“I want to hear, O Blessed One,「我想聽聞，世尊啊，
About the attributes signified by other things.關於其他事物所表示的法器。
I do not know the four principles,我不知道四項原則，
So please explain them, O Blessed One.” {8.1.1}所以請您解釋它們吧，世尊。」{8.1.1}
“Listen, Vajragarbha, how it really is regarding「金剛藏，你要聽著，關於事實究竟如何
The attributes of delivery from saṃsāra:輪迴解脫的法器：
The vajra scepter signifies the first principle,金剛杵代表第一個原則，
And the bell, the second. {8.1.2}鈴是第二個。{8.1.2}
“The third is the rosary, and the fourth is第三個是念珠，第四個是
The attribute of knowledge.知識的法器。
The waves of these four principles這四種法則的波浪
Carry beings to the desired other shore. {8.1.3}將眾生帶往所欲的彼岸。{8.1.3}
“On the central prong of the vajra scepter is Lord Vairocana;金剛杵的中央尖端上是大日如來；
On the eastern, Akṣobhya himself.東方是不動佛本身。
Ratnasambhava is on the southern prong,寶生佛在南邊的尖端，
Whereas Amitābha should be visualized on the western. {8.1.4}而阿彌陀佛應當在西方觀想。
“On the northern prong there is Amoghasiddhi—在北邊的金剛上有不空成就佛——
These are the main deities on the five prongs.這些是五個分支上的主要本尊。
On the lotus below one should install, in their allotted places,在下方的蓮花上，應該按照各自的位置安置，
The eight bodhisattvas representing the eight ancillary aspects of awakening: {8.1.5}代表菩提八種輔助面向的八位菩薩：{8.1.5}
“Padmapāṇi (Avalokiteśvara), Maitreya,蓮花手（觀世音菩薩）、彌勒菩薩、
Gaganagañja (Ākāśagarbha), Samantabhadra,虛空藏（虛空藏菩薩）、普賢菩薩、
The lord of yakṣas (Vajrapāṇi), Mañjuśrī,夜叉之主（金剛手）、文殊菩薩，
Sarvanivaraṇaviṣkambhin, and Kṣitigarbha. {8.1.6}除蓋障菩薩和地藏菩薩。{8.1.6}
“One should distribute these eight principal deities「應將這八位主要的本尊
In their respective places.在各自的位置上。
The wisdom deity is nestled智慧本尊安住其中
In the center, the place of origin of the thirteen deities. {8.1.7}在中心，這是十三位本尊的起源之地。{8.1.7}
“On the other lotus petals one should add「在其他蓮花花瓣上應該加上
The following eight goddesses in their respective places:以下八位女神在各自的位置：
The four goddesses beginning with Vajrāṅkuśī in the cardinal directions,四位女神在四個主要方向，以金剛女為首，
And the other cavorting ladies in the intermediate directions. {8.1.8}以及在四隅方位的其他嬉戲女神。{8.1.8}
“On the five prongs of the vajra scepter there are five ḍākinīs:金剛杵的五個尖端上有五位空行母：
On the central one, there is the eponymous jñānasattva —Jñānaḍākinī;在中央的位置，有同名的智薩埵——智慧空行母；
On the eastern, there is Vajraḍākinī;在東方，有金剛空行母；
On the northern, there is the one called Ghorī; {8.1.9}在北方的是稱為恐怖母的空行母；
“On the western one, there is Vetālī;西方有屍鬼母；
And Caṇḍālī is the goddess on the southern prong.而金剛女是南方尖端的女神。
The wise practitioner should know聰慧的修行者應該了解
These deities to be the principles of the vajra. {8.1.10}這些天神就是金剛的原理。{8.1.10}
“Since the principles of the vajra are present「既然金剛的原理存在
As the nature of the vajra within one’s own mind,作為自己意中金剛的本性，
The practitioners, by employing the vajra scepters,修行者透過運用金剛杵，
Can bring on the realization of the vajra mind. {8.1.11}便能成就金剛心的證悟。
“He should firmly ascertain that vajra is purity; [F.144.b]他應該堅定地確認金剛是清淨；
This vajra [mind] is construed as identical with phenomena.這個金剛心被認為與現象是同一的。
Vajra is all of these principles,金剛包含了所有這些原理，
And it extends also to ritual action. {8.1.12}它也延伸到儀軌行為。{8.1.12}
“The vajra scepter, by emitting light,金剛杵以放射光明，
Delivers beings from saṃsāra.將眾生從輪迴中解救出來。
He who knows the method can use it懂得方法的人能夠運用它
In the acts of summoning and paralyzing. {8.1.13}在召喚和制伏的行為中。{8.1.13}
“Just as the afflictions are likened to darkness,「就如同煩惱被比作黑暗，
So does gnosis accord with a lamp.智慧也就像燈光一樣。
Should he destroy the afflictions with the vajra of gnosis,若他以智慧金剛摧毀煩惱，
He will attain the dimension of light. {8.1.14}他將證得光明的境界。{8.1.14}
“Everything that is accomplished with the vajra「一切以金剛成就的事物
Is taught to be the nature of vajra.被教導為金剛的本質。
Vajra is the essence of phenomena;金剛是現象的本質；
Vajra is being concerned with liberation. {8.1.15}金剛是指關切解脫。{8.1.15}
“By mounting the vajra onto the lotus「將金剛安置於蓮花之上
He will realize the nature of reality in its entirety.他將會完全領悟實相的本質。
By submerging the vajra in the lotus,透過將金剛浸入蓮花中，
The wise practitioner will succeed. {8.1.16}智慧的修行者將會成功。{8.1.16}
“Listen, O King Vajradhara, about「聽著，至尊金剛持王，關於
The characteristics of the vajra bell.金剛鈴的特徵。
All the deities listen to the bells,所有的諸佛都聽聞著鈴聲，
Whose very nature is to sound wisdom. {8.1.17}其本質就是音聲智慧。
“The bell should be clearly understood as consisting of three parts.鈴應該被清楚地理解為由三個部分所組成。
It is adorned with a girding band;用腰帶裝飾著。
It is as tranquil as the blossoms of blue or white lotuses,它如同藍色或白色蓮花的花朵一樣寧靜安詳。
And arrayed with jewels and lotus flowers. {8.1.18}並用珠寶和蓮花裝飾而成。{8.1.18}
“[On the nine-pronged vajra handle] there are eight deities「[在九股金剛杵的握柄上]有八位本尊
In the cardinal and intermediate directions, with the Buddha as the ninth in the center.在四個主要方向和四個中間方向，中央以佛陀為第九位。
As there are nine deities, and so forth,因為有九位神祇，以此類推，
