The Translation
[F.202.b]
1.1Homage to glorious Vajrapāṇi, lord of vidyās and mantras.
1.1敬禮榮耀的金剛手菩薩，明咒和咒語的主宰。
Thus did I hear at one time. In the vast Pāruṣyaka grove on the summit of Mount Sumeru, the blessed and glorious great fierce one Vajrapāṇi—whose body blazes like the fire that consumes the world at the end of an eon, [F.203.a] who is victorious over the threefold world, and who burns with the fire of a thousand suns—sat surrounded by a retinue including Śakra and a horde of piśācas, rākṣasas, and mātṛkās numbering in the billions. Seated on a lotus, glorious Vajrapāṇi proclaimed, “Eight classes of divine and demonic beings in my retinue, listen to me! There is a great regent in this desire realm known as the mother of the demon and Yama’s sister. She upholds the teachings of all the buddhas, so you should make offerings to her and praise her. I give you my blessing!”
我曾如此聽聞。在須彌山頂的波樓沙迦林中，光榮殊勝的大烈火金剛手菩薩——其身體如同劫末焚毀世界的烈火般炎熾，超越三界，以千日之火熾燃——坐在蓮花上，周圍圍繞著包括帝釋天在內的眷屬，以及數十億的毘舍遮鬼、羅剎和母女靈。光榮的金剛手菩薩宣說道：「我眷屬中的八部神魔眾，請聽我說！在此欲界中有一位偉大的護法，被稱為魔鬼之母和閻魔的妹妹。她守護所有佛陀的教法，所以你們應當向她供奉，讚頌她。我賜予你們我的祝福！」
1.2Śakra, the lord of the gods, rose from his seat in the assembly and spoke the following verses praising Śrīdevī Kālī in terms of the ten virtuous actions:
1.2諸神之王帝釋天從法會中起身，以下列頌讚吉祥黑女神的詩偈，闡述十善業的內涵：
“Long ago, before the first eon, you trained your mind extensively in the ten virtuous actions.
「久遠之前，在第一劫之前，你已廣泛訓練自己的心修持十善業。
Since then, though you have perfected the most exalted of paths,
自那時以來，雖然你已經圓滿了最殊勝的道路，
You benefit beings in the higher realms through ten virtuous actions—
你以十善業利益高等境界的眾生——
Homage and praise to you, Śrīdevī who converts outsiders.
向您致敬，尊敬的女神，您這位轉化外道者的濕婆母神。
“You gave up killing beings long ago,
「你很久以前就放棄了殺害眾生，
Attained a long life and wondrous form,
獲得了長壽和殊勝的身相，
And are free from karmic debt to others, the cause of harm.
並且免除了對他人的業債，這是傷害的根源。
Homage to you who has conquered the Lord of Death.
敬禮你，已經戰勝了死主閻羅的尊者。
“Because you gave up taking what is not given,
因為你放棄了取不該取的東西，
The accumulation of merit has brought you abundant prosperity,
功德的累積為你帶來了豐盛的繁榮。
And you discovered an undiminishing, stable wealth of treasure.
而你發現了一個不會減損的、穩定的寶藏財富。
Homage and praise to you who bears the treasure of generosity.
敬禮和讚歎你，持有布施寶藏之者。
“You guard the teachings that warn against a lack of chastity,
你守護著警告缺乏貞潔之危害的教法，
Have risen above the lowly city of the womb,
超越了低賤的子宮城邑，
And abandoned desire for existence long ago.
早已捨棄對輪迴存在的渴望。
Homage and praise to you, great female renunciant.
敬禮並讚頌你，偉大的女性出家者。
“As the result of abandoning the affliction of false words,
「由於捨棄虛偽言語的煩惱而獲得的結果，
You are a leader who tames the world with the accomplishment of speech,
你是一位用言語的成就調伏世間的領導者，
And have the nature of one who has attained pure, supreme speech.
具有已證得純淨、至高言語本質的特點。
Homage and praise to you who speaks the truth. [F.203.b]
禮敬和讚頌你，說真實語的聖者。
“You abandoned the fault of divisive speech and have an undivided retinue.
你捨棄了離間語的過失，擁有團結一致的眷屬。
A disciplined retinue surrounds you
一個有紀律的眷屬環繞在你身邊
And you tame gods and asuras with the truth.
而且你以真理調伏諸天和阿修羅。
Homage to you who has gathered a pure retinue.
敬禮於已聚集清淨眷屬的你。
“Gifted with the virtue of abandoning meaningless speech,
具足捨棄無義言語的功德，
You gave up disruptions to undistracted, single-pointed samādhi.
你放棄了對不散亂、一心三摩地的擾亂。
You protect the teachings with your meaningful speech.
你以具有意義的言語保護教法。
Homage and praise to you, tamer of childish beings.
向您致敬並讚頌，馴服幼稚眾生者。
“By virtue of abandoning pride and conceit, Goddess,
「由於捨棄了傲慢和自負，女神啊，」
In a melodious voice you speak gentle, peaceful words
你用悅耳的聲音說出溫柔、安詳的話語
That are an antidote to abusive, harsh speech.
這些話是對粗暴、惡毒言語的解藥。
Homage and praise to you, tamer of harsh speech.
頂禮讚頌於你，調伏粗暴言語的女神。
“As a sign that you abandoned concepts of an apprehending subject
「作為你捨棄了能取之心概念的標誌
And specifically abandoned covetousness in your own mind,
並且特別在你自心中捨棄了貪慾，
The lion that symbolizes no-self adorns your ear.
象徵無我的獅子裝飾著你的耳朵。
Homage and praise to you who has abandoned covetousness.
敬禮和讚頌您，已捨棄貪欲者。
“You abandoned harmful intent toward apprehended objects
你已放棄對所認知對象的惡意
And view external objects as nondual phenomena.
將外在事物視為非二元現象。
Homage and praise to you whose snake earring
敬禮讚美你，蛇形耳飾的聖母
Is a sign of having fully abandoned such harmful intent.
是已經徹底放棄了這種有害意圖的標誌。
“You abandoned religious doctrines based on the wrong view
你捨棄了基於邪見的宗教教義
And took a form aligned with the Buddha’s doctrine—
並採取與佛陀教法相符的形態——
One that embodies the pure view.
體現清淨見解的一個。
Homage and praise to you who displays the ultimate, free of conceptuality.
