Chapter 6
第六章
Part 1
他應該毫無疑問地進行修持 同時讓自己遠離睡眠。{5.4.41} [F.110.a] 第六章
6.1[The goddess said:]
6.1[女神說：]
“I would be interested to hear, my lord,
「我很想聽聞，我的主人，
What are the stages of self-consecration?
自我灌頂的階段是什麼？
What is the purpose of secrecy?” {6.1.1}
秘密的目的是什麼？」
6.2The Blessed One said:
6.2世尊說：
“Listen, O most compassionate Vajrasattva,
聽啊，最慈悲的金剛薩埵，
With undivided attention!
要用一心一意來聽！
I will now briefly explain the definitive meaning
我現在將簡要說明確定的意義
Common to all tantras. {6.1.2}
普遍存在於所有續部中。{6.1.2}
“What is referred to with the letter e (the dharmodaya),
「用字母『厄』所指稱的（法界），
Is the place with imperceptible characteristics.
是具有不易覺察特性的處所。
Going and coming with the elements,
與各界一起往來，
Mind is always in motion.” {6.1.3}
意總是在運動。
[The goddess asked], “Why is the word elements being used?” {6.1.4}
女神問道：「為什麼要使用『界』這個詞？」{6.1.4}
The lord replied, “Regarding the secret sixteen syllables, the following has been said:
天神回答道：「關於秘密十六音節，已經說過如下內容：
“The syllable ra is the element of blood.
「音節囉是血的界。」
The ha is the two types of wind.
哈是兩種風。
The sye is said to be phlegm,
音節「舍」據說是痰，
And the pa, bile. {6.1.5}
而那個巴音節是膽汁。{6.1.5}
“The following ra is for chyle,
「下面這個囉是用於乳糜的，
The me, for the two types of fat.
「門」是指兩種脂肪。
The ra is said to be fire,
囉被說是火，
And the mye, flesh. {6.1.6}
而mye是肉。{6.1.6}
“The sa is said to be feces,
「囉說為糞便，」
While the rvā is fatty tissue.
而囉瓦是脂肪組織。
The tma is said to be skin,
髓液稱為肉，骨髓稱為皮膚，
And the ni, bone. {6.1.7}
而尼是骨。{6.1.7}
“The sa is said to be urine,
「薩被說為尿，
And the dā is thought to be lungs.
而且達（dā）被認為是肺。
The sthi is said to be the lotus,
根據詞彙表，將該段落翻譯為繁體中文：
Moist with wonderful fluid. {6.1.8}
濕潤著奇妙的液體。{6.1.8}
“The ta represents semen,
「陀代表精液，
Which comes from bodhicitta.
這是源於菩提心的精液。
This has been explained, goddess,
女神啊，这已经解释过了。
Based on the natures of the channels and sounds. {6.1.9}
基於脈道和聲音的本質。{6.1.9}
“From the nature of bodhicitta
從菩提心的本質
Comes the embodiment of semen.
產生精液的體現。
The letter ra is said to be body heat;
囉字據說是體熱。
Bile is produced from blood. {6.1.10}
膽汁由血產生。{6.1.10}
“Phlegm, which is held to be a singular property,
「痰，被認為是一種獨特的特性，
Produces sweat and tendons.
產生汗和肌腱。
Wind is said to be their master;
風被認為是它們的主宰。
As the syllable ha, it is known to be omnipresent. {6.1.11}
作為音節「哈」，它被認為無所不在。{6.1.11}
“In the spaces between the bones
在骨頭之間的空隙裡
Are planted the five seeds.
五顆種子被置於其中。
On the palate is the ra
上顎有囉
And everywhere the sublime four syllables. {6.1.12}
且到處都是崇高的四個音節。{6.1.12}
“At the location of the first enclosure, [F.110.b]
在第一個圍繞的位置，
And adorned with the five syllables,
用五個音節來裝飾，
Is the letter ha conjoined with the sixth vowel (ū),
字母「哈」與第六個元音「烏」相結合，
Which is proclaimed to be the syllable of consciousness (hūṁ). {6.1.13}
被宣說為識的音節（嗡）。{6.1.13}
“By means of the letter ha,
「藉由音節哈，
All buddhas everywhere assemble.
一切佛陀在各處聚集。
From this source, whose nature is sound,
從這個本質為聲音的根源，
Emerge the objects of the samaya practice. {6.1.14}
三昧耶修習的對象由此而現起。
“Difficult to come by in the three worlds, this source
「在三界中難得的這個源頭
Is present at the beginning, in the middle, and at the end.
存在於開始、中間和結束。
One can connect to it, just like a churning stick is connected to the act of churning,
就像搅动棍子与搅动的动作相连接一样，人们可以藉由持咒、禪修等方式与它相連。
By means of mantra recitation, meditation, and so forth. {6.1.15}
藉由持咒、禪修等方式。{6.1.15}
“Listen to what has been taught in the tantras.
請諦聽續部中所教導的內容。
There are two subtle channels inside the womb,
子宮內有兩條細脈，
The left and the right. {6.1.16}
左脈和右脈。{6.1.16}
“In the left one, the white sexual fluid is known to be present;
在左脈中，白色精液已知是存在的；
In the right one, the blood.
在右邊的細脈中，有血。
Where they come into contact is
它們接觸的地方
The complete sphere of phenomena. {6.1.17}
完整的現象範疇。{6.1.17}
“The sattvam principle is the body, rajas is speech,
薩埵性是身，剌闍性是語言，
And, according to its nature, tamas is mind.
根據其本性，多摩性是意。
Sattvam is semen, rajas is blood,
薩埵性是精液，剌闍性是血，
And tamas , foetal development (utpatti). {6.1.18}
多摩性是胎兒發育。
“Through the meeting of the vajra and the lotus,
「透過金剛與蓮花的相合，
Existence and nonexistence become a single taste.
有和無成為一味。
The experience becomes of a single taste.
體驗成為一味。
Feces, urine, phlegm, blood, and semen as the fifth — {6.1.19}
糞便、尿、痰、血，以及精液為第五 — {6.1.19}
“The embryo consists of these five ambrosias,
「胚胎由這五種甘露所組成，」
Therefore it is here called vajrin .
因此這裡稱為金剛者。
Bone, marrow, and semen
骨、骨髓和精液
Are said to come from the father. {6.1.20}
據說來自父親。{6.1.20}
“Skin, flesh, and blood
皮膚、肉和血
Are said to come from the mother.
據說來自母親。
These six are described as bodily elements
這六者被描述為身體元素
And are joined together in the embryo. {6.1.21}
並在胚胎中結合在一起。{6.1.21}
“A single cell becomes two;
一個細胞變成兩個；
The two become many—
兩個變成許多——
Since it has the nature of both one and many,
既然它既具有單一的本質，也具有多元的本質，
It is here called vajrin . {6.1.22}
它在這裡被稱為金剛者。{6.1.22}
“In what is described solely in terms of the movement
「在只以運動來描述的東西中
Through the subtle channels, those channels have two openings.
通過細脈，那些脈道有兩個開口。
At the time of their convergence,
在它們匯聚之時，
One can perceive the deity there. {6.1.23}
在那裡可以觀想到本尊。{6.1.23}
“There is the upper opening and the lower one.
有上孔和下孔。
Through the lower one courses consciousness,
透過下孔流動著識。
And through the upper, the elements. {6.1.24}
通過上孔，界流動。{6.1.24}
“The practitioner, having brought together all the channels,
修行者已經匯聚了所有的脈道，
Should visualize it entering.
應當觀想它進入。
The vajrin is continuously present
金剛者持續存在
At the upper opening of one’s body. {6.1.25} [F.111.a]
在自己身體的上孔處。
“In the upper opening there is a triple mechanism
在上孔處有著三重機制
Surrounded by nine openings.” {6.1.26}
被九孔所圍繞。
6.27[The goddess asked], “O Blessed One, to what does triple mechanism refer? Why and how is mind always in motion?” {6.1.27}
6.27女神問道：「世尊，三重機制指的是什麼？為什麼意總是在運動，又是如何運動的？」
The Blessed One said:
世尊說：
“There are three mechanisms, hence a triple mechanism,
「有三種機制，因此是三重機制，」
Established as threefold in terms of its parts.
