Table of Contents
目錄
Śiva Sūtra Vimarśinī Sanskrit Text
Śiva Sūtra Vimarśinī 梵文原文
The Supreme Awakening
至高覺醒
Vasugupta’s Śhiva Sūtra Vimārśin
Vasugupta 的Śhiva Sūtra Vimārśinī
WITH KṢEMARĀJA’S COMMENTARY
附 KṢEMARĀJA 註解
Revealed by
啟示者
Swami Lakshmanjoo
John Hughes, Editor
John Hughes，編輯
Lakshmanjoo Academy
Lakshmanjoo 學院
Published by:
出版者：
Lakshmanjoo Academy
Lakshmanjoo 學院
First Edition:
第一版：
Copyright © 2001 by Uiversal Shaiva Fellowship
版權所有 © 2001 Universal Shaiva Fellowship
Second Edition:
第二版：
Copyright © 2007 by Universal Shaiva Fellowship
版權所有 © 2007 Universal Shaiva Fellowship
Third Edition:
第三版：
Copyright © 2015 John Hughes
版權所有 © 2015 John Hughes
All rights reserved. No part of this book or the associated audio material may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.
保留所有權利。未經書面許可，本書或相關音頻資料的任何部分均不得以任何方式使用或複製。本書的任何部分均不得存儲於檢索系統中，或以任何形式或任何方式傳輸，包括電子、靜電、磁帶、機械、影印、錄音或其他方式，除非事先取得出版者的書面許可。
Third Edition first published by Lakshmanjoo Academy 2015
第三版首次由 Lakshmanjoo Academy 於 2015 年出版
Printed in the United States of America
美國印刷
For information, address:
如需資訊，請聯絡：
Lakshmanjoo Academy
http://www.lakshmanjooacademy.org
ISBN 13: 978-0-9966365-3-7 (ebook)
ISBN 13：978-0-9966365-3-7（電子書）
This book, ŚhivaSūtras: The Supreme Awakening, is revealed by the twentieth century’s great philosopher saint Swami Lakshmanjoo. This spiritual treasure, gifted by God to the sage Vasugupta for the upliftment of humankind, is considered to be one of Kashmir Shaivism’s most important scriptures. Here, Swami Lakshmanjoo gives the reader a penetrating vision of the glorious journey of the Supreme Awakening; the traveling from limited individuality to absolute oneness with God. This secret teaching, contained within these pages, is revealed by Swami Lakshmanjoo for the first time. Drawing on his own experience Swami Lakshmanjoo, basing his rendering on the esoteric commentary of Abinavagupta’s chief disciple Kshemaraja, shows us the way home.
本書《ŚhivaSūtras：至尊覺醒》由二十世紀偉大的哲學聖人 Swami Lakshmanjoo 傳授。這部由神賜予賢者 Vasugupta 以提升人類的靈性寶藏，被視為喀什米爾濕婆教最重要的經典之一。在此，Swami Lakshmanjoo 為讀者展現至尊覺醒的光輝旅程；從有限的個體性走向與神的絕對合一。這部隱秘教義首次由 Swami Lakshmanjoo 在本書中揭示。Swami Lakshmanjoo 以自身經驗為基礎，並依據 Abinavagupta 主要弟子 Kshemaraja 的密教註解，指引我們回家的道路。
Contents
目錄
Śiva Sūtra Vimarśinī Sanskrit Text
Śiva Sūtra Vimarśin 梵文原文
Expanded Contents
詳細目錄
FIRST AWAKENING
第一次覺醒
Supreme consciousness is the reality of everything.
至高意識是一切的真實。
Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.
有分別的認知是束縛，無分別的無知也是束縛。
Māyīyamala and kārmamala are also bondage.
Māyyamala 和 kārmamala 也是束縛。
The Universal Mother commands this triple knowledge.
宇宙之母掌管這三重知識。
That effort, the flashing forth of active awareness that instantaneously makes universal consciousness shine, is Bhairava.
那種努力，即瞬間使宇宙意識閃耀的主動覺知的閃現，就是 Bhairava。
1.6.śaktiḥcakrasaṁdhāne viśvasaṁhāraḥ
By establishing and meditating on the wheel of energies the differentiated universe comes to an end.
透過建立並冥想能量之輪，分化的宇宙將走向終結。
1.7.jāgratsvapnasuṣuptabhede turyābhogasaṁbhavaḥ
Such a heroic yogi experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep.
如此英勇的瑜伽士在清醒、夢境與深眠這些分化的狀態中，體驗到廣闊的 turya 狀態。
External organic knowledge constitutes the waking state.
外在的有機知識構成了清醒狀態。
Internal perceptions and thoughts comprise the dreaming state.
內在的感知與思維構成了夢境狀態。
Forgetfulness and the negation of awareness is the dreamless state or māyā.
遺忘與意識的否定即是無夢狀態或稱為 māyā。
The one who enjoys the oneness of the three states, waking, dreaming and deep sleep in turīya becomes the master of all organic energies.
那位在 turya 中享受清醒、夢境與深眠三種狀態合一的人，成為了所有有機能量的主人。
The predominant sign of such a yogī is joy filled amazement.
此種瑜伽的主要特徵是充滿喜悅的驚奇。
His will is the energy of Lord Śiva and it is called umā and kumāri, or
他的意志是濕婆主的能量，稱為 umā和 kumāri，或
For such a yogī his will is one with the energy of Lord Śiva, unobstructable, completely independent, always given to play.
對於這樣的瑜伽士來說，他的意志與濕婆主的能量合而為一，無法阻擋，完全獨立，永遠處於遊戲狀態。
This entire perceived world is his own self, or
這整個被感知的世界就是他自身，或
His own body is just like an object to him.
他自己的身體對他來說就像一個物體。
1.15.hṛidaye cittasaṁghaṭṭād dṛiśyasvāpadarśanam
When his thoughts are diverted to the center of God consciousness then he feels the existence of God consciousness in oneness in the objective world and in the world of negation.
當他的思緒轉向神意識的中心時，他便感受到神意識在客觀世界與否定世界中的合一存在。
1.16.śuddha-tattva-saṁdhānādvā’paśuśaktiḥ
Or by aiming at the pure element of Śiva he possesses Śiva’s unlimited energy.
或者藉由瞄準濕婆的純粹元素，他擁有濕婆無限的能量。
Any inference of such a yogī is knowledge of his own real self.
任何此類瑜伽的推論，都是對他自身真實自我的認知。
1.18.lokānandaḥ samādhisukham
The joy of his mystical trance (samādhi) is bliss for the whole universe.
他神秘三昧（samādhi）中的喜悅，是整個宇宙的福樂。
1.19.śaktisandhāne śarīrotpattiḥ
By infusing his energy of will the embodiment of that which is willed occurs at once.
藉由注入他的意志能量，所意欲的化身立即顯現。
1.20.bhūtasaṁdhāna-bhūtapṛithaktva-viśvasaṁghaṭṭāḥ
By the greatness of this achievement of the energy of will the yogī can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time.
藉由意志能量的偉大成就，瑜伽士能集中他的覺知，療癒病痛與苦難，將身體中的元素分離，並擺脫空間與時間的限制。
1.21.śuddhavidyodyāccakreśatva-siddhiḥ
(When this yogī does not desire limited powers and is eager to attain the knowledge of universal being then) . . . pure knowledge rises and by that knowledge he becomes the master of the universal wheel.
（當這位瑜伽士不渴求有限的力量，並渴望獲得宇宙存在的知識時）……純淨的知識升起，藉由這知識他成為宇宙輪迴的主宰。
1.22.mahāhṛidānusaṁdhānān mantravīryānubhavaḥ
By the attentive continuity of meditation on the great ocean of consciousness the power of supreme I is attained.
透過對意識大海的專注持續冥想，達到至高無上的「我」的力量。
SECOND AWAKENING
第二次覺醒
Mind is mantra.
心即是咒語。
(For such a yogī) pauseless effort brings about his attainment of God consciousness.
（對於這樣的瑜伽士）不間斷的努力帶來他對神意識的達成。
2.3.vidyāśarīrasattā mantrarahasyam
The secret essence of mantra is establishment in the body of the knowledge of oneness.
咒語的秘密本質是在身體中建立合一知識。
2.4.garbhe cittavikaso’viśiṣṭa vidyāsvapnaḥ
When a yogī’s mind is satisfied with the expansive body of illusion then he falls in the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings.
當瑜伽士的心靈滿足於幻象的廣大身體時，他便墮入了分化知覺的世界，他對存在的認知就如同普通生靈一般。
2.5.vidyāsamutthāne svābhāvike khecarī śivāvasthā
The pure knowledge of God consciousness effortlessly rises and this state of Śiva is realized as one with the state of khecarī.
純淨的神識知識自然升起，這種濕婆的狀態被體驗為與 khecar 狀態合一。
The master (guru) is the means.
師父（guru）是途徑。
(The disciple attains) the knowledge of the wheel of the hidden mother (Mātṛikācakra).
（弟子獲得）隱藏母親之輪（Mātṛikācakra）的知識。
The establishment of I consciousness on the body becomes an offering in the fire of God consciousness.
我意識在身體上的建立成為神意識之火中的供品。
(For such a yogī) differentiated perception is his food, or
（對於這樣的瑜伽士）分別知覺是他的食糧，或者
knowledge of his own nature is his food.
對自身本性的認知即是他的食糧。
2.10.vidyāsaṁhāre tadutthasvapnadarśanam
Although he is established in God consciousness in samādhi, yet not being able to maintain awareness, after a short time he enters into the dreaming state.
雖然他在三摩地中已立於神識，但因無法持續保持覺知，不久便進入夢境狀態。
THIRD AWAKENING
第三次覺醒
Individual being is the mind entangled in the wheel of repeated birth and death.
個體存在是糾纏於生死輪迴中的心識。
(For this limited individual), all knowledge is bondage.
（對於這有限的個體而言），所有知識皆為束縛。
3.3.kalādīnāṁ tattvānāmaviveko māyā
Being unable to possess the undifferentiated knowledge of the 31 elements, you live in those elements, from kalā to pṛithvī (earth), which are the expansion of the energy of illusion (māyā śakti).
因無法擁有 31 種元素的無差別知識，你便生活在這些元素中，從 kalā到 pṛithv（土），這些都是幻象能量（māyā śakti）的展現。
You must make all the circles (kalās) in your body enter one into the other from gross to subtle.
你必須使身體中所有的圓圈（kalās）由粗到細相互融合。
3.5.nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-bhūtapṛithaktvāni
The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field. . . .
呼吸的運動融合，控制粗大元素，將注意力從所有外在感官轉移並引導至呼吸運動的中心，並將你的意識從元素場的束縛中解放出來……
These powers are brought into existence when a yogi’s consciousness is covered by the energy of illusion (māyā).
當瑜伽士的意識被幻象（māyā）的能量覆蓋時，這些能力便會產生。
3.7.mohajayād anantābhogāt sahajavidyājayaḥ
After conquering the field of illusion (māyā) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.
在摧毀幻象（māyā）中眾多的印象後，征服了幻象的領域，便能獲得純粹意識知識的勝利。
The waking state is another formation of his real nature of consciousness.
清醒狀態是他真實意識本性的另一種展現。
The dancer in this field of universal dance is his self of universal consciousness.
在這宇宙舞蹈的領域中，舞者是他的宇宙意識自我。
The player is the internal soul
表演者是內在的靈魂
His own organs are spectators.
他自己的感官是觀察者。
By means of a supreme intellect filled with the awareness of the self, this yogī experiences that he is actually acting.
藉由充滿自我覺知的至高智慧，這位瑜伽士體驗到自己實際上正在行動。
The state of absolute independence is already achieved.
絕對獨立的狀態已經達成。
This (absolute independence) is the same in the external world as it was in samādhi.
這種（絕對獨立）在外在世界中與在三昧中是一樣的。
Maintain breakless awareness on that supreme energy which is the seed of the universe.
保持對那宇宙之種、至高能量的持續不斷覺知。
3.16.āsanasthaḥ sukhaṁ hrade nimajjati
Seated in that real posture, he effortlessly dives in the ocean of nectar.
端坐於真實的姿勢中，他輕鬆地潛入甘露之海。
3.17.svamātrānirmāṇamāpādayati
Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.
體驗到這個客觀世界是他主觀意識的產物，他可以創造任何他所渴望的東西。
3.18.vidyā ‘vināśe janmavināśaḥ
When his knowledge of the Self is permanently established, then birth (and death) are gone forever.
當他對自我的認知永久確立時，生（與死）便永遠消失。
3.19.kavargādiṣu māheśvaryādyāḥ paśumātaraḥ
In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).
在字母、詞語和句子的世界中，主宰的八種能量，作為眾獸之母（掌控並支配著他）。
3.20.triṣu caturthaṁ tailavadāsecyam
The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming and deepsleep.
第四種狀態（turya）必須像油一樣擴散，以滲透其他三種狀態：清醒、夢境和深眠。
3.21.magnaḥ svacittena praviśet
The yogī who is merged in his self must enter completely with his mind filled with great awareness.
合一於自我的瑜伽士，必須以充滿大覺知的心完全進入。
3.22.prāṇasamācāre samadarśanam
When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there.
當他的氣息開始緩緩向外在狀態流動時，他也會在那裡體驗到神意識的遍佈。
He does not experience the state of God consciousness in the center of these three states.
他並未在這三種狀態的中心體驗到神意識的狀態。
3.24.mātrāsvapratyayasaṁdhāne naṣṭasya punarūtthānam
When a yogī, in coming out from samādhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation self-consciousness, he again rises in that supreme nature of the self.
當一個瑜伽士在從三昧中出來時，也試圖在客觀世界中保持對神意識的覺知，儘管他真實的自我本性被較低層次的自我意識所摧毀，他仍會再次在那至高的自我本性中升起。
He becomes just like Śiva.
他變得如同濕婆。
His virtuous behavior is the maintenance of his body.
他的善行即是身體的維護。
Ordinary talk of life is the recitation of mantra.
日常生活中的談話即是咒語的誦念。
His only purpose for remaining in his body is to impart his knowledge to others.
他留在身體中的唯一目的，是將他的知識傳授給他人。
The one who rules the wheel of energies becomes the cause of inserting knowledge in others.
掌控能量之輪者，成為將知識植入他人的原因。
3.30.śvaśaktipracayo’sya viśvam
For him, this universe is the embodiment of his collective energies.
對他而言，這個宇宙是他集體能量的化身。
This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.
這個宇宙是他能量在客觀印象中的擴展，以及那些印象的消解。
3.32.tatpravṛitāvapyanirāsaḥ saṁvettṛibhāvāt
Although he is determined in creating, protecting and destroying the universe, even then he is not separated the real state of his subjectivity.
雖然他決心創造、保護和毀滅宇宙，但即便如此，他也未曾脫離其主觀性的真實狀態。
3.33.sukhaduḥkhayorbahirmananam
He experiences his joy and his sadness just like an object, with “this-consciousness” separate from his being.
他像對待一個物體一樣體驗他的喜悅與悲傷，帶著與自身分離的「此意識」。
Separated from pleasure and pain, he is established in real seclusion.
從快樂與痛苦中分離，他立於真正的孤寂之中。
3.35.mohapratisaṁhatastu karmātmā
The yogī whose God consciousness is destroyed by this state of illusion is dependent on his action.
被此幻象狀態摧毀神意識的瑜伽士，依賴於他的行為。
3.36.bhedatiraskāre sargāntarakarmatvaṁ
He drives away the field of differentiated perceptions and enters into a new world of God consciousness.
他驅散了分別知覺的領域，進入一個新的神意識世界。
3.37.karaṇa śaktiḥ svato’nubhavāt
The power of creation is the experience of every individual.
創造的力量是每個個體的親身體驗。
Emerging from the state of turya, insert the absolute bliss of that state into the waking, dreaming and deep sleep states and they will become one with that state of turya.
從 turya 狀態中湧現，將該狀態的絕對喜悅注入清醒、夢境和深眠狀態，這些狀態將與 turya 狀態合而為一。
3.39.citta sthitivaccharīra karaṇabāhyeṣu
The awareness of God consciousness should not only be infused in that state where one’s mind is established in one-pointedness but it should also be infused in the establishment of his body, in his organic actions and in the external objective world.
對神性意識的覺知不應僅僅注入於心靈專注一點的狀態中，還應注入於身體的安定、其有機行動以及外在的客觀世界中。
3.40.abhilāṣādbahirgatiḥ saṁbāhyasya
Due to the insatiable and insistent desire to fill that gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another.
由於無法滿足且執著於填補本性中的空缺，他的流動與運動朝向客觀世界，而非主觀意識，因此他從一生轉生到另一生。
3.41.tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ
All desire vanishes in that fortunate person whose consciousness is established in his own real nature. For him the state of being a limited individual has ended.
所有慾望在那個意識立足於自身真實本性的幸運者身上消失。對他而言，作為有限個體的狀態已經結束。
3.42.bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ
3.42.bhūtakañcuk 當時解脫後，再次平等地超越
For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Śiva.
對他來說，五大元素只是覆蓋物。就在那一刻，他完全解脫，至高無上，宛如濕婆。
3.43.naisargikaḥ prāṇasambandhaḥ
This connection with breathing in and breathing out is his nature.
這種與吸氣和呼氣的連結是他的本性。
3.44.nāsikāntarmadhyasaṁyamāt, kimatra, savyāpasavyasauṣumneṣu
3.44.由於鼻孔中間的控制，這裡，在左鼻孔和右鼻孔的細微處
If his consciousness is established in the central vein in that force, which is the energy of life (prāṇan), then he remains always the same. For him there is no difference in traveling in prāṇa, apāna or suṣumnā.
如果他的意識建立在那股生命能量（prāṇan）中間的中央脈絡上，那麼他始終保持不變。對他而言，行走於 prāṇa、apāna 或 suṣumnā之間沒有差別。
3.45.bhūyaḥ syātpratimīlanam
3.45.再次會有消退
This yogī simultaneously and repeatedly experiences the revealing state and the concealing state of the objective world.
此瑜伽士同時且反覆體驗客觀世界的顯現狀態與隱藏狀態。
Śiva Sūtra Vimarśinī Sanskrit Text
Śiva Sūtra Vimarśin 梵文原文
Guide to Pronunciation
發音指南
The following English words exemplify the pronunciation of selected Sanskṛit vowels and consonants. The Romanized Sanskṛit vowel or consonant is first listed and then a English word is given to aid you in its proper pronunciation.
以下英文單字示範了部分梵文元音與子音的發音。首先列出羅馬化的梵文字母，接著給出一個英文單字，幫助您正確發音。
a | as | a in America. |
ā | as | a in father. |
i | as | i in fill, lily. |
ī | as | i in police. |
u | as | u in full. |
ū | as | u in rude. |
ṛi | as | ri in merrily. |
ṛī | as | ri in marine. |
e | as | e in prey. |
ai | as | ai in aisle. |
o | as | o in stone. |
au | as | ou in house |
ś | as | s in sure |
ṣ | as | s in shun , bush |
s | as | s in saint, sin |
Preface
序言
This book is the distillation of over 16 hours of tape recorded audio lectures. It was Swami Lakshmanjoo’s intent, in giving these lecture translations, to disclose in English the esoteric meaning of these Śiva Sūtras of Vasugupta as well as that of the commentary, called Vimarśinī, by Kṣemarāja, both of which were originally composed in Sanskrit. In attending these lectures it became obvious to this editor that Swami Lakshmanjoo was completely in command of his subject matter. Infact, his command of Sankrit was superior to that of English, a condition he declared many times during his discourses. So, although absolutely fluent in Sanskrit many times he had to search for the appropriate word in English to clearly elucidate the Sanskrit texts. In fact on occasion he would tell us that he was not looking to translate the Sanskrit closely, but rather to give us the essential meaning of the text. Realizing that Kashmir Śaivism is an oral tradition and to maintain the flavor and strict intent of Swami Lakshmanjoo’s translation I have tried, as much as possible, to preserve his style of English and vocabulary. Because of this at times the English rendering may seem stilted, uneven and repetitive. I beg your indulgence and ask for your understanding in this regard. To be honest I am awed and humbled by the power and depth of Swami Lakshmanjoo’s understanding. I only pray that I have been able to do justice to his rendering of this great Kashmir Shaiva scripture.
本書是超過 16 小時錄音講座的精華結晶。Swami Lakshmanjoo 在進行這些講座翻譯時，旨在以英文揭示 Vasugupta 所著《Śiva Sūtras》及其註釋者 Kṣemarāja 所作《Vimarśin》註解的深奧含義，這兩者原本皆以梵文撰寫。在參加這些講座的過程中，編者明顯感受到 Swami Lakshmanjoo 對其主題的完全掌握。事實上，他的梵文能力優於英文，這一點他在多次講述中也曾明言。因此，儘管他梵文流利，但在用英文清楚闡述梵文文本時，常常需要尋找合適的英文詞彙。實際上，他有時會告訴我們，他並非追求梵文的逐字翻譯，而是希望傳達文本的核心意義。鑑於克什米爾濕婆教是口傳傳統，為了保持 Swami Lakshmanjoo 翻譯的風味與嚴謹意圖，我盡可能保留了他英文的風格與用詞。 因此，有時英文譯文可能顯得生硬、不流暢且重複。懇請您多多包涵並理解。說實話，我對 Swami Lakshmanjoo 的理解力與深度感到敬畏與謙卑。我唯有祈禱自己能夠公正地呈現這部偉大的喀什米爾濕婆教經典。
The text used by Swami Lakshmanjoo in this rendering is the Śiva Sūtra Vimarśinī, published in 1911 as a volume in the Kashmir Series of Texts and Studies. This text was actually the first volume of an extensive series of Kashmir Shaiva texts which were collected, edited and published in the early part of the 20th century by the Research Department of Kashmir State under the authority of the Government of the Mahārāja of Jammu and Kashmir. This work was done at the express wish of the Mahārāja Pratab Singh who had a great fondness for Kashmir Śaivism. Swami Lakshmanjoo, in using this early text of the Śiva Sūtra Vimarśinī, discovered numerous errors, omissions and extraneous additions which he corrected in his own copy and incorporated in this rendering. This original text in Devanāgarī, incorporating Swami Lakshmanjoo’s textual corrections, is appended at the end of this book.
Swami Lakshmanjoo 在此版本中所使用的文本為《Śiva Sūtra Vimarśin》，該文本於 1911 年作為《喀什米爾文本與研究系列》的一卷出版。此文本實際上是喀什米爾沙伊瓦教大量文本系列的第一卷，該系列由喀什米爾邦政府研究部門於 20 世紀初收集、編輯並出版，並由查謨與喀什米爾大君王政府授權。此項工作是應大君王 Pratab Singh 的明確要求進行的，他對喀什米爾沙伊瓦教有深厚的喜愛。Swami Lakshmanjoo 在使用這部早期的《Śiva Sūtra Vimarśin》文本時，發現了許多錯誤、遺漏及多餘的增補，並在自己的版本中予以修正，且將修正內容納入本版本中。此原始天城文文本，包含 Swami Lakshmanjoo 的文本修訂，附於本書末尾。
To preserve a smooth flow of the text for the English reader, with the exception of the Sūtras themselves the Sanskrit for the verses being referenced in Kṣemarāja’s commentary is not included in the body of this work. The interested Sanskrit reader can find these verses in their original Devanāgarī in the appendix.
為了保持英文讀者閱讀時的流暢性，除經文本身外，Kṣemarāja 評注中所引用的梵文詩句並未包含在本書正文中。有興趣的梵文讀者可於附錄中找到這些詩句的原始天城文版本。
Acknowledgments
致謝
I want to offer my deepest thanks to my teacher and spiritual master Swami Lakshmanjoo who charged me with the blessed task of editing and publishing his sacred translations and who had unending confidence in my abilities even though at times I was filled with doubt.
我衷心感謝我的老師與靈性導師 Swami Lakshmanjoo，祂賦予我編輯與出版祂神聖譯作的殊勝任務，並對我的能力抱持無盡的信心，儘管我有時充滿疑慮。
I want to thank my wife Denise for offering me her unwavering support on every level even though at times it must have been very difficult. I want to thank my good friend and guru brother Michael Van Winkle without who’s help support none of this would have been possible. I want to thank George Van Den Barselaar for tirelessly reading and re-reading the manuscript and offering his very insightful suggestions. I want to thank Claudia Dose for performing the very difficult task of type setting the Shiva Sutras in Devanagari. I want to thank Bernadine Dawes for her selfless help in typesetting and re-typesetting this book. And finally I want to thank Dr. Jagdish Sharma for reading through both the English and Devanagari portions of the manuscript making his valuable suggestions and pointing out any textual errors.
