The First Secret
第一個秘密
1.1The Blessed One said:
1.1世尊說：
“ ‘Secret’ is fourfold.
「『密秘』有四種。」
First is the practice of the development stage
首先是生起次第的修習
Related to the vase initiation.
與甘露瓶灌頂相關。
I taught meditation on the support and the supported
我教導了對所依和能依的禪修
So that practitioners might relinquish
為了讓修行者能夠捨棄
Dualistic concepts of a universe and its inhabitants.
二元對立的世界及有情概念。
“Its individual features all have an intended meaning.
「其所有個別特徵都具有深層的意義。
Initially, in other tantras,
最初，在其他密續中，
I taught about emptiness and so forth.
我教導了關於空性等等。
Among the particulars of the support and supported,
在所依與能依的細節當中，
The first concerns the intention behind the support.
第一個涉及所依的意圖。
“Imagine that, like one candle lighting another,
「想象就像一支蠟燭點燃另一支蠟燭一樣，
The syllable hūṁ at the heart
心間的音節「吽」
Projects a black-hued e,
投射出黑色的「誒」字
Which forms a vast, deep triangle.
形成一個廣大而深邃的三角形。
“The three corners are enlightened body, speech, and mind.
「三個角代表身語意。」
This signifies the destruction of the three poisons.
這表示摧毀三毒。
The sides are the three liberations.
三邊是三種解脫。
This signifies the destruction of the ten nonvirtues
這表示摧毀十種不善業。
That emerge from ordinary body, speech, and mind.
從凡俗的身、語、心所產生的。
“The dharma body is immaculate,
「法身清淨無垢，」
And therefore [F.187.b] naturally all-pervading.
因此[F.187.b]自然遍滿一切。
This is the significance of vast.
這是廣大的意義。
“Since even the noble listeners, solitary realizers,
「既然連聲聞乘弟子、獨覺
And bodhisattvas as well
菩薩也同樣
Do not realize the dharma body,
不能證悟法身，
It is explained with intention as deep.
這是以深層的意圖而解釋的。
“Then, again, the hūṁ at the heart
「隨後，再次，心間的吽字
Projects a hūṁ syllable that forms into a vajra,
放射出「吽」音節，形成為金剛。
Which forms into a vajra tent.
這形成了金剛帳篷。
“There are two obstacles: first, to life,
「有兩種障礙：第一，對生命的障礙，
And second, to liberation.
其次是對解脫的障礙力。
These are the two obstructing forces,
這些是兩種障礙力，
The outer and the inner.
外在的和內在的。
“The outer creates obstacles to life;
外在的創造對生命的障礙力；
The inner creates obstacles to liberation.
內部的障礙力製造解脫的障礙。
The significance of the vajra tent
金剛帳的意義
Is that it protects from these twofold obstructions.
就是它能保護免於這雙重的障礙。
“Then yaṁ, just as before,
「隨後金剛界，如同先前一樣，
Projects a shape like a half-moon.
射出半月形的形狀。
It provides control over the abandonment of conceptuality
它能提供控制力，以放棄概念化的思維。
And the dawn of nonconceptuality.
非概念性的曙光。
This is the meaning of domination.
這就是統御的意義。
“Concerning the significance of the four flags,
關於四面旗的意義，
I have taught that they signify all things
我已經教導過，它們象徵一切事物。
Present throughout the three times.
遍佈於三時之中。
“The triangular fire maṇḍala from raṁ
「從『raṁ』字開始的三角形火壇城
Signifies wrathful ritual.
代表忿怒儀軌。
The three-pronged vajra signifies the three buddha bodies.
三股金剛杵象徵三身佛陀。
“The round water disk from baṁ
「從 baṁ 而起的圓形水輪
Is said to be the cessation of mental activity.
據說是心行的止息。
The vase is the four aspects of the dharma body.
瓶子代表法身的四個面向。
“The square golden earth from laṁ
「從拉姆字的四方黃金大地
Has the nature of prosperity.
具有繁榮的自性。
The five-pronged vajra is the five gnoses.
五股金剛杵是五種智慧。
The eight peaks of Mount Meru above that
須彌山上面的八個峰頂
Signify the eight liberations.
象徵八種解脫。
“Symbolizing the absence of conceptuality about an ordinary universe and inhabitants,
象徵著對於普通世界和世間眾生不存在概念性分別的特性。
The eight charnel grounds
八座屍陀林
Should be arranged to the left and right in order.
