Chapter 9 第九章

Part 1 此時，以金剛藏為首的大菩薩們，連同所有的如來，向世尊做供養並頂禮，然後說道：

9.1Now the great bodhisattvas, headed by Vajragarbha, along with all the tathāgatas, made offerings and prostrated themselves to the Blessed One, then said: {9.1.1}

9.1此時，以金剛藏為首的諸大菩薩，以及一切如來，都向世尊作供養並頂禮，然後說道：{9.1.1}

“Please give us, O Blessed One, O divine being,

「請世尊、神聖的大士為我們開示，

A detailed exposition of the state of nirvāṇa.

涅槃狀態的詳細闡述。

In which place does one abide,

一個人在什麼地方安住，

Playing within the animate and inanimate universes?” {9.1.2}

在有情和無情的宇宙中遊戲？」{9.1.2}

9.3The Blessed One said:

9.3世尊說：

“Listen! I will explain the nature of

「聽著！我將為你解說

The mind fixating on concepts as it really is.

意識執著於概念的真實本性。

This nature, which has already been taught earlier,

這個本質已經在前面教導過了，

Is always present in everybody. {9.1.3}

總是存在於每個人的身中。{9.1.3}

“The body is said to be the maṇḍala,

身說為壇城，

With four doors, as has been described.

具有四個門戶，如前所述。

In the navel center there is a great lotus,

在臍輪中有一朵大蓮花，

Which is famed to be the seat of omniscient gnosis. {9.1.4}

這是聞名為全知智慧之座。

“In that place dwells the valiant one.

在那個地方住著勇敢的人。

Without constituent parts he is indivisible.

他沒有組成部分，是不可分割的。

He plays within embodied beings, being himself

他在具有形體的眾生中遊戲，而他自己

Beyond any embodiment and completely pure. {9.1.5}

超越一切身體而完全清淨。{9.1.5}

“Possessed of the great magical power of all the buddhas,

「具有一切佛陀的大力，

He can magically transform himself‍—

他能夠運用魔力變化自身——

Sometimes into the great bodhicitta,

有時化現為偉大的菩提心，

Sometimes into the conduct that accompanies it. {9.1.6}

有時化現為伴隨的行為。{9.1.6}

“Sometimes he dwells among the gods of the Tuṣita realm.

「有時他住在兜率天眾的境界中。」

At some point he makes the supreme descent to earth.

有時他做出了至高無上的降臨到人間。

At some point he takes a pure birth,

在某個時刻，他獲得清淨的出生，

And at some point he definitively renounces worldly life. {9.1.7}

有時他在兜率天眾的領域中安住。有時他做出至高的降生到人間。有時他取得清淨的誕生。有時他為了菩提而做出偉大的遊歷。有時他果決地捨棄世俗的生活。{9.1.7}

“At some point he makes a great peregrination for the sake of awakening,

「在某個時刻，他為了菩提而進行偉大的遊歷，

And at some point he defeats Māra.

有時他會戰勝魔。

At some point he attains complete and perfect awakening,

在某個時刻他成就圓滿菩提，

And at some point he turns the wheel of Dharma. {9.1.8}

他在某個時刻轉動法輪。{9.1.8}

“At some point he defeats in debate the followers of other creeds,

「有時候他在辯論中擊敗其他宗教的追隨者，

Using in his arguments truths acceptable to both parties.

在他的論證中使用雙方都能接受的真理。

At some point he becomes the master of all attainments,

某個階段，他成為了一切成就的主人。

And at some point he conquers the triple universe. {9.1.9}

他也在某個時刻征服了三界。{9.1.9}

“At some point he attains the unexcelled powers

「在某個時刻，他獲得無上的力

Of accomplishment that last throughout all the ages.

成就遍滿所有的時代。

Such infinite and supreme acts as these and others

這樣無量而殊勝的行為以及其他種種

Are performed by those partaking of the nature of all buddhas, {9.1.10}

這些行為是由參與所有佛陀本性的人所成就的。{9.1.10}

“Since they are free from both existence and nonexistence.

「既然他們超越了有和無。

Thus, one should abandon all delusion. [F.151.a]

因此，應該放棄一切癡。

‘The set of vowels is the bee,’ they say;

「元音的集合就是蜜蜂，」他們說；

The bee is Vajrabhairava. {9.1.11}

蜜蜂是金剛怖畏。

“The set of vowels extends to the end of space,

「元音的集合延伸至虛空的邊際，」

Since by its nature it is the sphere of phenomena.

由於其本性是現象的境域。

It is the secret container of animate and inanimate elements

這是有情無情諸界的秘密容器。

Of every being that has evolved a body. {9.1.12}

一切已經演化出身體的眾生。{9.1.12}

“It is the ‘ambrosia’ of the aggregates, the sense-fields, and the elements

它是蘊、處、界的甘露

That constitutes all their vital power.

那就構成了它們所有的生命力。

Therefore, one should draw all the ambrosia inward

因此，應當將所有的甘露向內攝取

And dissolve it in the middle of the root. {9.1.13}

並將其溶解於根部的中央。{9.1.13}

“With the vajra sound of Bhairava,

「以多面怖畏神的金剛之聲，

Taking the form of the fluid of the completion yoga,

取圓滿瑜伽流體的形式，

One should join the seven winds and fires

應該將七種氣和火相合在一起。

With the syllable of Vajrī. {9.1.14}

以金剛音的音節。{9.1.14}

“Surmounted with the anunāsika, this seed syllable

「頂上帶有鼻音，這個種子字」

Is known as ‘the torrent of rain.’

被稱為「雨流」。

One should hold at the center of the [lotus at the navel]

應該在[臍輪蓮花]的中央持守

The first and original vowel (a). {9.1.15}

第一個本初的元音（阿）。

“The consonant syllabary (kāli) is the flower king;

「輔音字母（卡利）是花王；

The flower is the body of vajra holders.