以三種部分的方式確立為三倍。
Having the nature of body, speech, and mind,
具有身、語言、意的本質，
There are lesser, middling, and superior functions, respectively. {6.1.28}
分別有下等、中等和上等的作用。{6.1.28}
“The body has one thick pillar, the ninefold door,
身具有一根粗厚的中脈，九個門戶，
And five presiding deities.
還有五位主持本尊。
This door is the nine orifices,
這個門就是九竅。
Therefore it is proclaimed to be ninefold. {6.1.29}
因此被宣告為九重。{6.1.29}
“The lower opening is that of the body—
「下孔是身的——
It is thick and fashioned by deities.
身體厚實，由諸天所造。
Because of his mental faculty, a man is exceptional,
因為他具有心根，所以男人是殊勝的，
Meaning that he is a practitioner. {6.1.30}
意思是說，他是一位修行者。{6.1.30}
“The movement is distinguished by motion,
「運動是由運動來區分的，
Regularly, at every moment.
經常地，在每一個時刻。
Thus, in the case of monopeds,
因此，在獨足者的情況下，
Bipeds, and quadrupeds, {6.1.31}
雙足動物和四足動物，{6.1.31}
“Movement is always typified
「運動總是由其所屬的風的類型而具有特徵
By the types of wind belonging to them.
根據屬於它們的風的類型。
The wind is fourfold;
風分為四種；
The mind’s mode of resting is twofold. {6.1.32}
意的安住方式是雙重的。{6.1.32}
6.33“Through the process of dissolving and circulating the winds, the resting of dissolving and the motion of circulating will always extend to all beings. He who does not know that is mindless, unexceptional, and unintelligent, meaning that he is not a practitioner. {6.1.33}
6.33「通過氣的溶解和流轉的過程，溶解的靜止和流轉的運動將始終延伸到所有眾生。不知道這一點的人是沒有意的、平凡的、不聰慧的，意思是他不是修行者。」{6.1.33}
“In the southeast, the northeast,
在東南方，在東北方，
The east, and the west
東方、西方
Are cakras, where mind’s movement
這些是脈輪，心的運動之處
Courses upward, toward the sides, straight, and downward. {6.1.34}
沿著月輪和日輪的分界而行。{6.1.34}
“Following the division between the moon and the sun,
按照月輪與日輪的分界，
The third opening is that of the mind.
第三個開口是意的開口。
As it involves both entering and exiting,
因為它涉及進入和退出，
This is the most exalted opening. {6.1.35}
這是最高貴的開口。{6.1.35}
“It is the main one, the supreme opening,
「這是主要的開口，最殊勝的開口，
Said to be directed both upward and downward.
據說既向上又向下。
Consciousness moves through the lower opening,
識通過下孔運動，
And the elements move through the upper. {6.1.36}
而界從上孔運動。{6.1.36}
“The five buddhas—Vairocana, and so forth—
「五佛——大日如來等——
Move toward and settle in the upper opening.
朝向上孔移動並安住其中。
They are situated below,
他們位於下方，
But are requested to depart upward. {6.1.37}
但被請求向上離去。{6.1.37}
“The mind always moves them
「意總是驅動它們
By way of invitation and request to depart. [F.111.b]
透過邀請和請求他們出發。
All the buddhas of the three times
三世的一切佛陀
And the ḍākinīs, the mothers of yogins, {6.1.38}
空行母是瑜伽士的母親，
“Activate good and bad qualities
啟動善惡特質
When brought in and expelled,
當被吸入和排出時，
Their natures thus being pleasure and pain respectively.
它們的本質分別是快樂和痛苦。
As an accomplished being, one will abide in the innate state.” {6.1.39}
作為一個成就者，人會安住在本然狀態中。
So spoke the blessed vajra holder,
被福德的金剛持如是說：
Vajrasattva, the great bliss. {6.1.40}
金剛薩埵，大樂。{6.1.40}
Now, the goddess, having inserted
現在，這位女神，已經插入了
The lord’s bola into her kakkola ,
將其大樂滴液置入女神的花蕊中，
Gratified the great being
令大有情歡喜悅意
And spoke these words: {6.1.41}
並說出了這些話語：{6.1.41}
“Why is your name Vasanta (Spring)?
「你為什麼叫春季呢？
What is the characteristic of Tilakā (Ornament)?
題額的特徵是什麼？
How can there be a place for them
怎麼可能有他們的容身之地呢
For someone abiding in nonduality, and so forth? {6.1.42}
對於安住在不二之中的人，等等？{6.1.42}
“Explain to me how Pullīramalaya and the rest
「請為我解釋普利拉瑪拉耶等
Are said to relate to the distribution of cakras and other entities.
據說與脈輪及其他實體的分佈相關。
From what do the subtle energy channels emerge?
細微脈道從何而生？
Tell me what categories these entities fall into.” {6.1.43}
「告訴我這些實體屬於哪些類別。」{6.1.43}
6.44The Blessed One said, “Listen, O goddess. I will now explain the ultimate secret of secrets. {6.1.44}
6.44世尊說："女神啊，你要聽好。我現在將為你揭示終極的秘密之秘。{6.1.44}"
“The division of pīṭhas and other pilgrimage places, which correspond in their nature to the subtle channels, is said to be twenty-four-fold. They are found within the cakras of the body, speech, and mind of living beings. They are further linked to the ten bodhisattva levels and the ten perfections. {6.1.45}
「聖地及其他朝聖地的分類，其本質上對應於細微脈道，據說分為二十四種。它們存在於有情眾生的身、語言和意的脈輪中。它們進一步與十個菩薩地和十波羅蜜相聯繫。」
“The head is the land of Malaya;
「頭是瑪拉耶地；
The topknot is Jālandhara.
頭髻是札蘭達拉。
Uḍḍiyāna, for its part,
烏地亞納，就其本身而言，
Is said to be in the right ear. {6.1.46}
據說在右耳。{6.1.46}
“Arbuda is the backbone—
阿布達是脊骨——
These four are called pīṭha .
這四個被稱為聖地。
Godāvarī is to be known
歌達婆里應當被認知
As having the same nature as the left ear. {6.1.47}
具有與左耳相同的本性。{6.1.47}
“Rāmeśvara is said to be
羅摩伊濕婆羅據說是
In the eye between the eyebrows.
在眉毛之間的眼睛裡。
Devīkoṭṭa is in the eyes,
提毘柯塔在眼中，
And Mālava at the base of the arms. {6.1.48}
摩拉瓦在雙臂的根部。{6.1.48}
“Those just mentioned are auxiliary pīṭhas —
「上述提及的是輔助聖地——
They are established in the cakra of the mind.
它們建立在心輪中。
Based on the specific nature of these places,
根據這些地點的具體性質，
They are said to belong to khecarīs. {6.1.49}
據說它們屬於虛空行者。{6.1.49}
“Kāmarūpa is in the armpit;
卡瑪魯帕在腋窩；
Oḍra is proclaimed to be on the breasts.
烏德剌被宣稱位於乳房上。
These two are described as kṣetra .
這兩個被描述為田野。
The navel is thought to be Triśakuni. {6.1.50}
臍輪被認為是特里沙庫尼。{6.1.50}
“Kośala is the tip of the nose.
憍薩羅是鼻的頂端。
These last two are called auxiliary kṣetras . [F.112.a]
這最後兩個被稱為輔助淨地。
Kaliṅga is said to be the mouth,
迦稜伽被說為口。
And Lampāka, the throat. {6.1.51}
藍帕卡是咽喉。
“These two are called chandoha .
這兩個被稱為集聚地。
Kāñci is said to be in the heart;
康琪據說在心臟裡；
The phallus is Himālaya.
陽物是喜馬拉雅。
These two are called auxiliary chandohas . {6.1.52}
這兩個被稱為輔助血流。{6.1.52}
“All these places just mentioned
「這些剛才提到的所有地方
Are situated in the cakra of speech.
位於語言的輪中。
Owing to the specifications of such places,
由於這些地方的特定性質，
They are said to belong to bhūcarīs. {6.1.53}
據說它們屬於地行者。{6.1.53}
“Pretādhivāsinī is in the sexual organ,
鬼住地在性器官中，
While Gṛhadevatā is in the anus—
而家天女在肛門——
These two are melāpakas .
這兩個是合會處。
Saurāṣṭra is said to be in the thighs, {6.1.54}
蘇拉什特拉據說在大腿中，{6.1.54}
“While the two shanks are said
當兩條小腿被稱為
To have the nature of Suvarṇadvīpa.