我要感謝我的妻子 Denise，在各方面都給予我堅定不移的支持，儘管有時這一定非常困難。我想感謝我的好友兼導師兄弟 Michael Van Winkle，沒有他的幫助與支持，這一切都不可能實現。我想感謝 George Van Den Barselaar，不辭辛勞地反覆閱讀手稿，並提出非常有見地的建議。我想感謝 Claudia Dose，完成了將《Shiva Sutras》以天城文排版這項極為艱難的工作。我想感謝 Bernadine Dawes，無私地協助本書的排版與重排。最後，我要感謝 Dr. Jagdish Sharma，細讀手稿中的英文與天城文部分，提出寶貴建議並指出任何文字錯誤。
The Author Swami Lakshmanjoo
作者 Swami Lakshmanjoo
Swami Lakshmanjoo was born in Srinagar, Kashmir on May 9, 1907. He was the last and the greatest of the saints and masters of the tradition of Kashmir Shaivism. Having a deep understanding of the philosophy and practices of Kashmir Shaivism, he was like a splendid and rare jewel. Beginning from childhood he spent his whole life studying and practicing the teachings of this unique sacred tradition. Because of his intellectual power and strength of awareness, he realized both spiritually and intellectually the reality of its thought.
Swami Lakshmanjoo 於 1907 年 5 月 9 日出生於克什米爾的斯利那加。他是克什米爾濕婆教傳統中最後一位也是最偉大的聖人與大師。對克什米爾濕婆教的哲學與修行有深刻理解，他如同一顆璀璨且罕見的寶石。從孩提時代起，他便終身致力於研習與實踐這一獨特神聖傳統的教義。憑藉其卓越的智慧與覺知力量，他在精神與理智上都實現了該思想的真實性。
Being born with a photographic memory learning was always easy. In addition to complete knowledge of Kashmir Shavisim he had a vast knowledge of the traditional religious and philosophical texts of India. When translating or teaching he would freely draw on other texts to clarify, expand and substantiate his teaching. He could recall an entire text by simply remembering the first few words of the verse.
天生擁有過目不忘的記憶力，使得學習對他來說總是輕而易舉。除了對克什米爾濕婆教的全面認識外，他還擁有廣博的印度傳統宗教與哲學典籍知識。無論是翻譯還是教學，他都會自由引用其他典籍來闡明、擴展並佐證他的教導。他只需記住詩句的前幾個字，便能回憶起整篇經文。
In time his reputation as a learned philospher and spiritual adept spread. Spiritual leaders and scholars journeyed from all over the world to receive his blessing and to ask him questions about various aspects of Kashmir Shaiva philosophy. He gained renown as a devotee of Lord Shiva and as a master of the nondual tradition of Kashmir Shaivism.
隨著時間的推移，他作為一位博學的哲學家和靈性大師的聲譽逐漸傳開。來自世界各地的靈性領袖和學者前來接受他的祝福，並向他請教有關喀什米爾濕婆哲學各方面的問題。他以濕婆神的虔誠信徒及喀什米爾濕婆教非二元傳統的大師而聞名。
Throughout his life Swami Lakshmanjoo taught his disciples and devotees the ways of devotion and awareness. He shunned fame and recognition and did not seek his own glory. He knew Kashmir Shaivism was a most precious jewel and that by God’s grace, those who desired to learn would be attracted to its teachings. His earnest wish was that Kashmir Shaivism be preserved and made available to all who desired to know it.
在他的一生中，Swami Lakshmanjoo 教導他的弟子和信徒奉獻與覺知之道。他避開名聲和認可，並不追求個人的榮耀。他知道喀什米爾濕婆教是一顆極其珍貴的寶石，憑藉神的恩典，渴望學習的人將會被其教義所吸引。他真誠的願望是喀什米爾濕婆教能被保存並提供給所有渴望了解它的人。
On September 27, 1991 Swami Lakshmanjoo attained the great liberation and left his physical body.
1991 年 9 月 27 日，Swami Lakshmanjoo 達到了偉大的解脫，離開了他的肉身。
Swamijī
Introduction
導言
The series of twenty lectures derived from the revelations that comprise this book began on 7 June 1975, at the ashram of the preeminent Kashmir Śaivaite philosopher/saint Swami Lakshmanjoo. Lakshmanjoo, known to his devotees as Swamijī, lived on the eastern side of the Kashmir Valley on a hill overlooking the famous Dal Lake just near the famous Mogul garden, Nishat. The area surrounding Swamijī’s ashram has for centuries been sanctified by the sacred feet of great Śaivaite masters. Abhinavagupta and others frequented this peaceful tract of land and enjoyed the beautiful orchards that spread majestically over the hillside. To the north, within walking distance, is the valley of Harvan where, at the foot of Mahādeva Mountain, the Śiva Sūtras were revealed centuries ago to the great sage and Śiva devotee, Vasugupta.
這本書所包含的啟示所衍生的二十講系列，始於 1975 年 6 月 7 日，地點是在卓越的喀什米爾Śaiva 派哲學家／聖人 Swami Lakshmanjoo 的修道院。Lakshmanjoo 在他的信徒中被尊稱為 Swamij，居住在喀什米爾谷地東側的一座山丘上，俯瞰著著名的達爾湖，緊鄰著著名的莫臥兒花園 Nishat。Swamij 修道院周圍的區域數世紀以來一直被偉大的Śaiva 派大師們的聖足所聖化。Abhinavagupta 等人常來這片寧靜的土地，享受著蔓延在山坡上的壯麗果園。向北步行可達的是 Harvan 谷地，在 Mahādeva 山腳下，數世紀前偉大的賢者兼Śiva 信徒 Vasugupta 在此獲得了Śiva Sūtras 的啟示。
Swamijī met with us in the morning once or twice a week in a small glassed-in lecture hall, its mud walls adorned with the illustrations of gods, goddesses, and the pictures of saints and holy men. Those attending these lectures—about eight in all—gathered at nine in the morning at the entrance of the ashram and waited for Swamijī to come and open the gate. I remember the excitement I would experience each morning in anticipation of his lecture. I knew that these talks were filled with precious knowledge. This doesn’t mean that I fully understood everything Swamijī taught us but I did have a clear intimation of its importance. I was convinced that these lectures contained a secret knowledge that held the key to the human predicament. Here, humankind was being given the understanding and means to obtain liberation from the bondage of saṁsāra—the endless cycle of birth and death.
Swamij 每週早上會與我們見面一到兩次，地點是一間小型的玻璃圍繞講堂，泥牆上裝飾著神祇、女神以及聖人和聖者的畫像。參加這些講座的人約有八位，大家會在早上九點聚集在修道院入口，等待 Swamij 來開門。我記得每天早晨期待他的講座時，內心充滿了興奮。我知道這些講座蘊含著珍貴的知識。這並不代表我完全理解 Swamij 所教導的一切，但我清楚感受到其重要性。我深信這些講座包含著一種秘密知識，掌握著人類困境的關鍵。在這裡，人類被賦予了理解和方法，以從 saṁsāra——無盡的生死輪迴束縛中獲得解脫。
Upon opening the gate, Swamijī would greet us warmly and invite us to follow him along a short path to the building that housed the lecture hall. After entering the hall, we would each find our own place on the soft Kashmiri rugs covering the mud floor across from Swamiji, who would face us sitting cross-legged on a rug behind a small table where he placed his Sanskrit copy of the Śiva Sūtra Vimarśinī. In preparing to give the lecture, Swamijī would wait patiently while he was fitted with a lapel microphone and while I checked to see that the tape-recorder was working. Swamiji was always concerned about the lectures being recorded and would never start until I gave him the assurance that everything was in working order.
一打開大門，Swamij 便會熱情地迎接我們，並邀請我們沿著一條短徑跟隨他前往講堂所在的建築。進入講堂後，我們各自找到了自己的位置，坐在鋪在泥地上的柔軟喀什米爾地毯上，面對著 Swamiji。Swamiji 盤腿坐在一塊地毯上，身後是一張小桌子，桌上放著他的梵文版《Śiva Sūtra Vimarśin》。在準備開始講課時，Swamij 會耐心等待，直到他戴上領夾式麥克風，我檢查錄音機是否正常運作。Swamiji 總是很在意講課的錄音，從不會開始，直到我向他保證一切設備運作正常。
The recording of Swamiji’s lectures first began in 1971. I had arrived in Kashmir for the sole purpose of asking him if he would teach me Kashmir Śaivism. His reply was, “Yes . . . if you have enough time I will be willing to teach you.” I then asked him if I could record his lectures. He agreed readily, saying, “It would be a good idea to make recordings of my lectures.” As time passed and I continued my studies, I meticulously recorded everything that Swamiji said during our meetings. One day, before commencing our class, Swamiji turned to me and said, “I am very pleased with your continued efforts to tape-record and preserve my teachings. Before, I was concerned that the tradition and understanding of Kashmir Śaivism would be lost with my passing from this world. Now, however, because there are audio recordings of my teachings, I am hopeful that the true understanding of Kashmir Śaivism will be preserved and will not be lost.”
Swamiji 的講座錄音最早始於 1971 年。我當時來到喀什米爾，唯一的目的就是請他教我喀什米爾濕婆教。他的回答是：「好……如果你有足夠的時間，我願意教你。」接著我問他是否可以錄音他的講座。他欣然同意，說：「錄下我的講座是個好主意。」隨著時間推移，我持續學習，並仔細錄下 Swamiji 在我們會面時所說的一切。一天，在開始上課前，Swamiji 轉向我說：「我非常高興你持續努力錄音並保存我的教導。以前我擔心喀什米爾濕婆教的傳統與理解會隨著我離開這個世界而失傳。但現在，因為有了我的教導錄音，我希望喀什米爾濕婆教的真正理解能被保存，不會失落。」
Although he was obviously well-versed in all aspects of Indian and Śaiva philosophy, Swamiji never approached any teaching from a detached scholarly point of view. Sitting at his feet and hearing him translate and explain the Śiva Sūtras, I realized that these sūtras and their true understanding was not at all foreign to his own experience. In fact, I understood that in explaining the Śiva Sūtras, Swamijī was actually revealing his own experience. I have heard it said somewhere that the philosophy of Kashmir Śaivism is the mystical geography of awareness. How true this seemed to be. Sitting at Swamijī’s feet, I understood that he had realized this geography. It was his own home. He was not like a scholar describing the ocean while standing on the shore. He was the ocean. This makes the translation presented here even more real and personal. It is for this reason that I emphasize that this book stands as a revelation and not as a strict translation.
雖然他顯然精通印度及濕婆哲學的各個層面，Swamiji 從未以一種超然的學術角度來詮釋任何教義。坐在他腳下，聽他翻譯並解釋《濕婆經》，我意識到這些經文及其真正的理解，對他自身的經驗而言一點也不陌生。事實上，我明白在解釋《濕婆經》時，Swamiji 實際上是在揭示他自己的體驗。我曾聽說過，克什米爾濕婆教的哲學是覺知的神秘地理。這話真是再貼切不過了。坐在 Swamiji 腳下，我明白他已經實現了這片地理。那是他自己的家。他不像一位站在岸邊描述大海的學者，他就是大海本身。這使得此處呈現的翻譯更加真實且具個人色彩。正因如此，我強調這本書是一種啟示，而非嚴格的翻譯。
THE ŚIVA SUTRAS
《濕婆經》
Kashmir Śaivism is a system of philosophy known as the Trika system. The Sanskrit word trika means “threefold.” In Kashmir Śaivism, trika is used to refer to the threefold signs of humankind and their world. These three signs are Śiva, Śakti and the bound individual (nara), and the three energies of Śiva. These three energies are parā śakti, supreme energy; parāparā śakti, medium energy; and aparā śakti, inferior energy. Trika philosophy explains that the realm of aparā śakti, the lowest energy, is found in states of wakefulness (jagrat) and dreaming (svapna). The domain of parāparā śakti, the medium energy, is established in the state of sound sleep (suṣupti). And finally, the province of parāśakti, the supreme energy, is found in the fourth (turya) state. These three primary energies represent the threefold activities of the world. The philosophy of Trika Śaivism declares that the whole universe and every action in it, whether spiritual, physical, or worldly exists within these three energies.
喀什米爾濕婆教是一種被稱為三昧系統（Trika system）的哲學體系。梵文詞彙 trika 意指「三重的」。在喀什米爾濕婆教中，trika 用來指涉人類及其世界的三重標誌。這三個標誌分別是濕婆（Śiva）、濕婆之力（Śakti）以及受束縛的個體（nara），同時也指濕婆的三種能量。這三種能量分別是 parā śakti，至高能量；parāparā śakti，中等能量；以及 apará śakti，低等能量。三昧哲學解釋，最低能量 apará śakti 的領域存在於清醒（jagrat）與夢境（svapna）狀態中。中等能量 parāparā śakti 的領域則建立於深睡（suṣupti）狀態。最後，至高能量 parāśakti 的領域存在於第四種（turya）狀態。這三種主要能量代表了世界的三重活動。三昧濕婆教的哲學宣稱，整個宇宙及其中的每一個行動，無論是靈性、物質或世俗的，都存在於這三種能量之中。
In his book, Kashmir Śaivism, the Secret Supreme, Swami Lakshmanjoo tells us that Trika philosophy is intended for any human being without restriction of caste, creed, or color. Its purpose is to enable the aspirant to rise from individuality to universality. Trika Śaivism is composed of four schools of practice and philosophy. These are the Pratyabhijñā system, the Kula system, the Krama system and the Spanda system. All four of these schools of Kashmir Śaivism accept and are based on sacred scriptures called āgamas. The word āgamas refers to the sacred teachings that exist within Lord Śiva. And so these scriptures, as āgamas, are understood to be Śiva’s revelation.
在他的著作《喀什米爾濕婆教，秘密至尊》中，Swami Lakshmanjoo 告訴我們，Trika 哲學適用於任何人，無論種姓、信仰或膚色，沒有任何限制。其目的是使修行者從個體性提升到普遍性。Trika 濕婆教由四個實踐與哲學學派組成，分別是 Pratyabhijñā 系統、Kula 系統、Krama 系統和 Spanda 系統。這四個喀什米爾濕婆教學派皆接受並以稱為 āgamas 的神聖經典為基礎。āgamas 一詞指的是存在於濕婆主內的神聖教義。因此，這些經典作為 āgamas，被理解為濕婆的啟示。
In Śaivism, there are 92 āgamas, delineated as follows: the monistic Bhairava Śāstras, which are supreme (parā), number 64; the mono-dualistic Rūdra Śāstras, which are medium (parāparā), number 18; and the dualistic and inferior (aparā) Śiva Śāstras number 10.
在濕婆教中，有 92 部 āgamas，劃分如下：一元論的 Bhairava Śāstras，屬於最高級（parā），共 64 部；一元二元論的 Rūdra Śāstras，屬於中等級（parāparā），共 18 部；以及二元論且較低級（aparā）的 Śiva Śāstras，共 10 部。
Because the Śiva Sūtras were revealed to the sage Vasugupta by Lord Śiva, they are also considered a divine revelation and as such are accepted as āgama śāstra. In fact, in revealing the absolute monism central to the philosophy of Kashmir Śaivism, the Śiva Sūtras are considered to be one of the most important āgamas of Trika Śaivism.
由於Śiva Sūtras 是由濕婆神啟示給賢者 Vasugupta 的，因此它們也被視為神聖啟示，並被接受為āgama śāstra。事實上，Śiva Sūtras 揭示了克什米爾濕婆教哲學中核心的絕對一元論，被認為是 Trika 濕婆教最重要的āgama 之一。
Sūtras are short sentence statements, many times without a formal verb, which, like a string, run through and bind together that which they are revealing. There are three complete commentaries and one smaller commentary available on the Śiva Sūtras. These commentaries are the Śiva Sūtra Vimarśinī by Kṣemarāja, the Śiva Sūtra Vārttikam by Bhaṭṭa Bhāskara, the Śiva Sūtra Vārttikam by Varadarāja and a brief commentary known as the Śiva Sūtra Vṛtti by an unknown author. Kṣemarāja, the author of the Vimarśinī, lived in the tenth century C.E. Bhaṭṭa Bhāskara, the author of the Śiva Sūtra Vārttikam lived in the eleventh century C.E. Varadarāja, the author of the other Vārttikam on the Śiva Sūtra, lived in the fifteenth century C.E. It is not known when the Vṛitti was written but because it corresponds so closely with the Vimarśinī of Kṣemarāja, it is thought that it must have been written during the time of Kṣemarāja.
Sūtras 是簡短的句子陳述，很多時候沒有正式的動詞，像一串線一樣，貫穿並連結它們所揭示的內容。關於 Śiva Sūtras，有三部完整的註釋和一部較小的註釋可供參考。這些註釋分別是 Kṣemarāja 所著的 Śiva Sūtra Vimarśin、Bhaṭṭa Bhāskara 所著的 Śiva Sūtra Vārttikam、Varadarāja 所著的另一部 Śiva Sūtra Vārttikam，以及一部由不知名作者所寫的簡短註釋 Śiva Sūtra Vṛtti。Vimarśin 的作者 Kṣemarāja 生活於公元十世紀。Śiva Sūtra Vārttikam 的作者 Bhaṭṭa Bhāskara 生活於公元十一世紀。另一部 Śiva Sūtra Vārttikam 的作者 Varadarāja 生活於公元十五世紀。至於 Vṛtti 的撰寫時間則不詳，但因其內容與 Kṣemarāja 的 Vimarśin 非常相符，故推測應該是在 Kṣemarāja 時代所寫。
KṢEMARĀJA, THE COMMENTATOR
註釋者 KṢEMARĀJA
Kṣemarāja is the author of the commentary known as Vimarśinī, upon which Swami Lakshmanjoo bases his rendering of the Śiva Sutras. Swamijī tells us that Kṣemarāja was the chief disciple of the great Kashmir Śaivaite philosopher-saint Abhinavagupta, who lived in the tenth century C.E. Kṣemarāja was a prolific writer who possessed a keen philosophical intellect. His writings possess a command and understanding of one who has actually lived the experience he is explaining. The authority expressed in his writings also suggests that he was spiritually quite advanced. But because he wrote about the deepest and most subtle of human spiritual experiences, his writings are said to be complex and hard to understand. For the most part, in writing about a most refined and universal experience, Kṣemarāja had to employ a language and cognitive framework suitable to express that reality. Those who have not actually experienced the ultimate universal reality central to the philosophy of Kashmir Śaivism will not have acquired a point of reference with which to understand it. Explaining the nuances of the universal experience to those who can only imagine it, is like trying to explain the third dimension to those who can only experience two dimensions.
Kṣemarāja 是《Vimarśin》註釋的作者，Swami Lakshmanjoo 的《Śiva Sutras》詮釋即基於此註釋。Swamij 告訴我們，Kṣemarāja 是偉大的喀什米爾濕婆教哲學聖人 Abhinavagupta 的主要弟子，Abhinavagupta 生活於公元十世紀。Kṣemarāja 是一位多產的作家，擁有敏銳的哲學智慧。他的著作展現出一種真正親身體驗所解釋內容的掌握與理解。他著作中表現出的權威性也顯示他在靈性上相當高深。但由於他書寫的是人類最深奧且微妙的靈性經驗，他的著作被認為複雜且難以理解。在大多數情況下，為了書寫一種極為精緻且普遍的經驗，Kṣemarāja 必須使用一種適合表達該實相的語言和認知框架。那些未曾真正體驗過喀什米爾濕婆教哲學核心的終極普遍實相者，將無法獲得理解它的參照點。 向只能想像普遍經驗的人解釋其細微差別，就像試圖向只能體驗二維空間的人解釋三維空間一樣。
Along with the Śiva Sūtra Vimarśinī of which the present work is a translation and elaboration, Kṣemarāja also wrote the following works:
除了本書所翻譯和闡述的《Śiva Sūtra Vimarśin》外，Kṣemarāja 還著有以下作品：
Pratyabhijñāhṛdayaṁ (text on the philosophy of Pratyabhijñā)
Pratyabhijñāhṛdayaṁ（關於 Pratyabhijñā哲學的文本）
Spandanirṇaya (commentary on the Spanda Kārikā)
Spandanirṇaya（Spanda Kārikā的註解）
Spandasandoha (commentary on the first verse of the Spanda Kārikā)
Spandasandoha（Spanda Kārikā首句的註解）
Parāprāveśikā (a short introduction to the thought of Kashmir Śaivism)
Parāprāveśikā（喀什米爾濕婆教思想的簡短介紹）
Commentary on Svacchanda Tantra
《Svacchanda Tantra》註解
Commentary on Netra Tantra
《Netra Tantra》註解
Commentary on Śivastotrāvali of Utpaladeva
《烏特帕拉德瓦〈濕婆讚歌〉註釋》
Commentary on Stavacintāmaṇī of Bhaṭṭa Nārāyaṇa
《巴塔·那拉延〈讚歌寶珠〉註釋》
Commentary on Vijñānabhairava (only about 25 verses exist)
《智慧毗濕羅婆羅瓦註釋》（僅存約 25 節）
ORGANIZATION
組織架構
The Śiva Sūtras are divided into three parts. According to Kṣemarāja, the three parts correspond to the three means (ūpāyas) for the attainment of liberation (mokṣa), as revealed by Kashmir Śaivism. The three ūpāyas for traveling from individual limited consciousness to universal God consciousness are śāmbhavopāya, śāktopāya and āṇavopāya. The first and highest means is called śāmbavopāya. The second means, for aspirants of medium qualifications, is called śāktopāya. The third means, called āṇavopāya, is regarded as inferior.
《濕婆經》分為三部分。根據 Kṣemarāja 的說法，這三部分對應於喀什米爾濕婆教所揭示的三種達到解脫（mokṣa）的方法（ūpāyas）。從個體有限意識走向普遍神意識的三種ūpāyas 分別是śāmbhavopāya、śāktopāya 和āṇavopāya。第一種且最高的方法稱為śāmbhavopāya。第二種方法，適用於中等資格的修行者，稱為śāktopāya。第三種方法稱為āṇavopāya，被視為較低劣的方法。
Abhinavagupta, drawing from the Malinīvijaya Tantra, defines śāmbavopāya as the upāya wherein the aspirant achieves entry (samāveṣa) into supreme consciousness just by the grace of his master, without adopting any process. He does not use thought (dhyāna), mantra, or any other aid to meditation. Śāktopāya is defined as the upāya where the aspirant achieves mystical entry (samāveṣa) through contemplation of the mental object that cannot be spoken or recited. Āṇavopāya is defined as the upāya where mystical entry takes place through concentration on parts of the body (sthāna-prakalpanā), contemplation (dhyāna), recitation (varṇa), taking the support of the breath (uccāra), and mantras.1
阿毗那伽布塔根據《瑪琳毗伽耶密續》定義了śāmbavopāya 為一種修行法門，修行者僅憑師長的加持，無需採用任何修行方法，即可進入（samāveṣa）至高無上的意識境界。他不使用觀想（dhyāna）、咒語或任何其他冥想輔助工具。Śāktopāya 被定義為修行者通過對無法言說或誦念的心靈對象的觀想，達成神秘的進入（samāveṣa）。Āṇavopāya 則被定義為修行者通過專注於身體部位（sthāna-prakalpanā）、觀想（dhyāna）、誦念（varṇa）、依靠呼吸（uccāra）及咒語，實現神秘進入的修行法門。1
The means of traveling from limited consciousness to universal consciousness depends on the ability of the aspirant. Abhinavagupta tells us in the Tantrāloka that the aspirant should always try for the highest and best thing first. Failing that, he should try for the next best, and so on. Thus, in his Tantrāloka, he has defined and elaborated the highest upāya, Śambavopāya, first. His descriptions of śāktopāya and āṇavopāya follow.
從有限意識到普遍意識的轉化方式取決於修行者的能力。阿毗那伽布塔在《密續燈》中告訴我們，修行者應該始終先追求最高且最好的法門。若無法達成，則應嘗試次佳法門，依此類推。因此，在他的《密續燈》中，他首先定義並詳述了最高的 upāya——Śambavopāya，隨後才是對śāktopāya 和āṇavopāya 的描述。
And so it is that the Śiva Sūtras also start with the highest and most refined means. The first awakening explains the highest ūpāya, śāmbhavopāya; the second awakening explains śaktopāya, and the third awakening explains āṇavopāya.
因此，《Śiva Sūtras》也是從最高且最精妙的手段開始。第一個覺醒說明了最高的ūpāya，即śāmbhavopāya；第二個覺醒說明了śaktopāya；第三個覺醒說明了āṇavopāya。
1. Swami Lakshmanjoo, translation and commentary on Tantrāloka 1.167, 1.169; October 1975 tape-recording in possession of the editor.
1. Swami Lakshmanjoo，《Tantrāloka》1.167、1.169 的翻譯與註解；1975 年 10 月錄音帶，編輯所藏。
Mahādeva Mountain
Mahādeva 山
Shiva Rock
Shiva 岩石
First Awakening
初次覺醒
The Śiva Sūtras are the sūtras of Lord Śiva himself. Kṣemarāja, a disciple of Abhinavagupta, has provided us with a commentary on them. He begins with an introductory verse.
Śiva 經是濕婆神親自所著的經文。阿毗那伽普塔的弟子 Kṣemarāja 為其作了註解。他以一首引言詩開始。
I surrender my body and mind to that supreme God consciousness of Śiva, who is the whole universe and who is one in many. It is from Him that the Rudras and the Kṣetrajñās1 arise and it is in Him that they rest.
