Chapter 7
第七章
“Those hoping to sell human flesh
「那些希望出售人肉的人
Should visit a charnel ground during the waning moon,
應當在月虧期間前往屍陀林拜訪，
And at night, feeling no fear,
而且在夜晚，內心毫無懼怕，
Take the calf, thigh, neck, or head
取腿肚、大腿、頸部或頭部
From someone killed by a wood or stone weapon,
從被木器或石器殺害的人身上，
Poison, beating, medicine, or a vighna.
毒藥、毆打、藥物或違緣。
“It should be chopped into pieces
「應該被切成碎片」
And generously placed in clean new bowls or pots.
並慷慨地放在清淨的新碗或新罐中。
They should mark their body with a bloody handprint
他們應該用血手印標記自己的身體
And wrap their head and neck with intestines.
用腸子纏繞頭部和頸部。
“Clothed in fresh human skin,
「身穿新鮮的人皮，
They should hold a pot of flesh in their left hand
他們應該在左手握著一個裝有肉的罐子
And grip a bloody sword in their right,
右手握著沾血的劍。
Brandishing it aloft.
高舉揮舞它。
“They should call out in a loud voice,
他們應該大聲呼喊，
‘Who among you wants to buy this flesh?’
「你們中誰想買這肉？」
Repeating the words while quickly circling
重複這些話語，同時快速地繞圈
To the east, west, north, and south.
向東、西、北、南四個方向。
“A figure visible or invisible will ask,
「一個看得見或看不見的身影會問，」
‘What is it you seek? Wealth? Knowledge?
你在尋求什麼？財富？知識？
To be an alchemist? A village? A kingdom?
成為煉金術士？一個村莊？一個王國？
Or perhaps to enter openings in the earth?’
或者是要進入地球上的開口？
They should only respond with their original purpose in mind,
他們應當只根據自己最初的目的來回應，
But otherwise say nothing else.
但否則不要說其他話。
“ ‘To this charnel ground, a haunt of many vidyās,
「來到這屍陀林，許多明咒的棲居之地，
I came with this purpose, impelled by intense suffering.
我帶著這個目的前來，被強烈的痛苦所驅動。
So if you have flesh, bring it and give it to me.
所以如果你有肉，就帶來給我吧。
If the amount of flesh does not suffice when weighed upon a scale,
如果秤上稱量的肉量不足，
You make up the difference using your own flesh.
你就用你自己的肉體來補足差額。
If this charnel ground is empty, [F.130.b]
如果這個屍陀林是空的，
Go elsewhere, penniless child.’
去別的地方吧，一無所有的孩子。
“If a creature of the night makes such a demand,
「如果夜間的生靈提出這樣的要求，
Ask it, ‘Where should I go?’
問它：『我應該往哪裡去？』
The mantrin should consider their response carefully,
咒師應當仔細思考他們的回應。
Leave the flesh behind, and depart.
捨棄身體，然後離去。
“The rites of flesh that I have taught
「我所教導的肉身儀式
Should not be used without mantra recitation.
不應該在沒有持咒的情況下使用。
I have taught about protection in charnel grounds,
我已經教導了在屍陀林中的護持方法。
In the Vidyottama, Uṣṇīṣa, Mahābāla, and so forth.
在明咒最勝、肉髻、大力等中。
“Use a wrathful mantra for flesh-eaters
"用憤怒的咒來對治食肉者"
When performing a homa of human flesh in a charnel ground.
在屍陀林進行人肉火供時。
Chop the flesh into two- or three-finger-width pieces with a knife,
用刀將肉塊切成兩根或三根手指寬的塊狀。
And offer it into the fire a thousand times.
並將其投入火中一千次作為供養。
“The charnel ground should be arrayed
「應該將屍陀林佈置妥當
With fresh flowers, parched grain, meat, blood, fish,
用新鮮的花卉、炒穀物、肉、血液、魚，
Honey, sweet liquor, sesame, incense, garlands,
蜂蜜、甘露酒、芝麻、香、花環、
Unguents, lamps, porridge, food, and oblations.
