Chapter 3 第三章

The progression of the ritual for reciting the mantra

咒語誦持的儀軌進行次第

Shall now be explained.

現在將予以說明。

By merely understanding it,

僅僅通過理解它，

The practitioner will reach success.

修行者將會成就。

Coral is used for enthrallment,

珊瑚用於迷惑。

Puṣkara removes poison,

普什卡拉能消除毒害，

And with crystal insight will expand.

並以水晶般的智慧而擴展。

These are to be used in three activities.

這些應該用於三種活動。

3.3In a pit the shape of an aśvattha tree leaf, which is the pure nature of the place of birth, one should light a fire with wood from the aśoka tree. One must then, in the prescribed way, perform one hundred and eight offerings of red lotus flowers. The fire should be obtained from the home of an actor. The offerings are to be smeared with the three sweets and presented together with the root mantra.

3.3在一個菩提樹葉形狀的坑裡，這代表出生地的清淨本性，應該用無憂樹的木頭生火。然後必須按照規定的方式，進行一百零八次紅蓮花供養。火應該從演員的家中獲取。供養應該塗抹三種甜物，並與根本咒語一起呈獻。

Next comes the diagram. One should draw a triangular maṇḍala on cotton smeared with the mark of the moon. Within it, one writes entreating words that include the names of the practitioner and the one to be won: “Let me succeed in attracting such and such a person!” As one enriches this with the root mantra, one should write with a paint of liquid lac, blood from one’s left ring finger, camphor, kunkuma, and musk.

接著是壇城的圖像。應該在塗抹月亮標記的棉布上畫一個三角形的壇城。在其中寫入懇求的文字，包括修行者的名字和要吸引之人的名字：「願我能成功吸引某某人！」當用根本咒語來充實這個壇城時，應該用液態紫膠、左手無名指的血液、樟腦、番紅花色和麝香混合的顏料來書寫。

If one wishes to increase insight one should, in the same pit as before, burn arka and karavīra with the sacrificial fire used for brahmin oblations. One should offer aṭarūṣaka leaves or sweet flag ten thousand times.

若要增長智慧，應在前面同樣的火坑中，用婆羅門祭火焚燒柘樹和夾竹桃。應當供養阿他樓莎迦葉或香蒲葉一萬次。

For removing poison, one should light a fire in the same basin with wood of the sandal tree, and in that offer the flowers of the piṇḍatagara. Thus one will become a curer of all poison. One will heal the different pains and bring peace.

為了消除毒素，應該在同樣的器皿中用檀木生火，並在其中供養檀香木花。這樣就能成為治療一切毒素的療癒者。將治癒各種疼痛並帶來安寧。

This is the rite of the gāruḍa knowledge tantra.

這是金翅鳥知識密續的儀軌。

On the paths of the triple universe

在三界的道路上

One will attract and engage with

一個人將會吸引並與之相應

All those who are known as noblewomen

所有被稱為貴族婦女的人們

By means of oblation and the diagram.

藉由供養和壇城。

Loving-kindness through looking with impassioned love‍— [F.35.b]

通過以熱烈的愛心凝視而生起的慈愛——

It is through such a mind that one performs enthrallment.

正是通過這樣的心念，人們才能夠進行魅惑。

Having enthralled all beings,

使役了所有眾生之後，

One establishes them in the enlightenment of the Buddha.

將他們建立在佛陀的菩提中。

This is the rite of enthrallment.

這就是攝受儀式。

The so-called “knower of everything”

所謂的「一切知者」

Cannot be attained without insight.

沒有智慧洞察是無法證得的。

The one who wishes to attain it

想要獲得它的人

Should therefore develop incisive insight.

因此應當培養敏銳的智慧。

Through the practice of recitation and oblations

透過持誦和供養的修持

One will encounter all phenomena.

一個人會遇遇所有的現象。

The mind that is pure, bright, and stainless‍—

心念純淨、明亮而無垢——

That indeed is the transcendent insight.

那確實就是超越的智慧。

The yogin will be liberated.

瑜伽士會獲得解脫。

The leaves of gṛhābhidhāna,

宅經的葉子，

Ṣaṭhī, licorice,

六一草，甘草，

Brahmāṇī, māgadhī, and honey‍—

梵天女神、摩羯陀女神和蜂蜜——

These are to be eaten.

這些是要被食用的。

This is the ritual for increasing insight.

這是增長智慧的儀軌。

Next there is honey with ghee,

接著是蜂蜜混合酥油，

Cakrāṅkita, and the good root‍—

輪輻標記及善根—

By applying this to the place struck by the poisonous fangs,

將此敷塗在被毒牙叮咬的地方，

Or by drinking it, one will neutralize the poison.

或者通過飲用它，就能中和毒素。

This is the medicine that overcomes poison.

這是克服毒藥的藥物。

Jārī and caṇḍālikā,

芝麻油和旃檀香膏，

Snehamallī and ghee,

油脂馬鈴薯和酥油，

As well as dead intestinal worms‍—

以及死去的腸道寄生蟲—

When eaten, these effect enthrallment.