頂禮讚頌於你，展現究竟、超越概念性思維的聖者。
“There are two types of action in this world: pure and impure.
「這個世界上有兩種行為：清淨的和不清淨的。
The ten impure, nonvirtuous actions lead to the lower realms.
十種不淨、非善的行為導致墮入下三道。
The pure, virtuous actions lead to higher birth.
清淨、善業的行為導致更高的轉生。
Because you first trained in the virtuous actions,
因為你首先修習了善良的行為，
“You reside on progressively higher grounds.
你住在逐漸升高的地上。
You teach the signs of the ten virtuous actions in this inferior realm,
你在這個低劣的境域中教導十善業的徵兆。
Adopting a malevolent guise to guide beings.
採取兇悍的形象來引導眾生。
Homage and praise to you who is worthy of praise.”
我向你致敬並讚頌你，你值得被讚頌。
1.16Next, the yakṣa king Vaiśravaṇa praised Śrīdevī Mahākālī according to the system of the fivefold path:
1.16其次，藥叉王毗沙門天王根據五道路的體系讚歎大黑女神：
“After purifying the accumulations
「在淨化資糧之後
On the unique path traveled by the holy ones
在聖者們所行走的獨特道路上
And gradually cultivating the antidote, wisdom that sees the ultimate, [F.204.a]
並逐漸培養對治法，般若智慧見究竟
Your supreme goal is to reach perfection.
你的究竟目標是達到波羅蜜。
“That is why, Goddess, such attributes,
「正因為此，女神啊，你具備了這樣的特質，」
Which you specifically possess,
你所特別具有的，
Show that you perfectly gathered the accumulations from the first
顯示你從初地開始完美地聚集了資糧
And attained the samādhi related to the application from the first stage.
並從最初的階段就證得了與運用相關的三摩地。
“You saw the ultimate on the ground of Utter Joy
你在極喜地上親見究竟
As nonconceptual and unarisen.
作為無概念且未曾生起的。
Then, with the unique qualities of a glorious bodhisattva,
那時，具有光輝菩薩的獨特品質，
Relying on your own mind and the pure second ground,
依靠自己的心念和清淨的第二地，
“You likewise reached the end of the pure third ground.
「你同樣也到達了清淨第三地的終點。
You further cultivated your mind on the fourth ground
你進一步在第四地修習了你的心。
And perfected concentration on the fifth ground.
並在第五地圓滿成就了禪定。
You further purified your mind on the sixth ground
你進一步在第六地淨化了你的心。
“And perfected method on the seventh ground.
在第七地圓滿了方便。
You further cultivated your mind on the eighth
您在第八地進一步修持您的心。
And, as Śrīdevī Kālī, made aspirations
並以吉祥黑女神的身份發願
And attained the quality of power on the ninth.
並在第九地圓滿成就了力量的特質。
“That power will propel you on to wisdom.
「那股力量將推動你進入般若智慧。」
After you perfected these grounds,
在你圓滿這些地之後，
You aspired to reach fruition on the ground of a buddha.
你渴望在佛陀的地上達到圓滿。
You have a youthful form because you traversed the eighth ground
你具有年輕的形象，因為你跨越了第八地
“And appear in a fierce form to tame beings.
「並以兇悍的形相出現來調伏眾生。
Homage and praise to you, tamer of wicked beings!
向您致敬並歌頌，馴伏惡劣眾生者！
May I complete the path as quickly as you!”
願我如你一般迅速完成修行之道！
1.24Next, the horse-headed kinnara king Druma praised Śrīdevī Mahākālī in terms of nonduality:
1.24接著，馬頭緊那羅王樹林王以非二元的方式讚頌聖天女大黑女神：
“Śrīdevī, you are nondual;
「聖女神，你是非二元的；
You are found within this ultimate, nonconceptual basic reality.
妳存在於這究竟、無概念的基本現實之中。
You are true because the ultimate and relative are not two.
你是真實的，因為究竟和相對並非二者。
You are profound because saṃsāra and nirvāṇa are not two.
你之所以深遠，是因為輪迴和涅槃非二元。
“You are exalted because ordinary beings and buddhas are not two.
你之所以卓越，是因為凡夫與佛陀沒有二元分別。
I praise you because action and result are not two.
我讚頌你，因為行為與果報不二。
You are the result because cause and effect are not two.
你是果報，因為因果不二。
“You are the single state, the nonduality of subject and object,
你是單一的狀態，是主體和客體的非二性，
The ultimate space that subsumes conceptuality and its absence.
究竟空間，涵攝概念性思維及其缺失。
You are the great accumulation of nondual merit and wisdom.
你是非二元功德與般若智慧的偉大聚集。
I praise you as the pure nonduality of the perceptible and the ultimate. [F.204.b]
我讚頌你為可感知之物與究竟的清淨非二元性。
“You are the single expression of the phenomena of self and other,
你是自我與他者現象的唯一表現，
The profound power of the nonduality of apprehended and apprehender,
所緣與能緣之非二性的深遠力量，
And the purified field, free from both higher and lower rebirth.
以及淨化的場域，遠離了更高和更低的轉生。
I praise you as the single nondual nature of good and bad.
我禮敬妳為善與惡的單一非二元本質。
“You are supreme as unproduced, complete, spontaneously present nonduality,
「您是至高無上的未生、圓滿、自然顯現的非二元性，」
The mind itself in which mind and the aggregates are not separate,
心性本身，心與蘊聚不相分離。
The state in which one attains the nonduality of practice and its goal.
證得修行與其目標的非二性之境界。
I praise you as the supreme expression of the nonduality of self and other.
我讚歎你是自我與他人的非二性之最高表現。
“You are bodhicitta, the nondual space of male and female,
「你是菩提心，非二元的男性和女性空間，」
The nondual object of method and wisdom,
非二元的方便與般若智慧之對象。
And the peaceful state in which empty and not empty are inseparable.
以及空性與非空性不可分離的寂靜境界。
Homage and praise to you, effortlessly changeable and unchanging.
我向你致敬並讚頌，你是無勞而變與不變。
“You are the ineffable state, the nonduality of word and sound,
「您是無以名狀的境界，言語與音聲的非二性，
The singular mode of the mind itself, inseparable from body and mind.
心境本身的唯一模式，與身心不可分割。
Because you are the single object, the nonduality of effort and its goal,
因為你是唯一的對象，精進與其目標的非二性，
I praise you as the ultimate realm devoid of conceptuality.
