Chapter 2
第二章
Through the method of worship in accordance with the Dharma,
通過依照法的修行方法，
One will attain dharmatā
將獲得法性
And oneself will become the dharmadhātu.
而自身將成為法界。
That shall now be correctly explained.
現在將正確地加以說明。
2.2Now follows the practice method of the wish-fulfilling tree:
2.2現在介紹如意樹的修持方法：
One should visualize, arising from the syllable vṛm,
應當觀想，從嗡字中出現，
A wish-fulfilling tree.
一棵如意樹。
As a transformation of the utpala,
作為青蓮花的化現，
It should be visualized to the left.
應該將其觀想在左方。
A rain of various riches
各種財寶的雨水
Falls from the middle of the sky,
從天空中部落下，
And so fulfills wishes and desires.
這樣就圓滿了願望和欲求。
The one who meditates like this becomes the Lord of Wealth.
這樣禪修的人成為財寶天王。
The sentient beings of the four continents
四洲的有情眾生
One must summon through light rays of the mind
必須通過心光來召喚
And so generously provide them
因此要慷慨地提供給他們
With the gifts that consist of the seven jewels:
用七寶的供品：
The jewel of the foremost teacher,
最殊勝上師的寶石，
The jewel born from the sea,
從海中生出的寶石，
The jewel of a woman, the jewel of a horse,
女人寶、馬寶，
The jewel of a sword,
劍的寶石，
The jewel of an elephant—such jewels
象的寶石——這樣的寶石
Should be offered mentally to the buddhas.
應當在心中獻給佛陀。
The jewel of a woman, adorned with ornaments
被飾品裝點的女性珍寶
And displaying abundant attractions, [F.32.a]
並展現出豐富的吸引力
Should always be offered to the buddhas
應當經常供養佛陀
By those who wish for the fruit of buddhahood.
由那些希求佛果之人來奉獻。
Through this all buddhas
通過這個，所有佛陀
And knowledge holders will be achieved.
成就者將會得以成就。
Replete with his treasures,
充滿了他的財寶，
A foremost teacher, a lord of wealth,
一位最殊勝的導師，財寶天王，
Should be offered to the buddhas
應當供養佛陀
By those who wish for the fruit of buddhahood.
由那些希求佛果之果報的人。
When likewise the other jewels
當同樣其他珍寶
Are respectfully surrendered
恭敬地獻上
One will turn into Vajradharma
一個人將轉變為金剛法
And so become the benefactor of all beings.
從而成為所有眾生的利益者。
This was the practice method of the wish-fulfilling tree.
這是如意樹的修行方法。
All the buddhas are mind itself.
所有的佛陀都是心識本身。
By mind itself one is liberated.
靠心念本身就能獲得解脫。
Bondage is broken by the mind,
束縛被心念所破除，
Through mind one attains freedom.
通過心念可以獲得解脫。
Apart from in the mind
除了在心中外
Things and entities are not seen anywhere at all.
事物和現象在任何地方都看不到。
Hence, there is no perfection to be seen
因此，沒有任何圓滿可以被看見
Apart from buddhahood and all the accomplishments.
除了佛果和所有的成就以外。
The environments and sentient beings,
環境和有情眾生，
The elements and their derivatives,
諸元素及其衍生物，
Have been declared to be “mind only”
已被宣說為「唯心」
By those who possess the undefiled special vision.
具有清淨特殊視見的人所說的。
Therefore, one should make every effort
因此，應當竭盡全力
To cleanse the mirror of the mind.
清淨心的鏡面。
Faults, which are by nature extrinsic,
缺點，其性質本來是外在的，
Will gradually be utterly exhausted.
將會逐漸完全消盡。
From the first of the vowels
從第一個元音開始
Arises a stainless full moon.