食用這些物質時，它們會產生迷戀的效果。

This is the medicine for performing enthrallment.

這是進行迷魅的醫藥。

The removal of poison brings peace in the world;

除去毒害能帶來世界的和平；

From the development of insight comes buddhahood.

從智慧的開發而來佛果。

Turning the wheel of Dharma will be accomplished

法輪的轉動將會成就

In an instant by the one who practices enthrallment.

在實踐迷幻法的修行者瞬間之中。

For accomplishing the benefit of oneself and others

為了成就自己和他人的利益

There is no other means within the Great Vehicle.

在大乘之中沒有其他的方法。

The practice of a spell just once

念誦一次咒語的修習

Will immediately be convincing.

會立即產生說服力。

Thinking of the syllable hrīḥ at the vessel of frenzy

在狂亂的容器中思惟吽字

Will cause women to drip.

會使得女性著迷。

Thinking of it upon the tongue or in the center of the heart,

將其觀想在舌頭上或心臟中央，

Will engender insights.

將會產生證悟。

When meditated upon in relation to the bite of the fangs

當在與牙齒咬合的關係中進行觀想時

This beautiful syllable of Dharma

這個美妙的法音節

Will destroy poison.

會摧毀毒害。

This heart of Tārā conquers the three worlds‍—

度母的心髓征服三界——

That should be understood by those who love.

這應該被那些有信心的人所理解。

As the negativities of speech completely disappear, one will be able to remove poison; when those of the mind disappear, insight will increase; and when the flaws of the body are exhausted, one will bring about enthrallment.

當言語的負面習氣完全消除時，人將能夠消除毒害；當心念的負面習氣消除時，智慧將增長；當身體的過失窮盡時，人將帶來攝服。

3.15Hence, since this world is attached to nonvirtue, it does not gain accomplishment. Therefore, O sons of the victorious ones, you must act to benefit, and give up evil. By means of the specific gestures, the faults associated with the body certainly disappear [F.36.a] and, through the mantra, so do the faults associated with the composites of the tongue.

3.15因此，由於這個世界執著於非善行，所以無法獲得成就。所以啊，勝者的兒子們，你們必須致力於利益眾生，放棄邪惡。通過特定的手印，與身體相關的過失必然消失，通過咒語，與舌根組合相關的過失也會消失。

3.16The faults associated with the mind fade away in those whose minds delight in meditation. With the joy of stainless faith, the cognitions of the body become unmoving‍—that is the time of the Buddha’s blessing. The one who sees with an eye free from evil and who possesses compassion will become king of the three worlds. With his power of merit superior because of generosity, he becomes the foremost on the surface of the earth, a benefactor endowed with diligence.

3.16心意喜樂於禪定者，其心的過失消散。以無染淨信的喜悅，身體的認知變得不動搖——這是佛陀加持的時刻。眼睛遠離惡念、具足慈悲的人將成為三界之王。由於布施而使功德力殊勝，他在大地上成為最首要者，一位具足精進的利益者。

3.17Having given up laziness, and by means of wisdom, he will not experience even a bit of the suffering of hell. Therefore, one relies on the wealth of the compassion of the sons of the victorious ones, and on their diligent conduct. Perceiving the buddhas in the center of the sky, one regards the buddhas by the power of concentration. Even in sleep one should always perceive oneself to be surrounded by the buddhas.

3.17捨棄了懶惰，透過智慧，他將不會經歷地獄苦難的絲毫痛苦。因此，人應當依靠勝利者之子們的慈悲財富，以及他們精勤的行為。在天空中央看到佛陀，藉由禪定的力量來觀照佛陀。即便在睡眠中，也應該常常感知自己被佛陀所圍繞。

At the time of death the wise proceed to the summit of Mount Meru;

在死亡時，智慧者前往須彌山的頂峰；

Buddhas riding in various vehicles‍—

佛陀乘坐各種法乘——

These are seen by the ones who are compassionate by nature.

這些被本性慈悲的人所見。

Doing evil produces the perception of the cities of hell.

行惡會產生地獄城市的認知。

This is the tantra for purification.

這是用於淨化的密續。

Where there is desire there is poison;

有欲望的地方就有毒害；

Insight also is present there.

洞察智慧也在那裡存在。

Therefore, how can Pāṇḍarā

因此，白度母怎樣才能被視為言語之女王？

Be regarded as the queen of speech?

被視為言語之女王？

She is indeed the curer of poison

她確實是毒藥的治癒者

Abiding on the level of Hayagrīva.

安住在馬頭明王的層級上。

Manifesting as the speech of the vajra of passion,

顯現為熱情金剛杵的言語，

She enthralls the three worlds.

她迷惑了三個世界。

This is the practice of the tantra of the desire family.

這是欲部密續的修持。

Next follows another method:

接下來是另一種方法：

Having created a triangular maṇḍala

建立一個三角形的壇城

And, in addition, another triangle,

以及另一個三角形壇城。

The wise must, starting from Indra’s quarter,

智者應當從帝釋天的方位開始。

Write the syllable oṃ and so forth.