我讚頌你為究竟界，遠離概念性思維。
“Since there is one system in which Buddhists and non-Buddhists are not two,
「由於有一個體系，佛教徒和外道並非二者，」
You have realized that the phenomenal world and wisdom are nondual.
你已經證悟現象世界與般若智慧非二元。
Since existence and liberation are one true reality,
由於存在和解脫是一個真實境界，
I praise and honor you as the nondual body of everything.
我禮敬讚頌妳為一切的非二元身體。
“You are the single state of nonduality in which internal and external do not exist,
「你是內外不存在的非二元單一境界，
The pure peaceful mode of sentience and insentience,
有情與無情的純淨、寂靜狀態，
And are seen as singular, the nonduality of the apparent and unapparent.
並被看作是單一的、顯現與隱沒的非二性。
Homage and praise to you, the supreme nondual referent.
向您禮敬和讚禮，至高無上的非二元所指。
“All of this is the profound expression of the ultimate
「這一切都是究竟的深刻表達
And is concerned with a referent free of conceptuality.
並且與超越概念性思維的所指對象相關。
All of this illuminates your mind, Goddess—
這一切都照亮了你的心，女神—
Through this praise, may I also become like you.”
通過這個讚頌，願我也能成為像你一樣的存在。
1.35At that point, the gandharva king Pañcaśikha praised Śrīdevī in terms of her ritual activity:
1.35此時，乾闥婆王五髻乾闥婆王以她的儀式活動讚頌吉祥女神：
“The mind itself is distinguished as the four ritual activities.
「心靈本身被區分為四種事業。」
They are nothing other than mind itself but are devoid of mind.
它們除了心識本身以外別無他物，但卻不具有心識的特性。
Ultimately, the mind itself is free of conceptuality and lacks color and form.
究竟而言，心本身遠離概念性思維，沒有顏色和形相。
Conventionally, it is one’s own mind as mere illusion.
在世俗層面上，它是自己的心識，只不過是虛幻的假相。
“Glorious pacifying goddess who is widely extolled,
光榮的廣受讚頌之寧靜女神，
You pacify, are pacifying, and have a pacifying nature. [F.205.a]
你寂靜、正在寂靜、具有寂靜的本性。
You are a queen surrounded by a peaceful retinue
你是被寧靜眷屬簇擁的女王。
And have white physical marks that shine brightly.
並且具有閃閃發光的白色身體標記。
“Homage and praise to you, all-pacifying goddess.
敬禮並讚頌妳，一切平息女神。
Please pacify my enemies and illnesses.
請平息我的敵人和疾病。
“Glorious enriching goddess who is widely extolled,
「光彩煥發的增益法女神，廣為讚頌，」
You enrich, are enriching, and have an enriching nature.
你增益、正在增益，且具有增益的本質。
You are a queen surrounded by an enriching retinue
你是一位被增益法眷屬簇擁的王后
And have golden physical marks that are intensely majestic.
並具有金色的身體標誌，光彩炫麗莊嚴。
“Homage and praise to you, all-enriching goddess.
我向您頂禮與讚歎，一切增益法的女神。
Please increase my merit and wisdom.
請增加我的福德和般若智慧。
“Glorious enthralling goddess who is widely extolled,
「光耀攝召法的女神，受到廣泛讚頌，
You enthrall, are enthralling, and have an enthralling nature.
你攝召、正在攝召、並具有攝召法的本性。
You are a queen surrounded by an enthralling retinue
您是一位被攝召法眷屬所圍繞的女王。
And have red physical marks that are intensely majestic.
具有紅色的身體標記，極為莊嚴雄偉。
“Homage and praise to you, all-enthralling goddess.
「敬禮讚頌於妳，一切攝召法的女神。
Please bring my illnesses and enemies under your control.
請將我的疾病和敵人都納入你的掌控中。
“Glorious wrathful goddess who is widely extolled,
「光榮的忿怒相女神，廣為稱頌，
You bring wrath, are wrathful, and have a wrathful nature.
您帶來忿怒相，具有忿怒相，本性就是忿怒相。
You are a queen surrounded by a wrathful retinue
妳是一位由忿怒相眷屬所圍繞的女王
And have dark physical marks that are intensely majestic.
具有黑色的身體標記，極其威儀莊嚴。
“Homage and praise to you, all-wrathful goddess.
我向您致敬和讚頌，至尊忿怒相女神。
Please kill my illnesses and enemies with your wrath.
請以您的忿怒相摧毀我的疾病和敵人。
“Your true nature is not established in any way,
「你的真實本性不以任何方式而確立，」
But you can appear with any of these characteristics.
但你可以以任何這些特徵顯現。
This is what allows the four ritual activities to benefit beings.
正是因為這樣，四種事業才能利益眾生。
May I spontaneously accomplish the nature of the four ritual activities
願我能自然圓滿四種事業的本質
And strive to benefit others just as you do.”
並努力像妳一樣利益他人。
1.46Next, the nāga king Nanda praised Śrīdevī Kālī in terms of her physical features:
1.46接著，龍王難陀從吉祥黑女神的身相特徵來讚頌她。
“You are identical with the accomplishment of mantra-yoga.
你與咒瑜伽的成就相同一體。
The colors and forms of your physical attributes
您身體特徵的色彩與形相
Are insubstantial but, in order to tame beings,
是虛幻不實的，但為了調伏眾生，
Are taught using these symbolic features:
是用這些象徵性的特徵來教導的：
“You ride a donkey because you tame the three realms
您騎著驢子，因為您調伏三界
And wear shackles to symbolize that you will not pass into nirvāṇa.
並穿著鐵鍊以象徵妳不會進入涅槃。
You are draped with an elephant hide to show you spontaneously accomplish your own benefit
你披著象皮是為了表示你自發地成就自己的利益
And are wrapped with a pelt to show that you fulfill the benefit of others.
並被獸皮所包裹，表示你成就他人的利益。
“A full moon illuminates your crown because you possess bodhicitta. [F.205.b]
「一輪圓滿的月亮照亮你的頂髻，因為你具備菩提心。[F.205.b]
A sun adorns your stomach because you have realized insight.
一輪太陽莊嚴你的腹部，因為你已經證悟般若。
You hold a sword that cuts the stalk of the three poisons
你手持一柄劍，斬斷三毒的根莖
And a mongoose symbolizes your treasure of merit.