升起了無垢的圓滿月輪。
Meditating on mind itself as that moon,
將心本身觀想為那輪月亮而修持。
One places upon it the seed-syllable:
在其上放置種子字：
The fourth in the sibilant group
齒音組中的第四個
Is positioned atop the syllable of fire,
安置在火的種子字上方，
Joined with the syllable ī,
與音節「ī」相結合。
And adorned with the two skies.
並且裝飾著雙重天空。
A multicolored light from that
從那裡發出的多色光芒
Cleanses beings of their impurities,
淨化眾生的不淨。
And turns this billionfold world, and other such universes, into the field of space.
並將這個十億倍的世界和其他諸多宇宙轉變為空間的場域。
Having entered the Kurukullā mountain
進入紅度母的山峰
It rouses Tārā, and as she is summoned,
它喚起度母，當她被召喚時，
She is made to be present before oneself.
她就會顯現在自己面前。
The wise must then from the syllable
聰慧的人應當從音節
Send forth a great cloud of offerings:
送出大量的供養雲：
Flowers, incense, and lamps;
花、香、和燈；
Perfume, food, and the like;
香水、食物等供養物；
Gestures, garlands,
手勢、花鬘、
Theatrical shows, songs, and other such offerings.
戲劇表演、歌唱等諸如此類的供養。
“The three jewels are my refuge;
「三寶是我的皈依；
I confess all my wrongdoings;
我懺悔我所有的過失。
I rejoice [F.32.b] in the virtues of wandering beings;
我為流轉輪迴眾生的功德而歡喜；
I set my mind on the enlightenment of a buddha”—
我將我的心志設定在佛陀的菩提上。
These words should be spoken three times,
這些言詞應該念誦三次。
After which one requests departure.
之後，應該請求離開。
When the mind has been made to abide through love,
當心靈透過慈愛而安住時，
It should again be placed there.
應該再次把它放在那裡。
Having engendered a mind of compassion,
生起慈悲心之後，
One should as well bring forth a mind of joy.
應當同時生起喜悅的心。
Afterward, one should regard everything with equanimity
然後，應該以平等心來看待一切。
In its condition of being “mind only.”
在其"唯心"的狀態中。
Then, in order to discard the ordinary,
然後，為了要捨棄尋常的心念，
The mind must once more be emptied.
心必須再次被清空。
The five aggregates of the process of reexistence
再生過程的五蘊
Shall be consumed by the fire of emptiness.
將被空性之火所焚燒。
Oṃ śūnyatājñānavajrasvabhāvātmako ˈham.
（咒語不翻）
For a while one should practice this emptiness yoga
一段時間內應該修習這種空性瑜伽
And so bring the mind refreshing rest.
就這樣讓心得到清新的休息。
Recollecting the vows taken earlier,
憶念之前所發的誓戒，
One should once more focus on simply the seed-syllable.
應當再次專注於種子字。
“An exclusive nirvāṇa
「一個獨有的涅槃
Would mean deceiving sentient beings.
那樣的話就是欺騙有情眾生了。
How shall I liberate them
我如何能解救他們
From the endless ocean of existence?”
從無盡的輪迴大海中解救他們？
Contemplating thus, the one who possesses love
這樣思惟的具有慈愛心的人
Will abandon the emptiness devoid of mind.
將會捨棄沒有心識的空性。
A mind that is of the nature of the field of phenomena
一個本質上是現象場域的心
Must be brought forth through mind itself.
必須透過心念本身而生起。
By the Buddha’s blessing arises the seed-syllable,
藉由佛陀的加持而生起種子字，
And from that, that which is called an utpala.
從那裡，產生了所謂的青蓮花。
On the utpala, there is a moon disk
在青蓮花上有一個月輪
Arisen from the syllable a.
從 a 種子字而生起。
On that moon, again, is the seed-syllable,
在那月輪上，再次出現種子字，
From which emanate rays of light.
從中發出光線的光芒。
Thereby all realms of the world
藉此，世界的所有領域
Are seen to be thoroughly purified.