油膏、燈火、粥、食物和供品。
“To possess, banish, or put someone to sleep,
「具有擁有、驅逐或使某人入睡的力量，
Crush an army, or lay waste to a town,
摧毀軍隊，或使城鎮荒廢，
One should offer a homa of flesh
應該向火供供奉肉類。
To fierce flesh-eating mātṛkās, the host of rākṣasīs, and to yakṣas.
獻祭給凶悍的食肉母、羅剎女的眾多，以及夜叉。
“If human flesh cannot be found,
「如果找不到人肉，
A homa using cow flesh is also recommended.
也建議進行以牛肉進行火供。
The flesh of a buffalo or dog mixed with ghee
水牛的肉或狗肉與酥油混合
Can be used in a homa on specific dates after fasting.
可在齋戒後於特定日期用於火供。
“The ritual procedure involving a yakṣiṇī
「涉及夜叉女的儀式程序
Will grant its achievement once she is satisfied with mantra.
將會在她對咒感到滿足後授予其成就。
She will act as one’s mother, mother-in-law, aunt,
她會充當一個人的母親、婆婆、姑母、
Companion, daughter, wife, or new bride.
伴侶、女兒、妻子或新娘。
“A mother, mother-in-law, and aunt
"母親、姑母，與岳母"
Are the highest attainments, like wish-fulfilling jewels.
是最高的成就，如同如意寶珠一般。
A pleasing companion or daughter are middling,
令人愉悅的伴侶或女兒是中等的成就，
And a wife or new bride are considered lesser attainments.
而妻子或新娘被認為是較低的成就。
“One should make offerings three times a day
「應當每日三次供養
Of flowers, garlands, fragrances,
用花朵、花環、香氣，
Lamps of ghee or oil, and fragrant incense of sandal or agarwood.
酥油或油燈，以及檀香或沉香的芬芳香火。
A variety of oblations should be offered at night.
夜間應當獻上各種供品。
The yakṣiṇī will then gladly approach,
那位夜叉女就會歡喜地前來。
Granting what is sought and drawing forth seed.
滿足所求，引出精液。
“Women consumed with desire
「被欲望所驅使的女人
Are certainly a cause of harm.
必然是傷害的根源。
One should not flee when women cause harm,
當女人帶來傷害時，人不應該逃避。
Nor hope for any gain, be it great or small. [F.131.a]
也不要期望獲得任何利益，無論大小。
“Once a mantrin has blocked his semen at night,
「一旦咒師在夜間阻止了他的精液，
He should arouse his diligence and take up the practice.
他應當激發精進心，開始修持。
If those who are ignorant were to exert themselves otherwise,
如果那些無知的人要以其他方式努力修行，
They would be swiftly annihilated by the yakṣiṇī.
他們會被夜叉女迅速摧毀。
Even the very thought of it is ruinous.
連想都會帶來毀滅。
“This is what is done for the flesh-eating yakṣiṇī herself;
「這就是對食肉夜叉女本身所進行的做法；
There are additional rites to perform apart from this:
除了這個之外，還有其他額外的儀式要進行。
“Flesh, alcohol, radishes, vegetables, balls of rice,
「肉、酒、蘿蔔、蔬菜、飯團、
Fish, and preparations of barley, beans, and rice—
魚類，以及大麥、豆類和米飯的製品——
These oblations should all be censed with incense and offered.
這些供品都應該用香來薰淨，然後奉獻。
“An empty house or charnel ground is an auspicious site.
「空房舍或屍陀林是吉祥的地點。
Offerings of flowers should be made, including those of śirīsa,
應該獻上花朵，包括合歡樹的花。
Kunduru, arka, bilva, bṛhatī, kuśa, rājārka, akas,
金色花、阿迦樹、毘黎婆樹、訶梨勒樹、草、王蓖麻樹、虛空，
Utpala, turuṣka, pomegranate, aśoka, and so forth.