我將身心奉獻給那至高的濕婆神意識，祂是整個宇宙，是一而多。魯陀羅神與知識主皆由祂而生，亦在祂中安歇。
This universe, which is a world of consciousness, is filled with and is one with the supreme state of God consciousness. God consciousness is spanda, a unique reality of supreme movement filled with nectar and an outpouring of the supreme bliss of independence.
這個宇宙，是一個意識的世界，充滿並與至高的神意識合一。神意識是 spanda，一種獨特的至高運動實相，充滿甘露，是至高獨立喜悅的流露。
Kṣemarāja says, “Although I know there are many commentaries existing on Śiva Sūtras, I find they all differ from each other and are all incorrect. Therefore, taking the protection of my masters and scriptures, I will present a new and fresh approach in commentating on these Śiva Sūtras.”
Kṣemarāja 說：「雖然我知道有許多關於 Śiva Sūtras 的註釋存在，但我發現它們彼此之間各不相同，且全都不正確。因此，在師長和經典的庇護下，我將提出一種全新且嶄新的方式來註釋這些 Śiva Sūtras。」
Some time before in the valley of Kashmir, at the foot of Śrī Mahādeva Mountain, there lived a great devotee of Lord Śiva named Vasugupta. He was absolutely unique and purified by the grace of Lord Śiva. Filled with devotion, Vasugupta did not accept the theory and teachings of Buddhist philosophers.2 Having purified his heart by the teachings of siddhas and yogīnīs,3 he was determined in meditating on Lord Śiva.
不久之前，在克什米爾的山谷中，Śr Mahādeva 山腳下，住著一位偉大的濕婆神信徒，名叫 Vasugupta。他絕無僅有，並因濕婆神的恩典而純淨無瑕。Vasugupta 滿懷虔誠，不接受佛教哲學家的理論與教導。經由悉達和瑜伽士的教誨淨化了心靈，他決心專注於冥想濕婆神。
After some time, Lord Śiva, having decided to elevate the great master Vasugupta by filling him with true knowledge, appeared in a dream. In this dream, he told Vasugupta that at the foot of Mahādeva Mountain, there is a great boulder and under this boulder are inscribed his sacred verses (sūtras). He then directed him to find these sūtras and to practice their teaching. “If you do this,” he said, “you will discover the truth of the reality of God consciousness.”
過了一段時間，濕婆神決定藉由賦予 Vasugupta 真知灼見來提升這位偉大師父，於是祂在夢中顯現。在夢中，祂告訴 Vasugupta，在 Mahādeva 山腳下有一塊巨石，這塊巨石下刻有祂的神聖經文（sūtras）。祂指示他去尋找這些 sūtras 並實踐其教導。「如果你這麼做，」祂說，「你將發現神意識真實的真理。」
Vasugupta awoke from his dream and set off in search of the great rock. Eventually, he found the rock just where Lord Śiva said it would be, at the foot of Mahādeva Mountain. As soon as he touched it, it turned over and there, on the underside, he found the engraved sūtras described by Lord Śiva.
Vasugupta 從夢中醒來，開始尋找那塊偉大的岩石。最終，他在 Mahādeva 山腳下找到了那塊岩石，正如Śiva 神所說的那樣。當他一觸碰岩石時，岩石翻了過來，在背面，他發現了Śiva 神所描述的刻有經文的 sūtras。
He was awestruck and filled with joy. He began intense study and reflection on these sutras. He read them thoroughly and exhaustively, concentrating and meditating upon each one, seeking to grasp its true and hidden meaning. Through this profound study and reflection, he gained the understanding and knowledge the sūtras contained. He then began to share the theory and secrets of these sūtras with his chief disciples, Bhaṭṭakallaṭa and others. Simultaneously, he revealed the sūtras in a book called Spanda Kārikā. Kṣemarāja further clarified these spanda verses in his work entitled Spanda Nirṇaya.
他驚嘆不已，心中充滿喜悅。他開始對這些經文進行深入的學習和思考。他徹底且全面地閱讀這些經文，專注並冥想每一條，試圖掌握其真實且隱藏的意義。透過這種深刻的學習與反思，他獲得了經文所包含的理解與知識。隨後，他開始與他的主要弟子 Bhaṭṭakallaṭa 等人分享這些經文的理論與秘密。同時，他將這些經文編纂成一本名為 Spanda Kārikā的書。Kṣemarāja 則在其著作 Spanda Nirṇaya 中進一步闡明了這些 spanda 詩句。
Now the Śiva Sūtras will be explained.
現在將解釋Śiva Sūtras。
The first sūtra of the Śiva Sūtras explains that the reality of the universe is the real self. This self is not false. This is contrary to the theories of those philosophers who argue that the individual being is always individual being and universal being is always universal being. For these philosophers, universal being will never be united with individual being and individual being will never be united with universal being. This first sūtra, on the other hand, states that individual being is one with universal being. The reality of this whole universe is God consciousness. It is filled with God consciousness.
《濕婆經》第一經文說明宇宙的真實是實在的自我。這個自我並非虛假。這與那些哲學家所持的理論相反，他們主張個體存在永遠是個體存在，普遍存在永遠是普遍存在。對這些哲學家而言，普遍存在永遠不會與個體存在合一，個體存在也永遠不會與普遍存在合一。相反地，這第一經文指出個體存在與普遍存在是一體的。整個宇宙的真實是神的意識。它充滿了神的意識。
1. caitanyamātmā
The independent state of supreme consciousness is the reality of everything.
至高意識的獨立狀態是一切的真實。
In this verse, the word ātmā means “the reality of everything.” Supreme consciousness, “caitanyam,” is the reality of everything. Why? Because the one who has not come into consciousness does not exist at all. The act of consciousness is the same in the conscious and the unconscious. For the one who is conscious, the act of consciousness is there. For the one who is not conscious of the act of consciousness, it is also there in the background.
在這節經文中，ātmā一詞意指「一切的真實」。至高意識「caitanyam」是一切的真實。為什麼？因為未進入意識者根本不存在。意識的行為在有意識者與無意識者中是相同的。對於有意識者，意識的行為存在。對於未察覺意識行為者，意識行為也存在於背景中。
So, the conscious being is the being who makes others conscious. This being is independent in all knowledge and every action. Such a reality is called caitanya, which means “complete independence.” All knowledge and all action are united in one consciousness—completely independent God consciousness. Only Paramaśiva possesses this completely independent God consciousness.
所以，有意識的存在就是使他人有意識的存在。這種存在在所有知識和每一個行動上都是獨立的。這樣的實相被稱為 caitanya，意指「完全的獨立」。所有知識與所有行動都融合於一個意識中——完全獨立的神性意識。只有 Paramaśiva 擁有這種完全獨立的神性意識。
From earth to Anāśrita Śiva4 all beings are dependent on the conscious being, Śiva. Although the complete, independent state of Śiva possesses many divine aspects—such as being eternal, all-pervading, completely full and all-knowing—these divine aspects are not unique to Śiva. They could also be found in other beings. The singularly unique aspect of Lord Śiva is complete independence, svātantrya. This complete independence is not found anywhere except in the state of Lord Śiva.
從地球到 Anāśrita Śiva，所有眾生都依賴於有意識的存在Śiva。雖然Śiva 的完全獨立狀態擁有許多神聖的特質——如永恆、無所不在、完全充盈與全知——這些神聖特質並非Śiva 獨有，也可在其他存在中找到。主Śiva 獨一無二的特質是完全的獨立性，svātantrya。這種完全的獨立性除了在主Śiva 的狀態中，其他任何地方都找不到。
In this sūtra, the state of complete independence is indicated and accomplished through the use of the word caitanya. On the other hand, the author would use the word cetanā5 if he were to declare that other aspects, in addition to the aspect of complete independence (svātantrya), also existed in the state of Lord Śiva. But only one aspect exists and that is svātantrya. The other aspects, such as being all-pervading, completely full, filled with bliss, etc., do not exist. It is only this one aspect, svātantrya, that is revealed by the word caitanya. This indicates that the word caitanya means “the independent state of consciousness.”
在此經中，透過使用「caitanya」一詞，指示並實現了完全獨立的狀態。另一方面，若作者要宣稱除了完全獨立（svātantrya）這一面向之外，其他面向也存在於濕婆神的狀態中，他會使用「cetanā」一詞。但實際上只有一個面向存在，那就是 svātantrya。其他面向，如無所不在、完全充滿、充滿喜悅等，並不存在。只有這一個面向 svātantrya，透過「caitanya」一詞被揭示。這表示「caitanya」一詞意指「獨立的意識狀態」。
The independent state of consciousness is the self. It is the self of everything, because whatever exists in the world is the state of Lord Śiva. So Lord Śiva is found everywhere.
獨立的意識狀態即是自我。它是萬物的自我，因為世間萬物皆為濕婆神的狀態。因此，濕婆神無處不在。
We have already seen that different aspects of Lord Śiva do not exist at all. Now I will show you why these “different aspects” are to be excluded from those of Lord Śiva. If, for the moment, we accept that different aspects of Lord Śiva do exist, then we must ask the question: Are these aspects filled with svātantrya? If they are not filled with svātantrya, then they are insentient (jaḍa) and without consciousness (anātmā). If, however, the aspects are also filled with the independent consciousness of Lord Śiva, then why not just accept independent consciousness? Why postulate those independent aspects at all?
我們已經看到，濕婆神的不同面相根本不存在。現在我將向你展示為何這些「不同面相」應該被排除在濕婆神之外。如果暫且接受濕婆神的不同面相確實存在，那麼我們必須提出一個問題：這些面相是否充滿了 svātantrya（自主性）？如果它們不充滿 svātantrya，那麼它們就是無感覺的（jaḍa）且無意識的（anātmā）。然而，如果這些面相也充滿了濕婆神的獨立意識，那麼為何不直接接受獨立意識？又為何還要假設那些獨立的面相呢？
And, at the same time, if the state of God consciousness exists in the fullness of independence, and if time, space, and form are separate from the independent state of consciousness, then they would not exist at all. Time would not exist, space would not exist, and form would not exist. If, however, we accept these aspects, thinking that he is eternal, timeless, and the cause of the universe, then if they are accepted as independent, they are filled with consciousness. If, however, they are not independent, then they have been carried away from God consciousness and they cannot exist at all in the state of Lord Śiva.
同時，如果神意識的狀態存在於完全的獨立之中，而時間、空間與形態又與這獨立的意識狀態分離，那麼它們根本就不會存在。時間不會存在，空間不會存在，形態也不會存在。然而，如果我們接受這些面向，認為祂是永恆的、無時間的，且是宇宙的起因，那麼若它們被視為獨立存在，便充滿了意識。反之，若它們並非獨立存在，那麼它們已經脫離了神意識，根本無法在主濕婆的狀態中存在。
Now, if all individual beings are filled with consciousness, then where is the difference in these beings? There can be no difference. So, all individual beings are one universal being.
現在，若所有個體眾生皆充滿意識，那麼這些眾生之間的差異在哪裡？根本不存在差異。因此，所有個體眾生都是一體的宇宙存在。
Let us examine the theory of the malas, the veils of ignorance. Where does this ignorance exist? How can we say that ignorance exists? If ignorance is removed from God consciousness, it does not exist at all. So where does it exist? If ignorance is filled with the independent state of God consciousness, then it is not ignorance at all, but fullness of God consciousness. So ignorance cannot be found. Then what is it that remains? What is left? There is only independent supreme God consciousness—which is the reality of the self.
讓我們來探討 malas（無明之幕）的理論。這無明存在於何處？我們如何能說無明存在？如果從神的覺知中移除無明，那麼它根本不存在。那麼它存在於何處？如果無明被神覺知的獨立狀態所充滿，那它根本不是無明，而是神覺知的充盈。因此無明是找不到的。那麼剩下的是什麼？留下的是什麼？只有獨立的至高神覺知——這就是自我的真實。
What if, for the time being, we were to say that the veil of ignorance exists before you are realized, and that afterwards, when you are realized, it does not exist? Then, if ignorance does not exist after realization, it is the truth that it did not exist at all. Why? Because at the time of realization, the aspirant realizes and knows that ignorance does not exist at all. So that ignorance never exists. Whatever he called ignorance existed, but it was not actually ignorance; it was really non-fullness of knowledge.
假如暫且說，在你尚未覺悟之前，無明之幕是存在的，而在你覺悟之後，它就不存在了？那麼，如果在覺悟之後無明不存在，那麼事實上它根本就不存在。為什麼？因為在覺悟的時刻，修行者覺察並知道無明根本不存在。所以無明從未存在過。他所稱之為無明的東西確實存在，但它實際上不是無明；它其實是知識的不充盈。
Kṣemarāja talks about those aspirants who are on the path, who meditate day and night, and do not achieve anything. He says these aspirants are the same as ignorant people. This is not the real state of Śiva. The real state of Śiva is full realization. When full realization takes place, that is the fullness—the reality—of independent God consciousness. Until then, nothing has happened. Aspirants who practice day and night and do not achieve anything are just like ignorant worldly persons bound up in saṁsāra. The reality of the self only exists when you are filled with the independent state of supreme God consciousness (caitanya). Until then, everything is useless and worthless.
Kṣemarāja 談到那些在修行道路上的修行者，他們日夜冥想，卻一無所獲。他說這些修行者和無知的人沒有兩樣。這並非 Śiva 的真實狀態。Śiva 的真實狀態是完全的覺悟。當完全覺悟發生時，那就是圓滿——獨立神性意識的真實。直到那時，什麼都還沒發生。那些日夜修行卻毫無成就的修行者，就像被輪迴束縛的無知世俗之人。自我的真實只有在你充滿了至高神性意識（caitanya）的獨立狀態時才存在。直到那時，一切都是徒勞無益的。
So, there are not individual states of being, there is only the universal state of being, and that is one. This is why, in the very first verse, the author has explained that God consciousness is one in many.
所以，並不存在個別的存在狀態，只有普遍的存在狀態，而那是唯一的。這就是為什麼，在第一句詩中，作者解釋了神性意識是一多中的一。
Now we can explain this verse another way. When a master teaches his disciples by asking them, “Who is the self?” the disciples reply by saying, “The body is not the self, the breath is not the self, the intellect is not the self, voidness is not the self, this universe is not the self, the tradition of the atheists is not the self, the tradition of the Vedas is not the self, the tradition of the Buddhists is not the self and the Mādhyamika school of Buddhism is not the self.” Then the master asks, “What is self?” And he answers his own question by saying, “Independent supreme God consciousness is the self and nothing else.”
現在我們可以用另一種方式來解釋這節經文。當師父透過問弟子「何謂自我？」來教導他們時，弟子們回答說：「身體不是自我，呼吸不是自我，智慧不是自我，空性不是自我，這個宇宙不是自我，無神論者的傳統不是自我，吠陀經的傳統不是自我，佛教的傳統不是自我，中觀派佛教也不是自我。」然後師父問：「那麼，什麼是自我？」他自己回答說：「獨立的至高神意識就是自我，別無他物。」
The independent state of God consciousness is also found in the individual states of body (śarīra), breath (prāṇa), intellect (buddhi) and void (śūnya). In the body, he is above the body. In breath, he is above the breath. In intellect, he is the super intellect. In voidness, he is full. In nothingness, he is everything. This is the reality of universal I (aham).
神意識的獨立狀態也存在於身體（śarīra）、呼吸（prāṇa）、智慧（buddhi）和空性（śūnya）的個體狀態中。在身體中，他超越身體。在呼吸中，他超越呼吸。在智慧中，他是超越智慧的超智慧。在空性中，他是圓滿的。在虛無中，他是萬有。這就是普遍「我」（aham）的真實。
Mṛityuñjidbhaṭṭāraka also gives the same exposition of the self:
Mṛityuñjidbhaṭṭāraka 也給出了相同的自我詮釋：
This independent supreme state of God consciousness is the nature of the self, which is found in every śāstra. It is the reality of the supreme self (paramātman). Beyond all coverings, it is fully exposed.
這獨立的神意識至高狀態是自我的本質，存在於每一部經典中。它是至高自我（paramātman）的真實。超越一切覆蓋，完全顯露無遺。
The Vijñāna Bhairava says the same thing.
《Vijñāna Bhairava》也說了同樣的話。
In each and every being exists the independent state of God consciousness. You must find this state of God consciousness. To accomplish this, concentrate on the totality of individuality, the state of universal consciousness. If this is done, you will conquer the differentiated state of world and will be carried above the individuality of consciousness. (Vijñāna Bhairava 100)
在每一個生命中都存在獨立的神意識狀態。你必須找到這種神意識狀態。為了達成此目標，專注於個體性的整體，即宇宙意識的狀態。如果做到這一點，你將征服世界的差異狀態，並被提升至意識的超個體層次。（Vijñāna Bhairava 100）
This is also expressed by Vasugupta in two verses of the Spanda Kārikā:
這也被 Vasugupta 在《Spanda Kārikā》的兩句詩中表達出來：
If, through deep meditation, you examine the classes and activities of organs known as the organs of cognition and the organs of action, you will find in them the supreme independent state of God consciousness. (Spanda Kārikā 1.6, 1.7)
如果透過深度冥想，你觀察被稱為認知器官和行動器官的各類器官及其活動，你將在其中發現至高無上的獨立神性意識狀態。（Spanda Kārikā 1.6, 1.7）
Kṣemarāja now gives another exposition of this first sūtra. He says that, in the verse, the word ātmā means “form.” Thus the meaning is: “This supreme independent state of God consciousness (caitanya) is the form.” But the author has not revealed whose form. He simply says that this supreme independent state of God consciousness is form. If it is not said whose form it is, you must conclude that this is the form of everything. So, the independent supreme state of God consciousness is the form of everything. It is the form of the nose, it is the form of the eye, it is the form of the face, it is the form of the arm, it is the form of the limbs. And even more than that: It is the form of an animal, such as a sheep; it is the form of a tree; it is the form of everything in this world.
Kṣemarāja 現在對這第一句經文做另一種詮釋。他說，在詩句中，ātmā 一詞意指「形態」。因此其含義是：「這至高無上的獨立神性意識狀態（caitanya）即是形態。」但作者並未揭示這是誰的形態。他僅說這至高無上的獨立神性意識狀態就是形態。如果沒有說明這是誰的形態，你必須得出結論，這是萬物的形態。所以，獨立的至高神性意識狀態是萬物的形態。它是鼻子的形態，是眼睛的形態，是臉的形態，是手臂的形態，是四肢的形態。甚至不止於此：它是動物的形態，如綿羊；它是樹的形態；它是這個世界上一切事物的形態。
The independent state of God consciousness is not only the form of the existing world, it is also the form of the nonexistent world. In the nonexistent world, you find the milk of a bird. Have you ever seen the milk of a bird? Of course not! But the milk of a bird also exists in the supreme independent state of God consciousness. Why? Because it can be thought. You can think of the milk of a bird. So, anything that can be thought exists. Although it may be nonexistent, it exists in the supreme independent state of God consciousness.
上帝意識的獨立狀態不僅是現有世界的形式，它也是不存在世界的形式。在不存在的世界裡，你會找到鳥的乳汁。你曾經見過鳥的乳汁嗎？當然沒有！但鳥的乳汁也存在於至高無上的上帝意識獨立狀態中。為什麼？因為它可以被思考。你可以想到鳥的乳汁。所以，任何能被思考的東西都存在。雖然它可能不存在，但它存在於至高無上的上帝意識獨立狀態中。
The formulation of the milk of a bird would never occur if it did not exist in consciousness. But it does exist in consciousness, and it can be conceived in thought. So formulations such as the son or daughter of a barren woman exist in the supreme independent state of God consciousness. Kṣemarāja, therefore, concludes that nonexistent things also exist in God consciousness.
如果鳥的乳汁不存在於意識中，那麼它的形成就永遠不會發生。但它確實存在於意識中，並且可以在思維中被構想。因此，像不孕婦女的兒子或女兒這樣的概念也存在於至高無上的上帝意識獨立狀態中。故此，Kṣemarāja 結論認為不存在的事物也存在於上帝意識中。
This is so because of the process of thinking. Thinking takes place in our intellect. That intellect exists in our consciousness and that individual consciousness exists in the supreme state of God consciousness. So everything exists. Whatever you think exists and whatever you do not think also exists.
這是因為思考的過程。思考發生在我們的理智中。那理智存在於我們的意識中，而那個個體意識存在於至高的神意識狀態中。所以一切都存在。無論你思考什麼都存在，無論你不思考什麼也同樣存在。
How can these objects exist without the knowers of these objects? It is because of the knowers of these objects that these objects exist. So, the knower and the known are one. And it follows that there is nothing right and there is nothing wrong. Everything is filled with God consciousness. Whatever you do is divine and whatever you do not do is divine as well. Whatever you commit is divine, and whatever you do not commit is also divine. The individual being is filled with the universal state of being.
這些物體怎能在沒有認知者的情況下存在？正因為有這些物體的認知者，這些物體才存在。所以，認知者與被認知者是一體的。由此可知，沒有對錯之分。一切都充滿了神的意識。無論你做什麼都是神聖的，無論你不做什麼也同樣神聖。無論你犯下什麼都是神聖的，無論你不犯什麼也同樣神聖。個體存在充滿了普遍的存在狀態。
The independent supreme state of God consciousness is the formation of the universe. Therefore, how can you choose some means out of all the universe for its realization? If you choose some means from the universe, that too is that which is meant. Therefore, whatever means you select, say, prāṇāyāma, dhāraṇā, dhyāna, or samādhi6 such a way is filled with God consciousness. Therefore, that is not actually means, that is, in reality, meant. That is the end, not the means to that end. So, there is no choosing various means, there is no process, there is no sādhanā.
獨立的至高神意識狀態即是宇宙的形成。因此，你怎能從整個宇宙中選擇某種手段來實現它呢？如果你從宇宙中選擇某種手段，那那手段本身即是所指。因此，無論你選擇何種手段，比如說，prāṇāyāma（調息）、dhāraṇā（專注）、dhyāna（禪定）或 samādhi（三摩地），這樣的方式都充滿了神意識。因此，那實際上不是手段，換言之，實際上就是所指。那是終點，而非通往終點的手段。所以，沒有多種手段的選擇，沒有過程，也沒有修行。
If, for the time being, you declare that things are not filled with God consciousness, even then they are dependent on the supreme state of God consciousness. They cannot be known, they cannot exist, unless they are found and realized in the supreme universal state of God consciousness. And the supreme state of God consciousness can never be covered by anything. Why? Because the covering cannot exist without supreme God consciousness.
即使暫時你宣稱事物並非充滿神意識，即便如此，它們仍依賴於至高的神意識狀態。除非在至高的宇宙神意識狀態中被發現和實現，否則它們無法被認知，也無法存在。而至高的神意識狀態永遠不會被任何事物所遮蔽。為什麼？因為遮蔽本身無法在沒有至高神意識的情況下存在。
It is also said in the revered scripture Ucchaṣma Bhairava:
在尊貴的經典《Ucchaṣma Bhairava》中也有這樣的說法：
You must know that the state of independent supreme God consciousness is existing in the same way, beyond your individual state, as your shadow exists. Although you try to cross it and overtake it with your footsteps, you will never succeed. It cannot be overtaken just as the head cannot be in place of the foot.
你必須知道，獨立的至高神意識狀態以與你的影子存在方式相同的方式存在，超越你的個體狀態。儘管你試圖用腳步跨越並超越它，你永遠不會成功。它無法被超越，就像頭無法取代腳的位置一樣。
This means that the supreme state of God consciousness can never be realized by any separate means; it can only be realized by the means that is filled with God consciousness. So then there is no need to realize anything; it is already realized. Just as one’s shadow can never be overtaken, the supreme state of independent God consciousness can never become objective. It is never found, it is never realized. Why? Because it is the state of the finder, the state of the realizer.
這意味著至高神意識的最高狀態絕不可能通過任何分離的手段來實現；它只能通過充滿神意識的手段來實現。所以根本不需要去實現任何東西；它已經被實現了。正如一個人的影子永遠無法被超越，獨立神意識的至高狀態永遠無法成為客觀。它從未被發現，它從未被實現。為什麼？因為它是尋找者的狀態，是實現者的狀態。
In Spanda, it is revealed in these verses:
在 Spanda 中，這在這些經文中被揭示：
In which state this whole universe is existing, that is in the real sense the reality of being. (Spanda Kārikā 1.2, 1.5)
整個宇宙存在於何種狀態中，那才是真正意義上的存在實相。（Spanda Kārikā 1.2, 1.5）
It is concluded, therefore, that the supreme reality of Śaṅkara’s7 consciousness is that it is in a state of movement. It is not fixed or situated in any one place. It is located everywhere. Wherever there is space, it is there. Wherever there is not space, it is there. It is in space and beyond it.
因此，可以得出結論，Śaṅkara 的最高實相意識處於一種運動狀態。它不是固定的，也不局限於任何一個地方。它無處不在。凡有空間之處，皆有其存在。即使無空間之處，亦有其存在。它存在於空間之中，亦超越空間。
If Paramaśiva is the formation of the whole universe, which is filled with both animate and inanimate objects the very nature of which is caitanya, then where can bondage exist? Actually, there can be no bondage. Bondage is not found anywhere! In this second sūtra, the author, in joining and separating the first two sūtras “caitanyaṁ ātmā” and “jñānaṁ bandhaḥ” by uniting the letter a and not uniting it, answers the question “Where can bondage exist?”