蓮花是金剛持的身。

It is the origin of cyclic existence for all

這是輪迴的起源，對所有眾生而言。

And the mother all over the earth. {9.1.16}

母親遍滿大地。{9.1.16}

“In that ocean with the water of gnosis

在那個具有智慧之水的大海中

There are sea monsters and fishes of insight.

有海中的怪獸和般若的魚類。

Right in the middle of the swamp of nonduality

正在不二的沼澤中央

Sprouts the sprout of skillful means. {9.1.17}

生出方便的萌芽。{9.1.17}

“This receptacle of honey and ambrosia

「這個盛裝蜂蜜和甘露的容器

Resembles an open bandhūka flower.

形如盛開的班度迦花。

The mixing of consonants with the ambrosia

輔音與甘露的混合

Is like the mixing of ‘flower’ and ‘water.’ {9.1.18}

就像「花」和「水」的混合一樣。{9.1.18}

“Since the body is born from both the blood and the semen,

「既然身是由血和精液所生，

The method of ‘ambrosia-water’ is supreme.

「甘露水」的方法是最殊勝的。

The ‘ambrosia-water’ is said initially

甘露水最初被說為

To have a fivefold nature. {9.1.19}

具有五種本質。{9.1.19}

“Fire imparts its heat through contact,

火通過接觸傳遞它的熱。

Wind is perceived as smoke,

風被感知為煙。

Water has the nature of fluidity,

水具有流動的本質，

And because of the element earth, shapes can be discerned. {9.1.20}

因為土界的存在，形狀才能被分辨出來。{9.1.20}

“Wisdom consecrated by the vajra

由金剛灌頂的智慧

Becomes fivefold.

成為五倍。

To elaborate, water can assume every shape;

詳細來說，水能夠呈現各種形狀；

Fire, for its part, brings destruction; {9.1.21}

火則帶來破壞；{9.1.21}

“Wind is the continual breathing;

風是不斷的呼吸；

And earth, for its part, is the nature of the witness.

而土的本性是見證者的本質。

All the yoginīs are pleased

所有的瑜伽女都感到歡喜

With the song in the form of the syllable hūṁ. {9.1.22}

以嗡音節的形式唱誦歌曲。{9.1.22}

“By chanting the following song, one will become a son of the victorious ones.

「藉由詠唱以下這首歌，一個人將成為勝者的兒子。

“ ‘O vajra, lord of bliss,

「啊金剛，大樂之主，

Who perceives with the five eyes!

誰以五眼來覺知！

You are the nature of letters

你是字母的本性

Who plays in emptiness. {9.1.23}

在空性中遊戲。{9.1.23}

“ ‘Being devoid of existence and nonexistence,

「沒有有和無，

You are known as the essence.

你被稱為本質。

May you destroy all letters [F.151.b]

願你摧毀所有的文字

And all thoughts. {9.1.24}

以及所有的念頭。{9.1.24}

“ ‘The practitioner of the coupling embrace,

「修行者進行結合擁抱，

Performed for the purpose of producing the fluids,

為了生出液體的目的而修習，

Attains the nondual Dharma,

證得無二法。

Which, quintessentially, is liberation. {9.1.25}

這本質上就是解脫。{9.1.25}

“ ‘For the sake of those deluded by the pleasures of saṃsāra

「為了那些被輪迴的快樂所迷惑的眾生

You forestall your own liberation.

你阻礙了自己的解脫。

In the nature of emptiness

在空性的本質中

You play with the mantra of the yoginīs. {9.1.26}

你用瑜伽女的真言來嬉戲。{9.1.26}

“ ‘You show that the five yoginīs

「你顯示五位瑜伽女

Are in reality the five buddhas.

在本質上是五位佛陀。

With magical displays of manifold forms

用多種形體的魔幻展現

You bring beings to spiritual maturity. {9.1.27}

你引領眾生達到精神上的成熟。{9.1.27}

“ ‘The purpose of extending the vajra

「擴展金剛的目的

Is to remove delusion about phenomena.

是為了消除對現象的癡心。

May you bow to this teaching, good in its essence,

願你禮敬這一教法，其本質善妙。

For the sake of liberating the yoginīs.’ {9.1.28}

為了解脫瑜伽女。

9.29“By chanting this song, O sons of noble family, one will become a son of all the victorious ones‍—so said every blessed tathāgata.” {9.1.29}

9.29「諸位尊貴的兒子啊，通過誦唱這首歌，一個人將會成為所有勝者的兒子——這是每一位福德的如來所說的。」{9.1.29}

9.30This concludes the first part of the ninth chapter, “The Genesis of Every Tathāgata.”

9.30（結尾）

Part 2 第二部分

“Listen, Vajragarbha, O mighty king,

「金剛藏啊，請聽著，強大的國王啊，

About how to do the oblation ritual according to procedure.

關於應該如何按照次第進行供養儀軌的內容。

One should delineate a circle of red sandalwood paste

應該用紅檀香膏劃出一個圓形

Measuring one cubit in diameter, {9.2.1}

直徑為一肘。

9.32“And then draw a white triangle surrounding it. Along with the honors such as the welcome offering of water and flowers and the five articles‍—fish, meat, and so forth‍—one should include wine that inspires amorous passion. On the left side one should place all the ritual implements, and on the right, a dish with water. In front there should be the welcome-offering dish. Having purified all these substances with the five ambrosias, one should enter the absorption of Vajrasattva or, alternatively, assume the identity of Heruka. {9.2.2}

9.32「然後在其外畫一個白色三角形。同時供養水、花等敬禮，以及魚、肉等五種物品──應當包括能激發貪慾的酒。在左側應當放置所有持物，右側放置盛水的碟子。前面應當放置歡迎供養的碟子。用五種甘露淨化所有這些物質後，應當進入金剛薩埵的禪定，或者另外採取大威德金剛的身份。」

“One should summon the wisdom ambrosia

「應當召喚智慧甘露」

By means of gesture and mantras, observing the ritual procedure.

