Caṇḍamahāroṣaṇa’s Nature
大忿怒的本質
8.1Then the lord made full prostrations to the goddess and said: [F.316.a]
8.1隨後，尊主向女神做了完整的頂禮，並說道：
“How should a yogin
「瑜伽士應當如何
Perceive your form, dear?
親愛的，應該如何認識你的形象呢？
And by what means should the goddess
女神應該用什麼方法
Be honored by the yogins?”
被瑜伽士所尊敬？
8.2The goddess then said:
8.2女神隨即說道：
“Whenever a female form is seen
「每當看到女性的形象時
In the world of the three abodes,
在三界的世界中，
It should be regarded as my form,
應當將其視為我的身體。
Be it of low or respectable family.
無論出身低微或尊貴的家族。
“A goddess or demigoddess,
「女神或阿修羅女，
Or a yakṣiṇī, a rākṣasī,
或者是夜叉女、羅刹女、
A nāginī, a bhūtinī,
那迦女、厲鬼女，
A kinnarī, or a human girl,
緊那羅女，或者人類女孩，
“A gandharvī, even a female hell-being,
「一位香神女，甚至是地獄的女性眾生，
A she-animal, a female hungry ghost,
一位動物女性，一位餓鬼女。
A woman from the priestly, warrior, or merchant caste,
一位婆羅門、剎帝利或吠舍種姓的女性，
Or a peasant woman, or one of endless other groups,
或者是農民女性，或者是無數其他種姓的女性，
“A scribe, a princess,
「一位書記官，一位公主，
A woman of distinction, a tax collector,
一位高貴的女性，一位稅務官，
A merchant, a guard, a prostitute,
一位吠舍，一位衛士，一位妓女，
A boat-woman, a leather worker,
一個船女，一個皮革工人，
“A kulatriṇī, a hatriṇī , a musician,
一位家婦女、一位織布女、一位音樂家，
A sweeper, also a tribeswoman,
掃地者，還有部落女人，
A washerwoman, a wine merchant,
洗衣婦女、酒商人，
A perfume seller, a laborer,
香水商人，一個勞工，
“A barber, a dancer,
「一位理髮師，一位舞者，
A bronze smith, a goldsmith,
銅匠、金匠、
A fisherwoman, a marriage arranger,
一個漁婦，一個婚配人，
Also a pot maker, a garland maker,
也是陶器工，花環製作者，
“A female kāpālika , also a conch worker,
髑髏派女性、螺貝工人，
A parasol maker, a house builder,
製傘者、房屋建造者、
A cowherd, a fletcher, a betel seller,
牧牛人、製箭人、檳榔商人，
A butcher, a stoneworker,
一個屠夫，一個石工，
“A carpenter, also a hairdresser,
木匠，也是理髮師，
A woman of any mixed caste,
任何混合種姓的女人，
A mother, a sister, a wife,
母親、姐妹、妻子、
A maternal aunt, a niece,
一位母親的妹妹，一位侄女，
“A paternal aunt, also a mother-in-law,
姑母，也是婆婆，
And any other woman of any caste,
以及任何其他種姓的女性，
A lay vow-holder, also a yoginī,
一位居家誓言持守者，也是一位瑜伽女。
Or a widow, or a female ascetic.
或者是寡婦，或者是女苦行者。
“These and all other women
這些以及所有其他的女性
Possess my form.
具有我的身相。
They exist for the welfare of all beings,
她們存在是為了利益一切眾生，
Each identified by her own individual function.
各自由其個別的功能所區分。
“Among them, whichever woman one may obtain,
「其中，無論獲得哪一位女性，」
She should be served by the yogin,
瑜伽士應當恭敬侍奉她。
With kisses, embrace, and the like,
通過親吻、擁抱等方式，
And with the union of the vajra and the lotus.
以及金剛杵與蓮花的結合。
“Women who are served will, for their part, instantly grant
女人被侍奉，便會立即給予成就
Accomplishment to all those seeking
成就於所有尋求者
To benefit living beings.
為了利益眾生。
One should therefore serve women.