而獴鼠象徵著你的福德寶藏。
“Your disheveled, deep-yellow locks indicate your perfection of enthralling and wrathful rites.
「你蓬亂的深黃色長髮表明你已圓滿了攝召法和忿怒相的儀軌。
You bare your sharp fangs, symbolizing the removal of afflictions.
你露出尖銳的牙齒，象徵著除去煩惱。
You click your palate because the blood of saṃsāra is on your tongue
你咂舌是因為輪迴的血液在你的舌尖上。
And you have a wide, angry glare because you harm hateful, wicked beings.
而你擁有寬闊、忿怒的目光，因為你傷害那些充滿仇恨、邪惡的眾生。
“Your eyes are bloodshot because you enthrall everything.
你的眼睛充血赤紅，因為你攝服一切。
You have a dark complexion to show your supreme, unwavering store of equanimity.
你具有深黑的膚色，以展現你至高無上、堅定不移的平等心寶藏。
You wear charnel ground ornaments because you tame the mātṛkās
你穿戴屍陀林的裝飾品，因為你調伏母神。
And you brandish a khaṭvāṅga, symbolizing body, speech, and mind.
你揮舞著骨杖，象徵著身語意。
“You wear a garland of skulls because you have perfected the three bodies.
您佩戴骷髏花環是因為您已圓滿成就三身。
You are adorned with a whirlwind to indicate your swift wrath.
你用旋風作為裝飾，表示你迅速的忿怒相。
You stand within a blazing fire because you have burned up the afflictions
你站立在熊熊烈火中，因為你已經燒盡了煩惱
And you lean against the pāriyātraka tree because you protect the desire realm.
你靠著波利耶多羅樹是因為你守護欲界。
“You are the impenetrable goddess of the fortress because you tamed the asuras.
「妳是堅不可摧的堡壘女神，因為妳已馴服了阿修羅。
You wear a tiger-skin skirt to show your steadfast courage
你穿著虎皮裙來展現你堅定的勇氣
And the complete set of wrathful attire because you protect the teachings.
並且完整的忿怒相服飾，因為你保護教法。
“Since the roar of no-self shows a mastery of pride,
「由於無我的獅吼展現了對傲慢的掌控，
A lion adorns your right earring, symbolizing method.
獅子裝飾著你的右耳環，象徵著方便。
Since you have tempered the power of anger and tamed the great poison,
因為你已經調伏了忿怒相的力量，馴服了大毒害。
A snake adorns your left earring, symbolizing insight.
一條蛇裝飾著你的左耳環，象徵般若。
“You ring a bell, symbolizing the impermanence of compounded phenomena.
「你搖響鈴聲，象徵著有為法的無常。
Because you stoke rage toward attachment, you drink waves of blood.
因為你激發對執著的憤怒，你飲用波濤般的血液。
You wear tree bark as adornment because you guard your samaya
你穿著樹皮作為莊嚴，因為你守護你的三昧耶。
And a peacock crown ornament since you govern the different ritual actions.
以及孔雀羽冠飾品，因為你掌管各種不同的儀軌行為。
“Because you purified the collection of afflictive obscurations
因為你淨化了煩惱障的聚集
And your wisdom manifests as the body of vidyās,
你的般若智慧顯現為明咒的身體，
You stand firm in the northeast, the supreme natural abode.
你屹立在東北方，至高無上的自然淨土。
You ride a donkey because you abide in the middle way
你騎著驢子，因為你住於中道
And you take the guise of a mother because you tame the wicked afflictions.
你之所以化現為母親的形象，是因為你調伏邪惡的煩惱。
Homage and praise to you, mother of ḍākinīs!”
敬禮與讚頌妳，空行母之母！
1.57Next, the kumbhāṇḍa king Nine-Headed Snake praised Śrīdevī in terms of body, speech, and mind:
1.57接著，甕形鬼王九頭蛇王從身語意三個方面讚美聖天女：
“Though bodhicitta is ultimately nondual,
「菩提心在究竟上是非二元的，
Her symbolic attributes are the three existences. [F.206.a]
她的象徵性特質代表三有。
Her pure mind is the wrathful palace,
她清淨的心是忿怒相的宮殿，
Which emerges from the ocean of blood that surrounds it
這個海洋從其周圍的血海中湧現
And is adorned with skeletons, skull garlands, and flayed skin.
並且以骷髏、頭骨花環和剝下的皮膚作為裝飾。
“The wrathful queen is utterly terrifying in her dark body,
「這位忿怒相的女王，以她黑暗的身體令人極為恐懼，
Sending forth emanations of female beings with shaggy blue locks.
散發出頭髮蓬亂的藍色女性化身。
“Glorious Remaju is her body emanation.
「光榮的蕊瑪朱是她的身體化現。
She arises within a triangular, dark yellow expanse.
她在一個三角形的暗黃色領域中顯現。
She enhances good qualities, is yellow, and laughs at the sky.
她增益善的品質，色澤呈黃色，向著天空歡笑。
May she perfectly carry out all enriching rites!
願她圓滿地執行一切增益法！
“Glorious Remati is her speech emanation.
「光耀蕊瑪提是她的言語化身。
She arises within a triangular, red expanse.
她在三角形的紅色光輝中顯現。
She is the great red one, the great red Caṇḍālī.
她是偉大的紅色者，偉大的紅色拏底利。
May she render all enthralling rites effective!
願她使一切攝召法都圓滿成就！
“Samudrā is her emanation of body, speech, and mind.
「海女神是她的身語意化身。」
She destroys Rudra and subdues the army of māras.
她摧毀濕婆並降伏魔鬼的軍隊。
She liberates the six realms and is the mother of beings.
她解脫六道眾生，是一切眾生的母親。
Homage and praise to the goddess who spreads the teachings.
頂禮讚嘆傳播教法的女神。
Please bless my body, speech, and mind.”
請加持我的身語意。
1.62Next, the asura king Vemacitra praised Śrīdevī in terms of the ultimate:
1.62其次，阿修羅王毘摩質多羅阿修羅王用究竟的方式讚美聖聲天女：
“You are the state of perfect quiescence, luminous and free of conceptuality.
「你是圓滿寂靜的狀態，光明而無有概念性思維。」
You are the true mother, the pure, supreme heart essence,
你是真實的母親，純淨的、至高無上的心要本質，
And the essence of primordially nondual space.