以手印和真言，遵循儀軌的程序。

One should offer red flowers,

應當供奉紅色的花朵，

Lamps, and so on, and also perfume. {9.2.3}

燈等，以及香料。{9.2.3}

“One should mentally summon all five ambrosias

應當在心中召喚所有五種甘露

To the lotus dish marked with the syllable oṁ,

在蓮花盤上，標記著唵音節，

In particular through hūṁ, the principle of the tongue,

特別是通過嗡音節，舌的原理，

According to the divisions of the hooks of gnosis.” {9.2.4}

根據智慧之鉤的區分。{9.2.4}

[Vajragarbha asked:]

金剛藏問道：

9.35“What, O Blessed One, are the so-called ‘hooks of gnosis’?” {9.2.5} [F.152.a]

9.35「世尊，所謂的『智慧之鉤』究竟是什麼呢？」{9.2.5} [F.152.a]

The Blessed One said:

世尊說：

“Prajāpati is said to be the first one.

「大梵天王據說是第一位。

The second in this listing is Tārā.

在此列舉中，第二位是度母。

Pravarā is thought to be the third.

普瓦拉被認為是第三位。

The fourth is Bahulojātā.

第四位是巴胡羅者。

The fifth is Bālā.

第五個是白衣度母。

9.37“These names are mantras of the five families, following the division of the five wisdoms. {9.2.6}

9.37「這些名字是五族的真言，按照五智的區分而來。」

“These five great gnoses

「這五種偉大的智慧

Have been taught for your benefit.

已為你的利益而宣說。

One should employ them in all activities,

應該在一切活動中運用它們，

Following the division into the five ‘hooks of gnosis.’ {9.2.7}

根據智慧的五個「鉤」進行區分。{9.2.7}

“Should one wish these activities to occur incessantly,

「若想讓這些活動不斷地發生，

One should please all the yoginīs,

應當取悅所有的瑜伽女，

But without sexual addiction;

但不要沉溺於性慾；

One should not become attached to bliss. {9.2.8}

不應該執著於大樂。{9.2.8}

“In order to benefit all beings, the practitioner

「為了利益一切眾生，修行者

Should arrange offerings of every kind.

應當安排各種供養。

That which is famed as the moon

被稱為月輪的那個

Arises out of the thirteen vowels. {9.2.9}

由十三個元音而產生。{9.2.9}

9.41“Then, in the center of the moon, he should gratify all the deities with syllables, by uniting the vowels and the consonants. {9.2.10}

9.41「然後，在月輪的中心，他應該通過合併元音和輔音的音節來滿足所有的本尊。」

“He should generate a blaze of light

他應該生起光熱的熾焰

Distinguished by the arising of heat.

以熱的生起為特徵。

He should visualize it in the form of a crystal

他應該觀想它具有水晶的形態

And then distribute all of it. {9.2.11}

然後將所有甘露分配下去。{9.2.11}

“Having extracted the ambrosia in its center,

「從中心提取甘露，

He should have [the lord of the maṇḍala and his retinue] taste of it.

他應該讓[壇城的主尊及其眷屬]品嚐它。

And with all the other articles, such as the remainder of ambrosia,

用所有其他物品，例如甘露的剩餘部分，

He should satiate the members of the outer maṇḍala. {9.2.12}

他應該讓外層壇城的成員們得到滿足。{9.2.12}

“Holding the skull cup with the left hand,

「左手持著顱骨杯，

He should display the gesture of wrath with the right.

他應該用右手展現忿怒的手印。

With feet wide apart and upward gaze,

雙足分開，目光向上，

The syllable pheṭ should emerge from his head. {9.2.13}

音節「呸」應該從他的頭部出現。{9.2.13}

“Making his offerings on the fourteenth day,

「在十四日時作供養，

Or especially the eighth day, of the dark fortnight,

或特別是在暗半月的第八日，

Or also on the tenth day of the bright fortnight,

或者在明亮月份的第十天，

He should himself become the inner offerings. {9.2.14}

他應該自己變成內供養。{9.2.14}

“Under solitary trees, in charnel grounds,

在孤獨的樹下，在屍陀林，

Mountains, wilderness,

山地、荒野，

Caves, outskirts of villages,

洞穴、村落邊緣，

Empty fields, or, especially, in empty houses‍— {9.2.15}

空曠的田野，或者特別是在空屋裡——

“In particular, in places containing living beings,

「特別是在有眾生的地方，」

On dry land as well as on water‍—

在乾地上以及在水上——

He should invoke Black Rudra and Great Rudra

他應當祈請黑色樓陀羅和偉大樓陀羅

In union with their consort goddesses; {9.2.16}

與各自的伴侶女神雙運；

“Black Kapālin, Bībhatsa,

「黑色的髑髏持者、厭惡者，

Nandātīta and Vināyaka;

歡喜超越女和毘那夜迦；

Caṇḍālī, [F.152.b] Ghorarūpā,

金剛女、恐怖相，

And Umādevī, in places all around; {9.2.17}

烏瑪天女遍佈在四面八方；{9.2.17}

“Jayā, Vijayā,

勝利母、大勝母，

Ajitā and Aparājitā;

不敗母和無敗母；

Bhadrakālī, Mahākālī,

善光天母、大黑天母，

And the yoginī Śūlakālī; {9.2.18}

以及瑜伽女矛黑女。{9.2.18}

“Indrī, Candrī, Ghorī, Duṣṭī,

因陀囉女、月光女、恐怖母、惡毒女，

Lampakī, Tridaśeśvarī,

燈光母，三十三天女神，

Kambojī, Dipinī, Cūṣaṇī,

柬埔寨母、燈母、吸取母、

And the yoginīs dwelling in villages. {9.2.19}

還有住在村落裡的瑜伽女。{9.2.19}

“All these goddesses have terrible, huge forms.