He should consecrate the prongs with these nine. {8.1.19}他應該用這九個[金剛囉]來加持金剛的各個尖端。{8.1.19}
“Eight of the prongs emerge from the mouth of a sea monster八根金剛杵的尖端從海怪的口中出現
And are each situated on light rays and a moon.各各安住在光線和月輪上。
This is the vajra scepter of wisdom that liberates the world;這是解脫世間的智慧金剛杵；
It is called ‘The Nine Prongs.’ {8.1.20}它被稱為「九股金剛杵」。{8.1.20}
“Established as the seat of awakening,確立為菩提的座位，
It is present throughout the reaches of space,它遍於空間的各個角落，
With all the infinite world spheres以一切無量的世界球體
Throughout the ten directions being fields of knowledge. {8.1.21}遍佈十方成為知識的領域。{8.1.21}
“[On the petals of the lotus at the top of the bell],「[在鈴頂部蓮花的花瓣上]，
In the eight directions, eight goddesses are famed to reside.在八個方向，八位女神據稱居住。
They arise from their respective seed syllables她們從各自的種子字中出現
And are each placed in one of the eight sectors. {8.1.22}各自安置在八個方位中。{8.1.22}
“On the eastern petal there is Tāriṇī;在東方花瓣上有度母；
On the northern, there is Pāṇḍarā.在北方有白色度母。
On the western, there is Māmakī,在西方，有瑪瑪基，
And on the southern, there is Buddhalocanā. {8.1.23}在南方有佛眼度母。{8.1.23}
“The intermediate directions are occupied by Sauvarṇā,中間的四個方向由蘇瓦爾納女神佔據，
Madhurā, Kānti, and Vajramālā—the four of them.摩度囉、甘地、金剛花鬘——這四位。
Inside they are like space,內部如同虛空般空寂。
And outwardly they are receptacles of beauty and radiance. {8.1.24}向外則是美麗與光芒的容器。
“They each arise from a lotus in full bloom. [F.145.a]「她們各自從盛開的蓮花中升起。」
[Inside the bell,] resembling a vase of wisdom ambrosia,在鈴內，像一個盛著智慧甘露的瓶子，
Is the place of formless existence.是無形存在的處所。
In the center of this place of wisdom ambrosia is the mind. {8.1.25}在這個智慧甘露之地的中央是意。{8.1.25}
“The bell is the goddess Prajñāpāramitā,「鈴是般若波羅蜜多女神，
Beautiful in form and endowed with qualities.形態優美，具備諸般品質。
As for the vajra [prongs] above the lotus,至於蓮花之上的金剛[尖端]，
He should visualize there the set of deities as before. {8.1.26}他應該如同之前一樣，在那裡觀想一組天神。{8.1.26}
“The middle part is called ‘the staff of gnosis’—「中間部分稱為『智慧的杖』—
There takes place all emanating and absorbing.在那裡進行著一切的顯現和收攝。
He should cause the bell clapper to swing in the eight directions,他應該使鈴的舌頭在八個方向搖擺，
Employing the visualization of the vowels and consonants. {8.1.27}運用元音和輔音的觀想。{8.1.27}
“Through this method involving the vowels and the consonants「通過這個涉及元音和輔音的方法
He can cut through all of saṃsāric existence.他能夠切斷輪迴存在的一切。
The vajra scepter and bell are means,金剛杵與鈴是方便。
And as means, they are in the middle. {8.1.28}作為方便，它們在中間。{8.1.28}
“Stretching out both hands, he should, in this ritual,「雙手伸展，在此儀軌中，
Perform the gesture of ‘the turning of the lotus’ five times.做「蓮花轉動」的手印五次。
On his right palm he should visualize the sun,在他的右掌上，應該觀想日輪，
And on his left, the moon. {8.1.29}在他的左掌上，應觀想月輪。{8.1.29}
“As the skillful means for embodied beings,作為對有情眾生的方便，
He should visualize his chosen deity.他應該觀想他的本尊。
The wise practitioner should raise up the vajra scepter智慧的修行者應當舉起金剛杵
And then place it upon the bell. {8.1.30}然後將其放在鈴上。{8.1.30}
“He should chant the syllable hūṁ他應當誦念嗡這個音節
And delight all the buddhas by singing:並以歌唱的方式使所有佛陀歡喜：
“ ‘Adorned by the raised vajra scepter,「以高舉的金剛杵莊嚴，
Delusional beings are liberated.癡迷的眾生得到解脫。
As the fruition of liberation through Dharma,作為通過法得到解脫的果實，
One holds the pleasing vajra scepter.持著令人歡喜的金剛杵。
8.32“ ‘Hūṁ hūṁ hūṁ! Ho ho ho!’ {8.1.31}
“When sounding the wisdom and the means (i.e., the bell and the vajra scepter)「當鳴響智慧和方便(即鈴和金剛杵)時
The wisdom and the means consist of his hands. {8.1.32}智慧和方便在他的雙手中。{8.1.32}
8.33“He should recite further:
“ Oṁ, the vajra sound of phenomena! Spreading and reverberating! You reach all the buddhafields. Your nature is the sound of the perfection of wisdom. You delight the heart of Vajrasattva. Hūṁ hūṁ hūṁ! Ho ho ho! Svāhā! {8.1.33}
“ Oṁ, please stand by the vajra pledge to bring about the realization of all the tathāgatas! I uphold you. Hiḥ hi hi hi hi! Hūṁ hūṁ hūṁ! Phaṭ! Svāhā! {8.1.34}
“By the Dharma of wisdom and means「以智慧與方便的法
All living beings are awakened.一切眾生都被喚醒。
He should sound the bell in order to awaken to buddhahood他應該敲鈴以便覺醒證得佛果
Those beings wallowing in the swamp of unknowing. {8.1.35}那些沉溺於無明泥沼中的眾生。{8.1.35}
“He should truly grasp the vajra scepter,他應當真實地握持金剛杵，
And truly sound the bell.並真實地敲響鈴。
Being a practitioner, he should work for the benefit of beings,作為修行者，他應該為眾生的利益而工作。
Following the procedure of wisdom and means. {8.1.36}遵循智慧與方便的程序。{8.1.36}
“The bell of the practitioner who does not have「沒有智慧與方便的修行者的鈴
This truth in his heart sounds like an elephant bell.這個真理在他心中的聲音如同象鈴般迴響。
The accomplishment of someone who does not沒有掌握瑜伽真諦的人的成就
Possess the truth of yoga appears to be far off.” {8.1.37} [F.145.b]沒有瑜伽真理的修行者的成就似乎很遙遠。
8.38This concludes the first part of the eighth chapter on the principles of the bell.