如果 Paramaśiva 是整個宇宙的形成，宇宙充滿了有生命和無生命的物體，而這些物體的本質是 caitanya，那麼束縛又能存在於何處？實際上，束縛根本不存在。束縛無處可尋！在這第二句經文中，作者通過結合與分離前兩句經文“caitanyaṁ ātmā”和“jñānaṁ bandhaḥ”，以結合字母 a 與不結合字母 a 的方式，回答了“束縛能存在於何處？”這一問題。
2. jñānaṁ bandhaḥ
Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.
有分別的認知是束縛，無分別的無知也是束縛。
In the first reading, when you unite these two sūtras with the letter a, it reads caitanyam ātmā, ajñānaṁ bandhaḥ. When you do not unite them, then the reading will be caitanyaṁ ātmā, jñānaṁ bandhaḥ. So the author defines the meaning of jñāna in two ways: Jñānaṁ bandhaḥ, knowing is bondage, and ajñānaṁ bandhaḥ, not knowing is bondage. Thus the meaning of the verse is knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage. So, knowing (jñānaṁ) is bondage and not knowing (ajñānam) is bondage. These two meanings arise from combining and not combining the words in the first two verses, caitanyam ātmā from the first verse and jñānaṁ bandhaḥ from the second verse. Knowledge is bondage. What knowledge is bondage? Differentiated knowledge. What not knowing is bondage? Not knowing your own undifferentiated self. So knowing individual consciousness as one’s own nature and not knowing universal consciousness as one’s own nature, are both bondage. In the path of Śaivism, there is nothing that exists or that does not exist that is separated from citprakāśa, the conscious self. Impurity (mala), therefore, also does not exist. So how can impurity (mala) come between you and the conscious self, creating obstacles and bondage? It cannot. Then what is impurity (mala)? Impurity is not dirt, impurity is ignorance.
在第一次朗讀時，當你將這兩句經文以字母 a 連接時，讀作 caitanyam ātmā, ajñānaṁ bandhaḥ。當你不連接它們時，則讀作 caitanyaṁ ātmā, jñānaṁ bandhaḥ。因此，作者以兩種方式定義了 ñāna 的意義：Jñānaṁ bandhaḥ，知識是束縛，和 ajñānaṁ bandhaḥ，不知是束縛。故此詩句的意義是，有分別的知識是束縛，無分別的不知也是束縛。所以，知識（jñānaṁ）是束縛，不知（ajñānam）也是束縛。這兩種意義源自於第一兩句經文中詞語的連接與不連接，第一句的 caitanyam ātmā 與第二句的 ñānaṁ bandhaḥ。知識是束縛。什麼知識是束縛？有分別的知識。什麼不知是束縛？不知自己那無分別的自性。所以，將個別意識視為自身本性，以及不將普遍意識視為自身本性，兩者皆為束縛。在濕婆教的道路上，沒有任何存在或不存在的事物是與 citprakāśa，即有意識的自我，分離的。因此，污穢（mala）也不存在。 那麼，污穢（mala）如何會介入你與有意識的自我之間，造成障礙與束縛呢？它不可能。那麼，什麼是污穢（mala）？污穢不是髒汙，污穢是無明。
We are told this in the Mālinī Vijaya Tantra:
我們在《Mālin Vijaya Tantra》中被告知：
Impurity (mala) is the ignorance (ajñāna) of undifferentiated nature and the knowledge of differentiated nature. That ignorance is the cause of the sprout of saṁsāra.8 (Mālinī Vijaya Tantra)
污穢（mala）是未分別本性的無明（ajñāna）與分別本性的知識。那無明是輪迴萌芽的根源。8（Mālin Vijaya Tantra）
It is also said in the Sarvacāra Tantra:
《Sarvacāra Tantra》中也說道：
Because of this ignorance, you are filled with differentiated, not undifferentiated, knowledge and you become bound in the wheel of repeated births and deaths. This happens in innumerable ways. (Sarvacāra Tantra)
因為這種無明，你充滿了分別的知識，而非無分別的知識，因而被束縛於生死輪迴之中。這種情況以無數種方式發生。（Sarvacāra Tantra）
This contraction or limitation is caused by Parameśvara’s great illusive energy. This is the great force of illusion that has risen by the power of his freedom. By this energy of his freedom, he conceals his nature and reveals this limitation in his own self just for play, not in trying to satisfy some deficiency or for pleasure.
這種收縮或限制是由 Parameśvara 的大幻能所造成。這是由他自由的力量所激起的巨大幻力。藉由這自由的能量，他隱藏了自己的本性，並在自己身上顯現出這種限制，純粹是為了戲耍，而非為了滿足某種缺陷或追求快樂。
The self is only a vacuum full of consciousness (ākāśakalpi). And within that vacuum, that contraction or limitation, are found the states from Anāśrita Śiva to limited jīva. The demonstration of limitation is bondage. The contraction is in the form of not knowing. It is ignorance, but ignorance of what? Ignorance of the oneness of Śiva. The sign of bondage is the feeling that you are incomplete (apūrṇammanyata). You agree that you are incomplete, that you are not full. That is the impurity (mala) known as āṇavamala. It is shrunken knowledge and it is ignorance. Why? It is shrunken knowledge because it is knowledge of the differentiated world and it is ignorance because it is ignorance of the undifferentiated state. When you do not know your undifferentiated state, that is ajñāna (ignorance), and when you know your differentiated state, that is also limited jñāna (knowledge). Jñāna is bondage and ajñāna is also bondage.
自我只是充滿意識的虛空（ākāśakalpi）。而在那虛空中，那收縮或限制中，存在著從無依止的Śiva 到有限的 va 的狀態。限制的表現即是束縛。收縮的形式是不知。這是無明，但無明的是什麼？是對Śiva 合一的無明。束縛的標誌是你感覺自己不完整（apūrṇammanyata）。你同意自己不完整，自己不圓滿。那就是稱為āṇavamala 的穢垢（mala）。它是收縮的知識，也是無明。為什麼？它是收縮的知識，因為它是對差別世界的知識；它是無明，因為它是對無差別狀態的無明。當你不知道你的無差別狀態，那是 ajñāna（無明）；當你知道你的差別狀態，那也是有限的ñāna（知識）。Jñāna 是束縛，ajñāna 也是束縛。
Bondage is not separate from being, it is combined with being. It is not possible that bondage comes from another source. Bondage is a result of your own freedom, your own free will with which you have bound yourself. This is the explanation given in this verse in Spanda Kārikā:
束縛並非與存在分離，而是與存在結合在一起。束縛不可能來自其他來源。束縛是你自身自由的結果，是你用自己的自由意志將自己束縛起來。這正是《Spanda Kārikā》這節經文中所說的：
When, by your own freedom, your own free will, you become worthless, powerless, incapable of anything . . . (Spanda Kārikā 1.9)
當你以自己的自由、自己的自由意志，變得毫無價值、無力、無能為力……（Spanda Kārikā 1.9）
Not only knowledge is bondage. We have seen above that ignorance is also bondage. When you think, “I am not the real self, I am not universal consciousness,” that is bondage. But that is not the only bondage. When you insert ego into your body, that too is bondage. So there are two ways to explain this sūtra. We can either explain it as ajñānaṁ bandhaḥ or jñanaṁ bandhaḥ. Ajñānaṁ bandhaḥ, “not knowing your own nature is bondage,” and jñānaṁ bandhaḥ, “knowing your body as your own nature is bondage.”
不僅是知識是束縛。我們上面已經看到無知也是束縛。當你認為「我不是真我，我不是宇宙意識」時，那就是束縛。但那並不是唯一的束縛。當你將自我插入你的身體，那也是束縛。所以這句經文有兩種解釋方式。我們可以將其解釋為 ajñānaṁ bandhaḥ 或 ñānaṁ bandhaḥ。ajñānaṁ bandhaḥ，即「不認識自己的本性是束縛」，以及 ñānaṁ bandhaḥ，即「將身體視為自己的本性是束縛」。
This is explained in this verse in Spanda Kārikā,
這在《Spanda Kārikā》這節經文中有說明，
The supreme nectar is carried away from your nature . . . (Spanda Kārikā 3.14)
至高的甘露被帶離了你的本性……（Spanda Kārikā 3.14）
We concluded in the first sūtra that the word caitanya means “complete freedom of universal consciousness.” With regard to universal consciousness, āṇavamala is defined in two ways. In the first definition, āṇavamala is defined as the state of limited consciousness that exists when you are not in samādhi. In this definition of āṇavamala, even though you realize the nature of consciousness where you are always conscious and aware, you feel that this consciousness only exists while samādhi exists. When samādhi ends, the state of consciousness also ends.
我們在第一句經文中得出結論，caitanya 一詞意指「宇宙意識的完全自由」。關於宇宙意識，āṇavamala 有兩種定義。第一種定義中，āṇavamala 被定義為當你不處於三摩地時存在的有限意識狀態。在這種 āṇavamala 的定義中，儘管你意識到意識的本質，即你總是有意識且覺知，但你感覺這種意識僅在三摩地存在時才存在。當三摩地結束，意識狀態也隨之結束。
The second understanding of āṇavamala is defined as that state of limited consciousness where you lose consciousness of your nature after coming out from samādhi where you are now free and enter into the external world. Here, in this variation of āṇavamala, when you come out of samādhi and enter into the external world, you are free but then lose consciousness of your own nature and must return to the internal world to regain your consciousness. Both of these kinds of āṇavamala are bondage.
第二種對 āṇavamala 的理解是指當你從三摩地中出來，處於自由狀態，進入外在世界後，失去對自身本性的覺知的有限意識狀態。在這種 āṇavamala 的變化中，當你走出三摩地並進入外在世界時，你是自由的，但隨後失去對自身本性的覺知，必須返回內在世界以重新獲得你的覺知。這兩種 āṇavamala 都是束縛。
You must either always remain in samādhi, where you are in your own real nature of consciousness, or while residing in the real nature of consciousness, you come out from that real nature into the external world. Then as soon as you come out from that real nature into the external world, you begin to lose that nature. So āṇavamala pervades two worlds, the external world and the internal world. When it pervades the internal world, then you cannot come out from there. When it pervades the external world, then it is pervading and yet, as soon as you come out into the external world, the consciousness of your real nature ends.
你必須要麼始終保持在三摩地中，在那裡你處於自己真實的意識本性中；要麼在居於真實意識本性時，從那真實本性中出來進入外在世界。當你一旦從那真實本性中出來進入外在世界，你便開始失去那本性。因此，āṇavamala（我執污垢）遍及兩個世界，外在世界和內在世界。當它遍及內在世界時，你無法從那裡出來。當它遍及外在世界時，它仍在遍及，但你一旦進入外在世界，你真實本性的意識便終止。
This is explained in this śloka in the Pratyabhijñā Kārikā:
這在《Pratyabhijñā Kārikā》中的這句偈子中有解釋：
This āṇavamala is said to be twofold. Sometimes in the state of your consciousness, there is no freedom. That state of consciousness comes by the grace of God, not by your own will. Or if you find freedom (svātantrya), you will not experience universal consciousness in the same way you did in samādhi. Though you have freedom, universal consciousness is lessened.
這個āṇavamala 被說成是雙重的。有時在你的意識狀態中，沒有自由。那種意識狀態是由神的恩典而來，而非你自己的意志。或者如果你找到自由（svātantrya），你將不會像在三摩地中那樣體驗普遍意識。雖然你擁有自由，普遍意識卻減弱了。
Sometimes there is no freedom (svātantryahāni), sometimes there is no awareness (abodha). In this way, the aspirant’s real nature is taken away from him.
有時沒有自由（svātantryahāni），有時沒有覺知（abodha）。就這樣，修行者的真實本性被奪走了。
Now the author tells us that āṇavamala is not the only bondage. There is something more.
現在作者告訴我們，āṇavamala 並不是唯一的束縛。還有更深的東西。
3. yonivargaḥ kalāśarīram //
Māyīyamala and kārmamala are also bondage.
Māyyamala 和 kārmamala 也是束縛。
Here, the word yonivarga means “differentiated knowledge.” He is mine, he is not mine. This is beautiful, this is not beautiful. This is good, this is bad. All these statements are examples of the knowledge that is yonivarga. This kind of knowledge is the impurity known as māyīyamala.
這裡，詞語 yonivarga 意指「區分的知識」。他是我的，他不是我的。這是美的，這不是美的。這是好的，這是不好的。所有這些陳述都是屬於 yonivarga 知識的例子。這種知識是不淨，稱為 māyyamala。
The Sanskrit words kalā śarīram mean “the embodiment of action.” This is done, this is to be done. This is half done, this is well done. These statements are examples of knowledge that is kalā śarīra. This kind of knowledge is the impurity known as kārmamala. It is bondage and yonivarga, separated knowledge, is also bondage.
梵文詞 kalā śarram 意指「行動的具現」。這已完成，這將要完成。這完成了一半，這完成得很好。這些陳述是屬於 kalā śarra 知識的例子。這種知識是不淨，稱為 kārmamala。它是束縛，而 yonivarga，即區分的知識，也是一種束縛。
For understanding, the word bandhaḥ (bondage) must be inserted in this sūtra. The sūtra would thus read, “yonivarga kalā śarīram bandhaḥ,” which gives the same meaning as above and adding “this is also bondage.”
為了理解，詞語 bandhaḥ（束縛）必須插入此經文。經文將讀作「yonivarga kalā śarram bandhaḥ」，其意義與上述相同，並且加上「這也是束縛」。
What is yonivarga? The word yonivarga comes from combining the two words yoni and varga. The word yoni means “the cause of the universe.” The word varga means “class; your own class that is directly or indirectly attached to your body.” The universe is the product of the energy of illusion and its class (varga).
什麼是 yonivarga？詞語 yonivarga 是由 yoni 和 varga 兩詞組合而成。詞語 yoni 意指「宇宙的根源」。詞語 varga 意指「類別；直接或間接附著於你身體的你自己的類別」。宇宙是幻象能量及其類別（varga）的產物。
There is your own class, which is directly attached to your body. This is good, this is bad. This is one finger, this is another finger. This is the knee. This is direct yonivarga. All these statements are examples of classes directly attached to your body. Indirect attachment is that which is referred to in statements such as: this is a wife, this is a disciple, this is a servant, this is a cook, this is rice, this is a plate. All these are indirect attachments.
有你自己的類別，直接附著於你的身體。這是好的，這是不好的。這是一根手指，這是另一根手指。這是膝蓋。這是直接的 yonivarga。所有這些陳述都是直接附著於你身體的類別的例子。間接附著是指像這樣的陳述：這是妻子，這是弟子，這是僕人，這是廚師，這是米飯，這是盤子。所有這些都是間接附著。
These two classes, direct or indirect, are the cause of the rise of your body and your own separate individual world attached to your body. That body is yonivarga. That is to say, when you are limited in every way—limited in action and limited in knowing—that is yonivarga. You experience this limitation from kalā to earth. Why? Because the manifestation of the differentiated world, māyā, starts from the element kalā. Above māyā is found the pure element śuddhavidyā. So, from the element earth to the element kalā is yonivarga and that is māyīyamala.
這兩種類別，直接或間接，是你身體及附著於你身體的你自己獨立個體世界產生的原因。那個身體就是 yonivarga。也就是說，當你在各方面都受限——行動受限且認知受限——那就是 yonivarga。你從 kalā到地元素都會體驗到這種限制。為什麼？因為分化世界 māyā的顯現是從 kalā元素開始的。在 māyā之上是純淨元素śuddhavidyā。因此，從地元素到 kalā元素是 yonivarga，那就是 māyyamala。
Now consider kalā śarīra, the embodiment of actions. When an action enters your body, your self in your knowledge, and your mind in your thought, and leaves an impression in you, that is kalā śarīram. This is kārmamala. When a person thinks, “I am nothing, I am lost, I have lost my precious wife, I am no longer living, I am almost dead,” this kind of thinking is the result of kārmamala. It is also bondage.
現在來考慮 kalā śarra，即行為的具現化。當一個行為進入你的身體、你知識中的自我，以及你思想中的心靈，並在你身上留下印記時，那就是 kalā śarram。這就是 kārmamala。當一個人想著：「我一無所有，我迷失了，我失去了珍貴的妻子，我不再活著，我幾乎死了，」這種想法就是 kārmamala 的結果。它也是束縛。
These two kinds of bondage are defined in Spanda Kārikā in this verse:
這兩種束縛在 Spanda Kārikā中的這句詩裡被定義：
When, by your own freedom, your own free will (the cause of your own impurity), you become worthless, powerless, incapable of anything, then desire rises in you for doing this and doing that. (Spanda Kārikā 1.9)
當你憑自己的自由、自己的自由意志（你自己不純淨的原因），變得毫無價值、無力、無能為力時，渴望便在你心中升起，想做這個、做那個。（Spanda Kārikā 1.9）
The full explanation of this point is to be found in Kṣemarāja’s commentary on spanda, entitled the Spanda Nirṇaya:
這一點的完整解釋可見於 Kṣemarāja 對 spanda 的註釋，名為 Spanda Nirṇaya：
Kalā means doing some limited action. Vidyā means having limited knowledge. Rāga means a passion for attachment to everything. Niyati means attachment for a particular object. Kāla means being bound to a particular time, space and form. (Spanda Nirṇaya 2.39–41)
Kalā 意指執行某些有限的行動。Vidyā 意指擁有有限的知識。Rāga 意指對一切事物的執著熱情。Niyati 意指對特定對象的執著。Kāla 意指被束縛於特定的時間、空間與形態。（Spanda Nirṇaya 2.39–41）
The nature of limitation is located on the surface of āṇavamala. When āṇavamala exists, the other two malas, kārmamala and māyīmala, are also existing. When āṇavamala has ceased to exist, then these other two malas will also vanish.
限制的本質位於 āṇavamala 的表層。當 āṇavamala 存在時，另外兩種污垢，kārmamala 與 māymala，也同時存在。當 āṇavamala 消失時，這另外兩種污垢也將隨之消失。
This is said in Svacchanda Tantra:
此乃 Svacchanda Tantra 中所述：
We have concluded that the word caitanya means the complete freedom of universal consciousness. Because of the impurity āṇavamala, which is attached with kalā (limited action) and vidyā (limited knowledge), caitanya (independent universal consciousness) is lost. It is absorbed in rāga (attachment) and limited by kāla (time). It is confined in the bondage of niyati (attachment to a particular object).9 This limitation is strengthened by the limitation of the ego. It is absorbed in the body of prakṛiti and ever united with three guṇas, sāttva, rājas and tāmas. It is established in the reality of buddhi (intellect).10 This Universal I is limited in individual I. It is limited by the mind, by the organs of knowledge, by the organs of action, by the five tanmātrās11and finally, by the five gross elements. (Svacchanda Tantra)
我們已經得出結論，caitanya 一詞意指宇宙意識的完全自由。由於附著於 kalā（有限的行動）和 vidyā（有限的知識）的不純淨 āṇavamala，caitanya（獨立的宇宙意識）喪失了。它被吸收於 rāga（執著）中，並受限於 kāla（時間）。它被限制在 niyati（對特定對象的執著）的束縛中。9 這種限制因自我的限制而加強。它被吸收於 prakṛiti 的身體中，並永遠與三種 guṇas：sāttva、rājas 和 tāmas 結合。它建立在 buddhi（智慧）的實相中。10 這個宇宙的「我」被限制在個體的「我」中。它被心智、知覺器官、行動器官、五種 tanmātrās11，最後被五種粗大元素所限制。（Svacchanda Tantra）
It is said in the Mālinī Vijaya Tantra that kārmamala also binds one’s reality of caitanya:
在 Mālin Vijaya Tantra 中說，kārmamala 也束縛著 caitanya 的真實：
This action, good or bad, gives joy and sadness. (Mālinī Vijaya Tantra 1.24)
這種行動，無論善惡，都帶來喜悅與悲傷。（Mālin Vijaya Tantra 1.24）
When there is joy,12one is deprived of sadness, sadness is carried away. So, sadness is there and it is carried away. When sadness is there, joy is carried away. So when there is joy, there is also sadness. And when there is sadness, there is also joy. When there is one, there is the other. It is said in Śrī Pratyābhijñā:
當有喜悅時，悲傷便被剝奪，悲傷被帶走。所以，悲傷存在且被帶走。當悲傷存在時，喜悅被帶走。所以當有喜悅時，也有悲傷。當有悲傷時，也有喜悅。當有一者時，另一者亦存在。Śr Pratyābhijñā 中說道：
Kārmamala and māyīyamala always reside in āṇavamala. It is the foundation of these two, which are no other than contracted particular knowledge. (Pratyābhijñā Kārikā)
Kārmamala 與 māyyamala 永遠存在於 āṇavamala 中。它是這兩者的基礎，這兩者不過是收縮的特定知識。（Pratyābhijñā Kārikā）
Contracted knowledge is particular (viśiṣṭa), not universal (sāmānya). If you know this particular object, that is particular (viśiṣṭa) knowledge.13 If you know the universe, that is universal (sāmānya) knowledge. It is said in Pratyabhijñā:
收縮的知識是特定的（viśṣṭa），非普遍的（sāmānya）。如果你認識這個特定的對象，那就是特定（viśṣṭa）知識。若你認識宇宙，那就是普遍（sāmānya）知識。Pratyabhijñā 中說：
In this field of āṇavamala, differentiated knowledge is māyīya mala. When the doer is not properly recognized,14 that is kārmamala. That gives you repeated births and deaths, enjoyment and sadness. When there is enjoyment, there is sadness and when there is death, there is life. (Pratyābhijñā Kārikā)
在這個 āṇavamala 的領域中，區分的知識是 māyya mala。當行為者未被正確認識時，那就是 kārmamala。這使你經歷反覆的生死、享樂與悲傷。當有享樂時，便有悲傷；當有死亡時，便有生命。（Pratyābhijñā Kārikā）
Karma is either good or bad. Whenever you do any action, it will be a good or a bad action. With good actions, you will fall, with bad actions, you will fall. There is no way of rising with any action. You may do good or you may do bad. Bad actions carry you downwards, good actions carry you downwards. Only independent action carries you to the Lord. And this is not actually action, but svātantrya. Action is always limited and always good or bad.
業力要麼是善的，要麼是惡的。無論你做任何行為，都會是善行或惡行。善行會讓你墮落，惡行也會讓你墮落。沒有任何行為能使你提升。你可以行善，也可以作惡。惡行使你墮落，善行也使你墮落。唯有獨立自主的行動能帶你到主那裡。而這其實不是真正的行動，而是 svātantrya（自由意志）。行動總是有限的，且總是善或惡。
But now the question can be asked, how does this threefold mala become the cause of bondage?
但現在可以提出問題，這三重的 mala（煩惱）如何成為束縛的原因？
4. jñānādhiṣṭhānaṁ mātṛikā //
The Universal Mother commands this triple knowledge.
宇宙之母掌管這三重知識。
Mātṛikā, the Universal Mother, is the master director of the triple knowledge consisting of āṇavamala, māyīyamala and kārmamala. Here, the word mātṛikā means ajñātā mātā. Ajñātā mātā is the state where universal energy is known in the wrong way. When universal energy is known in a correct way, it is simple svātantrya śakti. When it is known in the wrong way, it is energy of illusion and it is called māyā śakti. So mātṛikā is both. Mātṛikā means ajñātā mātā when universal energy is not known correctly and svātantrya when it is known correctly. This means that svātantrya controls the three instruments of bondage. Svātantrya is your own will! If you bind yourself or if you free yourself, both are under your control.
Mātṛikā，宇宙之母，是由āṇavamala、māyyamala 和 kārmamala 三重知識所組成的主宰導演。此處，mātṛikā一詞意指 ajñātā mātā。Ajñātā mātā是指宇宙能量被錯誤認知的狀態。當宇宙能量被正確認知時，即為純粹的 svātantrya śakti。當被錯誤認知時，則為幻象之能量，稱為 māyā śakti。因此，mātṛikā兼具兩者意涵。mātṛikā意指當宇宙能量未被正確認知時的 ajñātā mātā，當被正確認知時則為 svātantrya。這表示 svātantrya 掌控著三種束縛的工具。Svātantrya 即是你自身的意志！無論你束縛自己或解放自己，兩者皆在你的掌控之中。
The threefold mala, which was defined earlier, is first “the feeling of incompletion” (apūrṇammanyatā); second, “differentiated knowledge” (bhinnavedyaprathā); and third, “the impressions of pleasures and pain” (śubhāśubhavāsanā). The administrator of these threefold malas is the Universal Mother, who pervades all the letters of the alphabet from a to kṣa. This mother not only pervades the world of the alphabet (vācaka), but she also pervades the world of objects (vācya) designated by those letters. Vācya means the world or objects designated by words, which are created by a combination of letters. For example, in the sentence, “This is a chair”, the word “chair” is spelled C-H-A-I-R. This is the world of letters. And the object called “chair” sitting in front of you is what is nominated by that word “chair.” This is the world of objects. The objects of this world are known by the words that refer to them. Thus the Universal Mother pervades not only letters, but also objects designated by letters and words. Universal Mother is the creator of the universe.