「這些女神全都擁有恐怖、巨大的身形。

Baring their formidable fangs, they each wear a garland of human skulls

露出可怕的獠牙，她們各自戴著人頭骨製成的花環

And hold khaṭvāṅgas in their hands.

手中握著骨杖。

They are all endowed with great powers. {9.2.20}

她們都具備了強大的力量。{9.2.20}

“They hold in their hands a sword,

他們手中持著劍，

An axe, a vajra scepter, and a bow.

一把斧頭、一根金剛杵和一張弓。

He should also summon the five ḍākinīs

他也應該召喚五位空行母

Of the five great elements who accomplish every type of activity, {9.2.21}

五大界，成就一切事業，{9.2.21}

“And the great queen of the maṇḍala of the union,

「以及壇城雙運的偉大王妃，

Along with the mighty vajra lord.

與強大的金剛之主一起。

In the great assembly of the tathāgatas

在如來的大集會中

She is the stainless emanation from the union. {9.2.22}

她是來自雙運的無垢化現。{9.2.22}

“By the command of the vajra queen, he should invoke all of them from all their respective places. {9.2.23}

「根據金剛王妃的指示，他應當從各自的地方召請他們全部。{9.2.23}」

9.54“He should recite:

9.54「他應該誦念：

“ Oṁ, p-pp-pull, b-bb-bind, d-dd-devour! Kill, kill all the evil ones! S-ss-strike! Appease all negativity for such and such! Hūṁ hūṁ! Phaṭ phaṭ! Jaḥ, svāhā! {9.2.24}

（咒語不翻）

9.55“Relying on the contemplation of ambrosia and filling thereby the mouths of the deities with it, he should meditate on yogins and yoginīs as the executors of any activity he can think of. He will then succeed in every type of activity. {9.2.25}

9.55「依靠對甘露的觀想，並藉此充滿諸位神祇的口，他應該觀想瑜伽士和瑜伽女作為任何他能想到的活動的執行者。他將因此在各種活動中取得成功。」

“The syllable ha removes the ambrosia’s ordinary color,

「音節『哈』能除去甘露的普通色相，」

The syllable ho neutralizes its ordinary odor,

音節囉中和了甘露的普通氣味，

And the syllable hrī removes its ordinary potency‍—

音節「呸」能消除甘露的常規效力——

This is the prescribed order of reciting these three syllables. {9.2.26}

這是誦持這三個音節的規定順序。{9.2.26}

“Repeating these three syllables thrice,

「重複這三個音節三次，

He should meditate on them as the three deities. {9.2.27}

他應該觀想它們為三位本尊。{9.2.27}

“Padmeśvara (Amitābha) possesses the beauty and loveliness of gold;

「蓮花自在王（阿彌陀佛）具有黃金的美麗與魅力；」

The beautifully lucent one (Vairocana) possesses an incorruptible perfume;

光輝燦爛者（大日如來）具有不壞的香氣；

And Vajrapāṇi (Akṣobhya) is the vajra lord of good flavor.

而金剛手（不動佛）是具有善妙滋味的金剛之主。

These three deities are known as the above three syllables. {9.2.28}

這三位護神被稱為上述的三個音節。{9.2.28}

“ ‘See all phenomena here as pure!

「在此看見所有現象都是清淨的！

Discard nihilist meditation!

放棄虛無主義的禪修！

Since brahmins, dogs, and outcastes are

由於婆羅門、狗和賤民都是

Of the same nature, eat [everything]!’ {9.2.29}

本質相同，就吃[一切]！

“Reciting the lines of this verse, he should offer [the ambrosia oblation], [F.153.a]

「誦唱這偈頌的文字，他應該供養甘露供養，」

And then display the gesture of “turning the lotus” {9.2.30}

然後展現「轉蓮花」的手印。

“With his left and right hands,

「用他的左右雙手，

Playfully and with supreme grace.

嬉戲著，以最高的優雅。

He should proceed according to instruction

他應該按照教示進行

Through the practice of his personal deity. {9.2.31}

通過修持自己的本尊。{9.2.31}

“ ‘The Sugata’s teaching is priceless;

「善逝的教法無價；

It is free from the stains of passion

它超越了貪的污垢

And from grasping and non-grasping.

而從執著和非執著。

Let us pay homage to it with devotion.’ {9.2.32}

讓我們以虔誠的心向它頂禮。{9.2.32}

“With this verse, he should receive [the ambrosia]. This is the principle of the yogin’s proper practice, pure in every respect. {9.2.33}

「用這個偈頌，他應當領受甘露。這是瑜伽士恰當修持的原則，在各個方面都是清淨的。{9.2.33}」

9.62“He should then recite the following as he wishes:

9.62「他接著應該按照自己的意願誦持以下內容：」

“ ‘Let us pay homage to the one who is free from becoming

「讓我們向那超越生成的者頂禮

And supplicate him that beings may reach pleasant destinies.

並祈求他讓眾生到達善趣。

May they be adorned with the magical display

願他們被神奇的顯現所莊嚴

Of the coupling embrace, hūṁ hūṁ hūṁ!’ {9.2.34}

的結合擁抱，嗡嗡嗡！」{9.2.34}

“He should sing this song of benediction

「他應該唱誦這首祝福之歌

To the accompaniment of the bell. {9.2.35}

伴隨著鈴的聲音。{9.2.35}

“Folding his hands in the vajra gesture of añjali,

「雙手合掌做出金剛姿態，

He should position them at his heart.