應該按照順序分別排列在左右兩側。
“The concepts related to each feature, moreover,
況且，與各個特徵相關的概念
Should be learned from a master’s oral instructions.
應當從上師的口頭傳授中學習。
“Symbolizing the power of the antidote fully developed,
「象徵著對治力圓滿開展的力量，
Trees are continuously arranged in sequence.
樹木按照順序連續排列。
The directional protectors are arranged as symbols
方向護法被安排作為象徵
For the overcoming of concepts oriented toward the ten nonvirtues.
為了克服導向十種不善業的概念。
“The eight nāgas are stationed
「八位龍王駐守其中
To destroy the wicked ones
為了摧毀邪惡者
Of attachment, hatred, and ignorance.
執著、瞋恨和愚癡。
“Rain clouds are arrayed
「雨雲排列成陣
So that body and speech may act for the welfare of beings,
為了身語能夠為眾生的利益而行動，
With divine pride in the two form buddha bodies
具有兩個佛身形相的神聖尊榮
Endowed with great compassion. [F.188.a]
具足大悲心。
“Inner and secret are the same.
「內密與秘密是相同的。
Likewise, as for the ultimate, the fourth,
同樣地，關於究竟義，第四種，
One should learn the oral tradition.
應當學習口頭傳承。
“Then, inside, the celestial palace appears.
「然後，在內部，天界宮殿顯現。」
Bhruṁ creates an eight-spoked wheel.
「吽」字創造出一個八輻輪。
The eight spokes stand for the eight consciousnesses.
八根輻條代表八種識。
“The wheel transforms into the body of Vairocana.
「那個輪轉化為大日如來的身體。」
Viewed from the outside, he is luminous inside.
從外向內看，他的內部是光明的。
Likewise, from inside out,
同樣地，由內向外，
Meaning that all appears as one.
意思是一切都顯現為一體。
“The five kinds of gems symbolize the five buddha bodies.
「五種寶石象徵五個佛陀身體。」
The five colors indicate the five families.
五種色彩代表五個佛陀家族。
The four corners are said to be the four pure abodes.
四個角落據說是四個清淨住所。
“The four sides are the four means of magnetizing.
四邊象徵四種攝受法。
The four gates are the four foundations of mindfulness.
四個門代表四念處。
The eight pillars are the eight liberations.
八根柱子是八種解脫。
The four beams symbolize the four gnoses.
四根梁柱象徵四種智慧。
All the gate adornments, and so forth,
所有的門瓔珞等等，
Are said to be the powers and the like.
據說是各種力量等等。
“Then, as for the seats inside the palace,
「那麼，對於宮殿內部的座位，
They are lotuses born from vowels as seed-syllables.
它們是從誓言作為種子音而生出的蓮花。
The lotus seat indicates not being stained
蓮花座表示不被煩惱所染污
By the afflictions such as passion, and so forth.
由於貪慾等煩惱。
“The sun and moon atop the lotuses
「蓮花上的日月
Symbolize skillful means and wisdom.
象徵著善巧方便與智慧。
The corpse is taught first
屍體首先被教導
For the destruction of the self, or conceptuality.
為了摧毀自我或概念執著。
“The four-featured seat of the central deity
「本尊的四足寶座」
Is given as a seat to each member of the retinue,
作為座位賦予眷屬中的每一位。
Since they each are an aspect of the central deity.
因為他們各自都是本尊的一個面向。
“That completes the supportive maṇḍala
那就完成了所依的壇城。
Conjoined with its intended meaning.
與其所表達的深層意義相融合。
“Next, the deities are generated
接著，本尊們被生起
According to the four types of birth.
根據四種生起的方式。
“The miraculous manner is to arise instantaneously,
「神奇的方式是瞬間生起，」
Like a fish jumping out of water.
如同魚從水中躍出。
“Birth from heat and moisture is to arise from conditions,
「從熱和濕氣而生是從因緣而生，
Like a lotus nurtured by the sun.
如同蓮花被太陽滋養。
“Birth from an egg happens through projection and absorption,
從卵而生發生於投射與吸收，
Like copper produced from stone.
如同從石頭中產生的銅。
“Birth from a womb occurs from union,
胎生來自於結合，
Burned from above and formed from below,
上面被火燒，下面被塑形，
Like a statue created from wax.
如同由蠟製成的雕像。
“Vairocana is completed with the palace.
大日如來與其宮殿一起完成。
Later, the Heruka is generated.