“Listen, Vajragarbha, as is proper,「金剛藏，請用心聽，如是如理而聽，」
About the characteristics of a rosary,關於念珠的特性，
By the correct application of which,透過正確的運用，
One will succeed without doubt. {8.2.1}必將成就，毫無疑問。{8.2.1}
Bone, or another white material骨頭，或其他白色的材料
Are the characteristics of a rosary這是念珠的特性
Particularly suited for rites of appeasement. {8.2.2}特別適合用於安撫儀式。{8.2.2}
“Gold, silver, or copper,黃金、白銀或銅，
And, in particular, lotus seeds,特別是蓮花種子，
Are regarded by a wise practitioner被智慧的修行者視為
As the rosary materials for rites of enriching. {8.2.3}作為增益儀式的念珠材料。{8.2.3}
“Saffron, sandalwood, and similar substances,「藏紅花、檀香及類似的物質，
Or any especially fragrant materials,或任何特別芬芳的物質，
Should be used for making beads應當用來製作念珠
Famed to be effective in rites of enthralling. {8.2.4}以其在迷幻儀式中聞名有效。{8.2.4}
“Rudrākṣa seeds, soapberry seeds,菩提子、肥皂果的種子，
Should be used in violent rites,應該用在猛烈的儀式中，
As they are famed to be effective in assaulting. {8.2.5}因為它們以在攻擊中有效而聞名。
“The seeds of lucky bean tree can be used in all rites—「幸運豆樹的種子可以用於所有的儀式——
Pacifying, enriching, enthralling, and assaulting.息災、增益、懷攝、誅伏。
For the accomplishment of the mantra the number of beads should be fifty;為了真言的成就，念珠的數量應該是五十顆；
In rites of enthralling, it should be half of that. {8.2.6}在迷惑的儀式中，應該是那個數量的一半。{8.2.6}
“For rites of pacifying, there should be one hundred beads;「在息災的儀軌中，應該有一百顆念珠；」
In rites of enriching, one hundred and eight.在增長的儀式中，應該有一百零八顆念珠。
In rites of assaulting, there should be sixty—在對敵儀式中，應該用六十顆念珠——
These are the numbers used in specific rites. {8.2.7}這些是在特定儀軌中使用的數字。{8.2.7}
“One should prepare a rosary and other implements「應該準備念珠和其他持物」
According to the type of ritual being performed.根據所進行的儀軌類型。
With eight deities in the cardinal and intermediary directions,八位神祇分別位於四方和四隅，
And the Buddha being the ninth in the center, {8.2.8}而佛陀位於中央，為第九位尊神。
“One should install the nine deities應當安置九位神祇
In the nine-threaded cord of the nine deities, and so forth.在九位神祇的九股繩線中，以此類推。
All of the beads are arhats—所有的珠子都是阿羅漢——
They should be threaded above the stūpa-bead. {8.2.9}它們應該被穿在塔珠上方。{8.2.9}
“The stūpa-bead is regarded as the beholder of phenomena,「塔珠被視為現象的持有者，
And the beads above it, the sphere of phenomena.而在其上方的念珠，是現象的領域。
One should visualize on the palm of one’s [right] hand a sun disk應該在自己（右）手的掌心上觀想一個日輪
With the first vowel, a, and so forth. {8.2.10}從第一個元音「阿」以及其後的元音開始。
“If one is a practitioner, he should visualize in the center of the [left] hand如果一個修行者，他應該在左手的中心觀想
The syllable of ambrosia, a,甘露的音節，阿（a），
With a white central part,中間有白色的部分，
Radiating multiple rays of light. {8.2.11}放射出多道光芒。{8.2.11}
“He should visualize the fingers of the right hand as the prongs of a vajra scepter,他應該觀想右手的手指為金剛杵的尖端，
And the fingers of the left as lotus petals.而左手的手指應觀想為蓮花的花瓣。
He should join the lotus with the vajra to form a hemisphere,他應該將蓮花與金剛結合在一起，形成一個半球體。
And place the rosary in the center. {8.2.12}並將念珠放在中央。{8.2.12}
“He should visualize this as completely real,他應該將這個觀想為完全真實的，
And consecrate the rosary in this way.以此方式來加持念珠。
Afterward, the mantra practitioner should recite the mantras,之後，修行真言的修行者應當誦持真言，
According to the specifics of how to use his fingers, and so forth. {8.2.13} [F.146.a]根據如何使用他的手指等具體方法。
“The [left] hand then also becomes vajra,「左手也就成為金剛，
Assuming the nature of nonduality of the vajra.假定金剛不二的本質。
In rites of pacifying he should use the index finger;在息災儀軌中，他應該使用食指；
In those of enriching, he employs the principle of the middle finger. {8.2.14}在增益儀軌中，他運用中指的原則。{8.2.14}
“The ring finger is said to be used in rites of enthralling,「無名指據說用於攝召儀式中，」
And the little finger in rites of assaulting.小指用於攻擊的儀式中。
The thumb is used to form a vajra hook拇指用來形成金剛鉤
With the power to summon the deities. {8.2.15}具有召喚諸位天神的力。{8.2.15}
“By reciting and meditating with focus,「通過專注地誦念和禪修，
He will succeed without a doubt.他必將毫無疑問地成功。
When the practitioner does not possess suchness,當修行者不具足真如時，
His mantra recitation and meditation will be, likewise, without suchness. {8.2.16}他的持咒與禪修，同樣將缺乏真如。{8.2.16}
“He will lack the principles of the vajra scepter and bell,「他將缺乏金剛杵與鈴的原則，
And likewise will not give rise to the principle of gesture.同樣也不會生起手印的原理。
However, once the practitioner attains suchness,然而，修行者一旦證悟真如，
He will be able to manifest all principles. {8.2.17}他將能夠顯現所有的原理。{8.2.17}
“Since suchness is the cause of all syllables,「既然真如是所有音節的因，
It is also the essence of mantras with exquisite forms.它也是具有精妙形相的真言的本質。
Thus by counting the mantras that are meant to be counted,由此，通過計數那些應該被計數的真言，
He will realize the essence of the yoginīs. {8.2.18}他將領悟瑜伽女的本質。{8.2.18}
8.57“The mantra to recite is:
“ Oṁ, stage by stage, I will attain the great knowledge of all the buddhas. Hūṁ hūṁ hūṁ! Ho ho ho! Aḥ! Svāhā! {8.2.19}
“By reciting these mantras that purify through the principle of the rosary,「通過念珠的原理淨化的真言，藉由誦唸這些真言，」
He will accomplish whatever he desires.他將成就他所貪欲的一切。
The rites rooted in suchness will be successful.根植於真如的儀軌將會成功。
But if suchness is not fully manifested, success will be far off. {8.2.20}但若真如未能圓滿顯現，成就將遠不可及。{8.2.20}
“Listen well, O [Vajragarbha], one of great knowledge,「善聽啊，金剛藏，大智者啊，
As this is particularly about the essential reality of wisdom.因為這特別是關於智慧的本質實相。
Fully collected, he should offer a gaṇacakra feast,完全集聚後，他應當舉辦薈供。
Assuming, as the mental categories go, the mind of sameness. {8.2.21}根據心的種類而言，應當假設平等性的意。
“He should visualize, transformed from the seed syllable of gnosis他應當觀想，從智慧的種子字變化而成
Placed in the center of a moon disk,安置在月輪的中央，
[Vairocana], white in color大日如來，白色身體
And sitting on a lotus throne. {8.2.22}並坐在蓮花座上。{8.2.22}
“He has two arms and sits in the sattvaparyaṅka posture;他有兩隻手臂，以菩薩坐姿而坐；
He is adorned with all kinds of jewelry.他以各種珠寶裝飾自身。
His consort , the great seal,他的伴侶，大手印，
Is held to his heart with his two hands. {8.2.23}被他用雙手緊抱在心間。
“Brilliantly white and very beautiful,「光彩潔白，極其美妙，
She resembles the noble lord Vairocana.她形象如同尊貴的大日如來。
With clouds composed of buddhas flashing forth,用佛陀組成的雲朵閃耀而出，
He is surrounded on all sides by multicolored light. {8.2.24}他被四面八方的多彩光芒所圍繞。{8.2.24}
“Simultaneously, he should recite the mantra同時，他應該誦念真言
Following the right procedure, which involves按照正確的程序進行
Turning the rosary with either the left or the right hand.用左手或右手轉動念珠。
This will please the ḍākinīs. {8.2.25}這樣會讓空行母們歡喜。{8.2.25}
“The seeds of vowels and consonants「元音和輔音的種子
Are threaded on the thread whose principle is the syllable hūṁ. [F.146.b]是用以「嗡」音節為原理的線索串貫起來的。
Should the practitioner visualize this seed syllable [of Vairocana],修行者應當觀想大日如來的這個種子字，
He will swiftly attain buddhahood.” {8.2.26}他將迅速證得佛果。
8.65This concludes the second part of the eighth chapter on mantra recitation and visualization.