具有蘇瓦魯納島的特性。
The last two are auxiliary melāpakas .
最後這兩個是輔助的合會處。
Nagara is known to be in the fingers; {6.1.55}
那伽羅已知在手指中；{6.1.55}
“Sindhu, on the back of the feet—
信度在足背上——
These two are called charnel ground .
這兩個被稱為屍林。
The thumb is said to be Maru,
大拇指被說為瑪魯。
And the knees, Kulatā. {6.1.56}
膝蓋是庫拉塔。{6.1.56}
“The last two are called
「最後這兩個被稱為
Auxiliary charnel ground by the ḍākinīs.
輔助的屍林由空行母所主持。
All these are places and they are born with one’s own body—
這些都是地方，它們與自己的身一起而生。
They are thus inside and outside oneself. {6.1.57}
它們因此既在自己的內部，也在自己的外部。{6.1.57}
“These are the places, within the cakras of the body, speech, and mind,
「這些是身、語言、意的脈輪內的地點，」
That have a twenty-four-fold division.
具有二十四重分割的地方。
These places are always described
這些地方總是被描述為
As associated with all manner of ḍākinīs. {6.1.58}
與各種空行母相關聯。{6.1.58}
“In these places dwell ḍākinīs
在這些地方住著空行母
In the form of subtle channels.” {6.1.59}
以細微脈道的形式。
6.59This concludes the first part of the sixth chapter.
6.59（結尾）
Part 2
第二部分
6.60“Now I will explain the cakras of subtle channels according to their location in the body of a tathāgata, one that is present in every being.
6.60現在我將根據如來身體中的位置來解釋細脈脈輪，這種脈輪存在於每個有情眾生身上。
“The lotus cakra in the center of the chest
「胸部中央的蓮花輪
Has eight petals and a pericarp.
有八個花瓣和一個蓮心。
The channel located in its center
位於其中心的細脈道
Has the appearance of the flame of an oil lamp. {6.2.1}
具有油燈火焰的相好。{6.2.1}
“It extends and faces down,
「它向下延伸並面向下方，
Like a plantain flower.
像芭蕉花一樣。
At its center dwells the virile one (Heruka),
其中央住著大威德金剛，
The size of a mustard seed. {6.2.2}
芥子般大小。{6.2.2}
“He has the form of the indestructible seed syllable hūṁ,
「他具有不可摧毀的種子字嗡的形狀，
Which flows and has the color of snow.
它流動著，顏色如雪一般潔白。
He is called Vasanta because, like spring,
他被稱為春季，因為就像春天一樣，
He brings joy to the hearts of embodied beings. {6.2.3}
他為有情眾生的心帶來喜樂。{6.2.3}
“Nairātmyā, who has the appearance of vaḍabāgni fire,
無我母，具有馬口火的相好，
Is known as Tilakā.
被稱為題額。
Fanned by the wind of karma, [F.112.b]
被業風吹動著，
She blazes in the navel cakra. {6.2.4}
她在臍輪中熊熊燃燒。{6.2.4}
“Having reached Vasanta, she is gratified,
「抵達春季，她感到滿足，
And becomes established in meditative absorption.
並安住於三摩地。
He is the glorious Heruka, the virile one;
他是殊勝的大威德金剛，那充滿力量的瑜伽士；
He is known as Vasantatilakā. {6.2.5}
他被稱為春季題額。{6.2.5}
“Taking the form of a yoginī,
「化現為瑜伽女的形相，
He is present in the animate and the inanimate.
他遍存於有情和無情之中。
While the winds emerge through the three types of openings,
當風氣從三種孔道中湧現時，
According to their division into body, speech, and mind, {6.2.6}
根據它們分別對應身、語言、意，{6.2.6}
“He enacts the goings and comings.
「他執掌往來。
He dwells in everyone’s body.
他住在每個人的身體裡。
In the navel he takes the form of the letter a,
他在臍輪處化現為字母「阿」的形狀，
Which is said to be short. {6.2.7}
被說為短的。{6.2.7}
“In the heart, he abides as the syllable hūṁ,
「在心間，他安住為音節嗡，」
Which is two measures long.
長度為兩拍。
In the throat he has the form of the syllable oṁ,
在喉部，他具有唵音節的形式，
Which is said to be three measures long. {6.2.8}
據說此音節為三個衡量長度。{6.2.8}
“In the forehead he has the form of the syllable haṁ;
在額頭他具有音節「嗡」的形相；
He is a sound and an indestructible drop.
他是音聲和不壞的大樂點。
According to his distribution between the cakras,
根據他在脈輪中的分佈，
He is the earth and the remaining great elements. {6.2.9}
他是地界和其餘的大界。{6.2.9}
“Presiding over the four temporal junctures,
「掌管四個時間轉折點，
He emerges in each of the four lotuses.
他在四個蓮花中各自顯現。
Being the essence of the four joys,
他是四種喜樂的本質，
He is wholly immersed in the practice of the four yogas. {6.2.10}
他完全沉浸於四種瑜伽的修持中。{6.2.10}
“One in nature with the supreme joy,
「本質與至高樂相一致，
He assumes the modes of both the action and its agent.
他同時呈現出行為和實施者兩種模式。
In the form of Vajrasattva
以金剛薩埵的形象
He plays as he pleases in this body. {6.2.11}
他在這身體中隨意遊戲。{6.2.11}
“On the four petals in the four directions
「在四個方向的四個花瓣上
Are situated
位置著
The subtle channels of the four elements,
四界的細微脈道，
Resembling oil lamp flames. {6.2.12}
像油燈的火焰。{6.2.12}
“In the intermediate quarters
在中間的四隅
There are four subtle channels that extend to the other four.
有四條細脈延伸到其他四條。
They convey the five ambrosias
它們傳送五種甘露
And assume forms particular to their respective types of worship. {6.2.13}
各自按照其各自的禮拜類型而呈現相應的形式。{6.2.13}
“As they take on their respective forms
「當它們各自呈現其相應的形式時」
They are described as the four types of worship.
他們被描述為四種禮敬方式。
Accordingly, the heart center of the body
因此，身體的心輪
Has five subtle channels situated in it. {6.2.14}
心輪中有五條細脈位於其中。{6.2.14}
“With the division into body, speech, and mind,
以身、語言、意的劃分來看，
There are said to be twenty-four subtle channels.
據說有二十四條細脈。
They are each situated in their particular places,
它們各自位處於各自特定的地方，
Following the divisions of pīṭhas, and so forth. {6.2.15}
按照聖地的區分等等而排列。{6.2.15}
“The channels that originate in the head
源於頭部的脈道
Are known as head-born.
被稱為頭生的。
The main ones among them are those
其中主要的是那些
With the natures of rajas , sattvam , and tamas , respectively. {6.2.16}
具有剌闍性、薩埵性和多摩性，各自相應。{6.2.16}
“The one in Pullīra, called Abhedyā,
「在普利拉中，名為不可摧破女者，
Is known to nourish the nails and teeth.
據說能夠滋養指甲和牙齒。
The one in Jālandhara, called Sūkṣmarūpā,
札蘭達拉的微細色女，
Nourishes the hair of the scalp and the body. {6.2.17} [F.113.a]
滋養頭皮和身的毛髮。{6.2.17} [F.113.a]
“The one called Divyā is situated
「名為神聖女的，位於」
In the great pīṭha of Uḍḍiyāna;
在烏地亞納的大聖地中；
Located in the right ear,
位於右耳。
She nourishes the skin and its hair. {6.2.18}
她滋養皮膚和毛髮。{6.2.18}
“In Arbuda, the ḍākinī Vāmā
在阿布達，空行母左女
Nourishes the flesh.
滋養肌肉。
The one that courses through the sinews and tendons
流經肌腱的那一條
Is situated in Godāvarī; {6.2.19}
位於歌達婆里。
“It is called Vāmanī
「它被稱為左小女
And abides in a hard form.
並且以堅硬的形態而存在。
The one in Rāmeśvara
位於羅摩伊濕婆羅的那一個
Is commonly known as Kūrmajā; {6.2.20}
通常被稱為龜生女；{6.2.20}
“Because of her hard form,
「因為她堅硬的形體，
She abides as a bone necklace.