而且是原始本有非二元空間的本質。
Glorious one, your nature is exceedingly clear.
榮光的聖者，您的本性極其清淨。
“This essential nature is utterly pure and ineffable.
「這個本質的特性是絕對清淨和不可言說的。」
Praises to it composed by the naive fall short.
凡夫所作的讚頌對它而言是不足夠的。
Fools imagine you to be substantial
愚人將妳想像為實質的存在
And speak words of praise as if you have a physical form.
卻用言語和文字來讚誦，彷彿你有著物質色身。
“But any praise based on words and letters,
「但是任何基於言辭和文字的讚頌，
Directed to you, who is fixed upon the Victor’s truth,
指向你，安住於勝者的真實之中，
Is never the true reality of liberation.
永遠無法成為解脫的真實境界。
When primordial nondual great bliss has not been realized,
當原初的非二元大樂尚未被證悟時，
Praise inspired by you will always fall short,
以你為主題的讚頌，永遠難以完全表達，
When it takes you to be a symbolic emanation of your aspirations.
當它將你視為你願望的象徵性顯現時。
“A person who understands nonarising
「一個理解無生的人
And can meditate on the essence of primordial nonduality
並能夠思惟本初非二性的本質
Is someone who truly praises you. [F.206.b]
才是真正讚美你的人。[F.206.b]
“Those who grasp at your form and color
「那些執著於你的形象和色彩的人」
Might gaze upon you for countless eons
即使注視你無數劫之久
And still not be able to see your form and color,
仍然無法看到你的形色，
While those who do not grasp at form will see.
而不執著於形色的人反而能夠看見。
“They will use all manner of sounds, words, and expressions
「他們將使用各種聲音、言語和表達方式
To call out to you for an eon, but you will not hear.
呼喚你一劫，但你不會聽聞。
However, you will hear the call of those yogins
然而，你會聽到那些瑜伽行者的呼喚
Who have abandoned such things.
放棄了這些事物的瑜伽行者。
“A fool who has accomplished your practice
「一個成就了你修法的愚者
Through the virtues of body and speech will always forsake you,
通過身體和言語的功德，將永遠背棄你。
While one who worships you with a mind that rejects body and speech
而一位以心念捨棄身語、向妳禮拜的人
Will attain the treasure of accomplishment when they worship.
將通過禮拜獲得成就的寶藏。
“You epitomize the qualities of the multitudes of victors
「你體現了眾多勝者的品質
And commune with the victors in the dharmadhātu.
並在法界中與勝者相應。
Because you display the nature of the profound middle way,
因為你展現深刻中道的本性，
You take on a non-Buddhist form to guide all beings
你化現外道的形象來引導所有眾生
In this exceedingly harsh Sahā world.
在這極其嚴酷的娑婆世界中。
“Your body, imagined in this way,
「你的身體，以這種方式想象而成，
Has reached the state of being empty of the manifold obscurations.
已達到遠離眾多障蔽的空性狀態。
You, supreme emptiness and truly empty,
你，至高的空性，真正的空性，
Are praised by those who understand the empty and nondual.
被那些了解空性和非二元的人所讚歎。
“To praise you in this way counts as a form of praise,
「以這樣的方式讚頌你，也算是一種讚頌，
And though you are not an object of praise,
雖然你並非讚歎的對象，
I praise you like this to guide naive people.”
我這樣讚頌你，是為了引導未開悟的人。
1.72Next, the king of garuḍas Vajra Golden Eyes praised Śrīdevī:
1.72接著，迦樓羅之王金眼金剛迦樓羅王讚頌了聖母女神：
“Śrīdevī, your import is difficult to fathom.
「聖天女，妳的深意難以測度。
Your skillful emanations move through the sky.
你的巧妙化身在虛空中運行。
I revere and praise you as an emanation of a bodhisattva,
我恭敬禮讚妳是菩薩的化身，
With melodies, numerous as grains of dust, from my three doors.
以我身、語、意三門無數如塵沙般的音樂來讚頌。
“Though you are untainted by the offerings I make,
「雖然你不被我供養的物品所沾染，
May objects pleasing to the senses fall from the sky like rain,
願感官之樂的事物如雨般從天空降落，
Glorious One, so that the sublime accomplishment may be attained—
尊貴的聖者，願崇高的成就能夠圓滿達成——
And may these abundant offerings conquer the senses.
願這些豐盛的供養能夠征服感官。
“Glorious One, you have dominion over good and evil.
「尊貴的聖母啊，妳掌管著善與惡。
I regretfully confess before you
我在您面前懺悔我所有的惡業。
All of my wicked bodily, verbal, and mental acts. [F.207.a]
我所有的惡劣身、語、意行為。
Out of compassion, please purify my obscurations.
祈請以大悲心淨除我的障礙。
“You are particularly exalted for the benefit you bring beings
「你特別卓越，因為你為眾生帶來的利益
And the abundant prosperity benefits you bring yourself.
以及你為自己帶來的豐盛繁榮利益。
I rejoice and offer harmonious joy free of envy,
我歡喜讚歎，獻上和諧的喜悅，不帶任何嫉妒。
To the continuity of your being.
對於你存在的連續性。
“Beautiful Kālī, whose supreme body has
「美麗的迦梨，其至高的身體擁有
Such wonderful qualities, I implore you—
具有如此殊勝的功德，我懇切地向你祈禱——
Use your terrifying power as the web of illusion
運用你的恐怖力量作為幻象之網
To benefit beings throughout the three times and ten directions.
為了利益遍佈三時十方的一切眾生。
“I request that your supreme body with its unique qualities
「我祈請您具備至高無上的身體及其獨特的品質
Remain without passing into nirvāṇa
保持不入涅槃
As long as beings endure,
只要眾生還存在，
To tame wicked beings and protect the teachings.
為了調伏惡劣的眾生和保護教法。
“May the virtue from this homage, confession,
「願由此禮讚、懺悔而生的福德，
Rejoicing, encouragement, and requesting
歡喜、鼓勵與祈請
Empty the lower realms—I dedicate it so that all
清淨下三道——我迴向所有眾生
Will perfect the accumulations and reach great awakening.”