“Listen Vajragarbha, as is proper, to the explanation「金剛藏，請如法地聽聞此說明
Of the practice of consciousness transference.關於遷移識的修持方法。
I will teach you about the beautiful destiny我將教導你關於美好的命運
Arrived at through the auspicious path of practitioners. {8.3.1}透過修行者的吉祥道路而抵達。
“I want to hear it, O master of gnosis!「我想聽聞，啊，智慧的主人！」
What are the nine gates?九個門是什麼？
What are the good qualities and faults,什麼是功德和過失，
According to the classification of the gates of consciousness?” {8.3.2}根據識的門類分別，什麼是九個門？什麼是優點和缺點？」{8.3.2}
8.68[The Blessed One said:]
“Listen about the proper method,「請聽聞正確的方法，
Which is to be relied upon at the time of passing away.在臨終時應該依靠的。
When the path is right, one will reach a pleasant destiny;當道路正確時，人將達到快樂的境界；
The wrong path will lead to unfavorable forms of existence. {8.3.3}錯誤的道路會導致不利的存在形式。{8.3.3}
“The nine gates are specified as「九個門戶被指定為
The ‘drop’ between the eyebrows, the navel,眉間的「明點」，臍輪，
The fontanelle above, the eyes, the nostrils and so forth, the ears,頂竅在上方，眼、鼻孔等，耳，
And the gates for passing water and for evacuation. {8.3.4}以及排尿和排便的孔道。{8.3.4}
“The gate at the navel leads to the gods’ realm of desire.臍輪的門戶通往天眾的欲界。
By leaving through the ‘drop,’ one will enter the realm of form.通過排出「滴」，就會進入色界。
The ‘above’ gate leads to still higher destinies.「上」門通向更高的善趣。
These three gates have been proclaimed as leading to higher destinies. {8.3.5}這三扇門被宣說為通往更高的境界。{8.3.5}
“The realm of yakṣas is entered through the nostrils;夜叉的領域是通過鼻孔進入的；
That of the divine siddhas, through the ears.成就者的識則通過耳朵。
The consciousness that escapes through the eyes從眼睛逃逸的識
Will proceed to the realm of humans. {8.3.6}將進入人道。{8.3.6}
“The gate of existence, the mouth, leads to the realm of hungry ghosts,存在之門，口，通往餓鬼道，
While the urinary passage leads to the animal realm.而通過尿道會導往畜生道。
When the gate is the anus, the destiny is hell with its eight divisions.當此門為肛門時，其命運則是具有八個分界的地獄。
So are described, O sons of noble family, the passages into different existences. {8.3.7}諸位高貴族姓的兒女啊，這就是通往不同生存狀態的通道的描述。{8.3.7}
“Since the emergence of the different saṃsāric destinations「由於不同輪迴目的地的顯現
Happens according to the specificities of the gates,根據各個門的特殊性而發生。
The practitioners must focus [at the time of death]修行者必須在死亡時專注於他們即將通過的門的類型。
On the type of gate they are going to pass through. {8.3.8}修行者必須專注於他們將要通過的那種門的類型。{8.3.8}
“When the time of death arrives,「當死亡的時刻來臨時，
A sign of death will be perceived.死亡的徵兆將被察覺到。
It is best to practice transference最好修習遷轉法
Before the separation of body and mind is caused by old age, and so forth. {8.3.9}在衰老等原因導致身與意分離之前。{8.3.9}
“To start, one should block all the gates「首先，應當堵住所有的門戶
By performing the breath retention called kumbhaka.通過執行稱為咽喉鎖的風力停留。
The visualization involves five syllables placed inside the subtle channels,觀想涉及五個音節置於細微脈道內，
[Each of the syllables blocking one of] the five gate-orifices. {8.3.10}每個音節都堵住五個門孔中的一個。{8.3.10}
“The seed syllable at the gate below them下方門處的種子字
Should be white as the element water.應該是白色，如同水界。
The seed syllable of fire at the urethral and anal gates火的種子字在尿道和肛門門處
Should be visualized as blazing like fire. {8.3.11}應該觀想成像火焰一樣熊熊燃燒。{8.3.11}
“One should do this visualization with complete collectedness應該以完全的專注力進行此觀想
While performing the same breathing as mentioned before. [F.147.a]在進行前面提到的相同風的修習時。
One’s body is visualized as being the color of the element wind,自身應觀想為風界的色彩。
And the consciousness as being the maṇḍala of wind. {8.3.12}識為風的壇城。
“The roots of the seed syllable of wind (yūṁ)「風的種子字(優恩)的根源
Are rooted in the edges of the wind below.風的種子字的根扎在下方風的邊緣處。
One should pull [the consciousness] with the visualized syllables,應當用觀想的音節來提引識。
Each joined with the ‘sound’ (u) and the anunāsika. {8.3.13}每一個都與「音」（u）和鼻音相結合。{8.3.13}
“One should attach the hook of Ghorā (kṣuṁ),「應當繫住恐怖母（kṣuṁ）的鉤。」
And so forth, to the syllable of Vajrī (suṁ).以及諸如此類，直到金剛音的音節（蘇姆）。
One should imagine Ghorā pulling [the consciousness]應該觀想恐怖母拉動識
Through the twenty-four places in the ten directions. {8.3.14}通過十方的二十四個地點。{8.3.14}
“It should be drawn upward from its resting place, one step at a time,它應該從它的靜息之處，一步步地被向上拉動，
Through the nine junctures, until it reaches the top point (i.e., the fontanelle).通過九個交接處，直到到達最高點（即頂竅）。
With the seed syllable at the tuft of ūrṇā ,種子字位於白毫的髮髻處，
One should purify the syllable(s) of the body. {8.3.15}應當淨化身的音節。{8.3.15}
“One should pronounce, with a terrible sound (i),應該用恐怖的聲音(i)來念誦，
The final syllable of the eight (ha).八個（哈）的最後一個音節。
It should be joined with the half-syllable應該與半音節相合。