她依止為骨項鍊。
The one in Devīkoṭṭa
提毘柯塔的那一位
Has a soft form, and is called Bhāvikī; {6.2.21}
具有柔軟的形體，被稱為存在女。{6.2.21}
“She nourishes the heart
她滋養心臟
And is always present in every living body.
並且總是存在於每個有生命的身體中。
Sekā is in Mālava;
思卡女在摩拉瓦。
Located in the heart, she is the queen of the victorious ones. {6.2.22}
位於心中的她，是勝者的王妃。{6.2.22}
“The one that nourishes the eyes
「滋養眼睛的那一個
Is situated in Kāmarūpa;
位於卡瑪魯帕。
It is called Dveṣāvatī
她被稱為嗔恨女
And is claimed to have a visible form. {6.2.23}
並且據說具有可見的形體。{6.2.23}
“The one in Oḍra carries bile;
烏德剌的那一位攜帶膽汁；
She is known as Mahāviṣṭā.
她被稱為大力女。
Mātarā, born in Triśakuni,
母女，生於特里沙庫尼，
Is connected with the lungs. {6.2.24}
與肺臟相連。{6.2.24}
“The divine Śavarī, who wears a garland of intestines,
「神聖的沙瓦黎，戴著腸子的花環，
Flows through Kośala.
流經憍薩羅。
Śītadā is in Kaliṅga;
冷施女在迦稜伽；
She flows through the sides. {6.2.25}
她流經兩側。{6.2.25}
“Uṣmā, who resides in the abdomen,
「熱女，住在腹部，」
Is the one known [as present] in Lampāka.
是在藍帕卡中為人所知的。
Pramāṇā, who resides in Kāñcī,
量女，住在甘地普羅，
Always carries the feces. {6.2.26}
總是攜帶著糞便。{6.2.26}
“Hṛṣṭavadanā, in Himālaya,
喜悅面女，在喜馬拉雅，
Extends from the center of the body to the extremities.
從身體的中心延伸到四肢末端。
Svarūpiṇī, located in Pretādhivāsinī,
自性女，位於鬼住地，
Carries phlegm. {6.2.27}
攜帶痰。
“The one that always carries pus
「總是運載膿液的那一個」
Is located in Gṛhadevatā—
位於家天女之中。
She is called Sāmānyā,
她被稱為普遍女。
The supreme goddess ḍākinī. {6.2.28}
至高無上的空行母女神。{6.2.28}
“The one that flows through Sauraṣṭra
流經蘇剌剎特剌的那一個
Is called Hetudāyikā and contains blood.
被稱為因施女，含有血。
The one that carries sweat
運載汗的那一個
Is located in Suvarṇadvīpa; {6.2.29}
位於蘇瓦魯納島；{6.2.29}
“Turbulent and with a flaming body, [F.113.b]
「動盪不安且身燃烈火，
She is known as Viyogā.
她被稱為分離女。
Premaṇī is in Nagara;
愛女在那伽羅。
She is thick with fat and also carries semen. {6.2.30}
她身體肥厚，脂肪豐滿，並且帶有精液。{6.2.30}
“In Sindhu there is Siddhā;
在信度有成就女；
She is thought to carry tears of grief.
她被認為攜帶著悲傷的淚水。
The one in Maru carries phlegm;
瑪魯的那位帶著痰；
She should go by the name Pāvakī. {6.2.31}
她應該被稱為淨火女。{6.2.31}
“Sumanā is in Kulatā;
善意女在庫拉塔。
She carries saliva and snot.” {6.2.32}
她携帶唾液和鼻涕。」{6.2.32}
6.93This concludes the second part of the sixth chapter on the placement of the sites.
6.93（結尾）
Part 3
女神說：「尊主啊，我想聽聞如何進行內壇城的禮拜等儀式。我不知道火供儀式的程序。請為我解說吧，大樂者。」{6.3.1}
6.94[The goddess said,] “I would like to hear, O lord, how to perform the worship, and so forth, of the inner maṇḍala. I do not know the procedure for the burnt offering rite. Please explain it, O Great Bliss.” {6.3.1}
6.94女神說：「世尊啊，我想聽聞如何修持內壇城的禮拜等儀軌。我不知道火供儀式的程序。請為我解說吧，大樂尊者。」{6.3.1}
The Blessed One said:
世尊說：
“Deities such as the herukas, and so forth,
"大威德金剛等天神，"
Exquisitely manifest in the form of the subtle channels.
以精妙的脈道形式絕妙地顯現。
The body is a delightful maṇḍala,
身是妙樂的壇城，
Which has four gates, as has been described. {6.3.2}
具有四門，如前所述。{6.3.2}
“Its eight pillars being the eight limbs of one’s body,
「其八根柱子是身體的八個肢體，
The maṇḍala is always encircled by them.
壇城總是被它們環繞著。
Because of the equality among all things,
由於一切事物的平等性，
It is known to be symmetrical, with four sides. {6.3.3}
已知其具有對稱性，有四個邊。{6.3.3}
“Being in essence body, speech, and mind, respectively,
在本質上分別為身、語言和意，
The three cakras are said to be a single one.
據說三個脈輪是一個。
On the stamens of the lotus on top of one’s head, which is Mount Meru,
在位於頭頂、為須彌山的蓮花花蕊上，
There is Vairambhaka and the other three winds, in their right order. {6.3.4}
有不調風及其他三種氣，按照正確的順序排列。{6.3.4}
“This maṇḍala is present, having manifested
「這個壇城顯現而存在
Through the two stages, as handed down by the succession of gurus.
通過上師傳承的兩個階段。
On the soles of the feet there is the Vairambha wind
在足底有不調風
In the shape of a bow. {6.3.5}
呈現弓的形狀。{6.3.5}
“Located in the triangular area of the abdomen
位於腹部的三角形區域
Is the blazing triangle.
是熊熊燃燒的三角形。
The element of water, in the form of a circle,
水界呈圓形，
Is located in the abdomen. {6.3.6}
位於腹部。{6.3.6}
“In the heart area there is the earth element,
「心臟位置有地大，
Symmetrically quadrangular in form.
形狀對稱的四方形。
The spinal column, with the form of a staff,
脊椎如杖的形狀，
Is just like Sumeru, the king of mountains. {6.3.7}
就像須彌山，眾山之王。{6.3.7}
“On a lotus with thirty-two petals,
在一朵三十二花瓣的蓮花上，
Located in the area of the head,
位於頭部的區域，
The vowels and consonants are exquisitely present—
元音和輔音精妙地呈現其中—
They are claimed to be the thirty-two-fold bodhicitta. {6.3.8}
它們被認為是三十二倍的菩提心。{6.3.8}
“That which is in the center of the lotus
那個在蓮花中心的
Is, for its part, described as a moon disk.
被描述為月輪。
The brain inside the head
頭部內的腦部
Is what is said to be present there. {6.3.9}
就是據說存在於那裡的。{6.3.9}
“In its center is the syllable hūṁ, [F.114.a]
在其中心是音節嗡，
Indestructible, in the form of a drop of ambrosia.
不壞的，具有甘露滴的形式。
All beings have their foundation in this,
所有眾生都以此為其基礎，
As it is the mainstay of animate and inanimate entities. {6.3.10}
因為它是有情和無情實體的支撑。{6.3.10}
“Their existence is in the form of this seed syllable,
「它們的存在是以這個種子字的形式，」
Whether it takes manifest or unmanifest forms.
無論以顯現或隱沒的形式呈現。
The forms of all embodied beings
一切眾生的形體
Are therefore complete from the beginning. {6.3.11}
因此從根本上就已經圓滿具足。{6.3.11}
“It is present day and night,
「它日夜都存在著，
Dripping in the form of ambrosia.
以甘露的形式滴落。
By this ambrosia alone is the ‘sound’ unleashed
唯有靠這甘露，才能釋放「聲音」。
And the flame satisfied. {6.3.12}
火焰得到滿足。{6.3.12}
“The maṇḍala will become filled with it,
壇城將會被它充滿，
There is no doubt about it.
對此沒有懷疑。
Only this can be called maṇḍala,
只有這才能稱為壇城，
Which is the ultimate essence of all things. {6.3.13}
這是一切事物的究竟本質。{6.3.13}
“Since it gathers this essence,
「由於它聚集了這個本質，
The maṇḍala is thought to be the body.