他應該把它們放在他的心臟處。

Then, he should make a dedication

然後，他應當進行迴向。

For the sake of all sentient beings, and so forth, reciting: {9.2.36}

為了一切眾生的利益等等，誦唸：{9.2.36}

“ ‘May all beings be happy!

「願一切眾生幸福安樂！

May all beings be well!

願一切眾生都安樂！

May they traverse the path

願他們踏上菩提之道

By which they will attain awakening! {9.2.37}

藉此他們將獲得菩提！{9.2.37}

“ ‘I will deliver those who have not been delivered.

「我將解救那些尚未被解救的眾生。

I will release those who have not been released.

我會解救那些尚未被解救的人。

I will be compassionate toward them in their present condition,

我將對他們當前的狀況懷抱悲心，

Acting consistently with the teachings of yoga.’ {9.2.38}

按照瑜伽的教法來行動。

“He should form the ‘vajra fist’ with both hands.

「他應該用雙手形成『金剛拳』。」

Placing the left fist at his heart,

將左拳放在心臟處，

He should extend the right one forward and,

他應該將右手向前伸展，

Placing it on the ground, dismiss the deities by saying: {9.2.39}

將它放在地上，通過念誦來遣散諸尊：{9.2.39}

“ Oṁ, Please remain in my body! Hūṁ svāhā! {9.2.40}

（咒語不翻）

“Subsequently, the deities are absorbed

「隨後，諸尊被吸收

Into his body with his breath.

進入他的身中，隨著他的風。

In an instantaneous union, he should make offerings,

在瞬間的雙運中，他應該做供養，

Visualizing himself as the deity. {9.2.41}

觀想自己為本尊。{9.2.41}

9.68“He should recite:

9.68他應當念誦：

“ Oṁ, seize, seize the evil ones and depart! Hūṁ phaṭ! {9.2.42}

（咒語不翻）

“He should snap his fingers three times and dismiss the outer deities.” {9.2.43}

他應當彈指三次，遣散外在的本尊。

9.69This concludes the second part of the ninth chapter, about the offering of oblation.

9.69（結尾）

Part 3 第三部分

While the Blessed One, ever-present in every body,

世尊恆常遍存於一切身中，

Was abiding within the secret lotus, the pleasure realm of Sukhāvatī,

住在秘密蓮花內，極樂世界的喜樂境界之中，

The goddess who, for her own part, abides in secrecy, [F.153.b]

那位為自己而住於隱密中的女神，

Requested the following: {9.3.1}

世尊以遍滿一切身體的方式恆時存在，安住於祕密蓮花、極樂世界的喜樂界中，而那位自身安住於祕密中的女神，

“Please tell me everything, O lord!

「請向我說明一切，尊主！」

Tell me about the hidden domain of sublime reality,

告訴我崇高實相的隱密領域，

About the maṇḍala of all the tathāgatas,

關於所有如來的壇城，

And also about the wrathful ones and the deities. {9.3.2}

還有忿怒尊和諸位本尊。{9.3.2}

“I do know the ultimate reality

我確實知曉究竟的實相

Which is present within myself,

這是存在於我自身之中的。

But I am not certain regarding the methods

但是我對於方法並不確定

Of making the painting and writing the manuscript. {9.3.3}

關於繪製畫像和書寫手稿的方法。

“I do not know that, so please tell me, O Great Bliss!” {9.3.4}

「我不知道這個，所以請告訴我，大樂啊！」{9.3.4}

9.73The Blessed One said:

9.73世尊說：

“The painter should be a young person with a pure heart,

「畫師應該是一個心地清淨的年輕人，

Steadfast, gentle, and free of discursive thinking.

堅定、溫和，且遠離戲論。

He should be free of deceit and anger, well trained,

他應該沒有欺騙和憤怒，訓練有素，

Dexterous, and full of faith and compassion. {9.3.5}

靈巧，且充滿信心和悲心。{9.3.5}

9.74“Alternatively, to do the painting, one should commission a painter who has been given the samaya. Such a sublime practitioner should paint Tārā, Mārīcī, or Parṇaśāvarī on cloth from a fallen war hero, cloth that wrapped a corpse, cloth used during childbirth, cloth stained with human blood, or cloth soaked with menstrual blood. {9.3.6}

9.74「或者，為了製作繪畫，應該委託已經受過三昧耶的畫師。這樣的殊勝修行者應該在陣亡勇士的布料、裹屍布、產婦用過的布料、沾有人血的布料或經血浸染的布料上繪製度母、摩利支天或葉衣佛母。{9.3.6}

9.75“This is the procedure to follow. Staying at a secret location, one should have a well-focused person do the painting; he should paint the frightening form with a brush of a corpse’s hair, using the five colors as explained, mixed with olibanum, camphor, and other ambrosias, placed in a human skull. {9.3.7}

9.75「這是應該遵循的程序。在隱秘的地方，應該讓一位心念專注的人進行繪畫；他應該用屍體的毛髮作為筆刷來繪製可怕的形象，使用如前所述的五種顏色，與乳香、樟腦和其他甘露混合，放在人類的頭骨中。」

9.76“First, the teacher, well focused, united in embrace with the consort (prajñā), adorned with all manner of jewelry, and abiding in union with the glorious Sampuṭa, should take off his clothes, while visualizing himself as wearing bone ornaments. {9.3.8}

9.76「首先，上師應當心志專注，與伴侶般若結合擁抱，身佩各種莊嚴寶飾，安住於與尊貴正相合的雙運中，脫去衣服，同時觀想自己穿著骨飾莊嚴。」

“The wise should not have the painting done with leftover or impure materials.” {9.3.9}

「智者不應該用剩餘或不清淨的材料來進行繪製。」{9.3.9}

9.77[The goddess asked:]

9.77女神問道：

“O Blessed One, if the paints are infused with olibanum (menstrual blood), how then would they not be impure?” {9.3.10}

「世尊，若果顏料是用經血浸製的，那麼它們豈不是不清淨的？」{9.3.10}

9.78The Blessed One said:

9.78世尊說：

“The first purity is the messenger lady,

「第一種清淨是信使女神，

Moon is regarded as the second, [F.154.a]

月輪被視為第二個清淨。

And all the dainty foodstuffs together

所有精美的食物合在一起

Are said to be the third purity. {9.3.11}

被說為第三清淨。{9.3.11}

“These purities should be undertaken

「這些淨化應當被修持

By those who enjoy external yoga.