被看作是完全淨化了。
Once they are purified and illumined,
一旦它們被淨化和照亮，
One should perceive that great numbers of buddhas
應當觀想有無量無數的佛陀
Melt into light and enter the seed-syllable.
融入光明，進入種子字。
From that arises Tārā.
由此而生起度母。
As explained, the goddess is of the color of madder rose
如前所述，女神的膚色如茜草玫瑰。
And adorned with all of the ornaments.
並以一切莊嚴寶飾作為裝扮。
First one should develop the samaya form
首先應該生起誓言身。
And then summon the wisdom circle.
然後召請智慧界。
This occurs in an instant.
這在瞬間內發生。
The wisdom circle remains in front.
智慧界保持在前方。
With the application of the samaya seal
以誓言印的應用
They should enter by the open pathway.
他們應該通過開放的通道進入。
The palms of the hands are joined
雙手的掌心相合
And the two little fingers visualized.
並且觀想兩個小指。
The middle fingers are joined at the tips
中指在指尖相接
And the ring fingers are between them. [F.33.a]
而無名指在它們之間。
The index fingers are joined to the middle ones
食指與中指相接。
And the thumbs are bent below.
雙手的大拇指向下彎曲。
Having formed the samaya seal in this way
用這種方式形成誓言印後
One must summon the circle and cause it to enter.
必須召喚圓滿者的圈子，使其進入。
With the following verses to the buddhas
用以下的偈頌向佛陀們祈請
One should request empowerment:
應當祈求灌頂：
“Just as Bodhivajra offers
「就如菩提金剛所供養的
The great worship to the buddhas,
對佛陀進行的大禮敬，
So too, in order to protect me,
同樣地，為了保護我，
Please, now grant it to me, O Khavajra.”
請現在賜予我這個灌頂吧，空金剛尊者。
With the so-called “empowerment of the Victor”
用所謂的「勝者的灌頂」
Locanā and the other four arise.
羅剎尼和其他四位現起。
“The consecration of a king with flowers,
「用鮮花為國王加冕的灌頂，
Great ones, bestow that upon me.”
大尊們，請將那灌頂賜予我。
“The empowerment by the great vajra,
「以偉大的金剛杵灌頂，
Which is venerated throughout the three realms,
在三界中受到尊崇的，
And which originates from the abodes of three secrets,
並且起源於三個秘密的住所，
That shall be given by all the buddhas.”
將由所有的佛陀給予。
As the buddhas empower Tārā
當所有佛陀賦予度母力量時
She becomes crowned with the Dharma.
她被法所加冕。
With red light of different hues
用各種不同色調的紅光
She illuminates the three worlds.
她照亮三界。
One who has obtained the jewel of empowerment
獲得灌頂寶石的人
Will attain all accomplishments.
將獲得一切成就。
By means of the described ritual
通過所述的儀軌
One must practice stably for half a year
必須穩定地修持半年
And offer bali at the three times.
在三個時段獻上火祭供物。
By means of this mantra,
通過這個咒語，
And through the ritual of cane or cakes,
通過甘蔗或餅餅的儀軌，
One will obtain a sign during a dream.
在夢中會得到徵兆。
The sword, the accomplishment of the netherworld,
寶劍、地獄的成就，
Invisibility, the extraction of essences,
隱身，提取精華，
Anonymity, celestial realms,
匿名性，天界，
Foot unguent, and eye ointment—
足油和眼膏——
The signs will be seen in dreams
徵兆會在夢中顯現
And the accomplishments themselves will manifest.
成就本身將會顯現。
If one becomes fond of these,
如果有人變得喜愛這些，
Minor accomplishments will be attained through Tārā.
通過度母可以獲得小的成就。
Having become a universal monarch, one attains
成為轉輪聖王後，人們便能獲得
The kingdom and the pleasures of the senses.
王國和感官的快樂。
For the one endowed with meditation and recitation
對於具有禪定和持誦的人
These are even attained in dreams.