壇城被認為是身。
The maṇḍala is thus thought to be
因此，壇城被認為是
The network of thirty-two primary subtle channels. {6.3.14}
三十二條主要細脈的網絡。{6.3.14}
“This very maṇḍala is the essence—
「這個壇城本身就是精要——
The great jewel of bodhicitta.
偉大的菩提心珍寶。
In its outer and inner aspects,
在其外在和內在的面向中，
It is present pervading everything. {6.3.15}
它遍佈一切而存在。{6.3.15}
“The outer aspect constitutes the range of engagement
外在的層面構成了修行的範圍
Of all the sense faculties in forms, sounds, and the rest,
所有形色、聲音等方面的根，
While the inner one is present as
內部的一種則存在於
</book>
The ‘fulfilled’ substances, such as semen, and so forth. {6.3.16}
「圓滿」的物質，如精液等。
“By means of these outer and inner aspects
藉由這些外在和內在的面向
In their coarse and subtle forms, respectively—
分別以粗大和微細的形式呈現—
Their essence being the bodhicitta of the followers
其本質是追隨者的菩提心
Of the vajra path in their roles of the world’s kinsmen, {6.3.17}
作為世界親屬其金剛道之角色的菩提心，於誓願之支持中所教導者，
“The bodhicitta taught in support of the pledge
「為了支持誓願而教導的菩提心
To become a buddha or a bodhisattva—
成為佛陀或菩薩——
Awakening can be attained in this very life,
菩提可在這一生中證得，
Thanks to this very maṇḍala. {6.3.18}
透過這個壇城。{6.3.18}
“Through this maṇḍala will also come
「透過這個壇城也將來臨
The final attainments of the hearers,
聲聞的最終成就，
Solitary buddhas, and gods,
獨覺佛與天眾，
Such as Brahmā, and so forth. {6.3.19}
例如梵天等等。{6.3.19}
“One should perform a burnt offering with appropriate substances—
應當用適當的物質進行火供——
The inner ones, such as semen, and so forth,
內在的部分，例如精液等，
And the outer ones, like the aggregate of form and the rest—
還有外在的，例如色蘊等。
Offering them in a blazing fire of insight. {6.3.20}
在熊熊燃燒的般若之火中供養它們。{6.3.20}
“Based on the specificities of the six sense-fields,
「根據六處的具體特性，
The elements, the aggregates, and so forth,
界、蘊等等，
They have the nature of deities,
他們具有本尊的特性，
And likewise, ḍākinīs. {6.3.21} [F.114.b]
同樣地，空行母也是如此。{6.3.21} [F.114.b]
“The inner worship (yogapūjā) is said to consist of these,
「內在的瑜伽供養被說為由這些組成，」
For they are offered by the practitioner in worship.
因為它們是由修行者在供養中獻祭的。
The skull of one’s own head
自己頭顱的骨骼
Is said to be the vessel for burnt offerings. {6.3.22}
據說是火供的容器。{6.3.22}
“Rasanā (the right channel) is said to be the sacrificial sruva ladle;
右脈（囉沙那）據說是祭祀的勺子。
Lalanā (the left channel), at the heart cakra, has the nature of the sruk ladle;
左脈在心輪處，具有祭祀木勺的性質；
The mouth is averred to be the sacrificial plate,
口被認為是祭祀的祭盤，
While the sacrificial fire pit is located in the hollow of the navel. {6.3.23}
祭祀火坑位於臍輪的空隙中。{6.3.23}
“The brahmanical fire, fanned by activating winds,
婆羅門的火，由啟動的氣吹拂，
Is located at the triangle of the abdomen.
位於腹部的三角形處。
The sound of the winds is said to be the mantra,
氣的聲音被稱為真言，
While their cycling is the repetition. {6.3.24}
當它們循環時就是誦持。{6.3.24}
“The appearances in such meditation
「在這樣的禪修中所現的相好
Reflect the practice of the nondual maṇḍala.
反映無二壇城的修習。
Mounted upon the innate nature, this is, accordingly,
依靠於本然的自性，這就是，相應地，
The maṇḍala, and so forth, of the victorious ones. {6.3.25}
勝者的壇城等等。
“The teacher is the sovereign mind,
「上師是至高無上的意，
According to his nature of being the lord of the maṇḍala.
根據他是壇城之主的本性。
He should therefore understand everything in this tantra
因此他應當理解這部續部中的一切
Just as explained, starting from ‘Thus.’ ” {6.3.26}
如前所述，從「如是」開始。」{6.3.26}
6.120[The goddess said:]
6.120【女神說：】
“I am still unclear how the lord sports in the forms
我仍然不明白，尊者是如何在法身、受用身、化身和大樂的形態中遊戲運作的。
Of dharmakāya, sambhogakāya, nirmāṇakāya, and great bliss.
關於法身、受用身、化身和大樂的分類。
I do not know the categories.
我不知道這些分類。
Please tell me, O Great Bliss.” {6.3.27}
請為我說明，至尊大樂者。
6.121The Blessed One said:
6.121世尊說：
“The two cakras located at the head and at the navel
「位於頭部和臍輪的這兩個脈輪
Each contain the shape of the letter e.
每一個都含有字母「藝」的形狀。
Those, on the other hand, that are in the heart and the throat
而位於心輪與喉輪的那些
Bear a semblance to the syllable vaṁ. {6.3.28}
具有「嗡」音節的形狀。{6.3.28}
“The cakra located at the navel
「位於臍輪的輪
Is a lotus with sixty-four petals.
是一朵有六十四個花瓣的蓮花。
The one inside the head
頭部內的那個
Is a lotus with thirty-two petals. {6.3.29}
是一朵具有三十二個花瓣的蓮花。{6.3.29}
“The one inside the neck
頸部內的那個
Is a lotus with sixteen petals,
是一朵有十六個花瓣的蓮花，
And the one in the heart
而心中的那個
Is known to be a lotus with eight petals. {6.3.30}
已知是一朵具有八個花瓣的蓮花。{6.3.30}
“The nirmāṇakāya is said to be
化身被說為
In the one with sixty-four petals,
在具有六十四個花瓣的蓮花中，
Whereas the dharmakāya abides
法身住於八大花瓣的蓮花中。
In the lotus with eight great petals. {6.3.31}
在具有八個大花瓣的蓮花中。{6.3.31}
“The sambhogakāya abides in the lotus with sixteen petals,
受用身安住在具有十六個花瓣的蓮花中，
Whereas in the one with thirty-two petals,
而在具有三十二個花瓣的蓮花中，
Great bliss, as great gnosis,
大樂作為大智慧。
Is situated throughout. {6.3.32}
遍佈其中。{6.3.32}
“In the center of the nirmāṇa cakra there is,
在化身輪的中心，
Surrounded by the eight classes of letters,
被八類音節環繞著，
That supreme syllable—the letter a—
那最高的音節——字母囉——
Which occupies the foremost position among all letters. {6.3.33} [F.115.a]
它在所有音節中佔據最首要的位置。{6.3.33} [F.115.a]
“In the cakra of the dharmakāya
在法身的輪中
There is the celebrated syllable hūṁ, thought to be indestructible.
有著名的音節「嗡」，被認為是不壞的。
It appears in combination with five vowels,
它與五個元音相結合而出現。
And is adorned with ya, ra, la, and va. {6.3.34}
並以耶、囉、喇、娃來莊嚴。{6.3.34}
“In the center of the sambhoga cakra
在受用輪的中心
There is the syllable oṁ, which illuminates all letters.
有音節唵，它照亮所有的字母。
It is surrounded on all sides
它的四周被圍繞
By sixteen letters in sets of four. {6.3.35}
由十六個字母組成，每組四個。{6.3.35}
“In the exalted cakra of great bliss
在殊勝的大樂輪中
Is the syllable haṁ in the form of a drop.
是音節「哈」這樣的形式，呈現為一滴。
The sun and the moon are said to be
日輪和月輪據說是
On its left and right sides respectively. {6.3.36}
分別在它的左右兩側。{6.3.36}
“In its section starting from the throat
在喉輪開始的部分內
And ending at the center of the navel,
並在臍輪的中心處結束，
The left channel (lalanā), associated with the sambhogakāya,
左脈與受用身相應。
Flows downward and carries semen. {6.3.37}
向下流動，帶著精液。{6.3.37}
“The subtle channel that flows upward (rasanā),
向上流動的細脈（右脈），
In its section starting from the navel
從臍輪開始的部分
And ending at the center of the neck,
並在頸部中央處結束，
Is said to carry blood. {6.3.38}
據說攜帶血。{6.3.38}
“Semen is called moon;
精液稱為月輪；
Blood is known as sun.