由那些享受外在瑜伽的人來進行。

Should one’s mind become impure,

如果一個人的意變得不清淨，

Of what use would be ritual ablutions? {9.3.12}

儀軌洗淨有何用處？{9.3.12}

“Anyone who lives by a perverse Dharma,

「任何人若是依循顛倒的法而生活，

Desiring all kinds of sense pleasures,

貪求各種感官的樂受，

Will be born one hundred times as a dog,

將會投生一百次為狗，

And later be reborn among the outcastes. {9.3.13}

之後將轉生在賤民階級中。{9.3.13}

“Just as someone who wants ghee

「就像想要酥油的人一樣

But naively churns water,

但天真地攪拌水，

Does not obtain ghee

無法得到酥油

But only physical exhaustion, {9.3.14}

但只會造成身體的疲憊，{9.3.14}

“So too will the concentration and veneration

同樣地，專注力和虔敬心

Of those with other such aims be futile‍—

具有其他這樣目的者，其努力將徒勞無功——

If it is for the sake of vitality,

如果是為了生命力，

They should rather resort to other types of yoga. {9.3.15}

他們應該轉而求助於其他類型的瑜伽。{9.3.15}

“Who would disparage the skull

誰會貶低頭骨

That embodies the dharmakāya‍—

這體現了法身——

The skull arisen from the material cause

從物質因而生起的頭骨

Common to the triad of conch, oyster shell, and pearl? {9.3.16}

螺、蚌、珍珠三者共有的特點？{9.3.16}

“The means of purification of those invested with the sacred cord

「那些佩戴聖繩者的淨化方法」

Is said to be their conduct conforming to the true Dharma.

據說是他們的行為遵循真實的法。

Since the purity is found in the glorious Heruka,

由於清淨存在於殊勝的大威德金剛中，

One should worship with all perseverance

應當以所有的精進來禮拜

Together with one’s consort (mudrā). {9.3.17}

與自己的伴侶（手印）一起。{9.3.17}

9.85“The practitioner should thus place his personal consort (mudrā) to his left. She should have a beautiful face and fine figure, be compassionately disposed, be graced with beauty and youth, and be fond of the practitioner. One should consecrate the brush and give it to the painter. {9.3.18}

9.85修行者應當將自己的伴侶（手印）置於左側。她應當具有美麗的容貌和勻稱的身形，具有悲心的傾向，具備優雅和青春的氣質，並且喜愛修行者。應當為畫筆進行灌頂，並將其交給畫師。

“The painter should make a painting that inspires

「畫師應該繪製一幅令人敬畏的畫作，

Dread and bounteously grants all accomplishments.

恐懼並慷慨地賜予一切成就。

It should be viewed by the painter and the practitioner,

應該由畫師和修行者觀看。

Without being shown to anyone else. {9.3.19}

不要顯示給任何其他人看。{9.3.19}

“Listen, O goddess of great fortune!

「聽著，幸運的女神啊！

I will now teach you about the writing of the manuscript.

我現在將為你教導關於手稿書寫的內容。

One who has been given the samaya

已經獲得三昧耶的人

Should write it either on birchbark or palm leaf. {9.3.20}

應該在樺皮或棕櫚葉上書寫。{9.3.20}

“One should make the folios

應當製作經頁

Twelve fingers long

十二指長

And use ‘great honey’ as ink.

並用「大蜂蜜」作為墨汁。

It should be written with a stylus of human bone. {9.3.21}

應該用人骨製成的筆尖來書寫。{9.3.21}

“Should an inappropriate person see

如果不合適的人看到

Either the manuscript or the painting,

無論是手稿或繪畫，

No accomplishment will be had in this life,

在今生將無法獲得成就，

Nor in the domains of the afterlife. {9.3.22}

也不會在來世的境域中獲得成就。{9.3.22}

“One should never allow others

「人不應該允許他人

To see the samayasattva. [F.154.b]

要隱藏三昧耶薩埵，不讓他人看見。

When in public view, one should hide

在公眾面前，應當隱藏

The book in one’s hair or under the armpit. {9.3.23}

將書放在頭髮裡或腋下。

“One can, however, lend it to those who share the same samaya,

「然而，可以把它借給與自己持守相同三昧耶的人，」

So that they can copy it prior to performing the ritual.” {9.3.24}

這樣他們才能在進行儀軌之前抄寫它。

9.92This concludes the third part of the ninth chapter, called “The Codification of the Painting and the Manuscript.”