這些甚至在夢中都能獲得。
At the final moon among the six,
在六個月圓中的最後一個月圓時，
Recite delightedly for one night
持誦一夜，歡喜踴躍
And form the utpala mudrā.
並結成青蓮花手印。
As one recites, it suddenly bursts into flames.
當你念誦時，它突然燃起火焰。
By the power of this mudrā
藉由這個手印的力量
Brahma, Indra, Upendra, Rudra, and so forth,
梵天、帝釋天、廣大天、怖畏天等等，
Together with their spouses,
連同她們的配偶。
Are summoned and arrive enthralled.
被召喚而來，為其所迷。
From then on, one will be accomplished in every respect [F.33.b]
從那時起，一個人將在各個方面都得到成就。
And be free from the bonds of saṃsāra,
並且脫離輪迴的束縛，
Just as a lotus will be unstained
就像蓮花一樣，不會被沾染
By water soiled with mud.
被泥水污染而不染。
When touched, quicksilver becomes many,
當被觸及時，水銀會分散成許多微粒，
Yet when coalesced, it once more becomes one;
然而當它凝聚時，它又再次變成一體；
Within the state of omniscience
在遍知的境界中
The same is the case with the accomplished one’s mind.
成就者的心亦復如是。
When touched by perfected quicksilver,
當接觸到圓滿成就的水銀時，
Copper turns to gold;
銅轉變為黃金；
Likewise, when touched by the perfected mantra,
同樣地，當被圓滿的咒語所觸及時，
Practitioners of mantra will become the bodies of the Buddha.
修習咒語的行者將成為佛陀的身體。
They attain the station of the lord of the gods
他們證得天主的地位
And become lords of the triple universe.
並成為三界的主宰。
When born in the family of the Buddha,
當生於佛陀的家族之中時，
They become turners of the wheel.
他們成為轉法輪者。
They are born, go forth into homelessness,
他們出生、出家成為沙門，
Practice the difficult conduct,
修習困難的修行
And as they also engage in the conduct of enlightenment,
他們也從事菩提的修行，
They recollect buddhahood itself.
他們憶念佛果本身。
Likewise, they descend from the gods, manifest emanations,
同樣地，他們從天神中下降，顯現化身，
Turn the wheel of Dharma,
轉動法輪，
Attain the great nirvāṇa,
證得大涅槃。
And depart for a cemetery.
並前往墓地。
Having left their bodies in the triple world,
捨棄了三界中的身體，
The victorious ones, by means of the enjoyment body,
勝者們藉由受用身，
Return again to the pure abodes,
再次回到清淨的住處，
And so the emanation body emerges.
就這樣化身就出現了。
By means of the procedures of books and paintings,
通過書籍和繪畫的方法，
There is engagement with the dharma body as well.
同時也與法身相應。
Hence, the mantra, thereby established,
因此，咒語就這樣確立了，
Has indeed been taught by the buddhas.
確實已被佛陀們所宣說。
2.54All the blessed ones, the thus-gone ones, then addressed the great bodhisattva Vajrapāṇi, so as to examine his noble mind: “How, O Vajrapāṇi, could the buddhas, the blessed ones, who possess vajra bodies, who possess dharmadhātu bodies, possibly die at some location on earth?”
2.54所有的世尊、如來，隨後向大菩薩金剛手菩薩開示，以考驗他的高尚之心：「金剛手啊，具有金剛杵之身、具有法界之身的佛陀、世尊們，怎麼可能在某個地方死亡呢？」
Vajrapāṇi, in turn, offered the following words to those buddhas and bodhisattvas: “The bodhisattvas have asked me this: ‘How could buddhas, who possess vajra bodies, dharmadhātu bodies, bodies of nonduality, possibly die at some location on earth?’ ” And he continued, “Listen, O bodhisattvas, the so-called nirvāṇa [F.34.a] means a passage to the realm of bliss.”
