;

在他的足踝上，有一對足飾；

At the root of his upper arm, an arm bracelet;

在他的上臂根部，有一個臂鐲；

And on his neck, a necklace of bone. {5.4.28}

頸部戴著骨製項鍊。{5.4.28}

“He should cover himself in a tiger skin

他應該用虎皮覆蓋自己

And eat the five ambrosias.

並且享用五種甘露。

If he is a man, he should remain in the absorption

如果他是男性，應當停留在吸收中

Of the Heruka yoga. {5.4.29}

赫魯迦瑜伽。

“He should find a girl from the vajra family

他應該尋找一位來自金剛部的女性。

With a beautiful face and elongated eyes, [F.109.b]

具有美麗的面容和細長的眼睛，

Who has been consecrated by himself and is compassionately disposed.

已經自己獲得灌頂，且具有悲心傾向的人。

Having obtained such a girl, he should learn the observance of consort practice. {5.4.30}

獲得這樣的伴侶後，他應該學習伴侶法的修行。{5.4.30}

“If a girl from the vajra family is not available,

「如果金剛部的女性不可得，

He should go for one from the family of his chosen deity.

他應該尋求來自其本尊之家族的女性。

Alternatively, he should take a girl from another family,

或者，他應該從其他部族中選取一位女性，

Consecrated with the seed of awakening. {5.4.31}

用菩提的種子進行祝聖。{5.4.31}

“When a song is sung, it should be

「當歌曲被唱誦時，應該

A supreme song related to vajra.

一首與金剛相關的殊勝歌曲。

When joy has arisen,

當喜悅生起時，

He should dance as a cause of liberation.

他應當以舞蹈作為解脫的因。

Accordingly, the practitioner should always

因此，修行者應該始終

Do his dance with vajra steps. {5.4.32}

用金剛步舞進行舞蹈。{5.4.32}

“Akṣobhya is recollected by the crown,

不動佛由冠冕而被憶念，

Amitābha by the earrings,

阿彌陀佛由耳飾而憶念，

Ratnasambhava by the necklace,

寶生佛由頸飾而憶起，

And Vairocana by the wrist bracelets. {5.4.33}

大日如來由手鐲而憶念。{5.4.33}

“Amoghasiddhi resides in the waist chain,

不空成就佛住在腰鍊中，

And the consort (prajñā) takes on the form of the khaṭvāṅga.

伴侶（般若）化現為骨杖的形態。

The practitioner should always eat medicinal herbs

修行者應當經常食用藥草

And drink water. {5.4.34}

並且喝水。{5.4.34}

“Old age and death will not take hold of him,

「衰老和死亡將無法控制他，

And he will always be protected.

他將始終得到保護。

He should fashion a tiara with the hair of a thief

他應當用盜賊的頭髮製作一個頭冠

And place there that which comes from hūṁ. {5.4.35}

並將嗡字所生之物置於其中。{5.4.35}

“He should wear five skulls representing the five buddhas

他應該佩戴代表五佛的五個頭骨

As part of his practice of deity yoga.

作為其本尊瑜伽修持的一部分。

Making the skull pieces five finger-widths in length,

將頭骨碎片製作成五指寬的長度，

He should keep them fastened to the tiara. {5.4.36}

他應該將它們固定在頭冠上。{5.4.36}

“A doubly-twined cord of hair

「雙股的頭髮繩

Represents wisdom and means.

代表智慧與方便。

The practitioner should wear, as part of his practice,

修行者在修持過程中應當穿戴

Charnel ground ashes and a sacred cord made of a corpse’s hair. {5.4.37}

屍林的灰燼和用屍體頭髮製成的聖繩。{5.4.37}

“His recitation is the sound of his ḍamaru,

他的持誦是他的鼓聲，

Which invites all sentient beings to be his guests.

邀請一切眾生作為他的客人。

This should be the nature of his recitation,

這應該是他持誦的本質。

While he himself should become Vajrakapāla. {5.4.38}

他自己應當成為金剛手。{5.4.38}

“He should avoid greed, stupidity, fear, anger,

「他應該遠離貪婪、愚癡、恐懼、憤怒，

And the idea that shame is necessary.

以及羞恥是必要的這個想法。

Embodying the nature of Heruka,

體現大威德金剛的本質，

The practitioner should mix with members of all the five castes. {5.4.39}

修行者應當與所有五種姓的成員混在一起。{5.4.39}

“He should recognize only one caste

他應該只認識一個種姓

As comprising the five castes,

由於包含五種姓，

For the distinction between many

由於眾多的區別

And just one caste should not be made. {5.4.40}

而且不應該只強調一種姓。{5.4.40}

“He should without doubt perform the practice

他應當毫無疑問地進行修行

While depriving himself of sleep.” {5.4.41} [F.110.a]

在剝奪自己睡眠的情況下。」{5.4.41} [F.110.a]

5.164This concludes the chapter on the practice, the fifth in the “Emergence from Sampuṭa.”

5.164（結尾）