血被稱為日輪。
Mounted upon the two openings,
安立在兩個孔竅之上，
They are situated below and above respectively. {6.3.39}
它們分別位於下方和上方。{6.3.39}
“For these two, the moon and the sun,
「對於這兩者，月輪與日輪，
Are known as the duo of subtle channels
被稱為細微脈道的二者
That cause the going and the coming
那些引起往來的
Of the virile ones and the ḍākinīs. {6.3.40}
男性瑜伽士和空行母的往來。{6.3.40}
“Their meaning is that of setting and rising,
「它們的意義是沉沒和升起，
Similar to falling asleep and waking again.
類似於睡眠和再次醒來。
On the left and the right sides
在左右兩側
There are a dozen vowels. {6.3.41}
有十二個元音。{6.3.41}
“They are said to be facing upward
據說它們是面向上方
And are surrounded by the syllables ka, kā, and so forth.
並被音節卡（ka）、卡長音（kā）等所圍繞。
The vowels are joined with these downward-facing consonants,
這些元音與下行的輔音相結合，
Which have been moved from the sides to the center. {6.3.42}
已從兩側移至中心。{6.3.42}
“The syllable kṣa, which is called rākṣasa,
「音節克紹，被稱為羅剎，
Is situated in the lower region of the body.
位於身體的下方區域。
When the moon (bodhicitta) is present in the throat cakra
當月輪（菩提心）處於喉輪時
In its mode of intense passion, {6.3.43}
在其強烈貪欲的方式中，{6.3.43}
“It is then called sambhogakāya,
「這時便稱為受用身，
The supreme body of buddhas.
佛陀的最高身。
It is so called also when it is at the tip of the [lotus] protuberance,
當它位於蓮花突起的頂端時，也這樣稱呼它。
Having reached the tip of the vajra. {6.3.44}
到達了金剛的頂端。{6.3.44}
“When the sambhogakāya
當受用身
Has reached the end of its path
已經到達其道路的終點
And fallen into the bhaga,
墮入契入處，
It is known as mustard seed. {6.3.45}
這被稱為芥子。{6.3.45}
“It is then said to have the nature of the sun
「那時就被稱為具有日輪的本質
And is called nirmāṇakāya. [F.115.b]
並被稱為化身。
It is by way of this nirmāṇakāya
正是通過這個化身
That the manifestation of buddhas and bodhisattvas are born. {6.3.46}
佛陀和菩薩的示現由此而生。
“In that setting sun,
「在那落日中，
In the form of nirmāṇakāya,
以化身的形式，
Resides the king Padmanarteśvara,
住著蓮花舞自在王。
In union with the lotus which was caused to open its petals. {6.3.47}
與被開啟花瓣的蓮花雙運。{6.3.47}
“When that, which is then called perfect bodhicitta ,
「當那被稱為圓滿菩提心的東西，
Becomes the pure embryonic lump,
成為清淨的胚胎。
It is cut off from the paths of cyclic existence
它被截斷於輪迴的道路
And is the auspicious state of the cessation of conceptual thinking. {6.3.48}
並且是概念思維止息的吉祥狀態。{6.3.48}
“Nondual and ultimately pure,
無二且究竟清淨，
It is the nature of glorious Vajrasattva
這是圓滿清淨的金剛薩埵的本性
Called glorious Heruka ,
稱為大威德金剛，
Present in the tantras as a worm. {6.3.49}
在續部中作為蟲而呈現。{6.3.49}
“He is established in the three tantras
他在三個續部中得以確立
As a burst of laughter, a glance, or a handshake, respectively.
分別以笑聲的迸發、眼神的凝視或握手的方式。
He abides as a worm,
他存在於續部中如同一條蟲。
Consuming both passion and dispassion.” {6.3.50}
消耗貪欲和無貪。{6.3.50}
6.144This concludes the third part of the sixth chapter on the subtle channel conjunctions which constitute the concealed essence of the ḍākinīs’ net.
6.144（結尾）
Part 4
那時，以金剛藏為首的大菩薩們，以及無我母等瑜伽女在其中，如是說言：
6.145Then the great bodhisattvas, headed by Vajragarbha, with the yoginī Nairātmyā, and so forth, among them, spoke thus:
6.145那時，以金剛藏為首的諸大菩薩，以及瑜伽女無我母等眾，說道：
“Please teach us the way to meditate
請教導我們冥想的方法
On the circle of deities according to the order of their arising
按照諸尊出現的次序，在諸尊的圓壇上
And, in particular, the special circle of ḍākinīs
特別是空行母的特殊圓滿。
And their secret code-language, {6.4.1}
以及她們的秘密暗語，{6.4.1}
“As well as the concealed essence, which you mentioned before.” {6.4.2}
「以及你之前所提到的隱祕本質。」
6.147The Blessed One said:
6.147世尊說：
“The concealed essence is located in the center
「隱藏的精髓位於中心
Of the yoginī’s body in the form of the letter a.
瑜伽女的身，以字母「阿」的形式呈現。
That secret essence is said to be the same
那祕密的本質據說是相同的
In both its external and internal forms. {6.4.3}
在外在和內在的兩種形式中。{6.4.3}
“The pleasure derived from the bola is the mahāmudrā;
「從滴液中獲得的喜悅是大印；
The abode of the vajra is the means.
金剛的住處就是方便。
The external coupling is explained
外在的相合得到解釋
As this secret combination. {6.4.4}
作為這個秘密的相合。{6.4.4}
“The three bodies are said to reside within the body
三身據說住於身中
In the form of the three cakras.
以三個脈輪的形式。
The cakra of great bliss is understood
大樂輪被理解為
[EN] The cakra of great bliss is understood
[ZH] 大樂輪被理解為
In terms of fully cognizing the three bodies. {6.4.5}
就圓滿認知三身而言。{6.4.5}
“There is dharmakāya, sambhogakāya, and nirmāṇakāya,
有法身、受用身和化身，
As well as the body of great bliss.
以及大樂身。
The three bodies are situated
三身位於其中
Within the womb , the heart, and the throat. {6.4.6}
在子宮、心臟和喉嚨之中。
“Wherever any beings
「凡是任何眾生之處
Are said to come into existence, [F.116.a]
據說會在那裡產生化身，
There is the creation of the nirmāṇakāya,
化身的創造存在著。
For this creation is constant and broad. {6.4.7}
因為這種化身的創造是持續不斷且廣泛的。
“Phenomena are the nature of mind
「現象乃是意的本性
And the body of phenomena (dharmakāya) is in the heart.
而法身在心間。
The sambhogakāya is said to be
受用身據說是
The enjoyment of the six types of flavors. {6.4.8}
六種味道的享受。{6.4.8}
“As it is firmly rooted in all phenomena,
「因為它牢固地根植於一切法中，
Everything has its nature.
一切事物都有其本質。
The sambhogakāya cakra is in the neck,
受用身輪在頸部，
While the cakra of great bliss is in the head. {6.4.9}
而大樂的輪在頭部。{6.4.9}
“The result corresponding to its cause is in the syllables e-vaṁ;
「相應於因的結果在音節『呃-梵』中；」
The fully matured result is in the cakra of the dharmakāya;
完全成熟的結果在法身輪中。
The result consisting of valiant effort is in the cakra of the sambhogakāya;
精進果在受用身輪中。
And the stainless result is in the cakra of great bliss. {6.4.10}
而無垢的果在大樂輪中。{6.4.10}
“The result is said to be fourfold,
「成果據說分為四種，
Following the division of the result corresponding with its cause, and the rest.
依據果與因相應而進行的劃分，及其他相關內容。
The partaker in karmic results is the lady Wisdom herself,
業果的受用者是智慧女神本身，
When she is stirred by the karmic winds. {6.4.11}
當她被業風所激動時。
“The Sthāvarī division (nikāya) of the canon is in the cakra of nirmāṇakāya,
「說一切有部的分派在化身的輪中，」
Since the nirmāṇa creation is constant and enduring (sthāvara).