Of the first ferocious letter of the first ferocious group (k). {8.3.16}第一凶猛組的第一個凶猛字母(k)。{8.3.16}
“One should propel [the consciousness with]應當推動[識
The wind-syllable below by repeating the sound (hik).下面的風音節通過重複聲音（hik）來推動。
Joined with the syllable of wind (yuṁ)與風的音節（yuṁ）相合
As the maṇḍala of wind, {8.3.17}作為風的壇城，{8.3.17}
“The consciousness should be propelled upward識應當被向上推動
Through the twenty-four places, higher and higher.透過二十四處，越來越往上。
If the practitioner should start greying,如果修行者開始出現灰白，
He should consume the ‘upper letter.’ {8.3.18}他應該吞咽「上方的囉」。{8.3.18}
“When the consciousness reaches the highest當識到達最高處時
Of the nine junctions, it suddenly escapes upward.九個交匯點中，它突然向上逃逸。
Even if one has killed a god or a brahmin,即使有人殺死了天神或婆羅門，
Or committed one of the five sins of instant retribution, {8.3.19}或者犯了五無間罪，{8.3.19}
“Engaged in stealing, or indulged in the pleasures of the senses,沈溺於偷盜，或沉迷於感官的快樂，
One will be liberated by this method.人將通過這個方法而得到解脫。
Untainted by past sins, one will be far removed不為過去的罪業所染污，將遠離
From the shortcomings of cyclic existence. {8.3.20}從輪迴的缺陷之中。
“Just as the beauty of a lotus,「正如蓮花的美麗，
Growing out of mud, is completely immaculate,從泥土中生長出來，卻完全無垢。
So will the wisdom-body be, through one’s own will,智慧身也將如此，通過自己的意願而生成，
When propelled from bodies of mud and the like. {8.3.21}當從泥土等身體中被推動時。{8.3.21}
“The transference can be performed only when the time has arrived;「遷轉法只有在時機成熟時才能進行；
Otherwise it is equal to the slaying of a god.否則就等同於殺害天神。
Therefore the wise practitioner should commence因此有智慧的修行者應該開始著手
This practice only when the body has manifested signs of death. {8.3.22}這個修行只有在身體呈現死亡的徵兆時才進行。{8.3.22}
“Listen, Vajra, about this practice particularly important to accomplish,「聽著，金剛，關於這個特別重要的修行，
Explained in conformity with the truth.按照真實義而解說。
One should visualize, with the mind in the state of equanimity應當以意在捨心的狀態中而觀想。
And with all the characteristics as previously described, {8.3.23}具備前面所述的所有特徵，
“In one’s heart, in the center of the maṇḍala,在自己的心中，在壇城的中央，
The syllable of the five buddhas.五佛的音節。
Bright as the sun, it emits light rays光明如日輪，放射出光芒
Whose nature is reflected by the mind. {8.3.24} [F.147.b]其本質由意所映照。
“Following the previous instructions on emptiness遵循之前關於空性的教示
And the accompanying characteristics,以及伴隨的特徵，
One should break up all forms, and so forth,應當破除一切形象等。
With the mind abiding as the syllable hūṁ. {8.3.25}意安住於嗡音節。{8.3.25}
“From this seed syllable one generates從這個種子字生起
The form of the deity in the center of a moon disk,月輪中央本尊的形相，
Sitting on a lotus seat—one should thus坐在蓮花座上—應該這樣
Visualize oneself as Jñānaḍākinī. {8.3.26}將自己觀想為智慧空行母。{8.3.26}
“She has three faces and six arms.她有三張臉和六隻手臂。
Each face has three eyes and each head is adorned with a diadem.每一張臉都有三隻眼，每一顆頭都戴著王冠。
She displays the sentiments of mirth, anger, and erotic love,她展現歡喜、憤怒和愛欲的情感。
And is adorned with all types of jewelry. {8.3.27}並且以各種珠寶加以裝飾。{8.3.27}
“Her color is white like jasmine flowers or the moon,她的膚色潔白如茉莉花或月輪般皎潔，
And she is dressed in very beautiful clothes.她穿著非常美麗的衣服。
She sits in the sattvaparyaṅka posture她以菩薩坐姿而坐。
Surrounded by clouds of buddhas flashing rays of light. {8.3.28}被閃耀光芒的佛陀雲層所環繞。
“In her first [right] hand she holds an arrow,「在她的第一隻（右）手中，她拿著一支箭，
And in the second, a goad.第二隻手拿著鉤。
In her third hand, she brandishes a vajra scepter.在她的第三隻手中，她揮舞著金剛杵。
With her first left hand she makes a threatening gesture and holds a noose. {8.3.29}用她第一隻左手做出怖畏印，並持著索。{8.3.29}
“In the second, she holds a wish-fulfilling creeper;在第二隻手中，她持著如意藤。
With the third, she raises a bow nocked with an arrow.用第三隻手，她舉起已裝好箭的弓。
Around her there are multiple halos of light.在她的周圍有多重的光暈。
One should visualize all this with the breath unmoving. {8.3.30}應該以風不動搖的狀態來觀想所有這些。{8.3.30}
“One should then place the letters on her body,「然後應該將音節放在她的身上，」
Forming with them the eight seed syllables,用這些音節形成八個種子字，
Just as such syllables are formed—正如這樣的音節形成一樣—
Through combining the vowels and the consonants. {8.3.31}通過結合元音和輔音。{8.3.31}
“All of them are white「它們全部都是白色的
And suffused with moonlight.被月光照亮。
In her heart, on a lotus in the center of a plantain flower,在她的心中，在芭蕉花的中央蓮花上，
One should place the universe. {8.3.32}應該將宇宙安置在其中心。{8.3.32}
“In its center one should visualize在其中心應當觀想
The consciousness combined with gnosis.與智慧相合的識。
Unwavering and untroubled,堅定不搖，心無煩擾，
One should meditate merging with the essence. {8.3.33}應當修習與本質相融合。{8.3.33}
“Then the wise practitioner should observe「那麼有智慧的修行者應當觀察