金剛手菩薩回答那些佛陀和菩薩說：「菩薩們問我說：『擁有金剛杵身、法界身、非二元身的佛陀，怎麼可能在地上某個地方死亡呢？』」他繼續說：「菩薩們，請聽著，所謂涅槃[F.34.a]是指進入極樂世界的通道。」
“O Vajrapāṇi,” inquired the bodhisattvas, “do the buddhas, the blessed ones, go to the realm of bliss after they relinquish the dharma body, or do they go to the realm of bliss by means of the enjoyment body, having left behind their emanation body? How could they depart, having left behind the dharma body?”
「金剛手菩薩，」菩薩們詢問道，「佛陀世尊放棄法身後去往極樂世界呢，還是舍棄化身後以受用身的方式去往極樂世界呢？他們怎麼可能放棄法身後離開呢？」
Vajrapāṇi replied, “A person with magical powers may employ magic for some specific purpose, and so also succeed in achieving that purpose. Likewise:
金剛手菩薩回答說：「一個具有神通力的人可能為了某個特定目的而運用魔法，因此也能成功達到那個目的。同樣地：」
“Accomplished since the beginning,
「自始即已成就，」
The buddhas engage in the act of accepting birth,
諸佛陀從事接受投生的行為，
To provide for sentient beings,
為了利益有情眾生，
When a universal monarch has gone beyond.
當轉輪聖王已超越之時。
“When a buddha goes beyond,
「當佛陀圓寂時，
A universal monarch appears.
一位轉輪聖王出現了。
In this world there is never a time
在這個世界裡，從來沒有一個時刻
When both of them are absent.
當他們兩者都不存在時。
“The Buddha, the best among those who walk on two feet,
「佛陀是雙足行走者中最殊勝的，
Provided guidance to beings in need of guidance.
為需要引導的眾生提供了指引。
After having remained for eighty years,
住世八十年之後，
He departed for the abode of the victorious ones.
他前往勝者的住處。
“Having left behind their magical illusion of a buddha,
「他們拋下了佛陀的幻化身，
They remain in great bliss, which is the palace of the victorious ones;
他們安住在大樂之中，這是勝利者的宮殿。
Within the perfect peace of great bliss
在大樂的完美寂靜中
They abide in a form that is in all ways delightful.
他們安住於在一切方面都令人喜悅的形象中。
“An agent, eternal and singular—
「一個行動者，永恆且唯一——
Thus the sages regard the mind.
因此智者們認為心識是這樣的。
Yet it is taught that it is not of such an essence;
然而，據說心的本質並非如此；
Rather, it is held to be composed of moments.
相反地，它被認為是由刹那組成的。
“The victorious ones will relinquish their bodies
「勝利者將捨棄他們的身體
For those deluded because of holding on to a self,
對於因執著自我而迷妄的人而言，
And for those who always want things to be permanent,
對於那些總是希望事物能夠永遠存在的人來說，
So that they may be introduced to impermanence.
為了讓他們認識到無常。
“Those who are of the nature of all things,
「具有一切事物的本質者，
And whose minds know everything,
心智了知一切的人，
Cannot definitively be said
無法明確說定
To be absent anywhere.
無法在任何地方完全缺席。
“Based on the relative truth,
「基於相對的真理，
And for those in this billionfold universe and elsewhere who are in need of guidance,
而對於這個億倍宇宙及其他地方中需要引導的眾生，
The buddhas teach the Dharma
佛陀教導法。
Throughout the extent of space.
遍滿整個虛空。
“There is no real birth of a buddha,
「沒有佛陀的真實誕生，
Nor is there any real death of a buddha.
也沒有佛陀真實的涅槃。
Where everything is of the same taste,
在一切事物都具有相同本質的地方，
This is the nature of arising and ceasing.
這就是生起與消滅的本性。
“The buddhas are of the same body within the dharmadhātu, [F.34.b]
「諸佛陀在法界中是同一身體，」
And they are free of the five obscurations.