優鉢羅花、土臘迦花、石榴、阿育王樹等。
“To nāgas offer a fragrant incense made of molasses, milk, and ghee.
「向龍獻上用糖蜜、牛奶和酥油製成的香薰。
Offer them fragrant sandalwood and agarwood,
向他們獻上香檀木和沉香木。
Garlands and various fragrant flowers,
花環和各種香花，
Porridge, yogurt, parched grain, and fruit.
粥、酸奶、炒穀物和水果。
“To uragas offer, to the extent they can be found,
「向那伽們供奉，盡其所有可得的供品，
Blue banners, blue vases, and blue clothes,
藍色旗幟、藍色花瓶和藍色衣服，
As well as blue food, oblations, fragrances,
以及藍色的食物、供養、香氣，
Garlands, flowers, and unguents.
花環、花卉和香膏。
“An oracle always appears
「一個神諭總是會顯現
In a thumbnail, mirror, sword, water, crystal,
在指甲、鏡子、劍、水、水晶中，
In a lamp, the ground, iron, the sky,
在燈裡、土地上、鐵裡、天空裡，
A jeweled bowl, or a blazing fire.
一個寶石碗，或熊熊的火焰。
“The oracle knows the past, present, and future,
「神諭了知過去、現在和未來，
And all the virtuous and nonvirtuous deeds
以及一切善行和不善行
In the heavens, on earth, and beyond time,
在天界、人間以及超越時間的地方，
As well as those of the devas and asuras.
以及天神和阿修羅的所作所為。
“If the rite deteriorates or is half-recited,
「如果儀軌衰退或念誦不完整，
If syllables are added or syllables are omitted,
如果增加了音節或省略了音節，
If recitation is not performed or faith is lacking,
如果沒有進行念誦或信心不足，
If there is no worship or the site is unclean,
如果沒有進行供養或修行處不清淨，
“If the sun’s rays are blocked by clouds,
「如果太陽的光芒被雲層遮擋，
If the child has deformed limbs, or too many,
如果小孩四肢殘缺或超出數量，
Then the oracle will not enter the person,
那麼神諭就不會進入這個人。
And what is sought will not be revealed.
所尋求的就不會被顯現。
“So that the oracle descends, recite according to the prescribed rite:
「這樣神諭才會降臨，要按照規定的儀式來念誦：
On an auspicious date the mantrin should complete a fast,
在吉祥的日期，咒師應當完成齋戒。
And in the evening smear the ground with soil and cow dung
到了晚上，用泥土和牛糞塗抹地面
To create an area the size of a cow’s hide.
創造一個牛皮大小的區域。
“They should offer scented unguents,
「他們應當供奉香油膏。」
Flowers, incense, and lamps. [F.131.b]
花卉、香和燈。
Ritually prepare the young child.
對年幼的孩童進行儀式準備。
“Then, in the morning, perform the rite in full:
「然後，在早晨，完整地執行儀式：
After bathing, the mantrin should dress in clean white clothes,
沐浴後，咒師應該穿上乾淨的白色衣服。
Sit facing east upon a seat of kuśa grass,
面向東方坐在草座上，
And then bring the mantra to mind.
然後把咒憶念在心中。
“The mirror should be wiped with clean ash,
「應該用清淨的灰擦拭鏡子，
Seven, eight, or even ten times.
七次、八次，甚至十次。
While the mantra is recited one-pointedly,
當咒被一心一意地念誦時，
The young child, facing west,
年幼的孩童面向西方，
Looks with a divine eye
用天眼觀看
And sees past, present, and future.
並看見過去、現在和未來。
“For all rites designated mirror rites,
「對於所有指定為鏡像儀式的儀軌，
The oracle should use a sword.
神諭者應該使用劍。
Lac should be applied to the thumbnail,
應該在大拇指的指甲上塗上紫膠。
Which is then smeared with fragrant oils.