The external practices related to外在的修行實踐相關
Reading the thoughts of others in different places,在不同的地方讀取他人的思想，
By employing the mind as the maṇḍala of wind. {8.3.34}藉由將意作為風的壇城來運用。{8.3.34}
“In the center of the maṇḍala of wind is the maṇḍala of fire.在風的壇城中心是火的壇城。
In the center of the maṇḍala of fire is a sun disk.在火壇城的中心是一個日輪。
It is decked with the vowels and the consonants, which transform into它被元音和輔音所裝飾，這些轉變為
A sun and a moon respectively, with a red seed syllable between them. {8.3.35}分別是日輪和月輪，中間夾著一個紅色的種子字。{8.3.35}
“It is particularly recommended that the practitioner「特別建議修行者」
Combines the recitation of the mantra with exhaling and inhaling.將持誦真言與呼氣和吸氣結合在一起。
With the outgoing breath he should strike the target修行者應當以呼出的風擊中目標
In the center of his body with the syllable of gnosis (hūṁ). {8.3.36}在他身體的中心用智慧音節（嗡）。{8.3.36}
“When inhaling, the one reciting the mantra當吸入風時，持誦真言者
In combination with exhaling and inhaling結合著呼氣和吸氣
Should strike, as if with a flower,應當如同用花一樣敲擊，
The gnosis at his heart. {8.3.37} [F.148.a]他心中的智慧。
“By reciting in combination with exhalation and inhalation,「藉由結合呼氣和吸氣的誦念，
The practitioner externalizes his nature.修行者將他的本性外化。
He should observe the characteristics of exhalation,他應該觀察呼氣的特徵，
And observe the characteristics of inhalation. {8.3.38}並觀察吸氣的特徵。{8.3.38}
“This practice of exhaling and inhaling修行者將其本性外化。
他應當觀察呼氣的特徵，
也應當觀察吸氣的特徵。
Involves the cultivation of the state of equality.涉及培養平等的境界。
Through merging thus with the essence while fully collected,通過這樣與本質相融合，心意完全專注，
He will reach accomplishment, there is no doubt. {8.3.39}他將獲得成就，毫無疑問。{8.3.39}
“Then the external bodies of others will become「那麼他人的外在身體將會變成」
The practitioner’s own magical manifestation.修行者自己的神奇顯現。
Reading the thoughts of others,讀誦他人的心念，
The wise one will be able to reveal them. {8.3.40}智者將能夠顯露它們。
“If, with his mind fully immersed「如果修行者的意完全沉浸
In the visualization and recitation as specified,在所規定的觀想和持誦中，
He thinks of positive migrations,他思維著善趣的遷轉，
This will be achieved without doubt. {8.3.41}這必然會實現，毫無疑問。{8.3.41}
8.107“Therefore, having become the nature of gnosis, the wise practitioner should perform the rites with his mind blazing brightly like a lamp. {8.3.42}
8.107「因此，已經成為智慧的本性，智者修行者應該以其意如燈光熾然明亮地執行儀式。」
“The suchness as experienced by hearers, and so forth,「聲聞等所體驗的真如，
Has been skillfully presented and explained.已被巧妙地呈現和解說。
Having first, as a listener, stabilized the crystal-like mind首先作為聽聞者，要穩固水晶般的意
Until it blazes forth like a lamp, {8.3.43}直到它如燈火一樣熾盛地展現出來，{8.3.43}
“He should observe his every conceptual elaboration他應當觀察自己的每一個概念分別
Until conceptuality becomes nonconceptual.直到有概念變成無念。
Relying thus on the method of the innate nature,依靠這樣的本性方法，
He should completely discard all concepts.” {8.3.44}他應當完全拋棄所有的概念。{8.3.44}
8.110[The goddess asked], “Venerable One! How is the [mundane] consciousness differentiated?” {8.3.45}
8.110[女神問道]：「尊者啊！那麼[世俗的]識是如何區分的呢？」{8.3.45}
“Consciousness is said to be fivefold: {8.3.46}「識被說為五種：」
“(1) The secret mirror-consciousness of the gods,"（1）天眾的秘密鏡智識，
(2) The anger-consciousness of the demigods,非天的瞋恚識，
(3) The wretched consciousness of the hungry spirits,識據說分為五種：
（1）天眾的秘密鏡識，
（2）非天的瞋怒識，
（3）餓鬼的痛苦識，
（4）地獄眾生的恐懼尖叫識，
(4) The ‘screaming in fear’ consciousness of hell beings, {8.3.47}(4) 地獄眾生的「驚恐尖叫」識，{8.3.47}
“And (5) the deluded consciousness of animals.「以及(5)畜生的迷妄識。」
Inanimate objects and the like do not possess consciousness.無生命物體等不具有識。
So is the consciousness taught following this fivefold division. {8.3.48}依據這樣的五種分類，識得到教導。
“The immature consciousness of dumb beings畜生的愚昧識
Who are obscured by dullness被愚昧所遮蔽的人們
May be elevated in its essence其本質可以得到提升
Thanks to the excellence of yoga treatises. {8.3.49}藉由瑜伽論的殊勝之處。{8.3.49}
“It is once in a thousand million lifetimes"一千萬劫才得一次
That, because of me, one becomes inspired by gnosis. [F.148.b]因為我的緣故，一個人被智慧所啟發。
Therefore the wise one should generate faith with ardor因此智者應當熱切地生起信心
And diligently study yoga treatises. {8.3.50}並勤奮地研習瑜伽論。{8.3.50}
“The words, and so forth, of the outer treatises「外在論著的言詞等等
Are like the makeup of a dancer.就像舞者的化粧一樣。
He should therefore strive to attain fulfilment and liberation他應該因此努力獲得圓滿和解脫。
Through pursuing the teachings of yoga tantra. {8.3.51}通過修習瑜伽部密續的教法。{8.3.51}
“Yoga tantra, more essential than the essence itself,「瑜伽部密續，比自性本質更為究竟，
Has been taught to you, O fair-faced one.” {8.3.52}已為你傳授，美顏者啊。」
8.117This concludes the third part of the eighth chapter, called “The Rejection of the Knowledge of Non-Buddhists.”