將圓滿資糧，證得大覺悟。
1.80Next, the attendants of the sky god praised Śrīdevī:
1.80其次，天神的侍從們讚美了黑天女神：
“From a palace in the middle of a swirling expanse of nine dark winds,
「從一座宮殿在九股黑暗之風的旋渦中央，」
At the center of a vast blaze like the fire at the end of an eon,
在一片廣大的烈火中心，如同劫末之火，
You emerge as the sole mother, sovereign goddess of the desire realm,
您以唯一的母親、欲界主權女神的身份出現，
The mother of the demon, and Yama’s only sister.
魔的母親，也是閻魔唯一的妹妹。
“You are Śrīdevī, the black Remati,
「你是蕊瑪提女神，黑色的蕊瑪提，
The black devourer with awesome fangs,
黑色的吞噬者，具有可怕的獠牙，
Dark black, naked, and with bloody locks.
深黑色的身體，赤身裸體，頭髮沾滿鮮血。
“Your appearance with a black body
「你的黑色身軀的顯現
Symbolizes not being agitated by ultimate space.
象徵著不被究竟虛空所擾動。
The leftward curl of your hair
你頭髮向左捲曲
Symbolizes sending emanations into a mother’s womb.
象徵著向母親的子宮裡派遣化身。
“The locks on your head are braided as one,
「你頭上的髮束編成一股，」
Symbolizing that you combine recognition of the ultimate with action.
象徵你將究竟的認識與行動結合為一體。
The sparks that fly from your locks
從你髮絲飛散的火花象徵著將心識化身送往十方。
Symbolize sending mind emanations throughout the ten directions.
象徵著在十方遍佈心識化身。
“The garland of fresh skulls tied around your head
「你頭上繫著的新鮮頭骨花環
Symbolizes your compassionate benefit to beings with your emanation body.
象徵著你以化身利益眾生的慈悲。
The pouncing lion on your right earring
你右耳上撲向獵物的獅子
Symbolizes your subjugation of all menmos. [F.207.b]
象徵著您制服了所有門墨女神。
“The serpent with a flared hood on your left earring
「你左耳環上張開蛇頭的蛇
Symbolizes purity within the expanse where anger is not abandoned.
象徵在不捨棄憤怒的空間中的清淨。
The ringing golden bells on your earrings
您耳飾上響鈴般的金色鈴鐺
Symbolize your worship and accomplishment of all the buddhas.
象徵著你對所有佛陀的崇敬與成就。
“The wide-eyed glare of your bloodshot eyes
你那睜得很大、充滿血絲的眼睛的凝視
Symbolizes that you observe the samayas of yogins in the three existences.
象徵著你守護三有中瑜伽士的三昧耶。
The fierce open fire pit of your mouth
你那凶猛張開的火焰般口腔
Symbolizes the liberation of Rudra, destroyer of the teachings.
象徵濕婆的解脫，他是教法的摧毀者。
“Bearing your sharp and poisonous triangular fangs
「承載著你尖銳且有毒的三角形獠牙
Symbolizes liberating the ten targets for liberation onto the bodhisattva levels.
象徵將十誅對象解放到菩薩的境界。
Dressing in human skin and an antelope hide
穿著人皮和羚羊皮
Symbolizes that you possess the true Dharma and its meaning.
象徵著你具備了真實的法和它的意義。
“Being wrapped in a fresh elephant hide
「被新鮮的象皮所包裹
Symbolizes that you possess the meaning of the supreme vehicle.
象徵著你具備最高乘的含義。
That you wear black felt
你穿著黑色的氈毛
Symbolizes your majesty in this world.
象徵著你在這個世界上的威嚴與尊貴。
“The sun shining from your navel
「從你臍輪放射的太陽
Symbolizes drying the ocean of suffering to its depths.
象徵將苦海徹底枯乾。
The moon shining from the crown of your head
從你頭頂綻放的月光
象徵消除三毒的黑暗無明。
Symbolizes clearing away the three poisons’ dark ignorance.
象徵清除三毒的黑暗無明。
“The restraining shackles clasping your feet
「束縛你雙足的鎖鏈
Symbolize the unification of method and insight.
象徵著方便與般若的統一。
That you wield a black sword in your right hand
你的右手揮舞著黑色的劍
Symbolizes the eradication of suffering, birth, and death.
象徵著苦、生、死的消滅。
“That you drink human blood from a fresh skull in your left hand
你在左手拿著新鮮的顱骨喝人血，象徵著飲盡輪迴的苦難如同血液。
Symbolizes drinking the suffering of saṃsāra like blood.
象徵飲用輪迴的苦難如同血液一般。
That you ride sideways on a white-faced donkey
你騎在一隻白臉驢子上，身體側向一邊
Symbolizes liberating beings who hold wrong views.
象徵解脫執持邪見的眾生。
“The front of your saddle is made from a rākṣasa’s throat,
「你的馬鞍前端是用羅剎的喉嚨製成的，
Symbolizing the taming of Laṅkapura in the realm of the rākṣasas.
象徵著調伏羅剎世界中的蘭卡普拉。
The upper and lower bridle, made of a large black snake,
用黑色大蛇製成的上下韁繩，
Symbolizes your anger that conquers the classes of obstructing beings.
象徵你的憤怒征服了各類障礙眾生。
“Swinging your riding crop made out of black tortoiseshell
「揮舞著用黑色龜殼製成的騎馬鞭
Symbolizes binding the black nāgas and māras under oath.
象徵著將黑色的龍和魔鬼約束在誓言之下。
The cross of the māras on the right saddle strap
右側馬鞍帶上的魔鬼十字架
Symbolizes pinning those who violate the samayas to a cross.
象徵將違反三昧耶的人釘在十字架上。
“The satchel of diseases that hangs on the rear saddle straps [F.208.a]
「掛在後面馬鞍帶上的疾病之囊
Symbolizes averting misfortune and bringing disease down
象徵阻止厄運並降臨疾病
On those who would harm this teaching.
對那些意圖傷害此教法的人。
“You exude drops of fat that symbolize the nectar of the ultimate,
你散發著脂肪的滴液，象徵著究竟的甘露，
Are ornamented with drops of blood symbolizing your fondness for compassion,
飾以血滴，象徵你對慈悲的偏愛，
And are imprinted with an ash mark symbolizing your activities to tame beings.
並以灰燼印記象徵著妳馴服眾生的事業。
“The myriad mātṛkās bound to you in service
「無數母神侍奉於你左右」
Symbolize the activities you perform, which pervade the three realms.