之後，勇父被生起。
Conferring initiation is the Blessed One Akṣobhya.
灌頂的是至尊不動如來。
Praise is Ratnasambhava.
讚頌是寶生佛。
“Offering is Amoghasiddhi.
供養是不空成就佛。
Tasting ambrosia is Amitābha. [F.188.b]
品嚐甘露是阿彌陀佛。
The accomplishments that emerge
由這六個方面產生的成就。
From these six aspects are extraordinary.
從這六個方面而來的成就是非凡的。
“Then, concerning the recitation, or meditation,
「那麼，關於念誦或觀想，」
There are those of superior, mediocre, and inferior faculties.
有具上等、中等和下等根器的人。
It is said that superior ones
據說具有殊勝根器的人
Are to meditate, or recite in full.
應當完整地修習或念誦。
“The mediocre should focus on the central deity in father-mother union.
「中等根器的人應該專注於父母雙運的本尊。
The inferior are to apply themselves to the eyes of the central figure.
下根者應當專注於本尊的眼睛。
Having reached stability on the eyes of the central figure,
在達到本尊眼睛的穩定之後，
They are to meditate on the thirty-seven features in full.
他們應當完整地觀想三十七個特徵。
The mediocre are to do likewise.
中等根器者也應如此修持。
“Located in the body are channels; circulating within them are winds;
身體中有脈，氣在脈中循環；
Mounted on these is the mind—the inferior practice involves shape;
心騎乘於其上——下等的修行涉及形狀。
The more profound involve mantra and seminal drops;
更深層的修行涉及咒語和明點；
And the ultimate involves dharma and the seven parts.
而最究竟的涉及法和七個部分。
Teaching this way is exceedingly profound.
如此教授極其深奧。
“Everything taught above
「上面所教的一切
Should also be understood as fourfold.
也應當理解為四種形式。
Each one, moreover, is fourfold;
而且每一個都是四重的；
The manifold manner is exceedingly profound.
多重的方式是極其深奧的。
“Outer and inner is the meaning of mantra.
「外在和內在是咒語的意義。
The maṇḍala image is the outer meaning.
壇城的形象是外在的意義。
Regarding the outer is the inner.
關於外在就是內在。
The secrecy of just that is the secret meaning.
僅僅那個的秘密性就是秘密的含義。
Proficiency is the meaning of perfection.
熟練是圓滿的涵義。
“The maṇḍala image is the outer meaning.
「壇城的形象是外在的意思。
Inwardly, concerning the characteristics of the maṇḍala,
向內而言，關於壇城的特性，
The aggregates, elements, and sense media
蘊、界和根
Are each transformed into a deity, either five, six, or thirty-seven;
都各自轉化成五位、六位或三十七位本尊；
Left, right, above, below, the gates, and so forth—
左、右、上、下、門等等—
These should be understood from a master’s oral instructions.”
這些應該從上師的口頭教授中來理解。
1.42Then Vajragarbha asked:
1.42然後金剛藏菩薩問道：
“What is the completion
"什麼是三十七項的圓滿？"金剛藏菩薩問道。
Of the ‘thirty-seven’?
三十七種的哪一種是「圓滿」？
How are they ‘developed’?
它們是如何修習的？
What are their stages?
它們的階段是什麼？
What is the supportive maṇḍala like?
所依壇城是什麼樣的？
And how are the sessions and breaks?
而且如何安排修習座次和休息時間？
How are view and conduct united?
見與修行如何統一？
Tell me, O Spiritual Hero!”
告訴我吧，勇父！
1.43The Blessed One said:
1.43世尊說：
“The thirty-seven, the pristine cause,
「三十七道品，清淨的因，
Give rise to nondual gnosis, the effect.
產生非二元的智慧，這就是其果。
Therefore, the cause, which precedes the effect,
因此，先於果的因，
Is to become the principal deity.
就是成為主要的本尊。
“Even in just becoming the Heruka
「即使只是成為勇父
All causes are complete;
所有因緣都已具足；
The twenty-four locations and so forth
二十四個地點等等
Should be learned from a master’s oral instructions.
應當從上師的口頭傳承中學習。
“The effect does not come from a mistaken cause—
"果報不會來自錯誤的因——
Barley does not sprout from a grain of wheat. [F.189.a]
大麥不會從小麥的穀粒中長出來。
Nor does it come from an incomplete cause—
也不是來自不完整的因。
There is no sprout from damaged grain—
損壞的種子不會生出芽菜。
Nor without a cause,
也不會無因而生，
Like fragrance from a space flower.