“Listen, Vajragarbha, O mighty king,「諦聽，金剛藏，大力王啊，
To this presentation of the mantras.對於這些真言的闡述。
8.119“The heart mantra of Vajrāmṛta is:
“ Oṁ, Vajrāmṛta of great bliss! Haṁ svāhā! {8.4.1}
8.120“The mantra of Vajrasattva meant for recitation is:
“Oṁ āḥ hūṁ hūṁ svāhā! {8.4.2}
“The mantra of Raudrā is Oṁ āḥ aṁ haṁ svāhā!「羅怒佛母的真言是：唵 啊 嗡 哈 娑婆訶！」
Of Vajrabimbā, Oṁ āḥ āṁ haṁ svāhā!金剛鼓的真言是：唵啊庵罕娑婆訶！
Of Rāgavajrā, Oṁ āḥ iṁ haṁ svāhā!貪金剛的真言是：唵 啊 伊 哈 娑婆訶！
Of Vajrasaumyā, Oṁ āḥ īṁ haṁ svāhā!金剛善母的真言是：唵啊依唵吽娑婆訶！
Of Vajrayakṣī, Oṁ āḥ uṁ haṁ svāhā!金剛夜叉，唵啊烏唵吽娑婆訶！
Of Vajraḍākinī, Oṁ āḥ ūṁ haṁ svāhā!金剛空行母，唵啊烏牟吽娑婆訶！
Of Śabdavajrā, Oṁ āḥ aṃ haṁ svāhā!音聲金剛的咒語：唵啊唵啊娑婆訶！
Of Pṛthvīvajrā, Oṁ āḥ aḥ haṁ svāhā! {8.4.3}地大金剛女的真言是：唵啊啊吽娑婆訶！{8.4.3}
“The mantra of Vaṃśā is Oṁ āḥ oṁ haṁ svāhā!竹笛母的真言是唵啊唵吽娑婆訶！
Of Vīṇā, Oṁ āḥ auṁ haṁ svāhā!琵琶母的真言是，唵啊嗷唵吽娑婆訶！
Of Mukundā, Oṁ āḥ eṁ haṁ svāhā!解脫母的真言為：唵啊誒麼吽娑婆訶！
Of Murajā, Oṁ āḥ aiṁ haṁ svāhā!鼓母的真言是：唵啊艾唵吽娑婆訶！
Of Vajrāṅkuśī, Oṁ āḥ vajrāṅkuśi jaḥ haṁ svāhā!金剛鉤母，唵啊金剛鉤嚩日囉札哈娑婆訶！
Of Vajrapāśā, Oṁ āḥ vajrapāśe hūṁ haṁ svāhā!金剛繩母，唵啊嗡金剛繩喝嗡娑婆訶！
Of Vajraśṛṅkhalā, Oṁ āḥ vajrasphoṭe vaṁ haṁ svāhā!金剛鎖母，唵啊金剛破裂嘸嗡娑婆訶！
Of Vajraghaṇṭā, Oṁ āḥ vajraghaṇṭe hoḥ haṁ svāhā! {8.4.4}金剛鈴母的真言：唵 啊 金剛鈴 呵 嗡 娑婆訶！{8.4.4}
“As for the mantras of Locanā, and so forth, the mantra practitioner should recite them as specified before. {8.4.5}
「關於白度母等的真言，修行者應該按照之前所說的來誦持。」
“The mantra of Puṣpā is Oṁ ṛṁ svāhā!「花鬘的真言是唵 ṛṁ 娑婆訶！」
Of Dhūpā, Oṁ ṝṁ svāhā!香煙天母的真言是：唵 嚕嗯 娑婆訶！
Of Gandhā, Oṁ ḷṁ svāhā!關於香氣的真言，唵 ḷṁ 娑婆訶！
Of Dīpā, Oṁ ḹṁ svāhā! {8.4.6}供燈的真言是：唵 ḹṁ 娑婆訶！{8.4.6}
“These are the mantras of Vajrasattva [and his retinue]. {8.4.7}
8.124“The mantra of Heruka is:
8.125“The mantra of Gaurī is:
“ Oṁ, you are the vajra secrecy, the supreme mistress of the siddhas, holding a skull cup and a rosary, fond of blood and dwelling in a charnel ground! Hūṁ phaṭ! Svāhā! {8.4.9}
8.126“The mantra of Caurī is:
“ Oṁ, you are a vajra-fierce goddess, the holder of a khaṭvāṅga, the great holder of a vajra scepter, one with a skull cup, a rosary, and a diadem! Summon them, summon! Pull at the hearts of all mischief-makers! Rulu rulu! Bhyo, hūṁ phaṭ! {8.4.10} [F.149.a]
8.127“The mantra of Pramohā is:
“ Oṁ, the unconquerable vajra goddess, ultimately secret, adorned with a skull cup and a rosary! You bewilder all the evil ones! Dear one, please come, come! The venerable, secret vajra goddess! One of many different garbs! You who ward off all the evil ones! Hūṁ phaṭ! {8.4.11}
8.128“The mantra of Vetālī is:
“ Oṁ, Vajravetālī, kha kha, devour, devour all the evil ones! You who wear strange clothes and are adorned with unusual ornaments! Kill, kill! Burn, burn! Cook, cook! Do not tarry, do not tarry! Remember your pledge! Enter into the center of the maṇḍala! Rouse everybody! Hūṁ hūṁ phaṭ! {8.4.12}
8.129“The mantra of Pukkasī is:
“ Oṁ, come, come! O venerable, secret vajra goddess! One of many different garbs! Nourished by all the tathāgatas! Remember your pledge! Kill, kill! Be passionate, be! Impassion, impassion! Fulfill the wishes, fulfill! Possess all beings, possess! Dance, dance! Cause others to dance, cause! Haḥ, ha ha ha ha, hūṁ hūṁ, phaṭ! {8.4.13}
8.130“The mantra of Caṇḍālī is:
“ Oṁ, the best among vajra spears! Split, split! Tug at the hearts of all the evil ones, tug! Kill, kill! Burn, burn! Grind, grind! Murder, murder! Do not tarry, do not tarry! Remember your pledge! Hūṁ hūṁ, phaṭ! {8.4.14}
8.131“The mantra of Ghasmarī is:
“ Oṁ, great vajra goddess! Haṁ haṁ haṁ haṁ, haḥ! Rulu rulu! Bhyo, hūṁ phaṭ! Devour all the evil ones! Grind their hearts! Hūṁ phaṭ svāhā! {8.4.15}
8.132“The mantra of Herukasaṃnibhā is:
“ Oṁ, smotherer! The blazing vajra of the pledge! Hūṁ phaṭ! {8.4.16}
“The mantra of Vaṃśā is Oṁ, Vajravaṃśā! Hūṁ svāhā!竹笛母的真言是：唵、金剛竹笛！嗡娑婆訶！
Of Vīṇā, Oṁ, Vajravīṇā! Hūṁ svāhā!琵琶母的真言為：唵，金剛琵琶母！嗡娑婆訶！
Of Mukundā, Oṁ, Vajramukundā! Hūṁ svāhā!解脫母的真言是：唵，金剛解脫母！嗡娑婆訶！
Of Murajā, Oṁ, Vajramṛdaṅgā! Hūṁ svāhā! {8.4.17}鼓母的真言是：唵，金剛鼓母！嗡娑婆訶！
“The mantra of Hayāsyā is Oṁ, vajra mare with the face of a horse! The goddess of yoga! Hiḥ, hi hi hi hi, hūṁ jaḥ!「馬面女神的真言是唵，金剛母馬具有馬臉！瑜伽女神！嗨，嗨嗨嗨嗨，嗡吒！」
Of Śūkarāsyā, Oṁ, boar-faced goddess with vajra fangs! Trāṁ, va va, hūṁ!豬面女神，唵，金剛獠牙的豬面女神！怛啰嘛，嗎嗎，嗡！