先前定義的三重煩惱，第一是「未竟之感」（apūrṇammanyatā）；第二是「分別知識」（bhinnavedyaprathā）；第三是「苦樂的印象」（śubhāśubhavāsanā）。這三重煩惱的主宰是普遍母親，她遍布從 a 到 kṣa 的所有字母。這位母親不僅遍布字母的世界（vācaka），也遍布由這些字母所指稱的物體世界（vācya）。Vācya 指的是由字母組合而成的詞語所指稱的世界或物體。例如，在句子「This is a chair」中，單字「chair」拼寫為 C-H-A-I-R，這是字母的世界。而坐在你面前被稱為「chair」的物體，就是該詞所指稱的物體，這是物體的世界。這個世界的物體是由指稱它們的詞語所認識的。因此，普遍母親不僅遍布字母，也遍布由字母和詞語所指稱的物體。普遍母親是宇宙的創造者。
When universal energy, residing in the field of māyā, possesses differentiated and constricted knowledge, she appears to be limited, and thinks such thoughts as, “I am not full,” “I am weak,” “I am stout,” “I am the only fortunate person in the world,” or “I am a great master,” “I have so many disciples,” “I am a world renowned teacher.”By these words, these letters and these objects, she is sometimes filled with grief, sometimes with wonder, sometimes with joy, sometimes with anger, and sometimes with attachment. And so what finally happens to this victim? This mother (mātṛikā) does something terrible. She makes this victim her plaything.
當普遍的能量，存在於幻象（māyā）的場域中，擁有分化且受限的知識時，她看似有限，並且會產生這樣的想法：「我不完整」、「我很虛弱」、「我很胖」、「我是世界上唯一幸運的人」，或者「我是偉大的大師」、「我有這麼多弟子」、「我是世界知名的老師」。透過這些話語、這些字母和這些物件，她有時充滿悲傷，有時充滿驚奇，有時充滿喜悅，有時充滿憤怒，有時充滿執著。那麼，這個受害者最終會發生什麼事呢？這位母親（mātṛikā）做了一件可怕的事。她將這個受害者變成她的玩物。
This Universal Mother (citi15 mātṛikā) resides in the center of brahmarandhra.16 Around that mother, seated at her feet are the organs of knowledge, the organs of action, mind, intellect and ego (pīṭheśvari).17 These pīṭheśvaris become very fearful (mahāghora). At every turn, they18 invariably create illusion and continually strive to bind him even more. Here, the mother (mātṛikā) is the essential factor and pīṭheśvarīs are the agents.
這位普遍的母親（citi15mātṛikā）居住在 brahmarandhra 的中心。圍繞著那位母親，坐在她腳下的是知識的器官、行動的器官、心、智慧和自我（pīṭheśvari）。這些 pīṭheśvaris 變得非常恐懼（mahāghora）。在每一個轉折點，他們總是製造幻象，並不斷努力將他束縛得更緊。在這裡，母親（mātṛikā）是關鍵因素，而 pīṭheśvars 則是代理者。
This is a verse from the Timirodghāṭṭa:
這是來自 Timirodghāṭṭa 的一節詩：
In brahmarandhra there is the Universal Mother. Around her are gathered all the deities who delude the one she is playing with. But the one who is a player with mother is not deluded at all.
在 brahmarandhra 中有宇宙之母。她周圍聚集著所有迷惑她所戲弄之人的神祇。但與母親同戲者，根本不會被迷惑。
And the way he becomes the victim of pleasure and pain is by the words that he hears. For example, he will hear the words “our business has decreased,” even though it has not decreased. When he hears that his business is ruined, he will be the victim of grief. And when, on occasion, he hears that his business is doing well, he will be the victim of pleasure. In both cases, he is played by mātṛikā. He becomes the victim of grief, the victim of pleasure, the victim of sex or the victim of enjoyment. These are the good and bad things we face in our daily lives. But the one who is player, he will never be sad. All these things will be enjoyed by him. He is aware of his nature. He will never be bound.
他成為快樂與痛苦受害者的方式，是因為他聽到的話語。例如，他會聽到「我們的生意減少了」這句話，儘管生意並未減少。當他聽到生意毀了，他便成為悲傷的受害者。而當他偶爾聽到生意興隆，他便成為快樂的受害者。在這兩種情況下，他都被 mātṛikā戲弄。他成為悲傷的受害者、快樂的受害者、性慾的受害者或享樂的受害者。這些就是我們日常生活中面對的好壞事物。但那位同戲者，永遠不會悲傷。所有這些事物都將被他享受。他清楚自己的本性，永不受束縛。
The objective world (vācya) is the world that is named. The subjective world are the names (vācaka) of those objects. When you unite the objective and the subjective states, that is bondage. When they are kept separate, then there is no bondage.
客觀世界（vācya）是被命名的世界。主觀世界則是那些物件的名稱（vācaka）。當你將客觀與主觀狀態結合，那就是束縛。當它們分開時，便沒有束縛。
If somebody tells you your father has died, and if you associate this word “father” with your real father, that is bondage. If you keep it separate then there is no connection between the word “father” and your real father. There will only be a collection of letters F-A-T-H-E-R I-S D-E-A-D. You won’t be bound by this. If you are bound, then you will be the victim of grief or pleasure. So it is the written characters of letters that gives rise to the wheel of energies.
如果有人告訴你你的父親已經去世，而你將「父親」這個詞與你的親生父親聯繫在一起，那就是束縛。如果你將它分開，那麼「父親」這個詞與你的親生父親之間就沒有任何聯繫。那只是一串字母 F-A-T-H-E-R I-S D-E-A-D。你不會因此受束縛。如果你被束縛了，那麼你將成為悲傷或快樂的受害者。所以正是這些書寫的字母產生了能量的輪迴。
When the Universal Mother Mātṛika kisses each of the fourfold energies of the lord, ambā, jyeṣṭhā, raudrī and vāmā, each energy has its own distinct fruit. When she kisses the energy of ambā, then you are kept from either rising or falling. You are held at the same place. When she kisses the energy of vāmā, you are given the fruit saṁsāra. When she kisses the energy of raudrī, you are unable to make any decisions, either good or bad. When she kisses the energy of jyeṣṭhā, you rise to the knowledge of your own nature.
當宇宙之母 Mātṛika 親吻主宰的四重能量 ambā、jyeṣṭhā、raudr 和 vāmā 時，每種能量都有其獨特的果實。當她親吻 ambā 的能量時，你既不會上升也不會下降。你被固定在同一個位置。當她親吻 vāmā 的能量時，你將獲得輪迴的果實。當她親吻 raudr 的能量時，你無法做出任何決定，無論是好是壞。當她親吻 jyeṣṭhā 的能量時，你將提升到認識自我本性的境界。
By kissing these four energies, you are deprived of your real nature of universal consciousness. Not even for a moment are you situated in one-pointedness. Your organs of action and organs of knowlege lead you to the external, not the internal, world. Thus, these threefold malas are correctly said to bind your own nature. This is explained in these two verses of Spanda:
通過親吻這四種能量，你被剝奪了作為宇宙意識真實本性的狀態。你甚至連一刻都無法處於專注一點的境地。你的行動器官和認知器官引領你走向外在世界，而非內在世界。因此，這三重的煩惱正確地說是束縛了你自身的本性。這在 Spanda 的兩句詩中有解釋：
When by hearing some sound, good or bad, you are carried away from your own nature . . . (Spanda Kārīkā 3.13)
當你因聽到某種聲音，無論好壞，而被帶離你自身的本性……（Spanda Kārkā 3.13）
and
以及
The energies of Lord Śiva are always determined to cover and conceal your own nature. (Spanda Kārīkā 3.15)
主Śiva 的能量總是決心遮蓋並隱藏你自身的本性。（Spanda Kārkā 3.15）
Now, the author establishes the means that causes these three kinds of bondage—āṇavamala, māyīyamala and kārma mala—to vanish, resulting in your resting in the desired state of consciousness.
現在，作者確立了使這三種束縛——āṇavamala、māyyamala 和 kārma mala——消失的方法，從而使你安住於理想的意識狀態。
5. udyamo bhairavaḥ //
That effort— the flashing forth of active awareness— that instantaneously makes universal consciousness shine, is Bhairava.
那種努力——活躍覺知的閃現——瞬間使宇宙意識閃耀，這就是 Bhairava。
There are two kinds of effort, passive and active. Here we are concerned with active effort, not passive effort. Active effort is elevating . It is effort that, when it flows out in active consciousness, makes one’s universal consciousness shine instantaneously. Active effort is bhairava because it carries one to the state of bhairava.
努力有兩種，消極的和積極的。這裡我們關注的是積極的努力，而非消極的努力。積極的努力是提升性的。當它在活躍的意識中流露時，能瞬間使個人的宇宙意識閃耀。積極的努力即是 bhairava，因為它帶領人進入 bhairava 的狀態。
And active effort that takes you abruptly, in one flight, to your consciousness and causes the supreme knowledge of being (pratibhā) to radiate is bhairava, because all energies are diluted and digested in one energy, svātantrya śakti. It is also bhairava because the whole universe is filled with svātantrya, and because here all differentiated perception ends.
將你突然一舉帶入你的意識，並使存在的至高知識（pratibhā）閃耀的主動努力即為 bhairava，因為所有能量都被稀釋並消化於一種能量中，即 svātantrya śakti。它也是 bhairava，因為整個宇宙充滿了 svātantrya，且在此所有分化的感知終止。
Active effort is called bhairava because it becomes the means of carrying you toward the state of bhairava. This kind of effort is found in real devotees whose consciousness is always introverted in the awareness of God consciousness. This is the meaning of this sūtra. It is also said in Mālinīvijaya Tantra:
主動努力被稱為 bhairava，因為它成為引領你邁向 bhairava 狀態的手段。這種努力存在於真正的信徒中，他們的意識總是內向於神意識的覺知中。這就是此經文的意義。Mālinvijaya Tantra 中也有提及：
The penetrative inescapable state of trance, which absorbs your individual being, is called śāmbhava samāveśa. Because of the elevating infusion of power from the master, this śāmbhava samāveśa is experienced by one who is capable of keeping away all thoughts and impressions. (Mālinīvijaya Tantra 2.23)
那種滲透且無法逃避的恍惚狀態，吸收你的個體存在，被稱為śāmbhava samāveśa。由於師父賦予的提升力量，能夠排除所有念頭與印象的人，便能體驗這種śāmbhava samāveśa。（Mālinvijaya Tantra 2.23）
Our masters explain this verse in this way. When you are capable, then your master will uplift you. If you are not capable, he will not be successful in carrying you there. This means you must be capable of absorbing this kind of awareness.
我們的大師們這樣解釋這節經文。當你有能力時，你的大師才會提升你。如果你沒有能力，他將無法成功帶領你達到那裡。這意味著你必須有能力吸收這種覺知。
In Svacchanda Tantra it is also said:
在《Svacchanda Tantra》中也說：
Oh Pārvatī, all mantras are successful for the one who contemplates on his own self as one with bhairava because he is always one with that awareness of consciousness (samāveśa). (Svacchanda Tantra)
喔，帕爾瓦蒂，所有的咒語對於將自己視為與 Bhairava 合一的人都是成功的，因為他總是與那種意識覺知（samāveśa）合一。（《Svacchanda Tantra》）
In this verse from the Svacchanda Tantra, “contemplates” means “to meditate on the introverted active state of elevating consciousness.” This is explained in Spanda in the following verse:
在《Svacchanda Tantra》這節經文中，「沉思」意指「冥想提升意識的內向活躍狀態」。這在《Spanda》中的下一節經文有解釋：
Take one thought. Contemplate on that one thought with unwavering concentration. Then, when another movement rises in your mind from that first thought, that is spanda and that is unmeṣa.19 You have to observe it yourself and that will be spanda. (Spanda Kārikā 3.9)
取一個念頭。以堅定不移的專注來觀想那個念頭。然後，當另一個動作從那第一個念頭中在你心中升起時，那就是 spanda，那就是 unmeṣa19。你必須親自觀察它，那就是 spanda。（Spanda Kārikā 3.9）
Here it is explained how, after instantaneously taking hold of supreme consciousness, one attains establishment in bhairava, by which establishment he destroys the threefold bondage of ignorance. And if supreme consciousness is not held in an instant, it won’t be held at all.
此處說明了，在瞬間掌握至高意識後，如何達到在 bhairava 中的立足，藉由這種立足，他摧毀了無明的三重束縛。如果至高意識未能在瞬間被掌握，則根本無法被掌握。
Now, in the next sūtra, the author explains how, by the intensity of meditation (parāmarśa), the external state of dualistic consciousness is absorbed in nondualistic consciousness.
接著，在下一節經文中，作者解釋了如何透過冥想的強度（parāmarśa），將外在的二元意識狀態吸收進非二元意識中。
6. śakticakrasaṁdhāne viśvasaṁhāraḥ //
By establishing and meditating on the wheel of energies, the differentiated universe comes to an end.
透過建立並冥想能量之輪，差異化的宇宙將走向終結。
Bhairava, which has already been explained, carries you to the highest summit of active consciousness and is found together with svātantrya śakti. How is svātantrya śakti found as one with Bhairava? You will find Her as one with Bhairava by keeping your organs in action, and then by establishing yourself inside, observing the action within. This is Bhairava mudrā. The supreme energy of Bhairava holds both the successive movement and nonsuccessive movement20 of the collective totality of energies. But in fact, here there is neither a successive way or a nonsuccessive way of meditation. Why? Because, both nonsuccessive and successive ways of meditation require something to meditate on. Here there is nothing to meditate on.
已經解釋過的 Bhairava，帶領你達到主動意識的最高巔峰，並與 svātantrya śakti 一同存在。svātantrya śakti 如何與 Bhairava 合一？你將透過保持感官的運作，然後在內在建立自我，觀察內在的行動，來發現她與 Bhairava 合一。這就是 Bhairava mudrā。Bhairava 的至高能量掌握著能量總體的連續運動與非連續運動。但事實上，這裡既沒有連續的冥想方式，也沒有非連續的冥想方式。為什麼？因為連續與非連續的冥想方式都需要有冥想的對象，而這裡沒有任何可冥想的對象。
So, in the state of svātantrya śakti, there is no meditation. It is not the means (upāya) of śāmbhava, or śākta, or āṇava. It is anupāya and beyond anupāya.21 Supreme energy excludes śāmbhava, śākta and āṇava upāyas and, at the same time, they are all included. The state of svātantrya śakti excludes everything and also includes everything. This is the state of svātantrya śakti. Why would they be excluded? They would be excluded because the way does not exist at all. There is no way to go, there is no traveling. From the point you start, that is what is to be held. You have to hold that starting point and that is all. Although this svātantrya śakti is both successive and nonsuccessive, it is above that. Why? Because it is the supreme energy of Lord Śiva, which is absolutely independent awareness.
所以，在 svātantrya śakti 的狀態中，沒有冥想。它不是śāmbhava、śākta 或āṇava 的手段（upāya）。它是無手段（anupāya）且超越無手段的。至尊能量排除śāmbhava、śākta 和āṇava 的手段，同時又包含它們。svātantrya śakti 的狀態排除一切，也包含一切。這就是 svātantrya śakti 的狀態。為什麼它們會被排除？因為根本不存在道路。沒有路可走，沒有旅程可行。從你開始的那一點，就是要堅持的。你必須堅持那個起點，僅此而已。雖然這個 svātantrya śakti 既是連續的也是非連續的，但它超越了這些。為什麼？因為它是濕婆主的至尊能量，是絕對獨立的覺知。
The play of creation, protection, and destruction is the recreation of svātantrya śakti.22 Where? In the ground of her own nature (svarūpa). Right from the element earth (pṛithvī) up to the state of the supreme perceiver (para pramātṛi). When the heroic yogī meditates with continuous contemplation on that collective class23 of energies of Śiva (śakti cakra), which is found in only one energy, svātantrya śakti, he destroys this dualistic universe right from kālāgni rūdra24up to śāntātītā kalā.25You must understand though, destruction does not mean that it is destroyed. Although it is individually found, externally found, or found in his own awareness, the heroic yogī feels that the entire universe has become one with the fire of supreme consciousness. The secret teaching is contained in special tantras that remain unwritten and have been orally transmitted from master to disciple.
創造、保護與毀滅的遊戲是 svātantrya śakti 的再創造。22 在哪裡？在她自身本性的根基（svarūpa）中。從元素地（pṛithv）一直到至高感知者的狀態（para pramātṛi）。當英雄瑜伽士持續冥想那只存在於一種能量中、屬於濕婆的集體能量類別（śakti cakra），即 svātantrya śakti 時，他便從 kāāgni rūdra24 到śāntāttā kalā25 摧毀這個二元宇宙。你必須理解，毀滅並不意味著它被消滅。雖然它個別存在、外在存在，或存在於他的自我覺知中，英雄瑜伽士感受到整個宇宙已與至高意識之火合而為一。這個秘密教義包含在特殊的密續中，這些密續未曾成文，而是由師徒口傳相授。
It is also said in Bhargaśikhā śāstra:
Bhargaśikhā śāstra 中也有這樣的說法：
When, at the time of meditating on the wheel of energies, he digests and destroys everything–death, the sphere of time, the collection of all activities found in the world, the totality of all emotions, becoming the object of all perceptions,26 becoming the object of one thought or various thoughts—in his own supreme being he causes that whole to enter in that supreme consciousness of God.
當他在觀想能量之輪時，消化並摧毀一切——死亡、時間的領域、世界中所有活動的集合、所有情感的總和，成為所有感知的對象，成為一個念頭或多個念頭的對象——在他自己的至高存在中，使那整體進入神的至高意識。
The Vīravala Śāstra also says the same thing:
《Vravala Śāstra》也說了同樣的話：
That consciousness, where everything is destroyed and the totality of thirty-six elements is burned to ashes, should be perceived in one’s own body, shining like kālāgni rūdra.27 (Vīravala Śāstra)
那種意識，萬物皆被摧毀，三十六元素的總和化為灰燼，應在自身身體中被感知，閃耀如 kāāgni rūdra。27（Vravala Śāstra）
The Mālinī Vijaya Tantra also says the same thing.
《Mālin Vijaya Tantra》也說了同樣的話。
The one who meditates on that unspeakable and indescribable being gains entry into his own nature by that trance called śākta samāveśa. (Mālinī Vijaya Tantra 2.22)
那個冥想那無法言說且難以形容的存在者，透過稱為 śākta samāveśa 的恍惚狀態，得以進入他自身的本性。（Mālin Vijaya Tantra 2.22）
Now, the author of the commentary, Kṣhemarāja, tells us that he will not give us any further clarification because the Mālinī Vijaya Tantra teaches us that this state and power of contemplation will only appear in the one who serves the feet of a master. He says that a more vivid explanation must come from the mouth of the master.
現在，註解的作者 Kṣhemarāja 告訴我們，他不會再做進一步的說明，因為 Mālin Vijaya Tantra 教導我們，這種冥想的狀態與力量只會出現在侍奉師父足下的人身上。他說，更生動的解釋必須由師父親口傳授。
This is narrated in Spanda Kārikās in this first verse and in the last verse:
這在 Spanda Kārikās 的第一節和最後一節中都有敘述：
By whose twinkling of the eyes, in their opening and closing, this whole universe is created and destroyed . . . (Spanda Kārikā 1.1)
藉由其眼睛眨動的瞬間，在開合之間，整個宇宙被創造又毀滅……（Spanda Kārikā 1.1）
When one is unflinchingly focused to one-pointedness, then he enters in his supreme consciousness . . . (Spanda Kārikā 3.19)
當一個人毫不動搖地專注於一點時，他便進入了他的至高意識……（Spanda Kārikā 3.19）
There is no difference between a mystical trance (samādhi) and the world of action (vyutthāna) when the world of dualistic perception is completely digested in one’s own consciousness.
當二元感知的世界完全被自身意識消化時，神秘的三昧（samādhi）與行動的世界（vyutthāna）之間便無差別。
7.
jāgratsvapnasuṣuptabhede turyābhogasaṁbhava28 //
Such a heroic yogī experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep.
如此英勇的瑜伽士在清醒、夢境與深眠這三種不同狀態中，體驗到廣闊的 turya 狀態。
When that aspirant, who is a hero in meditation, through the flashing forth of active awareness29 instantaneously makes universal consciousness shine (udyamo bhairavaḥ), then for him the expansive state of turya30 occurs in all states, waking (jāgrat), dreaming (svapna) and deep sleep (suṣupti). For this yogī, all the states of experience, waking, dreaming and deep sleep, are one with turya. He does not experience any difference between this world and the state of samādhi. This happens to that yogī who is a great yogī, with advanced development of awareness.
當那位修行者，作為冥想中的英雄，透過閃現的主動覺知 29 瞬間使宇宙意識閃耀（udyamo bhairavaḥ）時，對他而言，turya30 的廣大狀態會在所有狀態中出現，無論是清醒（jāgrat）、夢境（svapna）還是深眠（suṣupti）。對這位瑜伽士來說，所有的經驗狀態——清醒、夢境和深眠——皆與 turya 合一。他不會感受到這個世界與三昧狀態之間有任何差異。這種情況發生在那位偉大的瑜伽士身上，他的覺知已達高度發展。
It is said in the Candrajñāna:
《Candrajñāna》中說：
Just like the moon, shining in the sky, beautiful like a flower, captivating the mind, instantaneously fills this world with happiness. In the same way, when this heroic yogī wanders about in this world, with the rays of his knowledge, he purifies and fills it with supreme bliss right from hell (avīchi) to śiva. (Śrī Candrajāna)
就像月亮在天空中閃耀，美麗如花，吸引心神，瞬間充滿這個世界以幸福。同樣地，當這位英雄瑜伽士在這個世界中遊走時，憑藉他的知識之光，他淨化並充滿從地獄（avchi）到濕婆（śiva）的極樂。（Śr Candrajāna）
In the Spanda Kārikā, it is explained in this verse:
在《Spanda Kārikā》中，這節經文如此解釋：
In the differentiated states of waking, dreaming and deep sleep, that supreme consciousness of turya is found as one. (Spanda Kārikā 1.3)
在清醒、夢境與深眠這三種不同的狀態中，最高的 turya 意識被視為一體。（Spanda Kārikā 1.3）
Now, in the next three sūtras, the author explains the three states of consciousness, waking (jāgrat), dreaming (svapna), and deep sleep (suṣupti).
接下來的三句經文中，作者解釋了三種意識狀態：清醒（jāgrat）、夢境（svapna）與深眠（suṣupti）。
8. jñānaṁ jāgrat //
External organic knowledge constitutes the waking state.
外在的有機知識構成了清醒狀態。
External organic knowledge (jñānam) is not knowledge of the self; it is dualistic knowledge.
外在的有機知識（jñānam）並非自我的知識；它是二元的知識。
9. svapno vikalpāḥ //
Internal perceptions and thoughts compose the dreaming state.
內在的知覺與思維構成了夢境狀態。
The Sanskrit word vikalpāḥ means “internal perceptions.” If internal perceptions are found in the waking state, it is also dreaming (svapna).
梵文詞彙 vikalpāḥ 意指「內在知覺」。若在清醒狀態中出現內在知覺，也屬於夢境（svapna）。
10. aviveko māyāsauṣuptam //
Forgetfulness and the negation of awareness is the dreamless state or māyā.
遺忘與意識的否定即是無夢狀態或稱為 māyā。
That which is the object of everyone because it is from the external organic world comprises the waking state (jāgrat).
那個因來自外在有機世界而成為所有人對象的，是清醒狀態（āgrat）。
Those objects which are created in one’s own mind and become perceptions of only one individual constitute the dreaming state. In the dreaming state, thought is predominant.
那些在自己心中創造並成為僅屬於個別個體的感知的對象，構成了夢境狀態。在夢境狀態中，思維佔主導地位。
And when you are absolutely unaware, unable to differentiate your being—not being present where you are—this ignorance, this negation, is the state of deep sleep. This state is one with māyā. It makes you absolutely deluded about your nature. So, although it is the dreamless state (suṣupti) that is explained here, you must understand that the state of māyā, which must be discarded, has the same explanation.
當你完全無知，無法分辨自己的存在——不在你所在之處——這種無知，這種否定，就是深度睡眠的狀態。這種狀態與 māyā合而為一。它使你對自己的本質完全迷惑。因此，雖然此處所說的是無夢狀態（suṣupti），你必須理解必須捨棄的 māyā狀態有相同的解釋。
Up to this point, we have explained the three states of consciousness, waking, dreaming, and deep sleep. You must now understand that each of these states contains three additional states. Thus in the waking state there are three states, in the dreaming state there are three states, and in the state of deep sleep there are three states. And these three additional states are waking, dreaming and deep sleep. So there is waking in wakefulness, dreaming in wakefulness and deep sleep in wakefulness.