象徵著你所進行的活動，遍佈於三界。
The fire blazing from your mouth, sole mother, dries up the oceans,
從你口中熊熊燃燒的火焰，唯一的母神，乾枯了大洋，
And by raising your vajra you hurl the Sumeru mountain range.
而且藉由舉起你的金剛杵，你投擲須彌山脈。
I fervently praise you, Goddess!”
我至誠地讚禮你，女神！
1.99Next, Black Yama praised the great goddess in terms of her superior qualities:
1.99接著，黑閻羅王以她卓越的特質讚頌了大女神：
1.100“Goddess, glorious black ḍākinī, your single braid is perpetually saturated with sesame oil. You are poised seductively wearing lead earrings and you bear many ornaments. A single iron shackle beautifully adorns your feet as anklets. You are known as Kālī, the one who rides around at night on a donkey. Beautifully adorned with locks as you are, who can fathom the import of the great ocean of your behavior? When saṃsāra is destroyed, when smoke billows from the blood and fat dripping from human bones, then, Kālī, all beings will instantly fall into your mouth—into your unbearable fangs.
1.100「女神啊，光彩奪目的黑色空行母，你的單辮髮股永遠浸潤著芝麻油。你以迷人的姿態盤坐著，戴著鉛製的耳環，佩戴著許多飾物。一條單獨的鐵鍊作為腳鐐美麗地裝飾著你的雙足。你被稱為卡莉，那位夜間騎著驢子巡行的女神。你以美麗的髮鬃裝飾著自己，誰能領悟你偉大行為之海的深層含義呢？當輪迴被摧毀時，當煙霧從人骨滴落的血液和脂肪中升騰時，那麼，卡莉啊，所有眾生都將瞬間墮入你的口中——墮入你難以承受的獠牙之中。」
1.101“Goddess, you hold a human skull in your hand, reveling in the charnel ground while immersed in the accomplishment of yoga. You and your attendants have no sorrow and ring your bells with no fear of death. You hold a garland of heads—the severed heads of heroes cut down by swords in battle—as you dance in a circle, arms extending and retracting mightily. A belt made of woven nāga lords is tied around your broad hips and you brandish a spear and standard in your hand. Your eyes are bloodshot from being intoxicated with the liquor of blood and you are watched by the host of bhūtas who wander cremation grounds at night. Your leggings are made from fresh hides and you are wrapped in a felt shawl. Your moon-like face is graced with a hood of fresh human intestines and your forehead mark is made of a clump of blood and fat. [F.208.b] You gnash noisily on bits of human flesh and wear a crown of human corpses on your head.
1.101「女神啊，你手持人類的頭骨，沉浸在瑜伽的成就中，在屍陀林裡歡欣雀躍。你和你的眷屬沒有悲傷，毫無懼死之心地搖動著鈴鐸。你拿著由頭顱組成的花環——那些在戰場上被利劍砍下的英雄們的斷頭——舞動著身體，雙臂有力地伸縮。用織成的龍王繫成寬闊的腰帶，你揮舞著矛和旌旗。你的眼睛因沉醉於血液的酒而充血，被在火葬場夜間遊蕩的鬼神們所觀看。你的腿套是用新鮮的獸皮製成的，你裹著毛氈披肩。你月亮般的臉龐以新鮮的人類腸子做成的冠飾所裝飾，你的額頭標記是由血液和脂肪的塊狀物組成。你發出嘎嘎聲地咀嚼著人類肉塊，頭上戴著由人類屍體組成的冠冕。」
1.102“Wrathful protector of mine, with human flesh in hand, the eyes of māras, rākṣasīs, and mātṛkās who see you now for the first time quiver and bulge as they bow to you. Beautiful Goddess, your body is black and you are so overwhelming even I, Yamarāja, praised by Śakra and the rest, always bow to you. Because you bring an end to all gods and beings, an uraga with a thousand hooded heads adorns one of your ears from behind and an incomparable lion is fastened to the other ear. You are surrounded by an ocean, trample the earth, and the sun and moon that course over the earth rise from your navel. Goddess, you conquer the three existences.
1.102「我的忿怒護者啊，手持人肉，現在第一次見到你的魔鬼、羅剎女和母女靈的眼睛都在顫抖、凸出，並向你頂禮。美麗的女神啊，你的身體漆黑無比，你的威力如此強大，即使是我閻羅王，也受到帝釋天和其他天神的讚美，但我總是向你頂禮。因為你終結一切天神和眾生，一條有著千個頭罩的龍類從後方裝飾著你的一隻耳朵，一隻無與倫比的獅子被繫在你的另一隻耳朵上。你被海洋環繞，踐踏著大地，照耀大地的日月都從你的肚臍升起。女神啊，你征服三有。」
1.103“You are the all-pacifying woman who is able to dry up all waters with the fire that blazes from the vast ocean. Black Durgā, whose form resembles that of Mahādeva, you do not fear any human or animal disease.
1.103「你是能夠以從浩瀚大洋中熊熊燃燒的火焰乾涸所有水域的究竟安寧的女性。黑色度母，其形態與大天相似，你不懼怕任何人類或動物疾病。
1.104“I respectfully offer homage and praise to you, sole mother.”
1.104「我恭敬地向妳禮敬讚頌，唯一的母神。」
1.105Next, the brahmin Vararuci praised Śrīdevī Kālī in terms of the relative truth:
1.105接著，婆羅門婆羅笈多以世俗諦的角度讚頌吉祥黑女神：
“Homage and praise to you,
"恭敬禮敬和讚頌於你，"
Sole mother, goddess, Śrīdevī,
唯一的母親，女神，吉祥黑女神，
Vajra goddess Kālī, great and powerful.
金剛女神吉祥黑女神，偉大而強大。
May my reverent praise to you
願我對妳的虔誠讚頌
Bring supremely good fortune and desired riches.
帶來最高的善運與所希求的財富。
“Your swift mind and great form are known far and wide.
妳的敏捷心念和偉大身姿聞名遠播。
You are a renowned mātṛkā, a world protector,
妳是著名的母女靈，世界的保護者，
A fierce warrior with great perseverance,
一位具有偉大毅力的凶悍戰士，
Who is always victorious on the battlefield.
誰在戰場上永遠勝利。
Praise to you, Yama’s sister.