Of Siṃhāsyā, Oṁ, you who are the moon, the sun, and fire! The roar of a lion! The lion-faced one! The lioness! Ṭāṁ ṭāṁ, vaṁ!獅面女神，唵，你是月輪、日輪和火！獅子的怒吼！獅面者！母獅！怛啊 怛啊，嗡！
Of Śvānāsyā, Oṁ, you who maintain the vajra realm! The great yakṣiṇī! One with the form of a dog! Making a sound like at the time of great dissolution! Assuming any shape at will! Trāṁ! Traṭa traṭa! Hoḥ! {8.4.18}犬面女神的真言：唵，你守護金剛界！偉大的夜叉女！具有犬的形態！發出如大劫末時的聲音！隨意變化任何形相！怛囉姆！怛刹怛刹！訶！{8.4.18}
8.135“Each of these mantras should have svāhā added at the end. These were the mantras of Heruka and his retinue. {8.4.19}
8.135「每一個真言的結尾都應該加上娑婆訶。這些是大威德金剛及其眷屬的真言。{8.4.19}」
“The mantra of Nairātmyā is Oṁ aṁ svāhā!無我母的真言是：唵 阿嘛 娑婆訶！
Of Vajrā, Oṁ āṁ svāhā! [F.149.b]金剛女，唵 嗯 娑婆訶！
Of Gaurī, Oṁ iṁ svāhā!高黎的真言是唵 伊姆 娑婆訶！
Of Vāriyoginī, Oṁ īṁ svāhā!價值女瑜伽士的真言為：唵 伊唵 娑婆訶！
Of Vajraḍākinī, Oṁ uṁ svāhā! {8.4.20}金剛空行母，唵嗡娑婆訶！
“Of Pukkasī, Oṁ ūṁ svāhā!普卡西，唵烏唵娑婆訶！
Of Śavarī, Oṁ ṛṁ svāhā!沙瓦黎，唵 ṛṁ 娑婆訶！
Of Caṇḍālī, Oṁ ṝṁ svāhā!金剛女的心咒：唵 ṝṁ 娑婆訶！
Of Ḍombī, Oṁ ḷṁ svāhā! {8.4.21}多美的咒語：唵 ḷṁ 娑婆訶！{8.4.21}
“Of Gaurī, Oṁ ḹṁ svāhā!高黎，唵 ḹṁ 娑婆訶！
Of Caurī, Oṁ eṁ svāhā!遮烏黎，唵 誒唻 娑婆訶！
Of Vetālī, Oṁ aiṁ svāhā!屍鬼母，唵 艾姆 娑婆訶！
Of Ghasmarī, Oṁ oṁ svāhā! {8.4.22}葛哈斯馬黎的咒語，唵 嗡 娑婆訶！{8.4.22}
“Of Bhūcarī, Oṁ auṁ svāhā!地行母，唵 奧唵 娑婆訶！
Of Khecarī, Oṁ aṁ svāhā! {8.4.23}空行母的真言：唵 唵 娑婆訶！
“These are the mantras of Nairātmyā and her retinue. {8.4.24}
8.140“The mantras of Hevajra:
8.141“Of the 100,000-armed Hevajra:
8.142“The mantra of the two-armed Heruka, “one fond of charnel grounds,” is:
8.142「雙臂大威德金剛的真言，『喜愛屍陀林者』，是：」
“Oṁ, glorious He-he-ru-ru-ka-vajra! One surrounded by a multitude of ḍākinīs! Hūṁ hūṁ hūṁ, phaṭ, svāhā!
“Of the two-armed Heruka, one seated on a seat of Rudra:
“ Oṁ, glorious Herukavajra! The crusher of all the evil ones by means of the pledge mudrā! Hūṁ, phaṭ, svāhā!
“Of Heruka the “the king of spells”:
“Oṁ hrīḥ ha ha hūṁ hūṁ phaṭ! {8.4.27}
“These are the mantras invoking the blessings of Heruka. {8.4.28}
8.143“The sixteen-syllable root mantra of Ḍākinī is:
“ Oṁ, svāhā to the Buddha ḍākinī, Vajravairocanī! {8.4.29}
8.144“The heart mantra of Mārīcī is:
8.145“The subsidiary heart mantra of Mārīcī is:
“ Oṁ, svāhā to Mārīcī! Vattalī, Vadālī , Varālī ! One with the face of a boar! {8.4.30}
8.146“The mantra of Parṇaśāvarī is:
“ Oṁ, demoness Parṇaśavarī! The appeaser of all pestilence! Hūṁ hūṁ! You with a big belly! Phaṭ! {8.4.31}
8.147“The following mantras are very effective during the practice of Amoghasiddhi:
8.147「以下這些真言在修持不空成就佛時非常有效：」
8.148“The oblation offering mantra of Vajraḍākinī is:
“ Oṁ, Vajraḍākinī! Take this oblation, take! Hūṁ phaṭ! Oṁ, jaḥ hūṁ vaṁ hoḥ! You are the pledge! One to behold! Hoḥ! {8.4.33}
“One should offer oblation while reciting this mantra three, four, or five times. {8.4.34}
應當在誦念此真言三次、四次或五次的同時進行供養。{8.4.34}
8.149“The mantra for offering oblation to all the spirits is:
“ Oṁ, kha kha, devour, devour! All yakṣas, rākṣasas, bhūtas, pretas, piśācas, unmādas, apasmāras, ḍākas, ḍākinīs, and the rest, please take this oblation! Guard the samaya and grant me all accomplishments! Hūṁ hūṁ phaṭ svāhā! {8.4.35}
8.150“The consecration mantra is:
“ Oṁ, terrify, terrify, O Vajra! Hūṁ! {8.4.36}
8.151“The mantra for the purification of the ground is:
“ Oṁ āḥ hūṁ! Purify, purify! Protect, protect! Hūṁ phaṭ! {8.4.37}
“Please strike, kill, haul them over, and make them dance!”
8.153“The mantra adept should recite this according to the rule. {8.4.39}
8.153真言修行者應當按照儀軌誦持此真言。{8.4.39}
8.154“With the last mantra in the center, these are the mantras of Jñānaḍākinī and her retinue. {8.4.41}
8.154「以最後的真言在中心，這些是智慧空行母及其眷屬的真言。」
8.155“The mantra of the welcome offering is:
“Oṁ jaḥ hūṁ vaṁ hoḥ khaṁ raṁ! {8.4.42}
8.156“The mantra for cleansing the feet is:
“ Oṁ khaṁ nī rī hūṁ khaḥ! {8.4.43}
8.157“The mantra of perfume, food items, and other offerings is:
“Oṁ dhvaṁ dhvaṁ! {8.4.44}
8.158“The mantra of the Great Seal is:
“Oṁ ha ho hrīḥ svāhā! {8.4.45}
8.159“The mantra of summoning is:
“ Oṁ, master of the samaya! Act, act! Hūṁ jaḥ, svāhā! {8.4.46}
8.160“The mantra to be placed on the six limbs is:
“Ha hi hu he ho haṁ!” {8.4.47}
8.161This concludes the eighth sovereign chapter in the glorious “Emergence from Sampuṭa” on the advantages of all the rituals. [F.150.b]