然後用香油塗抹。
“The mantrin sets out a stable, clean vase filled with water,
「咒師擺放一個穩定、乾��淨的花瓶，裡面裝滿了水，
And fills a jeweled bowl sitting on the ground with water.
並在放置於地面上的寶碗中注滿水。
After offering fragrant unguents and flowers to the image,
向佛像獻上香油和花朵後，
The young child should look into it.
年幼的孩子應該看著它。
“Through the oracle or in dreams and so forth,
「通過神諭或夢境等方式，
One should look for signs of the siddhis and then recite.
應當尋找成就的徵象，然後誦唸。
If the mantrin is not confident,
如果咒師沒有信心，
Recite a vidyā mantra that is not malevolent.
誦持一個不具傷害性的明咒。
“Once a poṣadha fast has been observed,
「守持了一個齋戒日之後，
The mantrin concentrates intently on one of my pure mantras,
咒師專注地觀想我的一個清淨咒。
And recites it before a caitya containing relics of the Victor,
並在包含勝者舍利的塔前誦持它。
Or in the presence of an undamaged image.
或者在未受損傷的佛像前。
“Restraining the movement of body, speech, and mind,
「制止身、語、意的活動，
As well as the hands, eyes, brow, and limbs,
以及雙手、眼睛、眉毛和四肢，
They turn their mind toward the mantra
他們將心轉向咒
And sit on a mat of kuśa grass while cultivating love.
坐在草墊上，同時培養慈心。
“Maintaining focus for as long as possible,
「盡可能長時間地保持專注，
They should recite 100,000 or 200,000 times.
應該念誦十萬次或二十萬次。
My mantra hūṁ can even enter wood,
我的咒嗡字甚至能進入木頭，
So no need mention that it can enter a person.
所以不用說它能進入人身。
“Next, the vessel of possession should be examined.
「接下來，應該檢查被附身者的身體。
It can be a girl aged ten or twelve,
可以是十歲或十二歲的女孩，
Or ten, eight, seven, four, or three.
或者十歲、八歲、七歲、四歲或三歲。
A boy is also suitable, one who is two or five years of age.
男孩也是適合的，年齡兩歲或五歲的都可以。
“They should be attractive, their joints, bones, and veins not visible.
「他們應該姿容秀麗，關節、骨頭和血管都不明顯。」
They should have all their limbs, and long, white eyes.
他們應該四肢完整，眼睛又長又白。
Their face should be like the moon, their incisors even and sharp, [F.132.a]
他們的臉應該如月亮般，門齒整齊而尖銳。
Their fingers elegant and compact, and their ankle bones sunken.
她們的手指應該優雅而勻稱，腳踝骨應該凹陷。
“They should have a deep, beautiful navel and well-proportioned chest,
他們應該擁有深邃美麗的肚臍和勻稱的胸部，
Each strand of their hair should be thick and black,
每一根頭髮都應該粗黑。
Their stomach should not sag, but have the three folds,
她們的腹部不應下垂，而應具有三道褶紋。
And they should have a good complexion and striking appearance.
他們應該具有良好的膚色和引人注目的外表。
“They should be consistently pleasing to look at,
「她們應該始終令人看得舒暢悅意，」
Such that one never tires of seeing them,
使得人們永遠不會看膩他們。
And they should be a vessel for possession
他們應該是適合被附身的容器
That is indifferent to other deities.
那就是對其他神祇漠不關心。
“On an auspicious date, the mantrin should fast all day,
「在吉祥的日期，咒師應該整天齋戒，
And make offerings of incense, garlands, sandalwood, flowers, and lamps.
並且要獻上香、花環、檀香、鮮花和燈盞。
They should present many oblations of food, porridge, and the like
他們應當獻上許多食物、粥等的祭品
To all the devas, asuras, and yakṣas.