如同虛空花的香氣一樣。
The cause is not a cause without conditions,
沒有條件的話，因就不是因。
Like a forest fire without wind.
如同沒有氣的森林大火。
The beginner thus endowed with these four parts
初學者具備這四個部分
Will abandon concepts.
將捨棄所有概念。
“Development is said to be done
「據說修習圓滿次第
By one who adheres to deity practice.
由修持本尊的人來進行。
Multiple aspects, external and internal,
多方面的、外在與內在的層面，
Are explained as its stages.
被解釋為其階段。
“The particular supportive maṇḍala
「特定的所依壇城
Is said to be of three types—
據說分為三種——
Without courtyard, without canopy, and with canopy—
無圍牆、無華蓋和有華蓋——
According to inclination.
根據傾向。
“Due to the divisions of the four chakras,
「由於四個脈輪的劃分，
Daily sessions are taught as four.
每日修習分為四個時段。
Breaks should also be understood to be four.
休息也應該被理解為四種。
“It is taught that a practitioner who switches
據說一位轉換的修行者
To twenty-two and a half minute hours and meditates in eight sessions
靜坐到二十二個半小時，並分成八個修習階段進行禪修
Equalizes sessions and breaks.
使修行時段與休息時間相等。
“During breaks, practitioners
在休息時間，修行者
Of mediocre and inferior faculties
根據提供的段落內容和上下文，翻譯如下：
Should project the deities in full
應當圓滿地觀想諸尊
And properly perform offerings, and so forth,
並且正確地進行供養等儀式。
Like one candle igniting another.
猶如一盞燈點燃另一盞燈。
“ View refers to equipoise;
見是指等持；
Subsequent attainment is explained as conduct.
後得被解釋為修行。
“When practicing the development stage,
「在修習生起次第時，
One is permitted to observe the conduct of wearing the six adornments.
在密灌頂的關聯下，人們被允許遵行佩戴六種瓔珞的行為。
In connection with the secret initiation,
關於密灌頂，
One is allowed to observe the conduct of adornments and ambrosia.
一個人被允許奉行瓔珞和甘露的行為。
I have said that those of the vajra family, the ratna family,
我已經說過那些金剛部族、寶部族的人，
The padma family, and the karma family are permitted to observe the conduct.
蓮花部、業部的修行者，被允許觀修此法。
“Those connected with the wisdom-gnosis initiation
與智慧灌頂相連的人們
Have in common what was taught above, and
與上面所教導的相同之處。
In particular, are permitted to observe the conduct of the seal.
特別是，允許他們修持手印的律儀。
“With either conduct devoid of view,
「要麼是與見相離的行為，」
Or view devoid of conduct,
或是見而無行，
One transgresses the pledges of secret mantra
違犯了密咒語的誓言
And takes birth as a hell-being in Endless Torment.
並在無間地獄中投生為地獄眾生。
“Therefore, conduct devoid of view should be abandoned;
「因此，應當捨棄沒有見的行為；
It is the conduct of a hostile demon.
這是一個敵對惡魔的行為。
Likewise, view devoid of conduct is also to be abandoned;
同樣地，缺乏修行的見也應該被捨棄；
Tormenting the body through austerities [F.189.b]
通過苦行折磨身體
And despising the aggregates that are Vairocana and so forth
輕視作為大日如來等的五蘊
Is simply the work of a dry intellectual.
只不過是枯燥的理性思維的作用罷了。
“Consequently, view and conduct are to be unified—
「因此，見和修行要統一——
When an elephant rises, it rises all together,
大象起身時，整個身體一起起身，
And when an elephant sits, it sits all together.”
象站起來時，整體一起站起來，象坐下時，整體一起坐下。
1.57Vajragarbha then asked:
1.57金剛藏菩薩隨後提問：
“What is meant by ‘ambrosia’?
「『甘露』是什麼意思？
What conduct is associated with it?
什麼行為與它相關聯？
How do its qualities emerge?
它的特質是如何顯現的？
Tell me, O Central Deity,
請告訴我，本尊啊，
All the meanings of the adornments and the rest!”
所有瓔珞等的所有意義！
1.58The Blessed One replied:
1.58聖尊回答道：
“ Ambrosia is taught as threefold.
「甘露被教導為三種。
Firstly, one enjoys the outer ambrosia.