到此為止，我們已經解釋了三種意識狀態：清醒、夢境和深度睡眠。你現在必須明白，每一種狀態中還包含三種附加狀態。因此，在清醒狀態中有三種狀態，在夢境狀態中有三種狀態，在深度睡眠狀態中也有三種狀態。而這三種附加狀態分別是清醒、夢境和深度睡眠。所以，在清醒中有清醒，在清醒中有夢境，在清醒中有深度睡眠。
You must know that in the waking state, whenever you find that there is external organic knowledge, that is wakefulness in the waking state. When there are only thoughts in the waking state, that is dreaming in the waking state and when there is unawareness (moha), the negation of your self, in the waking state that is deep sleep in the waking state.
你必須知道，在清醒狀態中，當你發現有外在的有機知識時，那就是清醒狀態中的覺醒。當清醒狀態中只有思緒時，那就是清醒狀態中的夢境；而當有無明（moha），即自我的否定時，那就是清醒狀態中的深眠。
These three states also exist in the dreaming state. When, while dreaming, there is some subjective knowledge and you are conscious of dreaming, feeling that you are dreaming a dream, that dreaming state is called wakefulness in the dreaming state. When, while dreaming, you are given completely to perception without any awareness of that subjective consciousness, that is the dream state within a dream. And when these dreams are not remembered at all, that is the deep sleep state within a dream.
這三種狀態也存在於夢境狀態中。當你在夢中有某種主觀知識，並且意識到自己正在做夢，感覺自己正在夢中做夢時，這種夢境狀態稱為夢中覺醒。當你在夢中完全沉浸於感知，而對那主觀意識毫無覺察時，那就是夢中之夢的狀態。而當這些夢完全不被記得時，那就是夢中深眠的狀態。
Now, take the state of deep sleep. Where can wakefulness be found in the deep sleep state? Where can wakefulness exist when there is the absolute negation of thoughts and awareness? Although thought does not exist in the state of deep sleep, there is a point before entering the state of deep sleep where one feels that he is going to get complete rest. This is wakefulness in the deep sleep state. When the impressions of the deep sleep state remain, causing one to think upon waking that he was sleeping and does not know anything, this is dreaming in the state of deep sleep. In the dreaming state of deep sleep, there are impressions and there are thoughts of these impressions, but these are not gross thoughts. Rather, these are thoughts held in a subtle way. They are thoughts in the state of impressions. The completely thoughtless state is deep sleep in the state of deep sleep.
現在，來談談深度睡眠的狀態。在深度睡眠狀態中，清醒意識在哪裡？當思想和覺知被完全否定時，清醒意識又能存在於何處？雖然在深度睡眠狀態中沒有思想，但在進入深度睡眠之前，有一個時刻會感覺到即將獲得完全的休息。這就是深度睡眠狀態中的清醒意識。當深度睡眠狀態的印象殘留，導致醒來時覺得自己剛剛在睡覺且什麼都不知道，這就是深度睡眠狀態中的夢境。在深度睡眠的夢境狀態中，存在印象，也存在對這些印象的思考，但這些並非粗淺的思想，而是以微妙的方式持有的思想。它們是印象狀態中的思想。完全無思想的狀態，就是深度睡眠狀態中的深度睡眠。
Now we will analyze these three states: waking, dreaming and deep sleep from the yogic point of view. When a yogī is completely one-pointed in meditation (dhāraṇā), that is the waking state. Here the yogī is aware at the beginning of meditation that he is meditating and he is one-pointed about meditating. This is active, not passive,31 meditation. For yogīs, the state of meditation is called wakefulness because here the yogī is given to one-pointedness.
現在我們將從瑜伽的觀點來分析這三種狀態：清醒、做夢和深睡。當一位瑜伽士在冥想（dhāraṇā）中完全專注於一點時，那就是清醒狀態。在這裡，瑜伽士在冥想開始時意識到自己正在冥想，並且專注於冥想。這是積極的，而非被動的 31 冥想。對瑜伽士而言，冥想的狀態被稱為清醒，因為此時瑜伽士專注於一點。
When one-pointedness is breaklessly maintained as the continuity of one thought, that, for the yogī, is the dreaming state. For the yogī, this state of dreaming is higher than wakefulness. And, for yogīs, higher still is the state known as deep sleep. This state exists when both the state of objectivity and the state of subjectivity instantly vanish. This is samādhi, the thoughtless state of consciousness, and it is deep sleep for yogīs.
當專注於一點的狀態不間斷地維持，成為一個連續的念頭，對瑜伽士來說，那就是做夢狀態。對瑜伽士而言，這種做夢狀態比清醒更高。而對瑜伽士來說，更高的狀態是被稱為深睡的狀態。當客觀狀態和主觀狀態瞬間消失時，這種狀態便存在。這是三摩地（samādhi），無念的意識狀態，對瑜伽士而言即是深睡。
This is why in Mālinī Vijaya Tantra the three states—wakefulness, dreaming and deep sleep—are shown one in another. In the waking state, there is wakefulness; in the waking state there is dreaming; and in the waking state there is deep sleep. Also in the dreaming state as well as in deep sleep there is wakefulness, dreaming and deep sleep.
這就是為什麼在《Mālin Vijaya Tantra》中，三種狀態——清醒、夢境和深眠——彼此相映。於清醒狀態中，有清醒；於清醒狀態中，有夢境；於清醒狀態中，有深眠。同樣地，在夢境狀態以及深眠狀態中，也存在清醒、夢境和深眠。
Also from the yogic point of view it is explained:
同時，從瑜伽的觀點來說，也有以下解釋：
Abuddha is the state of wakefulness in wakefulness. Buddha is the state of wakefulness in dreaming, prabuddha is the state of wakefulness in deep sleep. And suprabuddha is the state of wakefulness in the fourth state (turya).
Abuddha 是清醒中清醒的狀態。Buddha 是夢境中清醒的狀態，prabuddha 是深眠中清醒的狀態。而 suprabuddha 則是第四狀態（turya）中的清醒狀態。
So these threefold states, waking, dreaming and deep sleep, are explained from the worldly point of view and the yogic point of view.
因此，這三重狀態——清醒、夢境和深眠——從世俗的觀點和瑜伽的觀點皆有解釋。
The heroic yogī, who has destroyed this entire universe by meditating on the collective wheel of energies and through that process has achieved the expansive state known as “the fourth” (turya), and who embraces everywhere, in waking, dreaming, deep sleep, and also in turya, the all-pervading oneness of God consciousness, ascends to and is established in that supreme summit of turya, the state known as “beyond the fourth” (turyātītaṁ).
那位英勇的瑜伽士，透過冥想集體能量之輪，毀滅了整個宇宙，並藉此過程達到被稱為「第四」（turya）的廣大境界，且在清醒、夢境、深眠以及 turya 中，擁抱無所不在的神意識合一，升華並立足於那 turya 的至高巔峰，即被稱為「超越第四」（turyāttaṁ）的境界。
It is said in this sūtra:
此經中說：
11. tritayabhoktā vīreśaḥ //
The one who enjoys in the oneness of awareness all of the three states—waking, dreaming, and deep sleep—becomes the master of all organic energies.
那位在覺知合一中享受三種狀態——清醒、夢境與深眠——的人，成為所有有機能量的主宰。
When this yogī, through meditating on the wheel of energies (śakticakra), apprehends the threefold state of waking, dreaming and deep sleep as absolutely free from all dualistic thoughts, filled with the nectar of bliss (ānanda rasa) and completely mixed with turya, then this yogī has truly relished these three states in the oneness of awareness. He is one who, enjoying the oneness of these three states in turya, becomes vīreśaḥ, the master of all active organic energies.32
當此瑜伽士透過冥想能量之輪（śakticakra），將清醒、夢境與深眠三重狀態視為完全無二元對立思想所染，充滿幸福甘露（ānanda rasa）且與 turya 完全融合時，則此瑜伽士真正品味了這三種狀態於覺知合一之中。他是那位在 turya 中享受這三種狀態合一，成為 vreśaḥ，即所有有機能量的主宰者。32
This heroic yogī is simultaneously aware of where objectivity and where subjectivity exist in the three states of waking, dreaming and deep sleep and is never stained by them.33 This kind of yogī enjoys the unrivaled kingdom of the universal self. He is filled with supreme bliss and becomes master of heroes (vīras) who are dedicated to digesting the sense of difference in the universe. He is said to be one with Manthāna Bhairava, which is Bhairava who churns everything, all objectivity, all cognition and all subjectivity, into one consciousness, producing a supreme undifferentiated mixture of universal consciousness. This is how it is explained in very rare Tantras.
這位英勇的瑜伽士同時覺察清醒、夢境與深眠三種狀態中何處存在客觀性，何處存在主觀性，且永不被其玷污。33 這類瑜伽士享受無與倫比的宇宙自我王國。他充滿至高無上的喜悅，成為致力於消化宇宙中差異感的英雄（vras）之主宰。他被稱為與 Manthāna Bhairava 合一，Manthāna Bhairava 即攪拌一切——所有客觀性、所有認知與所有主觀性——成為一體意識，產生至高無分別的宇宙意識混合體。這是極為罕見的密續中所闡述的說法。
On the other hand, the ordinary worldly man, who is not like this heroic yogī, is played by the three states, waking, dreaming and deep sleep. He is just like a beast. And so also that yogī who has not attained this supreme state of consciousness, he too is not the master of all active organic energies. He is also just like a beast. This is very well explained in sacred texts such as the Svacchanda Tantra:
另一方面，普通的世俗人，並不像這位英勇的瑜伽士，他被三種狀態所左右：清醒、夢境和深眠。他就像一頭野獸一樣。同樣，那些尚未達到這種至高意識狀態的瑜伽士，也不是所有有機能量的主人。他們也像野獸一樣。這在神聖經典如《Svacchanda Tantra》中有很好的解釋：
The yogī, who has adopted independent yoga and because of that independent yoga is moving in an independent way and is situated in an independent state, gets entry in an independent being. (Svacchanda Tantra 7.260)
採用獨立瑜伽，因為這獨立瑜伽而以獨立方式行動，並處於獨立狀態的瑜伽士，進入一個獨立的存在。（Svacchanda Tantra 7.260）
In Spanda Kārikā, the explanation is given in the following verse:
在《Spanda Kārikā》中，以下詩句給出了說明：
The knowledge of that spanda is held by him in the same way in waking, dreaming and deep sleep. (Spanda Kārikā 1.17)
他在清醒、夢境和深眠中，以同樣的方式掌握那種 spanda 的知識。（Spanda Kārikā 1.17）
In the waking state, the knowledge of that spanda is not less than it is in the dreaming state or in the state of deep sleep and vice versa. This yogī experiences that the state of turya is identical in all three states.
在清醒狀態中，對於那個 spanda 的認知並不比在夢境狀態或深度睡眠狀態中少，反之亦然。這位瑜伽士體驗到 turya 狀態在這三種狀態中是相同的。
Now the author asks this question. Does such a yogī have any characteristics that would lead one to surmise that he is established in the state of paramaśiva? The answer to this question is yes, there are signs. The author now explains in this sūtra the signs by which we can determine that a yogī is established in that supreme state of Lord Śiva.
現在作者提出這個問題。這樣的瑜伽士是否有任何特徵，讓人推測他已立足於 paramaśiva 的狀態？這個問題的答案是肯定的，確實有跡象。作者現在在這個 sūtra 中解釋了我們如何藉由這些跡象判斷瑜伽士已立足於主Śiva 的至高狀態。
12. vismayo yogabhūmikāḥ //
The predominant sign of such a yogī is joy-filled amazement.
這樣的瑜伽士最顯著的特徵是充滿喜悅的驚奇。
This yogī is filled with joy and amazement. The Sanskrit word vismaya means “amazement completely filled with joy.” Just as a person seeing some wonderful object is amazed, in the same way, this yogī is filled with amazement who, in the objective world of senses, experiences entry in his own self filled with consciousness, which is unique, intense, always fresh and uncommonly charming, and by which entry all his varieties of organs are filled with blooming, ever smiling, one-pointed joy.
這位瑜伽士充滿了喜悅與驚奇。梵文詞彙 vismaya 意指「充滿喜悅的驚奇」。正如一個人看到某個奇妙的物體而感到驚奇一樣，這位瑜伽士在感官的客觀世界中，體驗到進入他自身充滿意識的自我，這種意識是獨特的、強烈的、永遠新鮮且異常迷人的，透過這種進入，他所有的各種器官都充滿了綻放、永遠微笑、專注一致的喜悅。
What kind of amazement is this? This yogī, upon entering into that limitless state of bliss (ānanda), is never satiated with the experience. On the contrary, he feels bathed with the amazement of joy. This is the predominent state of yoga of a yogī who has become one with the supreme Lord, the supreme tattva, Śiva tattva. And by this, you can surmise that he has ascended to the state of Śiva.
這是什麼樣的驚奇呢？這位瑜伽士在進入那無限的福樂（ānanda）狀態時，從未對這種體驗感到滿足。相反地，他感覺自己沐浴在喜悅的驚奇之中。這是已與至高主宰、至高實相Śiva tattva 合一的瑜伽士的主要瑜伽狀態。由此，你可以推測他已經昇華至Śiva 的境界。
On the other hand, to perceive at the place of rectum (mūlādhāra) a joyful state of consciousness or to perceive effulgent light between the two eyebrows are not the states of such a yogī. These are to be discarded. There is only one sign of such a yogī and that is that he is filled with amazement overflowing with joy. It is said in Kulayukta Śāstra:
另一方面，在會陰（mūādhāra）處感知到一種喜悅的意識狀態，或是在兩眉之間感知到光輝閃耀，並非此類瑜伽士的狀態。這些都應該被摒棄。此類瑜伽士只有一個標誌，那就是他充滿驚奇，溢滿喜悅。Kulayukta Śāstra 中說道：
When yogīs perceive the state of the self by their own effort, then in their own self they perceive the fullness of wonder filled with joy. (Kulayukta Śāstra)
當瑜伽士通過自身努力感知自我狀態時，他們在自身中感知到充滿喜悅的驚奇圓滿。（Kulayukta Śāstra）
Here in this verse is the conclusion reached in Spanda Kārikā:
此處這句詩是 Spanda Kārikā 中達成的結論：
When he perceives his own nature through subjective perception, then he perceives that he is one with this reality. For him, being wonderstruck and filled with wonderful joy, there is no possiblility of traveling the path of repeated births and deaths. (Spanda Kārikā 1.11)
當他通過主觀感知察覺自身本性時，他便感知到自己與此實相合一。對他而言，驚奇且充滿美妙的喜悅，已無可能再走輪迴生死之路。（Spanda Kārikā 1.11）
Such a yogī, established in this kind of yoga, filled with the wonderful state of joy,
這樣的瑜伽，建立在這種瑜伽中，充滿了美妙的喜悅狀態，
13. icchā śakttirūmā kumāri //
His will is the energy of Lord Śiva and it is called umā and it is called kumāri.
他的意志是濕婆神的能量，稱為 umā，也稱為 kumāri。
or,
或者，
For such a yogī, his will is one with the energy of Lord Śiva, unobstructable, completely independent, always given to play.
對於這樣的瑜伽士，他的意志與濕婆神的能量合而為一，不可阻擋，完全獨立，且總是處於遊戲狀態。
His will is the energy (śakti) of Lord Śiva. And, his will is not only energy it is also called umā and kumārī. The author has provided these three names for the will of such a yogī.
他的意志是濕婆神的能量（śakti）。而且，他的意志不僅是能量，也被稱為 umā和 kumār。作者為這樣瑜伽士的意志提供了這三個名稱。
The will of the yogī, who has attained complete entry into the state of Bhairava and become one with supreme Bhairava, is the energy of Lord Śiva. It is one with umā. Here, in this sūtra, the word umā does not refer to the wife of Lord Śiva. Here the word umā refers to the independent energy of the supreme Lord (svātantrya).
已完全進入 Bhairava 狀態並與至高 Bhairava 合一的瑜伽士的意志，是濕婆神的能量。它與 umā合一。在此經文中，umā一詞並非指濕婆神的妻子，而是指至高主（svātantrya）的獨立能量。
The will of this yogī is also called kumārī. The Sanskrit word kumārī can be translated and understood in a number of ways. It could be that kumārī refers to that energy that plays in the universe, creating, protecting, and destroying it. But why use this definition? Because in Sanskrit grammar, the word kumāra is contained in the meaning of krīḍā, which means “to play.” Kumārī, therefore, means that energy that is always given to play.
這位瑜伽士的意志也被稱為 kumār。梵文詞彙 kumār 可以有多種翻譯和理解方式。它可能指的是在宇宙中遊戲、創造、保護和毀滅的那股能量。但為何使用這個定義？因為在梵文語法中，kumāra 一詞包含了 krīḍā的意義，意指「遊戲」。因此，kumār 意指那股總是處於遊戲狀態的能量。
There is another meaning of Kumārī. Kumārī can be understood as kuṁ mārayati. Here kuṁ means the differentiated perception in this world and mārayati is the energy that destroys differentiated perception and directs it into one’s own nature. That is kumārī. Also, kumārī can be understood to mean “virgin.” In this context, what do we mean by the word “virgin”? Here “virgin” is to be understood as referring to that girl that has never been enjoyed by any other agency. She is one who has established her own nature in the state of enjoyer. She is enjoying her own nature in her own way. She does not require any other vehicle for enjoyment. This is kumārī and this is the state of being virgin. This kind of girl is always one with her own nature. She is not looking to the opposite sex for satisfaction. There is still another way to understand the meaning of umākumārī. At the time when Umā was virgin, she was completely detached from the world of enjoyment. When she had given herself to perform penance in order to receive the blessing of Lord Śiva, her mind was one-pointedly focused only on Lord Śiva. She was always one with that being of Śiva. In the same way, the desire of such a yogī is completely one-pointed. He always wills entry in his own nature and nothing else. This is how our masters have explained the meaning of this sūtra.34
Kumār 另有一層意義。Kumār 可理解為 kuṁ mārayati。此處 kuṁ 指的是世間的分別知覺，mārayati 則是摧毀分別知覺並引導其回歸自身本性的能量。這就是 kumār。此外，kumār 也可理解為「處女」。在此語境中，「處女」指的是從未被任何外在力量所享用的女子。她是在享用者的狀態中建立了自身本性的人。她以自己的方式享受自身本性，不需要任何其他媒介來獲得享受。這就是 kumār，也是處女的狀態。這樣的女子永遠與自身本性合一，不會向異性尋求滿足。還有另一種理解 umākumār 的方式。當 Umā 是處女時，她完全超脫於享樂世界。當她為了獲得濕婆神的祝福而修行時，她的心念專注於濕婆神，始終與濕婆神合一。 同樣地，這種瑜伽士的願望完全是專一的。他總是意願進入他自身的本性，別無他求。這就是我們的大師們對此經文意義的解釋。34
So this kind of yogī, established in yoga in all three states and filled with joyous amazement, does not, like ordinary people, possess gross desire in his mind. On the contrary, his energy of will is always one with the supreme energy of Lord Śiva and, therefore, there is no power that can obstruct it. This verse in the Svacchanda Śāstra is saying the same thing:
因此，這種瑜伽士，在三種狀態中皆立於瑜伽之中，充滿喜悅與驚奇，不像普通人那樣在心中擁有粗重的慾望。相反地，他的意志能量始終與主濕婆的至高能量合一，因此，沒有任何力量能阻擋它。Svacchanda Śāstra 中的這句詩也表達了同樣的意思：
Lord Śiva’s energy of will (svātantrya śakti) is one with devī (goddess) who, as His energy, is known by many different names. This energy of will is concealed with the magic of yoga and, named Kumārī, is desired by every being. (Svacchanda Tantra 10.727)
主濕婆的意志能量（svātantrya śakti）與女神（dev）合一，女神作為祂的能量，以許多不同的名字被人所知。這股意志能量被瑜伽的魔力所隱藏，名為 Kumār，是每個眾生所渴望的。（Svacchanda Tantra 10.727）
Everyone wants to have this kind of will so that whatever he desires, he gets. In the Netra Tantra, the same thing is explained:
每個人都想擁有這種意志，這樣無論他渴望什麼，都能得到。在 Netra Tantra 中，也有同樣的說明：
Oh Pārvatī! His will is one with my will, my supreme energy. It is one with myself and rises from my own nature.35
喔，帕爾瓦蒂！他的意志與我的意志合而為一，我的至高能量。它與我自身合一，並從我自身的本性中升起。35
The energy of the will of this yogī has become the cause of the entire universe because the energy of this yogī is one with the energy of Lord Śiva, just as heat is one with fire and rays are one with the sun. In the same way, his energy is one with the self of Śiva. (Netra Tantra 1.25–26)
這位瑜伽士的意志能量成為整個宇宙的根源，因為這位瑜伽士的能量與濕婆主的能量合而為一，就如熱與火合一，光線與太陽合一一般。同樣地，他的能量與濕婆的自我合一。（Netra Tantra 1.25–26）
This is concluded in Spanda Kārikā in this śloka.
這在 Spanda Kārikā的這句頌文中得以總結。
He does not infuse the power of will in his senses but when he wills, it is done. He does not crave for any desire but, because he possesses the strength of supreme I, when he desires, he wills, and it is accomplished. (Spanda Kārikā 1.8)
他不將意志的力量注入感官，但當他意願時，便能成就。他不渴求任何慾望，但因他擁有至高「我」的力量，當他渴望時，他意願，且得以實現。（Spanda Kārikā 1.8）
To such a great yogī who has such a great will, desire . . .
對於如此偉大的瑜伽士，擁有如此強大的意志、渴望……
14. dṛiśyaṁ śarīram //
This entire perceived world is his own self.
這整個被感知的世界都是他自己的本體。
or
或
His own body is just like an object to him.
他自己的身體對他來說就像一個物體。
In this sūtra, the Sanskrit word driśyam means “perceived objective world.” So in this case, the sūtra would be translated “This entire perceived world is his own self.” It can also be translated in a different and opposite way. The alternative translation would be “He perceives his own body just like an object.” He does not perceive his body with the oneness of I consciousness. Why? Because he has no ego for that body.
在此經文中，梵文詞語 driśyam 意指「被感知的客觀世界」。因此，在此情況下，經文可譯為「這整個被感知的世界即是他自己」。它也可以用另一種相反的方式翻譯。另一種翻譯是「他將自己的身體視為一個物體」。他並非以「我」的意識合一來感知自己的身體。為什麼？因為他對那具身體沒有自我意識。
These are two ways this sūtra is to be translated. One, this whole objectve world is his own self and two, his own body is an object. In the first way of translating this sūtra, emphasis is on the reality that because he is one with every being, he perceives the perceived world of objects, the objective world, as his own self.
這是此經文的兩種翻譯方式。一是整個客觀世界即是他自己，二是他自己的身體是一個物體。在第一種翻譯方式中，重點在於他與每一個生命合一，因此他將被感知的物體世界、客觀世界視為他自己。
In the second way of translating this sūtra, the yogī’s perception of his body as an object is stressed. But here the perception of his body as an object is not perceiving his body in a subjective way, as we do. Our perception of our body is suggested in such statements as, “I am strong, I am very weak.” But who is weak? The self is not weak. Because the body is weak, you say I am weak. You perceive your body as one with your own I consciousness. But this yogī does not. He perceives his own body, and not only this body, but the gross body of wakefulness, the body of the dreaming state, the body of sound sleep and body of voidness,36 as an external object.
在第二種翻譯此經文的方法中，強調瑜伽士將其身體視為一個客體的知覺。但在此，將身體視為客體的知覺並非像我們那樣以主觀方式感知自己的身體。我們對身體的感知通常表現在諸如「我很強壯，我很虛弱」這樣的陳述中。但誰是虛弱的呢？自我並不虛弱。因為身體虛弱，你才說「我很虛弱」。你將自己的身體與「我」的意識視為一體。但這位瑜伽士並非如此。他將自己的身體，不僅是這具身體，還有清醒狀態的粗重身體、夢境狀態的身體、深眠狀態的身體以及空性身體，36 視為外在的客體。
The question might be asked, “How it is that he experiences his body as an external object not one with I consciousness and yet, on the other hand, he perceives the entire world as his own self?” If he perceives this entire universe collectively, as one with I consciousness, that is correct, that is the reality of perceiving. He must not perceive individually, thinking, “this body is only mine,” and then insert I consciousness in this body which he has owned. He must insert that I consciousness in everyone. That is the correct way of perceiving. It is erroneous to put I consciousness into only a portion of the world and preserve the remaining world as the objective world. This yogī does not make this mistake. He perceives the objective world as one with his own self and his own body as an object.
可能會有人問：「他怎麼會將自己的身體視為外在的物體，而非與我意識合一的存在，卻又能將整個世界視為自己的自我呢？」如果他將整個宇宙整體地感知為與我意識合一，那是正確的，那才是真實的感知。他不應該個別地認為「這具身體只是我的」，然後將我意識套用在這具他擁有的身體上。他必須將那我意識套用在每一個人身上。這才是正確的感知方式。將我意識只放在世界的一部分，並將剩餘的世界保留為客觀世界，是錯誤的。這位瑜伽士沒有犯這個錯誤。他將客觀世界視為與自己的自我合一，而將自己的身體視為一個物體。
Because of the thought (aham idam) “I am this whole universe,” whatever object he perceives in the objective world, whether it is existing internally or externally, he perceives as one with the limbs of his own body of I conscious being. So, by this great achievement of supreme I consciousness, just like sadāśiva, he experiences this whole universe, in an undifferentiated way, as the limbs of his own body of I consciousness.
