The Third Secret
第三個秘密
“Next is the third secret.
接下來是第三個秘密。
It is explained as the basic character of joy
它被解釋為喜樂的基本特性
In connection with the wisdom-gnosis initiation.
與智慧灌頂相連結。
“The anus quivers and the body hairs rise.
肛門顫動，身上汗毛豎立。
Twelve nonobservations of the basic character of joy
十二種不守護基本喜樂自性的方式
Is taught to be its nature.
被教導為其自性。
“With the circulation of the spirit of enlightenment, one reflects on nonconceptuality.
「隨著菩提心的流轉，一個人對非概念性進行思考。」
Twenty-five nonobservations of supreme joy
二十五種至高喜樂的不守護
Completely fills the secret gem.
完全充滿了密集之寶。
“The nonobservation of innate joy
「先天喜樂的不守護
Is taught to be the dharma body.
被教導為法身。
The interruption of the flow of bliss is the joy of cessation;
樂流的中斷就是寂滅的喜樂。
Its nonobservation is the two form buddha bodies.
其不觀察即為兩個色身佛陀。
“Moreover, all the preliminaries,
「而且，所有的前行準備，」
The subsidiary techniques, and actual union,
輔助技巧和實際的結合，
Along with their intention, are in stages.
連同它們的意圖，是分階段的。
“Despite multiply radiating like a cluster of stars, [F.193.b]
儘管如同星群般多重放射，
They coalesce like the sun and moon.
它們如日月般融合。
Despite coalescing like the sun and moon,
儘管聚集如日月一般，
They are nondual like an eclipse.”
它們像日蝕一樣是不二的。」
3.7Vajragarbha then asked:
3.7金剛藏菩薩隨後提問：
“What is a cluster of stars?
「什麼是星團？
What is coalescence?
什麼是融合？
What is nonduality?”
金剛藏菩薩隨即提問：「什麼是星群？什麼是融合？什麼是無二？」
3.8The Blessed One replied:
3.8世尊回答說： </book>
“The thirty-seven factors of enlightenment
「三十七覺支
Are radiated as the features of the cause.
以因的特質而放射出來。
The three buddha bodies and the five gnoses
三身與五智
Are radiated as the features of the fruition.
作為果的特徵而放射出來。
“The causes are absorbed within seven,
「因被吸收於七之中，
And the fruitions are absorbed within three.
而果則被吸收於三者之中。
The causes dissolve into the fruitions, and
因溶解於果中，
The fruition should be meditated upon as twofold.
果應該被觀修為雙重的。
“All phenomena are the essence of mind.
「一切現象都是心的本質。
Mind is of an empty nature.
心的自性是空的。
All is of one taste in being empty.
一切在空性中味道相同。
This is the expanse devoid of accepting and rejecting.
這是沒有接受與拒絕的廣大境界。
“In order to fully purify desire,
「為了圓滿淨化欲望，
Desire rooted in the five seals of enlightened body—
欲望以開悟身的五大手印為根基—
The pair of the great seal and the gnosis seal,
大手印與智慧手印的雙運，
Along with the samaya seal, the dharma seal, and the action seal—
連同三昧耶手印、法手印和業印——
Becomes exceedingly profound.
變得極其深奧。
“This is great bliss, which is threefold—
「這是樂，分為三種——
The natures of development and completion,
生起和圓滿的自性，
And the chakra of great bliss.
以及大樂輪。
The first abides as the letter e at the secret nose-tip.
第一個安住在秘密鼻尖處的字母「e」。
“The second, which fills the emanation chakra,
「第二個住在放射輪中，」
The awareness chakra, and the rest,
意識輪與其餘的，
Abides in the Secret Guardian of Bliss.
住在樂空怙主。
“The natural chakra of great bliss
「偉大樂的自然輪
Is replete with the flavor of great bliss,
充滿了大樂的滋味，
Just as a sesame seed is with sesame butter.
就像芝麻籽中含有芝麻油一樣。
“Like sap dripping
就像樹液滴落
From a cut tree branch,
從砍斷的樹枝上，
From that great bliss itself comes the
從那偉大的樂本身而來
Form of hundreds, thousands,
數百、數千的
Tens of thousands, and hundreds of thousands of tips of hair.
十萬、百萬根頭髮的尖端。
“First comes a cloudy form;
「首先出現雲霧般的形象；
The second resembles smoke.
第二種像煙霧。
Third is the form of lightning;
第三個形態像閃電；
The fourth resembles a butter lamp.