因為化身的造化是恆常而堅固的。
The Sarvāstivāda school is in the cakra of dharmakāya,
說一切有部在法身輪中，
For the doctrine ( dharma ) is born from speech (vāda). {6.4.12}
因為法是從語言而生。
“The Saṃvidī school is in the cakra of the sambhogakāya,
分別論部在受用身的輪中，
For experiencing (saṃvid) is based in the throat.
因為體驗（分別）是以喉輪為基礎。
The Mahāsāṃghika school is in the cakra of great bliss,
大眾部在大樂的輪中。
For the great bliss is located in the head. {6.4.13}
因為大樂位於頭部。{6.4.13}
“The mother’s body is said to be the congregation of monks;
母親的身被稱為僧伽。
The mother’s belly is the monastery.
母親的腹部是修道院。
Inside the womb, the embryo is the renunciant;
在子宮內，胚胎是出家人；
The embryo’s membrane is the flame-colored robe. {6.4.14}
胚胎的膜是火焰色的袈裟。{6.4.14}
“One’s mother is one’s teacher;
「自己的母親是自己的上師；
Folding one’s hands at the head is the salutation.
雙手合十放在頭上是禮敬。
Worldly activity is the abiding by rules of conduct;
世俗的活動就是遵守戒律。
The sound of breathing (a-ham) is the mantra recitation. {6.4.15}
呼吸的聲音（啊嗡）就是持咒。{6.4.15}
“In this way a monk is born—muttering this mantra,
「就這樣，一位僧人誕生了——持誦這個真言，」
Naked, and with bald head and face.
赤身裸體，頭部和面部都剃得光禿禿的。
With such attributes, there is no doubt
具有這樣的法器，沒有疑惑
That all beings are buddhas. {6.4.16}
所有眾生都是佛陀。
“The ten months of pregnancy are the ten stages,
「懷孕的十個月是十個階段，」
And the beings in the womb are the lords of the ten stages.
子宮中的眾生是十地的統治者。
Referred to by the name semen, a buddha is implanted
被稱為精液，一位佛陀被種植
In the bhaga of a queen , which is the realm of Sukhāvatī. {6.4.17}
在王妃的契入處，這是極樂世界。{6.4.17}
“Without him—the semen—there would be no bliss,
沒有他——精液——就不會有大樂，
And without bliss, he—the semen—would not arise.
沒有大樂，他——精液——就不會產生。
So, since these two are ineffective without each other,
因此，由於這兩者若沒有彼此就無法發揮作用，
In the case of impotence, the bliss can be generated through deity yoga. {6.4.18}
在陽痿的情況下，可以通過本尊瑜伽來生起大樂。{6.4.18}
“Consequently, buddhas are neither entities,
因此，佛陀既非實體，
Nor are they non-entities.
也不是非存在。
They possess a form with arms and face, [F.116.b]
他們具有具備手臂和面孔的身形，
But in terms of the ultimate bliss, they are formless. {6.4.19}
但從最高樂的角度而言，他們是無形的。{6.4.19}
“Therefore, all beings are the innate condition;
「因此，一切眾生都是俱生；
The innate condition is said to be their very nature.
俱生被說為是他們的本質。
With the mind in a purified form,
以清淨的意為基礎，
This nature is nirvāṇa. {6.4.20}
此性即是涅槃。{6.4.20}
“Union with the form of the deity
與本尊的形象雙運
Is established as soon as one is born
一出生就已經確立
Based on having a face, hands, color, and shape,
基於具有面孔、雙手、色彩和身形，
But including also base predispositions from the past. {6.4.21}
但也包括來自過去的基本傾向。{6.4.21}
“In this way, O goddess, is explained the usurpassable among all unions.”
「就這樣，女神啊，我為妳解釋了在所有雙運中無法超越的境界。」
6.166Then all the goddesses, headed by Nairātmyā, including Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, Bhṛkuṭī, Cundā, Parṇaśavarī, Ahomukhā and Śaṃvarī—yoginīs as numerous as the dust particles on Mount Sumeru—became utterly bewildered, fainting and trembling. {6.4.22}
6.166於是，以無我母為首的所有女神，包括白度母、瑪瑪基、白衣母、度母、眉間母、準提母、葉衣母、無面母和自在母——數量如須彌山微塵般眾多的瑜伽女——全都陷入極度的困惑，昏迷不醒，身體顫抖。{6.4.22}
At that moment, all the tathāgatas, headed by Akṣobhya, said this: “May the Blessed One please resuscitate all the hosts of yoginīs.” {6.4.23}
此時，以不動佛為首的一切如來說道：「願世尊救醒所有的瑜伽女眾。」{6.4.23}
6.167Then, having entered the meditative absorption called the “vajra conquering all ignorance,” the lord revived all the yoginīs and said: {6.4.24}
6.167於是世尊入於名為「金剛勝一切無明三昧」的三摩地，使所有瑜伽女復甦，並說道：{6.4.24}
“Sentient beings are buddhas,
「有情是佛陀，
But they are sullied by adventitious defilements.
但是他們被偶然的垢染所污染。
When these defilements are removed, they become buddhas.
當這些垢染被清除時，他們就成為佛陀。
This is so, O Blessed One and other sons of noble family. {6.4.25}
是的，世尊及其他高貴家族的兒子們。{6.4.25}
“If an ordinary man were to eat poison in ignorance
「如果一個普通人在無明中誤食毒藥
He would fall unconscious.
他會失去意識。
But if he were free from delusion,
但如果他沒有癡心，
Then knowing the truth would neutralize his affliction. {6.4.26}
那麼知曉真理就會中和他的煩惱。{6.4.26}
“One who knows the true nature of poison
「懂得毒藥真實本質的人
Can overcome poison with poison,
能夠用毒來克服毒，
Using a potion that would kill
用一種能夠致命的藥物
All other creatures. {6.4.27}
所有其他生物。{6.4.27}
“Similarly, someone afflicted by flatulence
「同樣地，某人患有腹脹病
Is given a dish of beans,
被給予一盤豆子，
For flatulence is killed by flatulence
因為脹氣是由脹氣來消滅的
After administering a medicine that seems counterproductive. {6.4.28}
在施用似乎會加重病情的藥物之後。{6.4.28}
“Conditioned existence is purified by conditioned existence, [F.117.a]
有為法由有為法而得淨化，
And concepts are removed by concepts.
概念通過概念而消除。
Just as water that has gotten inside the ear
就如同進入耳內的水一樣
Is extracted with more water, {6.4.29}
用更多的水來取出，{6.4.29}
“So too are concepts about entities
同樣地，對於事物的概念
Purified with entity-forms of the deity.
用本尊的實相形式來淨化。
Just as those who have been burned by fire
正如那些被火燒傷的人
Apply fire once more as a sudorific, {6.4.30}
再次用火作為發汗劑來使用，
“So too those burned by the fire of passions
「同樣地，那些被貪欲火燒傷的人
Apply the sudorific of the fire of passion.
塗上貪欲火的發汗療法。
Any savage act that binds
任何殘暴的行為都會造成業力的束縛
Its perpetrator by karma {6.4.31}
其實行者因業
“Can, in and of itself, when conjoined with skillful means,
「能，在其本身，當與方便相結合時，」
Release him from the fetters of conditioned existence.
將其從有為法的束縛中解脫出來。
People are bound by passion,
人們被貪所束縛，
And only by passion are they released. {6.4.32}
只有通過貪才能解放他們。{6.4.32}
“This inverted meditation
「這種顛倒的禪修
Is unknown to orthodox Buddhists or tīrthikas.
正統佛教徒和外道都不知道這種顛倒的禪修。
In sexual play there are five types of enjoyment
在性愛遊戲中有五種快樂
Corresponding to the five elements. {6.4.33}
對應五大元素。{6.4.33}
“What is a single great delight
「什麼是單一的大樂
Becomes fivefold when the categories are applied.
當應用分類時，就變成了五倍。
The solidity (earth element) is experienced
堅硬性（地大）被體驗到
Through the touch felt when bola and kakkola unite. {6.4.34}
透過滴液與石灰相合時所感受到的接觸。{6.4.34}
“Because the solidity has the quality of delusion,
「因為堅實具有癡的性質，
Delusion is regarded as Vairocana.