因此，應當供養女性。
“Women are heaven, women are the Dharma,
「女性是天堂，女性是法，
And women are truly the supreme austerity.
女性確實是最高的苦行。
Women are the Buddha, women are the Saṅgha, [F.316.b]
女性是佛陀，女性是僧伽，
Women are the Perfection of Wisdom .
女性是般若波羅蜜。
“They can be divided according to the five colors,
「它們可以按照五色來區分，」
With their names assigned accordingly—
根據她們各自的名字而區分—
A woman who is of blue color
藍色的女性
Has been proclaimed as Hatred Vajrī.
被宣稱為嗔怒金剛女。
“A woman who is white
白色的女性
Is known to be Delusion Vajrī;
被認知為癡金剛女。
A woman who is yellow
一位黃色的女性
Is the goddess Calumny Vajrī.
是誹謗金剛女。
“A woman who is pink
「一位粉紅色的女性
Is said to be Passion Vajrī;
據說是貪欲金剛母。
A woman who is dark-green
一位膚色深綠的女性
Is said to be Envy Vajrī.
據說是嫉妒金剛女。
“There is only one goddess, wisdom,
「只有一位女神，智慧，
Abiding in five forms.
住於五形中。
One should worship her with flowers, incense, and so forth,
應當用花、香等禮讚她。
Clothes, prose, poetry, body ornaments,
衣著、散文、詩歌、身體飾品，
“Conversation, bowing,
談話、禮拜、
Folding one’s hands,
合掌禮讚
Beholding and touching her,
觀看她和觸碰她，
Thinking of her and talking to her,
想著她，和她交談，
“With kissing, embrace, and the like,
用親吻、擁抱等方式，
One should regularly worship Vajrayoginī.
應當經常禮讚金剛瑜伽女。
If one is able, one should honor her physically,
如果能夠做到，應該以身體方式來禮讚她。
If not, one should do so verbally or mentally.
如果不能，應當用言語或心念來進行禮讚。
“Worshiped by him, pleased,
被他禮讚，我心生歡喜，
I shall grant complete attainment.
我將賜予圓滿的成就。
I am none other than the form
我就是那個形象
Found in every woman’s body.
存在於每一個女性身體中。
“Apart from worshiping women,
「除了禮讚女性之外，
There can be no other worship of me.
除了禮讚女性之外，沒有對我的其他禮讚。
By this propitiation, I will be satisfied
通過這種祈請，我會得到滿足
For the sake of the practitioner’s accomplishment.
為了修行者的成就。
“Everywhere, always and invariably,
「無論何時何地，永遠不變地，
I will be within his sight.
我將永遠在他的視野中。
One should make love to one’s woman
應當與自己的女伴交合
Visualizing her in my complete form.
在我的完整形態中觀想她。
“By the union of vajra and lotus,
「通過金剛杵與蓮花的結合，
I grant awakening.
我授予開悟。
Therefore, if someone wholly dedicated
因此，若有人完全地奉獻
To propitiating me in all forms
向我供奉各種形相
“Should commit theft,
應當盜竊，
Or kill living beings,
或者殺害眾生，
Or if one should speak false words,
或者如果有人說虛假的言語，
Break deity statues,
破壞本尊塑像，
“Or eat food belonging to the Saṅgha,
或者食用屬於僧伽的食物，
To a stupa, or to someone else,
向塔，或向他人，
The practitioner who is dedicated to propitiating me
獻身於祈請我的修行者
Will not be stained by sin.
不會被罪業所污染。
“He may crush, with his fingernail,
他可以用指甲碾壓、
A louse in his clothes, even kill it—
衣服裡的虱子，甚至可以殺死它——
Through this very means
通過這個方法
A lay vow-holder will propitiate me.
一位受持誓言的在家弟子將會向我供奉。
“He should neither be afraid of nonvirtue,
他不應該害怕不善行為，
Nor of difficult rebirths—in hell and so on.
也不應該害怕困難的轉世——比如地獄等。
He should, however, be afraid of people
他應該害怕人們
For as long as he does not obtain power.