第四種像酥油燈。
The sequence of all these, moreover,
而且，這一切的順序，
Occurs according to the order of the emanation chakra and the rest.
根據放射輪等的次序而發生。
“The emergence of the form of clouds
「雲的形態的顯現
Is the sign for birth, the syllable a.
這是出生的徵兆，即字母「啊」。
That which resembles a butter lamp
像酥油燈一樣的
Is taught to be the sign of haṁ, for death.
被教導為「哈」音的標誌，象徵死亡。
“The fifth, which resembles space,
「第五個，它像虛空一樣，
Should be understood as the empty sign
應該被理解為空性的徵兆
For the intermediate state, non-duality.
對於中陰時期，無二性。
Moreover, [F.194.a] vibrating and so forth
此外，[F.194.a] 振動等等
Should be learned from a master’s oral instructions.
應當從上師的口頭教授中學習。
“Next, concerning the third secret,
「接著，關於第三個秘密，
The characteristics of the four joys
四種喜樂的特性
In connection with the wisdom-gnosis initiation are as follows:
與智慧灌頂相關的內容如下：
The anus quivering, body hairs rising,
肛門顫動、身體汗毛豎立，
And the body vibrating are the essence of joy.
身體顫動就是喜樂的本質。
“Reflecting on the bliss of the spirit of enlightenment circulating
「思維菩提心流轉的樂而修習
From the base of the secret vajra
從秘密金剛的根部
Is the essence of supreme joy.
是最高樂的本質。
“Reflecting on vajra and lotus stoppered
思惟金剛和蓮花封止
Is the essence of innate joy.
是內在喜樂的本質。
Reflecting on the bliss of having the continuity of bliss interrupted
思維中斷樂流之樂的樂
Is the essence of the joy of cessation.
是證悟寂滅之喜樂的本質。
“Moreover, the characteristics of all these,
「而且，所有這些的特徵，
Such as the factor of the spirit of enlightenment, and so forth,
例如菩提心這樣的因素等等，
Should be understood in terms of what was taught above.
應當根據上面所教導的內容來理解。
“Joy is called luminance;
喜樂被稱為光明；
Supreme joy is radiance.
最高的喜樂就是光輝。
Extreme joy is imminence.
極喜樂是迫近。
Innate joy is clear light.
內生的喜樂是清光。
“The natures of the four gnoses
四種智慧的自性
Are the antidotes that destroy the four demons.
是摧毀四魔的對治法。
The coarse level is secretly destroyed by four.
粗大的層次被四者祕密地摧毀。
The four subtle demons are naturally
四個微細的魔障自然而然地
Destroyed in the four chakras.
在四個脈輪中被摧毀。
“The four joys based on the chakras
「基於脈輪的四種喜樂
Themselves appear as the four gnoses,
自身顯現為四種智慧，
And therefore destroy the four demons.
因此摧毀四魔。
“The three poisons based on desire
基於欲望的三毒
Are the demon of afflictions,
是煩惱魔，
Involving twelve attributes of desire.
涉及欲望的十二種屬性。
The Secret Guardian of Bliss destroys the afflictions.
樂空怙主摧毀煩惱。
“Color and shape are the demon of the aggregates.
「色和形是聚合的魔。
The Hayagrīva chakra destroys the aggregates.
馬頭明王輪摧毀蘊。
The four concealed things are the demon of the gods.
四種隱密的事物是諸天的魔。
The chakra of awareness destroys the demon of the gods.
意識的輪摧毀諸天的魔。
“As for death, along with birth,
「至於死亡，連同誕生，
The secret of their nonorigination destroys the lord of death.
他們無生的秘密摧毀了死亡之主。
The destruction of the subtle demons is similar.
細微魔的摧毀也是相似的。
“Concerning the four moments and the four sections;
關於四時刻和四分段；
The four auspiciousnesses and the four truths;
四種吉祥和四聖諦；
The four elements and the four mothers;
四大元素和四位母親；
The four pure stations, and so forth—
四個清淨的境界，等等——
Apart from the four gnoses themselves
除去四種智慧本身以外
There is nothing higher to be found. [F.194.b]
沒有更高的境界可以找到。
“It is due to the particularities of concepts
「這是由於概念的特殊性
And, furthermore, the particularities of inclinations
而且，各種傾向的特殊性
And the particularities of various religious systems
以及各種宗教體系的特殊性
That such a plethora has been taught.