首先，一個人享受外在的甘露。
Arrange the five hooks
安排五個鉤
In the five ambrosias and the five meats.
在五種甘露和五種肉類中。
This should begin on the eighth and fourteenth days of the month.
這應該在每個月的初八和十四日開始。
“One should then gather silha wood, Akṣobhya, and dry manure.
「然後應當收集絲麻木、不動如來和乾燥的糞便。
This should begin on the twelfth and sixteenth days of the month.
這應該在農曆十二日和十六日開始。
“One should then take Heruka, Vairocana, and essence of dry manure.
「然後應當取勇父、大日如來和乾燥糞便的精華。
The eighth, fourteenth, and fifteenth days
第八日、第十四日和第十五日
Of the waxing and waning lunar periods
在上弦月和下弦月的時期中
Are taught as auspicious times for everything.
被教導為一切事物的吉祥時刻。
“The appearance of the lion should be white and excellent,
「獅子的形象應該是白色且優美的，
Its body and speech gentle and without any fault—
其身語溫柔，沒有任何過失——
This is the basis for the formation of flesh.
這是肉體形成的基礎。
As for ox, or elephant,
至於牛或象，
This should be the flesh of one from which musk and the like emerges
這應該是從中能夠散發出麝香等物質的眾生的肉體
Based on the single material cause of it eating a ketaka flower.
基於牠食用一種克他迦花作為單一物質因的基礎。
Beef should be flesh that contains bile.
牛肉應當是含有膽汁的肉。
Horse meat should come from the king among horses,
馬肉應當來自馬群中的王者。
Whose complexion is neither white nor red,
其膚色既不白也不紅，
With flesh that neither changes shape nor color.
肉質既不變形也不變色。
Human meat must be the flesh of a seventh-birth.
人肉必須來自第七世轉生的人。
An adept should investigate his body, speech, and mind.
修行者應當觀察他的身、語、心。
The food container should be a skull-cup in a single piece.
食物容器應該是一整塊的顱骨杯。
The ambrosia should be accomplished with the ingredients inside it.
甘露應該用裡面的成分來成就。
“Superior, mediocre, and inferior signs—
「上等、中等和下等的徵象——
Blazing, wafting, and bubbling—
熊熊燃燒、飄散、翻騰——
Are explained as pertaining to the external signs.
被解釋為與外在的徵兆有關。
“Furthermore, the point of signs having arisen is that old age is eradicated.
「而且，徵兆出現的要點是老衰被消除。
If sounds have not been heard there will be no accomplishment.
如果沒有聽到聲音，就不會有成就。
When sounds have issued forth one will become pure.
當聲音發出時，一個人會變得清淨。
“Inner ambrosia is self-arisen.
「內在的甘露是自然生起的。
Having interrupted the flow of ambrosia dripping
中斷了甘露滴落的流動
From the nine orifices of the one with the bell,
從具有鈴鐸者的九個孔竅中，
It fills the body like sesame seeds.
它充滿全身，如同芝麻籽一般。
Then, as the breath enters the avadhūtī
隨後，當氣息進入中脈時
The circulation of the upper sixth is elicited.
引發上層第六的迴圈。
“When silha and camphor abide in the center, [F.190.a]
當絲綢和樟腦住在中心時，
The lower sixth circulates.
下面第六層循環。
This is the secret ambrosia,
這就是祕密的甘露，
Which vanquishes gray hair, wrinkles, and death.
能夠消除白髮、皺紋和死亡。
“The practice of conduct is twofold:
「修行的行為有兩種：
For superior and beginner persons.
對於高級修行者和初學者。
The ambrosia of the outer sixth is bestowed
外部第六的甘露被賜予
In order for them to adhere well to the development stage
為了讓他們能夠恰當地依止生起次第
And abandon fixation to caste.
捨棄對種姓的執著。
“Beginners have both outer and inner ambrosias,
「初學者同時具有外在和內在的甘露，」
Whose potencies are also manifold—
其效能也是多樣的——
It renders them devoid of gray hair and destroys conceptuality.
它使他們沒有白髮，並摧毀概念性思維。
It consecrates the four maṇḍalas.
它使四個壇城得到加持。
“It is taught that one will seize the sixth,
「據說人將掌握第六個，
Which is situated at the center,
位於中心之處。
Four finger-widths above the upper tip of the relative,
在相對上方尖端往上四指寬的位置，
Through gaining familiarity with the fifth.