因為有「我即是這整個宇宙」（aham idam）的念頭，無論他在客觀世界中感知到什麼物體，無論是內在存在還是外在存在，他都將其視為與自己「我」意識身體的肢體合而為一。因此，藉由這種至高「我」意識的偉大成就，就如同 sadāśiva 一樣，他以無差別的方式體驗整個宇宙，視其為自己「我」意識身體的肢體。
Hence, whether in his body or in the external world, such a yogī has the perception of oneness everywhere. He perceives this whole universe in oneness, just like the yolk of the egg of the peacock. For just as the yolk of the egg of the peacock has only one color and yet gives rise to the peacock, which has so many colors, so, in the same way, he perceives that this whole universe is made of that liquid of consciousness and bliss (cidānanda). For him, there is no difference between one being and another being. He perceives the whole universe as one with that ānanda.
因此，無論是在他的身體內還是在外在世界中，這樣的瑜伽士到處都感知到一體性。他如同孔雀蛋的蛋黃一般，感知整個宇宙為一體。正如孔雀蛋的蛋黃只有一種顏色，卻孕育出擁有多種顏色的孔雀，同樣地，他感知整個宇宙是由那種意識與喜悅（cidānanda）的液體所構成。對他而言，沒有一個生命與另一個生命的差別。他將整個宇宙視為與那份喜悅合而為一。
It is also said in Vijñāna Bhairava:
Vijñāna Bhairava 中也有這樣的說法：
Just as waves are not separate from water, just as the flames are not separate from fire, just as rays are not separate from the sun, in the same way, all the currents and flows of the universe have come into manifestation from Me, that I consciousness which is Bhairava. (Vijñāna Bhairava 110)
正如波浪不離水，正如火焰不離火，正如光線不離太陽，同樣地，宇宙中所有的流動與變化皆由我顯現，那即是意識，亦即 Bhairava。（Vijñāna Bhairava 110）
This is concluded in a verse from Spanda Kārikā:
這在 Spanda Kārikā的一節詩中有結論：
Subjective energy is established in objective energy. Objective energy is no other than subjective energy. This objective world is one with the subjective world. Therefore, this is the kingdom of the subjective world, not the objective world. (Spanda Kārikā 2.4)
主觀能量建立於客觀能量之中。客觀能量不過是主觀能量。這個客觀世界與主觀世界合而為一。因此，這是主觀世界的王國，而非客觀世界。（Spanda Kārikā 2.4）
It has already been explained that such a yogī perceives that this whole objective world is his own self and he perceives his personal body to be just like an object. This kind of achievement is not difficult for such a yogī because,
之前已解釋過，如此的瑜伽士會覺知整個客觀世界即是他自身，並且他將個人身體視為一個物件。這種成就對於這樣的瑜伽士並不困難，因為，
15. hṛidaye cittasaṁghaṭṭād dṛiśyasvāpadarśanam //
When his thoughts are diverted to the center of God consciousness, then he feels the existence of God consciousness in oneness in the objective world and in the world of negation.
當他的思緒轉向神意識的中心時，他便感受到神意識在客觀世界與否定世界中的合一存在。
The literal reading is “When all one’s thoughts are diverted to the heart.” Here the word heart (hṛidaye) does not mean our own physical heart. Rather, here the word “heart” means the light of consciousness (cit prakāśa) which is the background, the basis, of the existence of the whole universe. On that basis, everything in this universe is moving, being born, dying, suffering, enjoying, smiling, laughing, marrying, etc. Everything has that center of God consciousness as its basis.
字面意思是「當所有的思緒都轉向心中」。此處的「心」（hṛidaye）並非指我們自身的物理心臟，而是指意識之光（cit prakāśa），即整個宇宙存在的背景與基礎。基於此，一切宇宙中的事物都在運行、誕生、消逝、受苦、享受、微笑、歡笑、結婚等。一切皆以那神意識的中心為其根基。
This yogī experiences the oneness of the existence of God consciousness in the objective world and in the world of negation. When does the experience of the negation of the objective world occur? The experience of the negation of the objective world takes place at the time of death and at the time of deep sleep. And, in these states also, the yogī effortlessly experiences the existence of God consciousness. How? The yogī accomplishes this by collecting his mind and putting it on that point. Although the mind is always flickering and does not exist in one point, through the practice (sādhanā) of one-pointedness, it becomes easy for the yogī to maintain one point. He then discards the differentiation of objectivity and subjectivity and perceives the objective world, which consists not only of external objects but also of his body of wakefulness, his body of the dreaming state, and his body of the dreamless state (nīla-deha-prāṇa-buddhyātmanaḥ), and the negation of these, which is the void state (śūnya), in its real way as the limbs of his universal body. When you make your mind enter into the light of consciousness then your mind feels this whole universe as one with that universal being.
這位瑜伽士體驗到神意識在客觀世界與否定世界中的合一。何時會發生對客觀世界的否定體驗？對客觀世界的否定體驗發生在死亡時刻和深度睡眠時刻。而且，在這些狀態中，瑜伽士也能輕鬆地體驗到神意識的存在。如何做到？瑜伽士透過集中心念並將其放在那一點上來達成此境。雖然心念總是閃爍不定，無法停留在一點，但透過專注修行（sādhanā），瑜伽士能輕易地維持心念於一點。接著，他捨棄客觀與主觀的區別，並以真實的方式感知客觀世界，這個世界不僅包含外在物體，還包括他的清醒身體、夢境身體與無夢身體（nla-deha-prāṇa-buddhyātmanaḥ），以及這些的否定，即空無狀態（śūnya），作為他宇宙身體的肢體。當你使心念進入意識之光時，你的心便會感受到整個宇宙與那宇宙存在合而為一。
This is said in Vijñāna Bhairava:
這是在《Vijñāna Bhairava》中所說的：
O Pārvatī!, the one who, with one-pointedness, directs all his organs including his mind in the voidness of that heart, which is the light of consciousness, and remains in between the two lotuses of this-ness and I-ness, becomes glorified with God consciousness. (Vijñāna Bhairava 49)
喔，帕爾瓦蒂！那位以專注，將包括心靈在內的所有感官導向那顆心的虛無之中，那顆心是意識之光，並停留在此有與我有這兩朵蓮花之間者，便會因神意識而獲得榮耀。（Vijñāna Bhairava 49）
By using the word “glory,” this verse indicates that he becomes the ruler of everything that exists. In Svacchanda Tantra, such a yogī is defined as follows:
此詩句以「榮耀」一詞表明，他成為了萬物的主宰。在《Svacchanda Tantra》中，這樣的瑜伽被定義如下：
Such a yogī, situated as one with this whole universe, pervades it. Because he pervades everything which exists, all classes of beings in elements, in the organic world, in animate and inanimate objects, his consciousness is not called God consciousness but rather his God consciousness is transformed into Universal consciousness. (Svacchanda Tantra 4.310)
這樣的瑜伽者，與整個宇宙合而為一，遍布其中。因為他遍布一切存在的事物，無論是元素、生命界、有機體、無生命物體，他的意識不被稱為神意識，而是他的神意識轉化為宇宙意識。（Svacchanda Tantra 4.310）
In the Spanda Kārikā, it is concluded in this verse:
在《Spanda Kārikā》中，此詩句總結道：
Do not try to dwell in each and every being. Reside in your own self. When you reside in your self, you will reside in this whole universe because your real self is one with the universe. (Spanda Kārikā 3.7)
不要試圖停留於每一個眾生。安住於你自己的自性。當你安住於自性時，你將安住於整個宇宙，因為你的真我與宇宙合一。（Spanda Kārikā 3.7）
If you reside and are established in the existence of self, you will already be established in the universal self.
如果你安住並立足於自我的存在，你便已立足於宇宙的自性。
Now the author furnishes another means to attain such a state of yoga.
現在作者提供了另一種達到此瑜伽境界的方法。
16. śuddha-tattva-saṁdhānādvā’paśuśaktiḥ //
Or by aiming at the pure element of Śiva, he possesses Śiva’s unlimited energy.
或者藉由瞄準純淨的濕婆元素，他擁有濕婆無限的能量。
In the sūtra, “the pure element” (śuddha tattva) refers only to supreme Śiva. Now, what do we have to do with that? We have to make this universal objectivity enter in that supreme consciousness of pure Śiva. You must see that this universe is residing in that pure element. There you will never find any impure object. Everything will appear to you as divine.
在經文中，「純淨元素」（śuddha tattva）僅指至高的濕婆。那麼，我們與此有何關係？我們必須讓這普遍的客觀性進入那純淨濕婆的至高意識中。你必須看到這宇宙正存在於那純淨元素中。在那裡你永遠找不到任何不純的物體。一切在你眼中都將顯現為神聖。
When you target, which means “aim at,” and then perceive that this whole universe is existing in the pure state of Śiva, in this way you will discard and be separated from the entangling energy that binds you with the wheel of differentiated perception. Instantly, you will become one with this universal state that is just like the pure element of Śiva (sadāśiva) and you will become master of the universe.
當你瞄準，也就是「以……為目標」，然後感知整個宇宙存在於濕婆的純淨狀態中，如此一來，你將拋棄並與束縛你於分化感知輪迴的糾纏能量分離。瞬間，你將與這如同濕婆純淨元素（sadāśiva）般的普遍狀態合而為一，並成為宇宙的主宰。
This is also said in Lakṣmīkaulārṇava Tantra:
這在《Lakṣmkaulārṇava Tantra》中也有提及：
The yogic powers which are attained with the perfection of an initiation from a great master, when compared with this supreme universal consciousness, are not equal to its sixteenth part. These yogic powers are nothing in comparison. They are all to be discarded. You have only to own and maintain this universal-I (mantra vīrya).
由偉大師父的灌頂圓滿所獲得的瑜伽力量，與這至高無上的宇宙意識相比，連其十六分之一都不及。這些瑜伽力量相比之下根本算不了什麼。它們全都應該被捨棄。你只需擁有並維持這個宇宙我（mantra vrya）。
That is called saṁdhāna. The Sanskrit word saṁdhāna means “aiming.” Aiming and entry, aiming and enjoying, aiming and feeling, aiming and attaining. And it is not only aiming, for this is just what we do when we meditate. We may meditate for one hour, two hours or three hours and during this time, we are always aiming, aiming, aiming. We are only aiming. But we have to aim once and for all. Aim and attain it. That is what is called saṁdhāna (aiming).
這就稱為 saṁdhāna。梵文 saṁdhāna 的意思是「瞄準」。瞄準並進入，瞄準並享受，瞄準並感受，瞄準並達成。而且不只是瞄準，因為這正是我們冥想時所做的。我們可能冥想一小時、兩小時或三小時，在這段時間裡，我們一直在瞄準、瞄準、瞄準。我們只是一直在瞄準。但我們必須一次性瞄準。瞄準並達成。這就是所謂的 saṁdhāna（瞄準）。
The Vijñāna Bhairava also speaks in the same way:
《Vijñāna Bhairava》也以相同的方式闡述：
With one-pointed attention, you must feel and perceive that this universe and your body are simultaneously one with God consciousness. Then the rise of that supreme God consciousness takes place. (Vijñāna bhairava 36)
你必須以專注的心，感受並體會這個宇宙與你的身體同時與神的意識合一。然後，至高無上的神意識便會升起。（Vijñāna bhairava 36）
This is also explained in Spanda Kārikā in this verse:
這在《Spanda Kārikā》中的這句詩也有說明：
For such a yogī who has this kind of perception, this world is a playground. Always filled with joy, he is never sad. Doubtlessly, he is liberated while living (jīvan mukta). (Spanda Kārikā 2.5)
對於擁有這種感知的瑜伽士來說，這個世界是一個遊樂場。永遠充滿喜悅，他從不悲傷。毫無疑問，他是在活著的狀態中解脫的（jvan mukta）。（Spanda Kārikā 2.5）
For such a yogī who possesses such exalted knowledge,
對於擁有如此崇高知識的瑜伽士，
17. vitarka ātmajñānam //
Any inference of such a yogī is knowledge of his own real self.
任何此類瑜伽的推論，都是對他自身真實自我的認知。
Whatever this yogī thinks, whatever he confirms, is one with the knowledge of his own self. It is his constant perception, “I am Lord Śiva, one with the universe.” This kind of perception37 is his personal knowledge.
無論這位瑜伽士思考什麼，無論他確認什麼，皆與他自身的知識合一。這是他持續的感知：「我是主濕婆，與宇宙合一。」這種感知 37 是他的個人知識。
This is also quoted in Vijñāna Bhairava:
這在《智慧毘濕羅婆羅》也有引用：
The supreme Lord (Parameśvara) is all knowing, all doing and all pervading. The yogī thinks, “My self is one with the Lord because the aspects of Śiva are my aspects.” By attentive meditation on this, one becomes one with Śiva. (Vijñāna Bhairava 102)
至高主（Parameśvara）是全知、全能且無所不在的。瑜伽士思維：「我的自我與主合一，因為濕婆的面向即是我的面向。」透過專注的冥想此點，便能與濕婆合一。（《智慧毘濕羅婆羅》102）
In Spanda it is also said:
在《Spanda》中也說：
. . . this is said to be the real one-pointedness of thought. (Spanda Kārikā 2.7)
……這被稱為思想真正的專一。（Spanda Kārikā 2.7）
In this verse of Spanda Kārikā, we are told that the individual-I becoming one with the universal-I is knowledge of one’s self.
在這節《Spanda Kārikā》的詩句中，我們被告知個體我與普遍我合一即是自我認知。
For such a yogī, it also happens that,
對於這樣的瑜伽修行者，也會發生，
18. lokānandaḥ samādhisukham //
The joy of his samādhi is bliss for the whole universe.
他的三昧之樂是整個宇宙的福樂。
Whatever joy he feels while he is in samādhi is said to be the insertion of bliss for the whole universe. This yogī doesn’t have to do anything. He only has to remain in samādhi and he will carry the whole universe into that supreme bliss.
他在三昧中所感受到的任何喜悅，都被稱為為整個宇宙注入的福樂。這種瑜伽不需要做任何事。他只需保持在三昧中，便能將整個宇宙帶入那至高的福樂。
In the sūtra, the Sanskrit word loka is to be explained in two ways. Whatever is perceived is loka and the perceiver is also loka. The one who is the perceiver of everybody is loka and the object that is perceived is loka. When the objective world and the subjective world are simultaneously in movement together, what happens is
在經文中，梵文詞彙 loka 有兩種解釋。凡是被感知的即為 loka，感知者亦是 loka。那位感知眾生者是 loka，而被感知的對象也是 loka。當客觀世界與主觀世界同時一同運動時，所發生的是
All individual beings perceive the objective world as separate from the subjective world and the subjective world as separate from the objective world. In this regard, there is a special exception for yogīs. When yogīs perceive the objective world, they perceive the subjective world in the objective world and the objective world in the subjective world. For these yogīs, the objective world and the subjective world is not different in their consciousness because their subjective God consciousness is held everywhere. (Vijñāna Bhairava 106)
所有個體存在皆將客觀世界視為與主觀世界分離，並將主觀世界視為與客觀世界分離。在這方面，瑜伽士有一個特殊的例外。當瑜伽士感知客觀世界時，他們在客觀世界中感知主觀世界，在主觀世界中感知客觀世界。對這些瑜伽士而言，客觀世界與主觀世界在他們的意識中並無差異，因為他們的主觀神性意識無所不在。（Vijñāna Bhairava 106）
According to such teachings found in the Vijñāna Bhairava, when a yogī resides with full awareness in the state of subjectivity, with the full joy of experiencing his own nature (camatkāra), this is said to be the joy of his samādhi (mystical rapture).
根據《Vijñāna Bhairava》中此類教導，當瑜伽士全然覺知地處於主觀狀態，並充滿喜悅地體驗自身本性（camatkāra）時，這被稱為他們三昧（神秘狂喜）的喜悅。
The same is quoted in Vijñāna Bhairava:
同樣內容亦見於《Vijñāna Bhairava》：
When a yogī meditates that the entire universe or his body is simultaneously filled with the supreme bliss of the joy of the self, then through the flow of that joy, he becomes one with supreme joy. (Vijñāna Bhairava 65)
當瑜伽士冥想整個宇宙或其身體同時充滿自我喜悅的至高福樂時，透過這份喜悅的流動，他與至高喜悅合而為一。（Vijñāna Bhairava 65）
This is narrated in Spanda Kārikā in this verse:
這在《Spanda Kārikā》中的這節經文中有敘述：
This is said to be the achievement of supreme amṛita. (Spanda Kārikā 2.7)
這被稱為至高無上的不死甘露的成就。（Spanda Kārikā 2.7）
There is another explanation of this sūtra given by masters and that is, “Whenever this yogī, who is always residing in his own self (svātmārāmā), is introverted and established in his own self, then he naturally enjoys the bliss of samādhi. Anyone who sees this and thinks that this yogī is enjoying the bliss of samādhi will, at that very moment, also enter into samādhi. This is just like seeing a cobra not from distance, but face to face.”
大師們對此經文還有另一種解釋，那就是：「每當這位瑜伽士，總是安住於自我（svātmārāmā）之中，內觀並立於自我時，他自然享受三昧的喜悅。任何見到此景並認為這位瑜伽士正在享受三昧的喜悅的人，當下也會進入三昧。這就像不是從遠處，而是面對面看到眼鏡蛇一樣。」
When you see a cobra and it bites you, you will be filled with the poison of that cobra. In the same way, when you observe a yogī who is established in the joy of samādhi and you understand that he is experiencing the joy of this samādhi, you will at once also relish the joy of this samādhi. This reveals how this bliss is bestowed on the whole world. But how does this observer enter in that state?
當你看到眼鏡蛇並被咬時，你會被那眼鏡蛇的毒液所侵襲。同理，當你觀察一位立於三昧喜悅中的瑜伽士，並理解他正在體驗這三昧的喜悅時，你也會立刻品味到這三昧的喜悅。這揭示了這份喜悅如何賜予整個世界。但這位觀察者又是如何進入那種狀態的呢？
The bliss of that yogī penetrates the nature of that observer who sees and feels that he is in bliss. Then he also abruptly becomes one with that bliss.
那位瑜伽士的福樂滲透了那位觀察者的本性，觀察者看到並感受到自己正處於福樂之中。然後，他也突然與那福樂合而為一。
From this quote taken from the Candrajñānagrantha, quoted earlier in the commentary of sūtra 7, you can see that he has given the same kind of explanation of this statement “the whole world is enjoying the bliss of samādhi” (lokānanda samādhi sukham).
從先前在經文第七品註解中引用的《月智集》中的這段話，你可以看到他對「整個世界都在享受三昧的福樂」（lokānanda samādhi sukham）這句話給出了相同類型的解釋。
What yogic glory has this yogī achieved?
這位瑜伽士達成了什麼樣的瑜伽榮耀？
19. śaktisandhāne śarīrotpattiḥ //
By infusing his energy of will, the embodiment of that which is willed occurs at once.
藉由注入他的意志能量，所意願的具現立即發生。
He does not have to pray to Lord Śiva to bestow a boon on his devotees or on those who have come to take his refuge. He just has to infuse his energy of will thinking, “let this man achieve this,” and it becomes true. That is the meaning of śakti sandhāna. Here, with his supreme energy of will, he aims at the object that is desired by his devotee and the manifestation of that object takes place immediately without any encumbrance. This has already been explained in the sūtra 13 of the First Awakening,
他不必向濕婆神祈求賜福給他的信徒或來投靠他的人。他只需注入他的意志能量，心想「讓這個人達成此事」，那就會成真。這就是śakti sandhāna 的意義。在此，他以至高無上的意志能量，瞄準信徒所渴望的目標，該目標的顯現立即發生，毫無阻礙。這已在《初覺》第 13 句經文中說明過，
For such a yogī, his will is one with the energy of Lord Śiva, unobstructable, completely independent, always given to play.
對於這樣的瑜伽者，他的意志與濕婆神的能量合而為一，無法阻擋，完全獨立，且永遠處於運作狀態。
Whenever he aims the energy of will completely, not as an afterthought or superfluously but willing from the core of his heart, then what he wills must happen. Because of that force of will, whatever is desired comes true.
每當他全然專注地運用意志能量，不是事後想起或多餘地使用，而是從心底真心願望時，他所願必成。正因為這股意志力，所渴望的一切都會實現。
This is also quoted in Mṛtyuñjayabhaṭṭāraka (the Netra Tantra),
這也被引用於 Mṛtyuñjayabhaṭṭāraka（Netra Tantra），
The very moment he has willed something to happen, the power of that will begins to move for its accomplishment. The will of this yogī is faultless and beyond the imagination of a human being. And it is not only will, it is also knowledge and action.
他一旦意願某事發生，那意願的力量便開始運作以實現它。這位瑜伽士的意願無可挑剔，超越人類的想像。而且這不僅是意願，還包含知識與行動。
The energy of will of such a yogī is said to be the energies of all gods and goddesses. Whenever he wills wholeheartedly, his will is unstoppable. This is the cause of everything with fire because it works abruptly and moon because it shines in supreme peace. Everything exists in the will of this yogī. (Netra Tantra 7.36–40)
這位瑜伽士的意願能量被稱為所有神祇的能量。每當他全心全意地意願時，他的意願無法阻擋。這是萬物之因，如火般迅猛，如月般在至高寧靜中閃耀。萬物皆存在於這位瑜伽士的意願中。（Netra Tantra 7.36–40）
In Lakṣmīkaulārṇava Tantra, the glory of targeting his will is explained in this verse:
在 Lakṣmkaulārṇava Tantra 中，關於專注意願的榮耀在此詩句中說明：
Initiation cannot be successful, powers will not really shine, the mantra received from his master will be useless, its proper recitation38 will not be understood and yoga will not be achieved unless the will of such a yogī is focused. (Lakṣmīkaulārṇava Tantra)
除非此瑜伽士的意志專注，否則啟蒙無法成功，力量不會真正顯現，從師父那裡得到的咒語將毫無用處，正確的誦念也無法理解，瑜伽亦無法達成。（Lakṣmkaulārṇava Tantra）
This is expressed in Spanda in this verse.
此意在 Spanda 中以此詩句表達。
A yogī with attachment to the world attains the objects of his desire, which are necessarily manifest by the Universal Lord, just by inhaling and exhaling along with focusing his will. (Spanda Kārikā 3.1)
一個對世間有執著的瑜伽士，只要在吸氣和呼氣的同時專注其意志，便能獲得其渴望的目標，而這些目標必然由宇宙主顯現。（Spanda Kārikā 3.1）
He has to focus his will along with inhaling once and exhaling once and the desired object is attained. There is no time, no space, no waiting. He only inhales and exhales along with focusing his will and it is realized and he has achieved it.
他必須在吸氣一次、呼氣一次的同時專注其意志，所渴望的目標便會達成。沒有時間、沒有空間、沒有等待。他只是吸氣和呼氣，同時專注其意志，目標便實現了，他已經達成。
But this kind of achievement is only attained by those yogīs who have attachment for the body, attachment for disciples, attachment for the public. It is for these yogīs, who have slightly come down from God consciousness, that this kind of power takes place. For elevated yogīs, these powers do not arise. Elevated yogīs are always focused in their own supreme way of God consciousness. They do not care for these powers or for matters of the world.
但這種成就僅由那些對身體執著、對弟子執著、對大眾執著的瑜伽士所獲得。正是對這些稍微從神意識中下降的瑜伽士，這種力量才會出現。對於高尚的瑜伽士，這些力量不會產生。高尚的瑜伽士總是專注於他們自己至高無上的神意識方式。他們不在乎這些力量或世間的事物。
But for those yogīs, who have not erased the impression of body consciousness from their minds, and whose internal consciousness is diverted to external consciousness39 whatever they want to create, whatever they want to occur, takes place because Lord Śiva manifests their desired objects simply by their breathing in and breathing out once. Whatever they want to create, whatever they want to occur, those things take place because prakāśa and ānanda40give rise to these two breaths as soma (moon) and sūrya (sun) and the energy of prāṇa śakti, which is residing in the center of these two.
但對於那些尚未從心中抹去身體意識印記，且其內在意識被轉向外在意識的瑜伽士，無論他們想創造什麼，無論他們想發生什麼，都會發生，因為主濕婆只需他們呼吸一次的吸氣和呼氣，就能顯現他們所願的物件。無論他們想創造什麼，無論他們想發生什麼，這些事物都會發生，因為 prakāśa 和ānanda 使這兩個呼吸產生為 soma（月亮）和 sūrya（太陽），以及居於這兩者中心的 prāṇa śakti 能量。
This is the meaning of this verse of Spanda:
這就是 Spanda 這節經文的含義：
In the same way, in dreaming state he can dream any dream he wishes. (Spanda Kārikā 3.2)
同樣地，在夢境狀態中，他可以夢見任何他所願的夢。（Spanda Kārikā 3.2）
This is not exactly like the concept of māyā for Śaivities or prakṛiti for the Vedāntins. For Vedāntins, prakṛiti controls the dreaming state and for Śaivaites, māyā is the controller of this state. Such a yogī, however, can dream any dream he wishes. He is not concerned with the consciousness of māyā or prakṛiti. So also in the dreaming state, he can dream whatever he wishes to dream. This is called the independent world of the dreaming state (svapnasvātantrya). So, this yogī’s waking state is not the only independent state. For this kind of yogī, both the waking state and the dreaming state are independent.