向你致敬，閻魔的妹妹。
“You are dressed in blue silk,
「你穿著藍色的絲綢，
Wear adornments both beautiful and hideous,
佩戴既美麗又醜陋的飾品，
Have eyes that are hideous and enraged,
有著醜陋而憤怒的眼睛，
Are faithful, and gather people in the assembly. [F.209.a]
忠誠虔誠，並在集會中集合眾人。[F.209.a]
“Sometimes you dwell deep in the mountains,
「有時你居住在深山之中，」
Sometimes you dwell in forests and trees,
有時你住在森林和樹木中，
And sometimes you dwell in the middle of a charnel ground
有時你住在屍陀林的中央
Where shrines of the goddess have been built.
在建造了女神神殿的地方。
“When people continually praise you, Goddess,
「當人們不斷讚歌妳時，女神啊，
In those places, in remote mountains and forests,
在那些地方，在偏遠的山嶺和森林中，
You are compelled to fulfill their intentions.
您會被迫去滿足他們的願望。
When I continually praise you,
當我不斷讚頌您時，
Please fulfill my wishes as well.
請也成就我的願望。
“Your banner is made of peacock feathers.
你的旗幡是由孔雀羽毛製成的。
You protect those who continually serve you
你保護那些持續侍奉你的人
And cause livestock to flourish.
並使牲畜繁茂興盛。
“You are constantly surrounded on all sides
你四周經常被獅子、老虎和狼包圍
By lions, tigers, and wolves.
由獅子、老虎和狼群所環繞。
You ring the great vajra bell
你搖晃著偉大的金剛鈴
And grant boons as the great bell rings.
當大鈴聲響起時，賜予恩賜。
“Sometimes you hold a trident in your hand.
有時你手中持著三叉戟。
Sometimes you raise a sun and moon standard.
有時候你舉起日月幢旗。
“If someone worships you during the waning moon
「若有人在月虧時禮拜您
On either the ninth or eleventh day,
在初九或十一日，
You, goddess whom none surpass,
妳，無與倫比的女神，
The tamer of māras, teacher of asuras and rākṣasīs,
制伏魔鬼的尊者，阿修羅與羅剎女的教導者，
Grant them victory over their enemies and in battle.
願妳賜予他們戰勝敵人與在戰鬥中的勝利。
“You are supreme among women,
「您是女性中最尊貴的，
Like the world-protecting Vāgīśvarī.
如同護世的語言自在女神。
You are like a lotus in a king’s palace.
你如同國王宮殿中的蓮花。
Your beautiful face is like a full moon.
你那美麗的面容如同圓月。
You are like a ferry to cross water
你就像一艘渡船，用來渡過水流。
And like a beloved friend to the poor.
並且像是貧苦者親愛的朋友。
“When the gods and asuras battled,
當眾神與阿修羅交戰時，
You made a fortress for the gods
你為眾神建造了堡壘
Within your own navel, Goddess.
在你自己的肚臍內，女神。
You brought victory to the pure army of the gods
你為純淨的天神軍隊帶來了勝利
And defeated the asuras.
並且擊敗了阿修羅。
You rattle the bloody spear you wield
妳揮舞著沾滿鮮血的矛，發出震耳欲聾的聲響
And your banner and standard blaze like fire.
你的旗幟和軍旗熊熊燃燒如火。
“Praise to you who tames enemies and averts war!”
「頂禮妳，降伏敵人、化解戰爭者！」
1.118Next, the great ṛṣi Kauṇḍinya praised Śrīdevī in terms of her physical attributes:
1.118其次，大仙人憍陳如以她的身體特徵來讚頌室利天女：
“I offer constant, respectful homage to the sovereign leader of the world.
「我恆常向世界的至高主宰獻上恭敬的禮敬。」
“You have always been supreme among mothers,
「你永遠是眾母之中最為尊貴的，」
The entire triple world praises you,
整個三界世界都讚頌妳，
And everyone longs to see your beautiful face.
每個人都渴望看到你美麗的容貌。
Your body is adorned with various wonderful features.
你的身體以各種奇妙的特徵而莊嚴。
“Your eyes are broad like the petals of a blue lotus,
「你的眼睛廣闊如藍蓮花的花瓣，
You are adorned with the famous light of merit and wisdom, [F.209.b]
你以功德和般若智慧的光輝而莊嚴，光彩奪目。
And you are just like a priceless jewel.
而你就像無價的珍寶。
Because I have praised you now, lotus lady,
因為我現在讚頌了你，蓮花女士，
My mind’s every wish will be fulfilled.
我的心願將得以圓滿成就。
“Your wisdom is perfect and your good fortune abundant.
妳的般若智慧圓滿具足，福德資糧豐饒無盡。
You are perfectly pure like a lotus
你如同蓮花般完美純淨
And all long to see your body’s beautiful hue.
而一切眾生都渴望看到你身體美妙的光輝。
You are adorned with various marks and features.
你被各種印記和特徵所莊嚴。
“You are beautified by your stainless wisdom,
你因無瑕的般若智慧而莊嚴華美，
Are supreme among all objects of recollection,
在所有的憶念對象中都是至高的，
And, like a lion, are supreme among predators.
如同獅子一般，是掠食者中至高至尊的。
“As a result of these verses of praise,
「由於這些讚頌的偈頌，」
May all that is desired be attained.”
願一切所願皆得圓滿。
1.125Then glorious Vajrapāṇi addressed the gathering: “Your praises to Śrīdevī are wonderful. I too will reflect on the meaning of these praises and constantly recite them mentally. To praise this goddess is to praise me and to praise all the buddhas. The goddess protects and defends such a person and grants whatever accomplishments they desire.”
1.125於是光明的金剛手菩薩向大眾說道：「你們對女神的讚歌非常美妙。我也要思維這些讚詞的意義，並且時常在心中誦念它們。讚美這位女神就是讚美我，也是讚美所有的佛陀。女神會保護和守護這樣的人，並賜予他們所渴望的一切成就。」
1.126When he finished speaking, the assembly was delighted and a great torrent of ornaments rained down on blessed Vajrapāṇi. They then returned to their respective abodes.
1.126當他說完這些話時，大眾都感到喜悅，珍寶飾物如傾盆大雨般灑落在殊勝的金剛手菩薩身上。之後，他們各自返回到自己的住處。
1.127This concludes “The Sovereign Tantra of Praises.”
1.127（結尾）