他們遠離了五種障礙。
The body of the profound and the vast—
深遠與廣大的身體——
It is as the essence of this reality that a buddha remains.
佛陀以此現實的本質而安住。
“Since neither is the case,
「既然兩者都不成立，
They do, from the beginning, not exist.
它們從根本上不存在。
Since from the beginning they have not arisen
由於從最初就沒有產生
They do not arise and they do not cease.”
它們既不產生也不消滅。
2.65The bodhisattvas asked, “How is it, O Vajrapāṇi, that the buddhas, the blessed ones, the teachers of the three worlds, neither arise nor cease?”
2.65菩薩們問道：「金剛手菩薩啊，佛陀、世尊、三界的導師怎麼會既不生起也不止息呢？」
“Now, O bodhisattvas, what do you think?” asked Vajrapāṇi in return. “Does the one who is the Buddha exist, or not exist?”
金剛手菩薩反問說：「現在，菩薩們，你們怎麼看呢？成為佛陀的那一位是存在還是不存在呢？」
“O Vajrapāṇi, buddhas neither exist nor do they not exist,” replied the bodhisattvas.
「金剛手菩薩啊，佛陀既不存在，也不是不存在，」菩薩們回答道。
Vajrapāṇi then said:
金剛手菩薩隨後說：
“Indeed, it is the unborn that is born;
「確實，是無生者而得以出生；」
The born will never be born.
所生者永遠不會被生起。
When investigated in terms of the ultimate
當從究竟角度去觀察時
They are unborn since the beginning.
他們從始以來就是不生的。
“Likewise, the dead do not die,
同樣地，死者不會死去，
Nor does the one who is not dead.
也不是未死亡者。
The nonabiding does not abide,
不住之物不住。
And the one who abides is not in need of abiding.
而安住者不需要安住。
“If that which has not been born were subject to decay,
「如果未曾出生的東西會受到衰敗，
Or if the unborn were subject to arising,
或者說，如果未生起的東西會產生生起，
Then a rabbit’s horn would also
那麼兔角也會
Be subject to arising and cessation.
那就會導致事物產生和消滅。
“If that which exists were to arise,
「如果已經存在的事物還會生起，
That which has arisen would arise once more.
已經產生的事物就會再次產生。
Also, if that which does not exist were to arise,
同樣地，如果不存在的東西要產生，
The barren woman’s son would arise too.
不存在的東西也會生起。
那麼，不存在之物的兒子也會生起。
“Therefore, everything is ignorance,
「因此，一切都是無明，
Formations that possess the three characteristics.
具有三相的行蘊。
The worlds that possess the five aggregates
具有五蘊的世界
Are known as mere appearance.
被認識為只是假相。
2.70“The bodhisattvas should understand the nirvāṇa that pertains to the buddhas, the blessed ones, through this reasoning.”
2.70「菩薩應當通過這個推理來理解屬於佛陀、世尊的涅槃。」
The bodhisattvas asked:
菩薩們請問：
“When nothing is produced,
「當無所生時，
What are mantras, what are tantras,
咒語是什麼，密續是什麼，
And how does one visualize the maṇḍala?
那麼，應該如何觀想壇城呢？
How, then, is accomplishment gained?”
那麼，成就又是如何獲得的呢？
2.71Vajrapāṇi replied:
2.71金剛手菩薩回答說：
“Originating in dependence—
「由於依賴而生起——」
This is how things arise.
事物就是這樣生起的。
Likewise, depending on mantras, mudrās, and so forth,
同樣地，依靠咒語、手印等而得。
The accomplishments are gained. [F.35.a]
成就得以獲得。
“The accomplishments are relative,
成就是相對的，
And so are the transcendences of the Buddha.
佛陀的波羅蜜也是如此。
Buddhahood, the state of Vajrasattva,
佛果，金剛薩埵的境界，
Is perfectly accomplished in terms of the relative.”
在相對的層面上得到完美的成就。
This was the second chapter.
（結尾）