通過熟悉第五個而獲得。
“Settling the breath at the location of the navel,
「將氣息安住在臍輪的位置，
The upper sixth is seized.
上面第六個被把持住了。
Its potencies are also manifold.
其功效也是多方面的。
One will be devoid of craving and feel buoyant.
一個人將不會有貪欲，並且會感到輕盈。
Just like an eagle,
就像老鷹一樣，
One will soar in the sky without plummeting.
人將在空中翱翔而不墜落。
“It is said that the lower sixth is situated
據說下第六位於
At the center of the superior and disconnected ones.
在上等者與斷除者的中央。
It is taught to superior persons
這是教導給高級修行者的。
And its potencies are also manifold.
它的力量也是多方面的。
It blocks the orifice of the one with the bell.
它阻斷了持鈴者的孔竅。
It destroys anger, the first of the adornments.
它破壞了憤怒，瓔珞中的第一個。
“The stage of subjugating Rudra
「降伏濕婆的階段
In the great charnel ground of Śītavana
在涼林這個偉大的屍陀林中
Is that conceptuality is destroyed with ambrosia.
正念摧毀了分別心的甘露。
The four enlightened activities are in common.
四種開悟的事業是共通的。
Through the seal, desire is purified.”
通過手印，欲望得到淨化。
1.72Vajragarbha then asked:
1.72金剛藏菩薩隨後提出問題：
“What is meant by ‘the sixth’?
「何謂『第六』？」
What is a superior person like?
優越的人格特質是什麼樣的呢？
How is desire purified?
欲望如何淨化？
Tell me, O Spiritual Hero!”
請告訴我，勇父！
1.73The Blessed One replied:
1.73世尊回答說：
“From the four of right, left, above, and below
「從右、左、上、下四個方向
Emerges space, the fifth.
空間，第五者，現現。
The fifth’s absence of nature
第五者自性的缺失
Is taught to be the sixth.
被教導為第六。
“Preceded by joy, supreme joy,
喜樂為先，至高喜樂，
Innate joy, and the freedom from joy,
與生俱來的喜樂，以及無喜樂的自在，
Great bliss, the fifth, emerges.
大樂作為第五種應運而生。
Great bliss being pure, devoid of nature,
大樂純淨，遠離自性，
Is the sixth, pertaining to the lower door.
是第六個，關於下門。
Therefore, even those who aspire for the sixth [F.190.b]
因此，即使是那些追求第六的人
Meditate on the complete fifth,
觀想完整的第五。
Preceded by the fourth.
由第四個在前。
“For example, when the power of alchemy
「比如說，當煉金術的力量」
Is applied to a copper object,
當應用於銅物體時，
The copper itself becomes gold,
銅本身就變成了黃金，
And the gold itself comes from just copper.
而黃金本身就是從銅而來。
Likewise, the Buddha does not teach
同樣地，佛陀不教導
That the sixth appears from anything but the fifth.
第六識不從除了第五識以外的任何東西而現起。
“Throughout a year, month, fortnight,
「整個一年、一個月、一個十五天的週期，」
Day, night, and hour,
晝、夜和時辰，
The sixth emerges for only a moment.
第六識僅在一刹那間現起。
It is not the purview of beginners.
這不是初學者的範圍。
“In the same way, a drop of ambrosia
「同樣地，甘露一滴」
Placed in a vessel of water
放在水的容器中
Is only experienced as water;
只會被體驗為水；
The ambrosia is not experienced.
甘露沒有被體驗到。
“Still, based on water,
「然而，以水為基礎，
The ambrosia is also caused to be experienced.
甘露也被使其得以體驗。
Likewise, based on the elaborate fifth,
同樣地，基於精細的第五，
The simple sixth emerges.
簡單的第六個出現。
I have taught this in other tantras.
我曾在其他密續中教導過這個。
“A person who has traversed the five signs, the eight flavors,
「一個已經經歷了五種徵象、八種滋味的人，
Or the eight levels, and has thus become clairvoyant,
或者已經通過八個層級，從而獲得了神通。
Has fully relinquished the action seal.
已經完全放棄了業印。
“One who engages in the great seal,
「修習大手印的人，
Adhering to a gnosis seal,
執持智慧手印。
Is a superior person.
是一位殊勝的人。
It is explained that he has seized the sixth.
據說他已經獲得了第六個。
“Desire is cyclic existence;
欲望就是輪迴。
Its purification is taught to be nirvana.”
其淨化被教導為涅槃。