書寫嗡字等。

The six seed-syllables are in the six corners,

六個種子字在六個角落，

And the seed-syllable of Dharma is in the center.

而法的種子字在中央。

Placed within a phuḥ syllable,

置於吽字之中，

It should be drawn on the doorstep.

應該畫在門檻上。

This is the tantra for driving away snakes.

這是驅趕蛇類的密續。

3.23Now, to bring women fortune, another method shall be explained:

3.23現在，為了給女性帶來福運，將解釋另一種方法：

One should draw a lotus flower with seven petals and apply the seven syllables to it. In its center one should, according to the enthrallment procedure, write the name of the person to be enthralled, [F.36.b] supported by a pair of hrīḥ syllables. One should draw this on birch bark, or on cotton with flowers, and make it into a charm that is to be worn on the upper arm.

應該畫一朵七瓣的蓮花，並將七個音節應用於其上。在蓮花的中心，根據迷戀程序，寫上要被迷戀之人的名字，由一對吽字支持。應該在樺樹皮上或帶有花朵的棉布上畫出這個圖案，並將其製成護身符，佩戴在上臂上。

The master will become the slave of a woman

主人將成為女人的奴隸

And kings will turn into servants.

而國王將變成僕人。

By means of the extremely pure and clean

通過極其純淨和清潔

This mantra can be removed.

這個咒語可以被移除。

This is the ritual for enthrallment.

這是迷幻攝受的儀軌。

Next follows the diagram for protection:

接下來是保護的圖像：

One should draw a four-petal lotus,

應當畫一個四瓣蓮花，

And then, in its center, a moon.

然後在其中心畫一個月亮。

In the east one should draw an arrow,

在東方應該畫一支箭。

And in the south, a bow.

在南方，應當畫一把弓。

In the west is a hand showing the mudrā of fearlessness,

在西方是一隻手展示無畏的手印。

And in the north, one draws a lotus.

在北方畫一朵蓮花。

In the central moon is the one to be protected

在中央的月輪上是需要被保護的人。

Surrounded by the seven seed syllables.

被七個種字所圍繞。

As for the outer perimeter,

至於外圍周邊，

It is adorned with a garland of utpalas.

用青蓮花花環作裝飾。

Having drawn this on birch bark,

在樺樹皮上繪製了這個之後，

One should wear it on one’s upper arm.

應該將其戴在上臂上。

Moreover, children, the old, and the young will be self-protected by the diagram.

此外，孩子、老人和年輕人都會因為這個圖像而得到自我保護。

If one desires the attainment of a lord, one should draw a citron and, in its center, a bow. Inside the bow, one should draw a jewel-shaped lotus bud. In the center of the lotus bud is the syllable jrūṃ, surrounded by the seven syllables. One should draw this on a golden tablet and keep it in the upper part of the house. One should surround it with an outer garland of lotuses, and, on the eighth or twelfth day of the month, using a jar containing five types of jewels, one should take it down. Having washed and worshiped it, one should recite the mantra one hundred and eight times. Within a year, one will become the equal of Kubera. Such a charm should be worn correctly.

如果希望獲得統治者的成就，應當畫一個香檼，在其中心畫一把弓。在弓內，應當畫一個寶石形的蓮花花苞。在蓮花花苞的中心是音節「吽」，周圍環繞著七個音節。應當在金板上畫這個圖案，並將其保存在房屋的上層。應當用蓮花的外層花圈將其環繞，在每月的第八日或第十二日，用裝有五種寶石的罐子，應當將其取下。經過洗淨和供養後，應當誦唱咒語一百零八次。在一年之內，人將變得與毘沙門天王相等。這樣的護符應當正確佩戴。

Next follows another method: on a Tuesday, if one finds a cowrie shell lying with its face up, one should place it in the palm of the hand and recite the mantra one hundred thousand times. If one plays dice, one will win.

接下來是另一種方法：在星期二，如果你找到一枚正面朝上的貝殼，應該把它放在手心中，誦念咒語十萬遍。如果你玩骰子，你將會贏。

Taking up the cowrie one should recite the Kurukullā mantra one hundred and eight times. On the twelfth or eighth day of the month, one should perform ablutions and make offerings. Then one should wrap the shell in silk and wear it on one’s arm. [F.37.a] Whoever does so will become a great master of riches. If one puts this shell in a box and hides it in the ground one will every day obtain a kārṣa’s worth of wealth.

拿起貝殼，應當念誦紅度母咒語一百零八遍。在農曆初八或十二日，應當進行沐浴淨身並作供養。然後應當用絲綢包裹貝殼並佩戴在手臂上。誰這樣做就會成為大財富主人。如果將此貝殼放入盒中並埋藏在地下，就會每日獲得一卡爾沙的財寶。

This is the tantra on obtaining wealth, a kingdom, royalty, and the fruit.

這是關於獲得財富、王國、王權和果報的密續。

This completes the third chapter.

（結尾）