只要他還沒有獲得力量。
“There is no evil whatsoever,
「沒有任何惡業，」
Nor is there any merit—
也沒有任何功德——
The conventional distinction between virtue and nonvirtue
世俗上對善與不善的區分
Is for ordinary people, to be guarded in their minds.
這是為了普通人，須在心中守護。
“Since everything is only mind, [F.317.a]
「既然一切唯是心，」
And its duration is only momentary,
而其持續時間只是剎那。
Who is it that goes to hell,
誰去地獄，
And who is it that goes to heaven?
誰又去往天界呢？
“Just as one meets one’s death in distress,
「就像一個人在痛苦中遇到死亡一樣，」
Thinking that it is caused by poison
認為那是由毒引起的
Even when there is no poison,
即使沒有毒，
So too one goes to heaven or the lower realms.
同樣地，人也會前往天界或下界。
“Nirvāṇa is attained by the wise ones
「智者通過對事物本質的完全理解而證得涅槃
As the result of a complete understanding of the way things are.
作為對事物本性完全理解的結果。
Nirvāṇa has the nature of emptiness,
涅槃具有空性的本質，
Like that of a candle blown out by the wind.
如同被風吹滅的蠟燭。
“But when it is interrupted, one goes on suffering;
「但當它被中斷時，人就持續在受苦中；」
One does not attain the level of awakening.
不能證得覺悟的境界。
Therefore, having renounced everything,
因此，已經捨棄一切，
A vow-holder should only propitiate me.
持誓言者應當只供奉我。
“I grant, instantaneously, the accomplishment of
「我立即賜予
成就
Caṇḍamahāroṣaṇa, there is no doubt.”
大忿怒，毫無疑問。
8.35Then the lord said to the goddess, Perfection of Wisdom :
8.35然後，該尊主對女神般若波羅蜜說：
“Of what form is Caṇḍamahāroṣaṇa,
"大忿怒的形相是什麼樣的，
And of what kind is his accomplishment?”
他的成就是什麼樣的？
8.36The goddess said:
8.36女神說：
“The yoginīs are said to be of five types,
「瑜伽女據說有五種類型，」
Corresponding to the five colors.
與五色相應。
And they have their respective husbands,
她們各自有她們的夫婿。
According to the division of five colors.
根據五色的分類。
“And in truth, each of them is Caṇḍamahāroṣaṇa—
「而且確實，她們每一位都是大忿怒——
They will now be described by me, the yoginī.
我現在將由我這位瑜伽女來為你們描述她們。
The husband who is of blue color
藍色的丈夫
Is known as Blue Acala.
稱為藍色不動。
“The husband who is of white color—
「白色的夫婦——
He is called White Acala.
他被稱為白不動。
The husband who is of yellow color—
黃色的丈夫——
He is said to be Yellow Acala.
他被稱為黃不動。
“The husband who is of pink color—
「那位膚色粉紅的夫君——
He is said to be Red Acala.
他被稱為紅不動。
The husband who is of dark-green color—
深綠色的夫婿——
He is said to be Green Acala.
他被稱為綠不動。
“There is only one Caṇḍamahāroṣaṇa,
「只有一位大忿怒，
Abiding in five forms.
住於五形。
He is called Caṇḍamahāroṣaṇa,
他被稱為大忿怒。
As his accomplishment is unflagging.
因為他的成就是永不懈怠的。
“Until the farthermost reaches of space,
「直到最遙遠的虛空盡頭，
There is, in the divine form, his presence.
在神聖的形象中，他的存在就在那裡。
Just as the accomplishment of Caṇḍamahāroṣaṇa is described here,
就如同大忿怒的成就在此處所描述的那樣，
So too can the accomplishment of Caṇḍī be gained.”
同樣地，大忿怒女的成就也能夠獲得。
8.42Thus concludes the chapter on Caṇḍamahāroṣaṇa’s nature, the eighth in the glorious Caṇḍamahāroṣaṇa tantra called “The Sole Hero.” [F.317.b]
8.42（結尾）