Chapter 1: An Elucidation of Ultimate Reality
第一章：究竟實相的闡釋
[F.45.b]
1.1Homage to Glorious Mahākāla.
1.1敬禮光榮大黑天。
1.2Thus did I hear at one time. The Blessed One was residing in the company of the goddesses. The Goddess asked him, “What method saves beings who are drowning in the ocean of cyclic existence, and how does the deity liberate them from cyclic existence?” [F.46.a]
1.2如是我聞，一時世尊與眾女神在一起。女神問他說：「什麼方便能拯救沉溺於輪迴之海的眾生？本尊如何將他們從輪迴中解脫出來？」
1.3The Blessed One replied, “I will address those points in terms of the means by which wisdom is present during the generation and completion stage yogas. Listen well, Goddess . The generation stage leads one to abide in cessation and reveals the correct path that grants the result. Then one should perform with certainty the type of consecration that involves the use of a consort. One should then practice the elimination of movement and then focus on that. The generation stage is endowed with the correct path through correlation with the physical person.
1.3世尊回答道：「我將用智慧在生起次第和圓滿次第瑜伽中呈現的方式來說明那些要點。請仔細聽著，女神。生起次第引導一個人安住於寂止，並顯示出授予結果的正確之道。之後應該確定地執行涉及明妃的灌頂類型。然後應該修習消除動作，並專注於此。生起次第通過與色身的相應而具有正確之道。」
1.4“Blessed One,” asked the goddess, “what is required to generate the vajra being, and why are the individual vases necessary?”
1.4女神問道：「世尊，生起金剛身需要什麼條件，為什麼需要各別的瓶器？」
1.5The Blessed One replied, “The fact of arising refutes nonexistence; this is the space vajra. It is utterly devoid of self and is the moment of bliss. It arises like the expansive feeling of happiness that arises when the entire population of a city that has been oppressed by force is released from bondage.”
1.5世尊回答說：「生起的事實駁斥了不存在；這就是空金剛。它完全沒有自性，是樂的時刻。它就像被暴力壓迫的城市的全體民眾被釋放出束縛時所產生的那種廣闊的幸福感一樣生起。」
1.6“Blessed One,” asked the Goddess , “why is it necessary to stabilize the body? Is it not the case that it is no longer present after the blood and bodhicitta have combined in the pathway and one has been liberated from false appearances? Does it grant the result, or did you describe it in terms of practical application for those who wish to reveal it?”
1.6「世尊，」女神問道：「為什麼必須穩固身體？當血液和菩提心在脈道中相合，並從虛假的顯現中解脫後，身體不是就不再存在了嗎？它能帶來究竟果位，還是你只是針對那些想要顯露它的人而從實踐應用的角度來描述它？」
1.7The Blessed One replied, “The body is called ‘vajra.’ This is similar to the correlation between the illusory being and the physical person. ‘The blood after it has combined in the pathway’ means that blood has combined in the vajra’s pathway at the time that understanding of complete equality dawns through the movement of blood in the five aggregates via the lalanā, rasanā, and avadhūtī. ‘The functional body’ refers to the body that moves, lacks endurance, and is subject to impulses. That is the functional body. I spoke of having performed a function for those who are confused about functionality.”
1.7世尊回答說：「身體被稱為『瓦杰拉』。這類似於幻化身與物質身之間的對應關係。『血液在途徑中結合之後』是指當對完全平等的理解通過左脈、右脈和中脈中血液的流動而在五蘊中顯現時，血液已經在瓦杰拉的途徑中結合。『功用身』是指會運動、缺乏耐力、受衝動控制的身體。那就是功用身。我為那些對功用性感到困惑的人講述了這個功能。」
1.8“What is the Dharma?” asked the Goddess . “What teachings have you given from the collection of Dharma? Was this done for the happiness and welfare of human beings, [F.46.b] for a specific purpose, or so that they might gain the desirable result of eliminating disease?”
1.8女神問道：「什麼是法？你從法的集合中給出了什麼教導？這是為了人類的幸福和福祉而做的，還是為了特定的目的，或是為了讓他們獲得消除疾病的理想果報？」
1.9The Blessed One replied, “I will explain how beings who have taken a human birth can easily attain the siddhis for whatever Dharma they practice. The eight great siddhis are the sword , collyrium , pill , and swift feet siddhis, together with rendering medicines effective, competence in mantras, and mercury and alchemy. In addition to attaining the eight great siddhis, a person can attain any other siddhi using the tantras of Mahākāla, and they will surely do so with ease.”
1.9世尊回答說：「我將解釋那些獲得人身的眾生如何輕易地獲得他們所修習的任何法的成就。八大成就是劍成就、眼藥成就、丸劑成就和疾足成就，加上使藥物有效、咒語的能力和水銀及煉金術。除了獲得八大成就之外，一個人可以使用大黑天的續來獲得任何其他成就，而且他們定會輕易地做到這一點。」
1.10The Goddess requested, “Please speak, however briefly, about binding the target when it is employed for the collyrium siddhi.”
1.10女神請求道："請簡要說明當眼藥成就被運用時，如何綁定目標。"
1.11The Blessed One replied, “Its concealing is widely described as an excellent means of protection and the proper way to conceal oneself, even from the drumming of horse hooves.”
1.11世尊回答說：「它的隱蔽被廣泛描述為一種優越的保護手段和正確的隱蔽自己的方式，甚至可以躲避馬蹄的鼓聲。」
1.12“Blessed One,” the Goddess asked, “how many channels are there in the vajra body, and how many moments of inhalation and exhalation are there?”