9.92（結尾）

Part 4 第四部分

“Listen, O goddess, I will now teach the music

「聽著，女神，我現在要教你音樂

Characteristic (lakṣaṇa) of sampuṭa. {9.4.1}

正相合的特性。{9.4.1}

9.94“The mantra of Vajradhara (as sampuṭa) and the others is:

9.94「金剛持的真言（作為正相合）及其他的真言是：

“ Ara ara, jeṁ jeṁ! Recollect recollect! Caṭa! Vaṁ, hoḥ hoḥ! Hulu hulu! Rulu rulu! Hūṁ, jaḥ jaḥ! Ala ala! Hūṇu Hūṇu! Hraṁ hraṁ hraṁ! Hū taṁ, ghai ghai, yai yai! Ta ṭa, gho gho, ṣeṁ ṣeṁ, taṁ taṁ, ghe ghe, hondo hondo, do! Hūṁ hūṁ! Kaka kaka, kau kau kau, vaiṃ vaiṃ, kaiṃ kaiṃ, krauṁ krauṁ krauṁ, vaiṁ! Vajra vajra, vajrīṁ vajrīṃ, vaiḥ, kaiṁ kaiṃ kaiṁ, hūṁ! Bhyo bhyo bhyo! {9.4.2}

（咒語不翻）

9.95“The mantra of Līlāgati is as follows:

9.95「遊戲行的真言如下：

“Ṭaki, hūṁ, jaḥ jaḥ jaḥ! {9.4.3}

（咒語不翻）

9.96“The mantra of Hayagrīva is:

9.96「馬頭明王的真言是：」

“ Taḍava taḍava! To the steed, the steed! {9.4.4}

（咒語不翻）

9.97“The mantra of Yamarāja is:

9.97閻魔王的真言是：

“ Hrīṁ ṣṭrīṁ, hrīṁ ṣṭrīṁ, ṣṭrīṁ ṣṭrīṁ ṣṭrīṁ, hrīṁ ṣṭrīṁ, hrīṁ ṣṭrīṁ, hrīṁ ṣṭrīṁ! {9.4.5}

（咒語不翻）

9.98“The mantra of Tārā is:

9.98「度母的真言是：」

“Hrīṁ hrīṁ, kuṁ hrīṁ, kuṁ hrīṁ, khe khe, kheṁ kheṁ kheṁ, padmaṃ padmaṃ, hrīṁ, padmaṃ padmaṃ padmaṃ, trīṁ trāṁ, trīṁ trāṁ, trīṁ trāṁ, hrīṁ hrīṁ hrīṁ, hrī taṁ, hrī taṁ, hrīṁ hrīṁ hrīṁ! {9.4.6}

（咒語不翻）

9.99“I will now describe the characteristics of the small hand drum used for these mantras.

9.99「我現在將描述用於這些真言的小手鼓的特徵。」

“One should make this drum from the root of a sandal tree

「應當用檀木的根部來製作這面鼓。」

Belonging to the red variety found in the Himālayas,

屬於在喜馬拉雅山脈中發現的紅色品種，

And also any other articles

還有任何其他的物品

That are pleasing to the mind.” {9.4.7}

令人欣悅的物品。」{9.4.7}

9.100Then the Blessed One specified the following measurements:

9.100其後世尊規定了以下的尺寸：

“It should be twelve or ten finger-widths in length,

「它應該長十二或十個手指寬，

With a drumhead that is six or five finger-widths in diameter.

鼓面的直徑應為六個或五個指寬。

It can also be nine or eleven finger-widths in length,

它也可以是九個或十一個指寬的長度，

With the drumhead being half of that. {9.4.8}

鼓面為上述長度的一半。{9.4.8}

“Optionally, to make a different kind of drum,

「也可以製作另一種不同的鼓，」

“One should stretch monkey skin on a human skull,

「應該在人類的頭骨上繃上猴子的皮膚，

So that it forms its drumhead.

這樣就形成了它的鼓面。

Inside each of the two hollows of the skull one should draw a lotus.

應該在頭骨的兩個空洞中各繪製一朵蓮花。

To make it beautiful, one should draw it with menstrual blood. {9.4.9}

為了使其美觀，應該用經血來繪製。{9.4.9}

“One should tie together the two pieces of skull bone

「應當用從墓地收集的人髮綰成的繩子，將兩塊頭骨綁在一起」

With a string twined from human hair recovered from a cemetery.

用從墓地收集的人類頭髮編織的繩子。

Then, using only ‘secret flower,’ one should draw a maṇḍala

隨後，只用「秘密花」就應該畫壇城

On the pericarp of each of the two lotuses in the hollows of the skull. {9.4.10}

在頭骨兩個凹陷處的兩朵蓮花的蓮心上。

“One should go at nighttime to a crossroads and draw,

「應當在夜間前往十字路口，用筆畫下，」

With the big toe of one’s left foot,

用自己左腳的大腳趾，

A vajra hook in each of the corners

在四角各畫一個金剛鉤

Of a four-sided maṇḍala. {9.4.11} [F.155.a]

四方壇城的四個角落。

“Stepping there with one’s left heel, one should recite kheṁ hūṁ,

「用左腳後跟踏在那裡，應該念誦克嗡。」

Preceded by the summoning formula with the target’s name.

先以目標對象的名字為首的召喚咒語開頭。

While reciting kheṁ hūṁ,

在誦唸克音嗡時，

One should stomp one’s left foot in the manner of a lapwing. {9.4.12}

應該按照鷸鴴的方式用左腳跺踏。{9.4.12}

“In this way, all the six Kambojīs

「這樣地，所有六位柬埔寨母

Will be summoned without a doubt.

將無疑被召喚而來。

If they do not come,

如果她們沒有前來，

All these ḍākinīs will die. {9.4.13}

所有這些空行母都將死亡。{9.4.13}

“So they will certainly respond to the ritual;

「所以她們必定會響應這個儀軌；

There is no doubt about what I have said. {9.4.14}

我所說的話毫無疑問。{9.4.14}

“If the master plays the ḍamaru when agitated, the ḍākinīs will cry a torrent of tears. {9.4.15}

「如果上師在心境激動時敲擊鼓，空行母們就會哭得淚流成河。{9.4.15}」

9.106“[The following is a password song to get admitted to a gaṇacakra feast:]

9.106「[以下是進入薈供的通行密語:]」

“ ‘Your samaya conduct shines brightly, O Blue Angry One!