因此教導了如此眾多的法門。
“A practitioner who has traversed the three initiations
「一個已經經歷過三次灌頂的修行者
Is taught to be a great, fully ordained monk.
被教導為一位偉大的、完全受具戒的僧人。
For it is taught that he will accomplish all.”
因為據說他將成就一切。
3.32Vajragarbha then asked:
3.32金剛藏菩薩於是提出疑問：
“What is such a triple-initiation fully ordained monk like?
「什麼樣的人是經歷過三種灌頂的具足戒比丘呢？
What are his activities?”
他的活動是什麼？
3.33The Blessed One replied:
3.33世尊答言： </book>
“Fully ordained monks, and so forth, are threefold:
「完全受戒的僧人等等分為三種：
Prātimokṣa, bodhisattva,
別解脫戒、菩薩、
And knowledge-holder fully ordained monks.
以及持明者的圓滿出家僧。
“According to the sequence of possessing
按照具足的順序
One, four, ten, or two hundred and fifty vows,
一條、四條、十條或二百五十條誓言，
Temporary lay-vow holders, permanent lay-vow holders, novice monks,
暫時的在家受誓言者、永久的在家受誓言者、沙彌、
And fully ordained monks, respectively, are those of prātimokṣa.
以及具足戒的出家僧人，分別就是別解脫戒的持戒者。
“Those of generosity, great generosity,
「布施者、大布施者，
Extreme generosity, and complete generosity
極度的慈悲、完全的慈悲
Are bodhisattva temporary lay-vow holders, permanent lay-vow holders,
菩薩是臨時的在家誓言持有者，還是永久的在家誓言持有者，
Novice monks, and fully ordained monks, respectively.
沙彌及比丘僧侶。
“Those who adhere to virtue
「那些持守清淨戒律的人
Upon having entered the maṇḍala
進入壇城之後
Are adherents of virtue, temporary lay-vow holders.
是持戒者，暫時居家誓言的持守者。
With seven, they are great.
有七個，他們是偉大的。
“Concerning the particular three great ones,
「關於特殊的三個偉大者，
By being in service to the virtue of the vase initiation,
通過侍奉花瓶灌頂的功德，
One is in the service of virtue, a permanent lay-vow holder.
一個人侍奉於德行，是持戒的在家信徒。
Therefore, with seven, they are great.
因此，加上七個，他們就是偉大的。
“One who is in accordance with the virtue of the secret initiation
一個符合密灌頂美德的人
Is in harmony with virtue, a novice.
與道德相和諧，一位沙彌。
With seven, they become great.
以七種方式，他們變得偉大。
“By upholding that very virtue of wisdom-gnosis,
通過保持那個智慧之智的德行，
One is an upholder of virtue, a fully ordained monk.
一個是持守戒律的人，一位具足戒的比丘。
With seven, they are great.
七個就成為偉大的。
“These particular three great ones
「這三位特別的偉大者
Are also the three non-returners,
也是三位不還者，
In that reverting back to karmic maturation, cyclic existence, and the lower vehicle—
在回歸業力成熟、輪迴和下等乘法之中——
The three abandonments—are renounced by the three vehicles, respectively,
三種捨棄——分別被三乘所棄捨，
And those of the knowledge-holder vehicle adhere to the fruition.
而持明者車乘的修行者則執持於果。
“A practitioner who adheres to this fruition
「一位遵循此果的修行者
Should dwell in the apparel
應當住於衣著中
Of a householder, or a vajra-holder,
居士或金剛持有者的
And confer initiations, consecrations, and so forth.
並授予灌頂、加持等。
“I have not taught that one should perform secret conduct [F.195.a]
「我沒有教導人們應該進行秘密的修行
In the apparel of all three vehicles.
在三乘的衣著中。
For example, copper is wrought from stone.
例如，銅是從石頭冶煉而成的。
Based on copper, one can enjoy the appearance of gold.
基於銅，人們可以享受到黃金的外觀。
When there is copper, there is no stone.
有銅的時候，就沒有石頭了。
By becoming golden, stone no longer appears.
當變成金色時，石頭就不再顯現。
“The Buddha has not taught that
「佛陀未曾教導
A knowledge-holder fully ordained monk
一位圓滿受戒的持明者僧侶
Should embody both
應當同時具足
Prātimokṣa and bodhisattva vows.”
佛陀沒有教導別解脫戒和菩薩誓言應該在一位已受具足戒的持明者身上同時具足。