1.12女神請問道：「世尊，瓦杰拉身體中有多少條脈絡，呼吸的進出有多少個時刻？」
1.13The Blessed One replied, “There are thirty-two channels. There is restraining inhalation and exhalation and releasing the breath that has arisen within the body, which is set in motion by the sun and the moon. To express the exact calculation, there are twenty-one thousand six hundred movements of breath, with a moment consisting of an inhalation and exhalation.”
1.13世尊回答說：「瓦杰拉身中有三十二條經脈。有收束進氣和呼氣，以及釋放在身體內產生的氣息，這由日月推動。若要表述精確的計算方法，呼吸的移動共有二萬一千六百次，一個剎那由一次進氣和一次呼氣組成。」
1.14“Blessed One,” asked the Goddess , “did you sanction what Kāmadeva revealed, the conditions that ensued when Nārāyaṇa, the fulfiller of desire, took on an illusory form and, for the sake of Lakṣmī and Sarasvatī, became a protector deity who delivered the destitute from darkness?”
1.14女神問道：「世尊，您是否認可愛欲天所揭示的內容，即當那羅延天這位欲望的成就者化現幻身，為了吉祥天女和辯才天女的緣故，而成為護法神，將貧苦者從黑暗中救度出來時所發生的種種情況？」
1.15“ Goddess ,” the Blessed One replied, “as the beings of Jambudvīpa cycle through cyclic existence, they give rise to delusion, desire , jealousy, and slander. Since that is the case, and since they have faith in what glorious Mahākāla has taught, [F.47.a] like Nārāyaṇa, I have taught the practice of generating Kāmadeva and his retinue of sixty-four ḍākinīs.”
1.15「女神，」世尊回答說，「當贍部洲的眾生在輪迴中流轉時，他們會生起癡、貪、嫉妒和誹謗。既然如此，而且他們對光榮的大黑天所教導的有信心，就像那羅延天一樣，我教導了生起愛欲天及其六十四位空行母眷屬的修行。」
1.16“Blessed One,” asked the Goddess , “what is the significance of the term mahākāla ?”
1.16女神問道：「世尊，『大黑天』這個名稱有什麼意義呢？」
1.17The Blessed One replied, “The term mahākāla refers to the long duration of time that it takes to visualize and remain as Mahākāla, as well as the fact that one performs this every day and at the best time for doing so. Alternately, the term mahākāla refers to something that requires a long time, namely, performing the rites for Mahākāla in their entirety.”
1.17世尊回答說：「『大黑天』這個名詞是指觀想並安住於大黑天本尊所需的漫長時間，以及人們每天在最適當的時刻進行這項修持的事實。或者，『大黑天』這個名詞是指需要花費長時間才能完成的事物，即圓滿進行大黑天護法神的所有儀軌。」
1.18“What do the syllable ma and the syllables hā and kāla signify?” asked the Goddess .
1.18女神問道：「字『嘛』和字『哈』及『卡拉』分別有什麼含義？」
1.19The Blessed One replied, “Ma refers to the fact that he is a compassionate being, and hā refers to the fact that he possesses insight, and to insight itself. Kāla is a combination of two syllables that together mean ‘time’ and that signify method and insight in union as great compassion.
1.19世尊回答說：「'麻'字表示他是一個慈悲的存在，'哈'字表示他具有智慧，以及智慧本身。'卡拉'是兩個字的組合，合在一起表示'時間'，並象徵著方便和智慧的結合，即大慈悲。」
1.20“There are eight yoginīs who appear in this tantra and are respectively identified as the queens of the yogas of paralyzing, expelling, paralyzing an army, and hostile rites. They are generated through the visualization of Caṇḍeśvarī, Carcikā, Kālikā, Kulikeśvarī, Khaṇḍaruhī, Dantotkaṭī, Pracālī, and Maheśvarī.
1.20「在這部續中出現八位瑜伽母，她們分別被認為是麻痺瑜伽、驅逐瑜伽、麻痺軍隊瑜伽和傷害法的女王。她們通過觀想熾盛自在母、紅衣母、黑衣母、頭髮母、摧伏母、齒利母、振動母和大自在母而生起。」
1.21“Someone with insight into grasping, for whom time is essential, seeks liberation. For them, there is no meditator and no object of meditation. The visualizations are not produced by anything. Then, through mastery over the afflicted mind, the mind is freed of imputation. They can assume the form of Vetāli without generating it, and, when moving among the five families, they can accomplish any rite just as it was taught. They can pursue one after the other whether or not it is the appropriate particular lunar day, [F.47.b] guaranteeing the attainment of any siddhi. Such are the fruits of this Dharma instruction.”
1.21「具有關於執著的智慧，且對時間本質有所理解的人，尋求解脫。對於這樣的人，沒有修行者，也沒有觀想的對象。觀想不由任何事物產生。然後，通過對末那識的掌握，心識擺脫了概念化。他們無需生起觀想，就能呈現食屍鬼的形式，當在五族中行動時，他們可以完成任何儀軌，就如同所傳授的那樣。他們可以依次進行，不論是否為相應的特定月日，保證獲得任何成就。這就是此法教的成果。」
1.22This is the first chapter in The Glorious Sovereign Tantra of Mahākāla, “An Elucidation of Ultimate Reality.”
1.22（結尾）