「你的三昧耶戒律閃耀光芒，藍色忿怒尊！

In your hand you hold a staff set with precious stones.

你的手中握著一根嵌有寶石的杖。

Behold me, O hero, amidst the yoginīs, entering the door to the assembly,

勇士啊，請看著我，我在瑜伽女之中，進入薈供的門戶，

The assembly that is the liberated saṃsāra.’ {9.4.16}

解脫的輪迴就是這個集會。

“Listen, O goddess, O greatly fortunate one,

「聽著，女神啊，極其幸運的妳啊，」

About the excellent things offered at the gaṇacakra.

關於在金剛薈供中所獻供的殊勝事物。

If one partakes of them, the accomplishment will follow‍—

如果一個人享受它們，成就就會隨之而來——

One that will bring the fulfillment of all wishes. {9.4.17}

一個能夠帶來一切願望圓滿成就的。

“In a charnel ground, a mountain thicket,

「在屍林、山林叢中，

On the shore of a great ocean,

在偉大海洋的岸邊，

In a deserted place or wilderness,

在荒蕪之地或曠野中，

One should prepare the following articles of enjoyment: {9.4.18}

應該準備以下享受的物品：{9.4.18}

“Flowers, incense, and lamps,

花朵、香料和燈火，

And also hard and soft foodstuffs.

還有堅硬和柔軟的食物。

The liquor is said to be a playful woman;

酒被說是一個嬉戲的女人；

The wine is said to be a wanton woman. {9.4.19}

酒被說是一個放縱的女人。{9.4.19}

“The rum is said to be the god of love;

「蘭姆酒據說是愛神；

This best of alcohols is ambrosia.

這最上等的酒是甘露。

Through the outcaste of all buddhas,

通過所有佛陀的賤民，

Ambrosia is the eightfold path. {9.4.20}

甘露是八正道。{9.4.20}

“The sweet grape wine is the Sole Hero;

「甜葡萄酒是獨一的勇士；

The oyster shell is the One with Harsh Desire.

牡蠣殼是具有強烈貪欲者。

The rice brew (masculine) is said to be a sensualist,

米釀液（陽性）被說為是樂欲者，

And the rice brew (feminine) is said to be a female slave. {9.4.21}

而米釀（陰性）據說是女奴。{9.4.21}

“By having the good fortune to partake,

「通過擁有福報而享受，

In this way, of such delicacies

以此方式，這些美食

As various foods, alcoholic beverages, and fish,

各種食物、酒類和魚肉

One will attain the level of glorious Vajrasattva. {9.4.22}

將能證得光耀的金剛薩埵之境界。

“Ripe mangoes, breadfruit,

「成熟的芒果、麵包樹果實，

Grapes, coconuts, plums, and so forth‍—

葡萄、椰子、梅子等——

One should offer, at the gaṇacakra gathering,

應當在金剛薈供中獻供

An assortment of different fruits. {9.4.23}

各種不同的水果。{9.4.23}

9.114“A special dance should be performed, along with gestures and singing: [F.155.b]

9.114「應該進行特殊的舞蹈表演，配合手勢和歌唱：」

“Ka ka ka ka ka, hi hi hi hi, hīṁ hīṁ hīṁ hīṁ, hūṁ hūṁ hūṁ, hūṁ hūṁ hūṁ, hūṁ hūṁ hūṁ, hā hā hā hā, hā hā hā hā, hā hā hā hā, i hā hā, i hā hā, ḍā ḍā ḍā, jāṁ jāṁ jāṁ jāṁ, a i u, jaṁ jāṁ, iṁ jāṁ, iṁ jāṁ, iṁ iṁ, jeṁ jeṁ jeṁ, iṁ teṁ traṁ, hi hi hi hi, hīḥ hīḥ hīḥ, hi hi hi, hī hī hī, hī hī hī, hī hī hī, kajjaṃ, hi hī. {9.4.24}

（咒語不翻）

“Singing thus, an outcaste woman shakes to this song.

「如此唱頌，一位賤民女子隨著這首歌搖動身體。

The dance, and in particular the ritual gestures,

舞蹈，尤其是儀軌的手印，

Should be performed while in meditative union with Heruka. {9.4.25}

應該在與大威德金剛的雙運禪修狀態中進行。{9.4.25}

“Since the gazes correspond with the fist gestures,

「既然凝視與拳印相應，

And both are synchronized with the footsteps of the dance,

而且兩者都與舞蹈的步伐相協調。

They express the stages of yoga

它們表達了瑜伽的各個階段。

As performed by all the buddhas. {9.4.26}

由所有的佛陀所修行。{9.4.26}

“The consort could be one’s mother,

「伴侶可以是自己的母親，

Sister, younger sister, or niece.

姐妹、妹妹或侄女。

One should worship them ardently,

應當熱切地禮拜她們，

And one will gain accomplishment at the gaṇacakra feast. {9.4.27}

將在薈供中獲得成就。

“The pupil should present to his master, O fortunate lady,

學生應該向他的上師供養，啊幸運的女性，

A human skull cup made from a single piece of bone,

用人的顱骨杯製成，由單一塊骨頭製作，

Filled with divinely delicious wine.

盛滿了神聖美味的酒。

Having made obeisance to him, he should drink of it himself. {9.4.28}

向他禮拜後，他應該自己喝裡面的酒。{9.4.28}

“He should hold it and offer it

他應該拿著它並獻上

With the same hand forming a lotus gesture.

用同一隻手做出蓮花的手勢。

The officiants should bow at this point

主持儀式的人應該在此時禮拜。

To the master again and again.” {9.4.29}

對大師一次又一次地。」{9.4.29}

9.120This concludes the ninth chapter of the glorious “Emergence from Sampuṭa” called “The King of the Essence of the Four Rituals.”

9.120（結尾）