向所有天神、阿修羅和夜叉。
“The vessels to be possessed should be bathed and dressed in white.
「所擁有的容器應該要洗淨，並且用白色衣物來包裹。」
Facing east, all their ornaments should be removed.
面向東方，應當脫去所有的裝飾品。
They should be given fragrant unguents, flowers, and the like,
應該給他們塗抹香油、獻花等禮物。
And be censed with incense—then the recitation should commence.
然後用香薰香，之後開始誦咒。
“After first reciting the mantra hūṁ,
「首先誦唸咒嗡，」
Say the words ‘gṛhṇa āveśaya.’
說出「吸收附體」的話語。
If the child opens their eyes and does not smile,
如果小孩睜開眼睛卻不微笑，
Know the possession to be complete
知道附體已經完成
And ask any questions without fear.
然後無所畏懼地提出任何問題。
“Present offering water and incense,
獻上供水和香。
Call to mind the mantra of the supreme vidyā,
心中憶念至高明咒的咒。
Then bow to them and ask,
然後向他們頂禮並問詢：
‘What class of deity are you?’
「你是哪一類的本尊？」
Issue the directive,
發佈指令。
‘Consider well my aims in the three times,
「請仔細思量我在三時中的目標，
Tell me if I will be happy or suffer,
告訴我我會獲得快樂還是痛苦，
And if I will obtain siddhis or not.’
我是否能獲得成就。
Once these are properly ascertained,
一旦這些被正確地確定了，
Release the oracle right away.
立即釋放神諭。
“A malevolent person will use these mantra rites
「惡毒的人會利用這些咒語儀式
To cause a human to enter the vessel of possession.
使其進入著魔的狀態。
One thus led astray by the deluded
這樣被迷惑的人所引領
Will become an object of everyone’s ridicule.
將成為眾人嘲笑的對象。
“When a deity enters the vessel of possession,
「當一位神祇進入附身的容器時，
They will be serene, lucid, broad, and tall,
他們將會寧靜、清晰、寬廣、高大。
Appear resolute, radiant, bright, and flush,
顯現堅定、光耀、明亮而容光煥發，
And will smile, be constant, and have eyes like a deity.
並會微笑、保持穩定，且眼睛如同神聖一般。
“If their eyes are deep red and round,
「如果他們的眼睛深紅色且圓形，
Wide open, ugly, and terrifying,
睜得很大、醜陋且令人恐懼
Or if they do not smile and look about fearlessly,
或者如果他們不微笑，並且目光無畏地四處張望，
These are the eyes of one possessed by a rākṣasa, mahoraga, or yakṣa. [F.132.b]
這些是被羅刹、大蛇或夜叉附身者的眼睛特徵。
“If the vessel of possession is not released,
「如果執著於被附身的狀態而不放下，
One should intently recite The Auspicious Verses,
應當專心誦持《吉祥頌》。
The Mahābala, The Laughter, or The Hook.
大力明咒、笑聲或鉤子。
Alternatively, one should read the Mahāsannipāta.
或者應當誦讀《大集經》。
“One should burn one hundred sticks of firewood
「應當燃燒一百根木柴」
Of arka or palaśa smeared with ghee and stacked like a lion throne.
用阿迦樹或帕拉沙樹的木料，塗上酥油，堆疊成獅子寶座的形狀。
One should then wrathfully perform twenty-one homas
之後應當以憤怒之姿進行二十一次火供。
Using unbroken sesame mixed with honey and ghee.
用未曾破損的芝麻混合蜂蜜和酥油。
“By carrying out the mantra rites as prescribed,
"通過按照規定進行咒語儀式，
And by keeping their samaya perfectly,
並透過完美地守護誓言，
Mantrins will attain siddhis aligned with my intent,
持咒者將獲得符合我意願的成就，
And will long be free from the afflictions.”
並將長期遠離各種煩惱。
7.54This was the seventh chapter of the noble “Subāhu’s Questions.”
7.54（結尾）