癡被視為大日如來。
Since bodhicitta is liquid,
由於菩提心是液體，
This liquid is regarded as the water element. {6.4.35}
這個液體被視為水大。{6.4.35}
“Since water has the nature of Akṣobhya,
「由於水具有不動佛的本質，
Hatred is the guide Akṣobhya.
瞋恨是引導者不動佛。
When the two organs are united in mutual rubbing
當兩個器官在相互摩擦中結合時
Heat is always born. {6.4.36}
熱恆常生起。{6.4.36}
“This heat of passion is the vajra state of Amitābha,
「這貪的熱力就是阿彌陀佛的金剛境界，
For passion is born within heat.
貪欲是在熱中生起的。
The semen-consciousness deposited in the kakkola
精識沉積在處女膜中
Has the nature of wind. {6.4.37}
具有風的本質。{6.4.37}
“This movement of envy is Amoghasiddhi,
這種嫉妒的運動就是不空成就佛，
For Amogha is born from wind.
不空成就佛是從風而生。
Pleasure is the impassioned mind—
快樂是貪著的意——
The jewel with the characteristics of space. {6.4.38}
具有虛空特性的寶珠。
“Space is the vajra quality of backbiting,
空是背信的金剛性質，
For backbiting is born from space.
因為背信源自於空性。
The one great semen-consciousness
那一個大精識
Is thus characterized by these five aspects. {6.4.39}
因此具有這五個特徵。{6.4.39}
“Arisen within the five families,
在五族中產生，
They are multiplied therein by the thousand.
它們在其中增長到千倍。
Still, their nature is but single—
然而，它們的本質卻只是唯一的——
The unending, ultimate bliss. {6.4.40}
無盡的最高樂。{6.4.40}
“This bliss, however, becomes fivefold according to the division
「然而這種大樂，按照分類而變成五重
Into the five mental states of passion, and so forth. {6.4.41} [F.117.b]
進入貪等五種心的狀態中。{6.4.41} [F.117.b]
“Within each of the five families there are multitudes of tathāgatas,
「在五族的每一族之中，都有無數的如來，」
Equal in number to the grains of sand in ten Ganges Rivers.
其數量等同於十條恆河中沙粒的數目。
Within each of these great families there are many families,
在這些大族中的每一個裡面，都有很多個家族，
And within each of these families there are many hundreds more families. {6.4.42}
每一個家族中都有許多百個家族。{6.4.42}
“These too are big, containing hundreds of thousands of families,
「這些也都很大，包含了數百萬個家族，」
Which have tens of millions, which in turn become innumerable.
其中有數千萬個，這些又變成無數個。
Within each of these families there are further innumerable families—
在每一個這樣的家族中，還有無數的家族——
All of them arise from the family of the supreme joy.”
它們全都從最極喜樂的家族中生起。
So spoke [Vajrasattva]. {6.4.43}
金剛薩埵如是說。{6.4.43}
6.186[The goddess asked,] “How can all this be contained in the form of a globule the size of a particle?” {6.4.44}
6.186女神問道：「這一切怎麼能夠容納在一個微塵大小的球體形狀裡呢？」{6.4.44}
The Blessed One said:
世尊說：
“It is so because many buddhas can fit in the space of a hair’s width,
「是這樣的，因為許多佛陀能夠容納在一根頭髮寬度的空間裡，
Without crowding or causing inconvenience to one another. {6.4.45}
互相不相妨礙，也不相互造成不便。{6.4.45}
“Rise, rise, O deities, replete with the ten powers,
「起身吧，起身吧，諸位天神，具足十力的存在們，
Who wish to feast in my house,
想要在我的宅邸中享受盛宴的人，
And you, sons of the buddha families, who appear through your miraculous powers. {6.4.46}
而你們佛陀家族的兒子們，透過你們的神奇力量而顯現。{6.4.46}
“Listen, O goddess, as I will now teach
「諦聽，女神啊，我現在將為妳講述
The characteristics of the emergence from sampuṭa. {6.4.47}
從正相合中顯現的特徵。{6.4.47}
“The word rahasye abides in the element earth;
「秘密」這個詞語存在於地界裡；
Parame, in the element water;
殊勝，在稱為水的界中；
Ramye, in the element called fire;
喜樂，住於稱為火的界；
And sarvātmani abides in wind. {6.4.48}
而「一切我」存在於風界。{6.4.48}
“The phrase sadā sthitaḥ expresses
「『恆常安住』這個詞組表達
The saṃvara identity of all buddhas,
所有佛陀的時輪身份，
Always present in the form of mirror-like wisdom,
常恆現起於鏡智的形相中，
The wisdom of equality, {6.4.49}
平等性智，{6.4.49}
“The wisdom of clear discrimination,
「明晰分辨的智慧，
Or the wisdom accomplishing all actions.
或者成所作智。
The phrase sadā sthitaḥ thus conveys
永遠安住這個措辭因此傳達
The nature of impeccable purity. {6.4.50}
無瑕淨性的本質。{6.4.50}
“It is thus always present as Vairocana.
它因此總是以大日如來的形態而存在。
When it is always present as Amoghasiddhi,
當它始終顯現為不空成就佛時，
It could be in the form of Ratnasaṃbhava,
它可能是寶生佛的形式。
Or perhaps Amitābha. {6.4.51}
或者是阿彌陀佛。{6.4.51}
“It is a drop made of the five ambrosias,
「這是一滴由五種甘露組成的，」
Consisting in its nature purely of mind.
其本質由清淨的意組成。
It is also pristine great gnosis,
它也是清淨的大智慧，
The nature of all female deities. {6.4.52}
所有女性本尊的本質。{6.4.52}
“It is called Vajrasattva
它被稱為金剛薩埵
And is declared to be the ultimate bliss.
並被宣說為最高樂。
Its self-existing nature, however,
然而，其自性本然的本質，
Is known as the dharmakāya. {6.4.53}
被認識為法身。
“This Vajrasattva possesses innate wisdom, Prajñā, [F.118.a]
「這金剛薩埵具有俱生智、般若，」
Established by her nature as part of him.
由她的本性作為他的一部分而建立。
She is fanned by the activating winds
她被啟動的氣所吹動。
And blazes in the area of the navel. {6.4.54}
在臍輪的區域燃燒熾盛。
“She is called Nairātmyā,
「她被稱為無我母，
Also known as Vasantatilakā.
也稱為春季題額。
Her body consists of hundreds of thousands of points of light
她的身由數十萬個光點所組成。
As dazzling as a massive flash of lightning. {6.4.55}
如同巨大閃電一樣耀眼奪目。{6.4.55}
“During deity yoga practice, however,
「在本尊瑜伽修練中，」
These points of light come out
這些光點放射出去
Through the pores of one’s skin into the ten directions,
通過自己皮膚的毛孔，射向十個方向，
Threatening all the gods and demigods. {6.4.56}
威脅所有的天眾和非天。{6.4.56}
“Having blazed in the dharmakāya cakra at the chest,
「在胸輪的法身輪中熾然燃燒，
The rays of light reach the cakra of the sambhogakāya.
光線抵達受用身的輪。
They then exit through the right nostril,
隨後從右鼻孔溢出，
Radiating all around. {6.4.57}
向四周放射光芒。{6.4.57}
“Coming out also through the opening located at one’s crown,
光芒也從頂輪的開口處射出，
The light rays radiate throughout the ten directions,
光線在十個方向上放射出去，
Entering the buddhas and bodhisattvas
進入佛陀和菩薩
Through their left nostrils. {6.4.58}
通過他們的左鼻孔。{6.4.58}
“The light rays then enter the cakra at the top of their heads;
「隨後光線進入他們頭頂的輪；
Having set their cakra ablaze with light,
用光芒使他們的輪熾烈燃燒，
[Nairātmyā] should withdraw and re-enter the practitioner
無我母應當收回並重新進入修行者
Through the previously mentioned opening at the crown. {6.4.59}
通過之前提到的冠冕頂部的開口。{6.4.59}
“While all the buddhas are being burned up,
當所有佛陀都被燒毀時，
She will cause bliss to arise.
她將會激發大樂的生起。
Finally, having returned to the area of the navel,
最後，回到臍輪的區域，
She will abide there as before.” {6.4.60}
她將如同從前一樣安住在那裡。」{6.4.60}
6.203This concludes the sovereign chapter called Vasantatilakā, the sixth in the great tantra, the “Emergence from Sampuṭa.”
6.203（結尾）