這並不完全等同於濕婆教的 māyā概念或吠檀多派的 prakṛiti。對吠檀多派而言，prakṛiti 控制著夢境狀態；對濕婆教徒而言，māyā是此狀態的主宰。然而，這樣的瑜伽士可以隨心所欲地做任何夢。他不受 māyā或 prakṛiti 的意識所左右。同樣地，在夢境狀態中，他也能夢見任何他想夢的事物。這被稱為夢境狀態的獨立世界（svapnasvātantrya）。因此，這位瑜伽士的清醒狀態並非唯一的獨立狀態。對這類瑜伽士而言，清醒狀態與夢境狀態皆為獨立存在。
This yogī is fully conscious everywhere. Even when he dies, he is fully conscious. He knows where and when to die in God consciousness. The one who is not aware of that God consciousness, he is unaware everywhere, in each and every aspect of his movements from waking to dreaming to deep sleep. Whenever he goes to the dreaming state, he doesn’t know from which point he has entered the dreaming state. When he comes out from the dreaming state, he does not know when he came out from the dreaming state and entered the waking state. And, when he enters the dreamless state, he doesn’t remember the point when he entered. Naturally, therefore, he doesn’t remember the point of death. On the contrary, the one who remembers these three points will also remember the point of death. He will also be conscious and aware there. The point here is awareness, awareness must be developed. The more you develop awareness, the more you are near to God consciousness.Kṣemarāja tells us that he has explained this idea thoroughly in his commentary on spanda.
這位瑜伽士在任何時刻都是完全有覺知的。即使他死亡，他依然是完全有覺知的。他知道在神的覺知中何時何地死亡。那個不覺察神覺知的人，在他從醒著到做夢再到深眠的每一個動作中，都是無覺的。每當他進入夢境狀態時，他不知道自己從哪一點進入夢境；當他從夢境中出來時，他也不知道自己何時從夢境狀態出來並進入清醒狀態；而當他進入無夢狀態時，他不記得自己何時進入。自然地，他也不記得死亡的那一刻。相反地，那個記得這三個點的人，也會記得死亡的那一刻。他在那裡同樣會是有覺知和清醒的。重點在於覺知，覺知必須被培養。你培養的覺知越多，你就越接近神的覺知。Kṣemarāja 告訴我們，他已在他的 spanda 註釋中徹底解釋了這個觀念。
By the glory of the supreme energy of will of such a yogī, other powers also come into existence.
藉由這位瑜伽士至高意志能量的榮耀，其他力量也隨之產生。
20. bhūtasaṁdhāna-bhūtapṛithaktva-viśvasaṁghaṭṭāḥ //
By the greatness of this achievement of the energy of will, the yogī can focus his awareness and heal the sick and suffering, separate elements from his body and be free from the limitations of space and time.
藉由意志能量這一偉大成就，瑜伽士能夠集中他的覺知，療癒病痛與苦難，將身體中的元素分離，並擺脫空間與時間的限制。
By the greatness of this achievement of the energy of will (icchā śakti), this yogī can concentrate on some particular person who is sick, who is suffering from pain or from sadness, and cause this sadness and suffering to leave him. That is the meaning of bhūta saṁdhāna. This is one power that this yogī attains.
藉由意志能量（icchā śakti）這一偉大成就，瑜伽士能專注於某個特定的病人，無論他是受痛苦或悲傷所苦，並使這悲傷與痛苦離開他。這就是 bhūta saṁdhāna 的意義。這是瑜伽士所獲得的一種力量。
When it is destined that this yogī has to suffer constantly for three years in his bed, he can temporarily separate that affliction from his body and keep it separately locked away. Once he separates this trouble from his body, he can continue with his daily routine without any hindrance. He has separated his trouble and kept it locked away. Let his body be painful, his consciousness is never painful. And whenever he returns from his daily routine and sleeps, he opens this box of trouble and that trouble enters his body again, causing him suffering. This is the meaning of bhūta pṛthaktva. This is the second power this yogī attains.
當命中注定這位瑜伽士必須在床上持續受苦三年時，他能暫時將這種苦難從身體中分離出來，並將其單獨鎖起來。一旦他將這困擾從身體中分離，他便能繼續日常生活而不受阻礙。他已將困擾分離並鎖起。即使他的身體感到痛苦，他的意識卻永遠不會痛苦。每當他結束日常生活並入睡時，他便打開這個困擾的盒子，讓困擾再次進入身體，帶來痛苦。這就是 bhūta pṛthaktva 的意義。這是瑜伽士所獲得的第二種力量。
There is also a third power this yogī achieves. This power gives him the ability to be free from the limitations of time and space. With this power, he can enter a past or future world and see what has happened or what is to come. This power is called viśva saṁghaṭṭa.
這位瑜伽士還達成了第三種力量。這種力量賦予他超越時間與空間限制的能力。憑藉這種力量，他可以進入過去或未來的世界，觀察已發生的事或即將發生的事。這種力量稱為 viśva saṁghaṭṭa。
The Sanskrit word bhūta means “that which exists.” So, the body is bhūta, breath is bhūta, objects are bhūta. Simply by focusing on some object with his energy of will, this yogī’s desired results are obtained. Whenever this yogī focuses his will on a person to cause that person, who can be either living or dead, to recover either here or in heaven or hell, that person will recover. He can lift that person from sadness in all the three worlds. Or to get rid of the pain in his own body, he can separate that pain from his body, enabling him to continue to do his work. Or he can enter that world and that universe which is far away in time and space. He can focus his mind on a distant city and see its past, present or future. This is explained in each and every Tantra in the chapters on practices (sādhanā), not in the chapters on attainments (siddhas). It is said in Spanda:
梵文詞彙 bhūta 意指「存在的事物」。因此，身體是 bhūta，呼吸是 bhūta，物體也是 bhūta。這位瑜伽士只需用意志的能量專注於某個物體，即可達成他所期望的結果。每當他將意志集中於某人身上，無論該人是生者或死者，無論是在此世、天堂或地獄，都能使其康復。他能使那人在三界中擺脫悲傷。或者，為了消除自身身體的痛苦，他能將痛苦從身體中分離，使自己得以繼續工作。又或者，他能進入那個在時間與空間上遙遠的世界與宇宙。他能將心念集中於遙遠的城市，觀察其過去、現在或未來。這在每一本 Tantra 的修行章節（sādhanā）中都有說明，而非成就章節（siddhas）。Spanda 中如此記載：
By taking hold of spanda, the energy of will, even a feeble person becomes capable and fit to do whatever work he intends doing. The one who is filled with extreme and intense hunger can subside his hunger by focusing the force of the energy of will (icchā śakti). (Spanda Kārikā 3.6)
只要掌握 spanda，即意志的能量，即使是虛弱的人也能勝任並適合做他所打算做的任何工作。極度飢餓的人，可以通過集中意志能量（icchā śakti）的力量來平息他的飢餓。（Spanda Kārikā 3.6）
And,
而且，
The absence of awareness robs your body of the wealth of spirituality. This absence of awareness is created by your own ignorance. If you wash off that ignorance existing in you with spanda, the energy of will, then where does the possibility of the absence of awareness exist? (Spanda Kārikā 3.8)
缺乏覺知會剝奪你身體的靈性財富。這種缺乏覺知是由你自身的無明所造成的。如果你用 spanda，即意志的能量，洗去你內在的無明，那麼缺乏覺知的可能性又從何而來呢？（Spanda Kārikā 3.8）
And,
而且，
Just as when an object is initially not clearly seen by ordinary people and then, when they put their attention on that object, they see it clearly and know what it is now and in any subsequent perception.41So, in the same way wherever and whenever any object is existing, you have only to focus your energy of will there and you can perceive that object in an instant. (Spanda Kārikā 3.5)
正如當一個物體最初普通人看不清楚，然後當他們將注意力放在那個物體上時，他們就能清楚地看到並知道那是什麼，現在以及任何後續的感知中都是如此。41 同樣地，無論何時何地，只要你將意志的能量集中於那個存在的物體上，你就能瞬間感知那個物體。（Spanda Kārikā 3.5）
In the previous sūtra, limited yogic powers were explained. Now in the twenty-first sūtra, the author will explain unlimited yogic powers. When this yogī does not desire limited powers and is eager to attain the knowledge of universal being, then for such a yogī,
在前一節經文中，解釋了有限的瑜伽能力。現在在第二十一節經文中，作者將解釋無限的瑜伽能力。當這個瑜伽不渴望有限的能力，而渴望獲得宇宙存在的知識時，對於這樣的瑜伽者，
21. śuddhavidyodyāccakreśatva-siddhiḥ //
. . . pure knowledge rises and by that knowledge he becomes the master of the universal wheel.
……純淨的知識升起，藉由那知識，他成為宇宙之輪的主宰。
For this yogī, pure knowledge rises and by that pure knowledge, he becomes (cakreśvara) lord of the universal wheel. This was just like Lord Kṛiṣṇa. Lord Kṛiṣṇa utilized his powers in a universal way, not a limited way. For example, Lord Kṛiṣṇa appeared in his universal form. That was the greatest yogic power. And furthermore, because he was master of the universal wheel, he displayed many additional powers. His powers were not limited. On the other hand, some yogīs will tell you that when you take your school examination, you will achieve a good grade, or they will tell you that you will be successful tomorrow in your business dealings. These powers are called limited powers.
對於這位瑜伽士，純淨的知識升起，藉由這純淨的知識，他成為（cakreśvara）宇宙之輪的主宰。這就像主克里希納一樣。主克里希納以宇宙的方式運用他的力量，而非有限的方式。例如，主克里希納顯現了他的宇宙形態。那是最偉大的瑜伽力量。此外，因為他是宇宙之輪的主人，他展現了許多額外的力量。他的力量並不受限。另一方面，有些瑜伽士會告訴你，當你參加學校考試時，你會取得好成績，或者他們會告訴你明天在商業交易中會成功。這些力量被稱為有限的力量。
If, however, you want rainfall to come and rainfall comes, the power that caused that rainfall is an unlimited power, a universal power. If you want an earthquake to happen, that is universal power. If you want the destruction of the whole universe, that is universal power. If you want the rise of happiness for the universe, that is universal power. When in the background there is no individuality, that is universal power. That is becoming master of the wheel of energies, śakticakra. By the rise of pure knowledge (śuddha vidyā), the yogī exhibits universal power and becomes the master of śakticakra, the universal wheel.
然而，如果你希望降雨而降雨真的降下，那造成那場降雨的力量就是無限的力量，一種宇宙的力量。如果你希望地震發生，那就是宇宙的力量。如果你希望整個宇宙被毀滅，那就是宇宙的力量。如果你希望宇宙的幸福興起，那就是宇宙的力量。當背後沒有個體性，那就是宇宙的力量。那就是成為能量之輪（śakticakra）的主人。透過純淨知識（śuddha vidyā）的興起，瑜伽士展現宇宙的力量，成為śakticakra，宇宙之輪的主人。
When he concentrates his energy of will for attaining the universal state of being, he finds this pure knowledge arises in him, whereby he realizes, “I am the whole universe. I am not only my body, I am one with the universe.” This yogī then attains the glory of the Lord, by which glory he becomes master of the universal wheel.
當他集中意志的能量以達到宇宙存在的狀態時，他發現這純淨的知識在他內心升起，藉此他領悟：「我就是整個宇宙。我不僅是我的身體，我與宇宙合而為一。」這位瑜伽士隨即獲得主的榮耀，藉由這榮耀，他成為宇宙之輪的主人。
It is also quoted in the Svacchanda Tantra:
這在《Svacchanda Tantra》中也有引用：
The knowledge that he attains is unequaled supreme knowledge because he simultaneously attains the supreme glories of all knowledge and all action. (Svacchanda Tantra)
他所獲得的知識是無與倫比的至高知識，因為他同時獲得了所有知識與所有行動的至高榮耀。（Svacchanda Tantra）
This is said to be the supreme knowledge of this yogī. But what is this knowledge? In the next verse from the Svacchanda Tantra, more is revealed about supreme knowledge.
這被稱為此瑜伽的至高知識。但這究竟是什麼知識？在《Svacchanda Tantra》的下一節中，關於至高知識有更多揭示。
When the eternal aspect of Lord Śiva, the energy of svātantrya, is known, and supreme I consciousness is also in his knowledge, then the absence of supreme consciousness is kept away. This is why it is called pure knowledge, śuddhavidyā. (Svacchanda Tantra 6.396)
當認識到主濕婆的永恆本質——svātantrya 的能量，且至高的我意識也存在於他的知識中時，至高意識的缺失便被排除。因此這被稱為純淨知識，śuddhavidyā。（《Svacchanda Tantra》6.396）
You should be established in that supreme knowledge and reveal in your own nature the supreme light of supreme being. When that supreme light is revealed, you become one with Lord Śiva. (Svacchanda Tantra 6.397)
你應當立足於那至高知識，並在你自身本性中顯現至高存在的至高光明。當那至高光明顯現時，你便與主濕婆合一。（《Svacchanda Tantra》6.397）
This is narrated in Spanda in this verse:
這在《Spanda》中以此詩句敘述：
When he pervades the whole universe including his individual being, then what is to be explained or spoken to him? He understands his state by himself. (Spanda Kārikā 3.11)
當他滲透整個宇宙，包括他個體的存在時，還有什麼需要向他解釋或說明的呢？他自己就能理解自己的狀態。（Spanda Kārikā 3.11）
On the other hand, there are some yogīs who have no desire to create these universal yogic powers. In this regard, they are just like Rāma, the son of Dashratha. He did not possess or utilize any universal powers. He was above that. Because his mind was focused in his own nature, he didn’t desire to have universal powers. Instead, he utilized his weapons, his strength and his energy.
另一方面，有些瑜伽士並不渴望創造這些宇宙的瑜伽力量。在這方面，他們就像達什拉塔之子羅摩一樣。他既不擁有也不運用任何宇宙力量。他超越了這些。因為他的心專注於自身的本性，他不渴望擁有宇宙力量。相反，他運用的是他的武器、力量和能量。
In the next sūtra, the author explains what happens to this yogī when he desires to reside in his own state of God consciousness, peacefully, without creating universal agitation outside or inside.42
在下一節經文中，作者解釋了當這位瑜伽士渴望安然居於自身的神性意識狀態時，內外皆不生宇宙動盪，會發生什麼情況。42
22. mahāhṛidānusaṁdhānān mantravīryānubhavaḥ //
By the attentive continuity of meditation on the great ocean of consciousness, the power of supreme I is attained.
透過對於意識大海的專注持續冥想，達成至高「我」的力量。
Then, when this yogī meditates on the great ocean of consciousness with attentive continuity, the power of supreme I (mantra vīryā) is attained. In fact, this universe is created by this supreme energy of consciousness right from his internal energy of will to his energy of action.
然後，當這位瑜伽士以專注持續的心念冥想意識大海時，便能獲得至高「我」的力量（mantra vryā）。事實上，這個宇宙正是由這至高的意識能量所創造，從他內在的意志能量到他的行動能量。
Because there are so many currents rising in that universal consciousness, currents of sound, currents of touch, currents of smell, and so on, that supreme consciousness is said to be like a great ocean. All these currents are rising from that universal consciousness, which is absolutely pure and transparent. No one can stop this flow of supreme God consciousness, the depth of which is unlimited.
因為在那普遍意識中升起了許多波流，聲音的波流、觸覺的波流、嗅覺的波流等等，那至高的意識被形容如同一片大海。所有這些波流皆從那絕對純淨透明的普遍意識中升起。沒有人能阻止這至高神意識的流動，其深度無限。
When he meditates on that supreme God consciousness by diverting all the flows of his organs to the introverted, not the extroverted, state, he obtains the state of supreme I (mantra vīryā) because the state of mantra vīrya is the power of all the letters of the Sanskrit alphabet beginning from the letter a and ending with the letter kṣa. Why? Because all sounds rise from those letters. That sound is called śabdarāśi, the collective appearance of all letters. And the power and the essence of all those sounds is one sound, the soundless sound, the sound of I-being, ahaṁ, the supreme I and that is mantra vīrya. The yogī attains mantra vīrya not in an objective way but in a subjective way. Thinking and saying “this is mantra vīrya” is realizing it in an objective way. “I am mantra vīrya” is realizing it in a subjective way. This is said in the Mālinīvijaya Tantra:
當他將所有感官的流動轉向內在的、非外向的狀態，專注於那至高的神意識時，他便獲得了至高「我」的狀態（mantra vryā），因為 mantra vrya 的狀態是從梵文字母表中從字母 a 到字母 kṣa 所有字母的力量。為什麼？因為所有的聲音都起源於這些字母。那種聲音被稱為śabdarāś，是所有字母的集體顯現。而所有這些聲音的力量與本質是一個聲音，無聲的聲音，即「我存在」的聲音，ahaṁ，至高的我，這就是 mantra vrya。瑜伽士獲得 mantra vrya 不是以客觀的方式，而是以主觀的方式。思考並說「這是 mantra vrya」是以客觀的方式實現它。「我就是 mantra vrya」是以主觀的方式實現它。這在《Mālinvijaya Tantra》中有說：
That supreme (svātantrya) independent energy of Lord Śiva is said to be one with Lord Śiva. (Mālinīvijaya Tantra 3.5)
主濕婆的那至高（svātantrya）獨立能量被說成與主濕婆合一。（《Mālinvijaya Tantra》3.5）
In the Mālinīvijaya Tantra, the author has begun from this point where “the supreme independent energy of Lord Śiva is said to be one with Lord Śiva.” From svātantrya śakti arise the energy of will, the energy of knowledge, and the energy of action. And then all universal energies flow outward. The center, therefore, from which all these energies flow, is svātantrya śakti.
在《Mālinvijaya Tantra》中，作者從這一點開始：「主濕婆的至高獨立能量被說成與主濕婆合一。」從 svātantrya śakti（自主能量）產生意志能量、知識能量和行動能量。然後所有的宇宙能量向外流動。因此，所有這些能量流出的中心就是 svātantrya śakti。
So the author has explained that this energy of independence (svātantrya sakti) of Lord Śiva creates universal energies. It not only creates will, knowledge and action, but all universal energies are created by that one energy of Lord Śiva.
所以作者解釋說，主濕婆的這種獨立能量（svātantrya sakti）創造了宇宙能量。它不僅創造意志、知識和行動，所有的宇宙能量都是由主濕婆的那一種能量所創造。
This is why the rise of supreme I is explained as being held everywhere by yogīs. It is held in “this,” in “I,” and also in “that.” It is the universal first person held in the first person, in the second person and in the third person. It is the universal first person, not individual first person. As long as persons are concerned, these are all individual persons. The first person is “I”, the second person is “you” and the third person is “he.” When there is a universal person, then that is “I,” that is “I” in “I,” “I” in “you” and “I” in “him.”
這就是為什麼至高「我」的升起被解釋為被瑜伽士們無處不在地持有。它存在於「這裡」、「我」以及「那裡」。它是普遍的第一人稱，存在於第一人稱、第二人稱和第三人稱中。它是普遍的第一人稱，而非個別的第一人稱。就個人而言，這些都是個別的人。第一人稱是「我」，第二人稱是「你」，第三人稱是「他」。當存在一個普遍的人時，那就是「我」，是「我」中的「我」，「你」中的「我」，以及「他」中的「我」。
So that supreme energy of Lord Śiva (svātantrya śakti) is said to be just like the supreme ocean of consciousness. When the yogī concentrates on that supreme energy of Lord Śiva, he attains and experiences the state of mantra vīrya in the world of mātṛikācakra and in the world of mālinī cakra.
那至高的濕婆神能量（svātantrya śakti）被說成就像是至高的意識之海。當瑜伽士專注於那至高的濕婆神能量時，他便能在 mātṛikācakra 的世界和 mālin cakra 的世界中，達到並體驗 mantra vrya 的境界。
Mātṛikācakra is the successive creative way of I consciousness. Mālinī is the successive destructive way of I consciousness. The successive creative way of consciousness is synonymous with ahaṁ and the successive destructive way of I consciousness is synonymous with mahaa (pronounced ma ha a). The yogī experiences the state of I consciousness in both ways as creative and as destructive. It is well said in Spanda that:
Mātṛikācakra 是我意識的連續創造之道。Mālin 是我意識的連續破壞之道。意識的連續創造之道與 ahaṁ同義，而我意識的連續破壞之道則與 mahaa（發音為 ma ha a）同義。瑜伽士在這兩種方式中體驗我意識的狀態，既是創造的，也是破壞的。Spanda 中有言：
All mantras live in and get life from that one mantra of I consciousness. (Spanda Kārikā 2.1)
所有咒語都存在於那唯一的我意識咒語中，並從中獲得生命。（Spanda Kārikā 2.1）
Thus, in this first awakening of Śiva Sūtras, the first sūtra is caitanyam ātmā, “God consciousness is your self.”
因此，在濕婆經文的首次覺醒中，第一句經文是 caitanyam ātmā，「神的意識即是你的自我。」
So first, he has accepted the fact that this self is, in its real sense, consciousness. Consciousness is the self, not the body, not the mind, not the organs. What is the self? Consciousness is the self and when the state of consciousness is absent, or lessened, or becomes weakened, then you must know that the rise of (malas) impurities has begun. These impurities are three and they are explained in the second and following sūtras of the first awakening—jñānaṁ bandha, yonivargaḥ kalā śarīram, and so on. And that bondage is subsided by udyamo Bhairava, “the Bhairava which is the supreme flow of super effort.” And then this entire universe is filled with divinity and all yogic powers, limited yogic powers, unlimited yogic powers or the internal residence of your own nature, are bestowed by that being.
首先，他已接受這個自我在其真實意義上即是意識的事實。意識就是自我，不是身體，不是心靈，不是器官。什麼是自我？意識就是自我，當意識狀態缺失、減弱或變弱時，你必須知道（惡習）雜質的產生已經開始。這些雜質有三種，並在第一覺醒的第二及後續經文中解釋——ñānaṁ bandha、yonivargaḥ kalā śarram，等等。而這種束縛會因為 udyamo Bhairava，「Bhairava 即至高無上的超努力流動」而消退。然後，整個宇宙充滿神性，所有的瑜伽力量，有限的瑜伽力量、無限的瑜伽力量，或你自身本性的內在居所，皆由那存在賜予。
Thus, this first awakening of the Śiva Sūtras, which is one with śāmbhavopāya, is explained. Though there are, many places, hints of śāktopāya, that śāktopāya is described only to make a distinction between śāktopāya and śāmbhavopāya and, therefore, to direct you towards śāmbhavopāya.
因此，這第一覺醒的Śiva Sūtras，與śāmbhavopāya 合一，得以說明。雖然在許多地方有śāktopāya 的暗示，但śāktopāya 的描述僅是為了區分śāktopāya 與śāmbhavopāya，並因此引導你走向śāmbhavopāya。
This is the end of the First Awakening.
這是第一覺醒的結束。
1. Kṣetrajñās are those beings who have achieved the fullness of God consciousness through spiritual practice. Rudras are those beings who are eternally filled with God consciousness. 2. Nāgabodhi siddhas. 3. Siddhas are those saints who are hidden, who do not reside in physical bodies. They reside in subtle bodies and are all pervading. Yogīnīs are female siddhas. 4. Anāśrita Śiva is that state of Śiva where universal existence is excluded from his own nature because of the apprehension that universality 5. Cetanā means “consciousness,” “awareness,” while caitanya refers to that state that is entirely independent in all knowledge and all action. 6. These four means form part of the eight limbs of yoga as set forth in Patañjali’s Yoga Sūtra. Traditionally, prāṇāyāma is understood to be the control of the breath, dhāraṇā is concentration, dhyāna is meditation and samādhi is absorption. See sūtra 6 of the Third Awakening for the expanded Kashmir Śaiva explanation of these “limbs of yoga.” 7. Paramaśiva (Supreme Śiva). 8. The sprout leading to repeated births and deaths. 9. Because of niyati, you think, “This house here is my house. That other house is your home. It is not my house.” In reality, though, this is not your home, but niyati has made you think that it is your house. This is limitation caused by niyati. 10. Beyond intellect, there is caitanya. When caitanya becomes limited, it is transformed into the nature of the intellect, the intellectual state, and it becomes intellect. 11. The five tanmātrās—śabda (sound), sparśa (touch), rūpa (form), rasa (taste) and gandha (smell)—are subtle elements attached and corresponding to the five great gross elements: ākāśa (ether), vāyu (air), tejas (fire), jala (water) and pṛithvī (earth). 12. The bliss (ānanda) of one’s own nature is different from the joy being referred to here, which is the joy of everyday life. Ānanda is not joy. Ānanda is universal joy. That universal joy is bliss, whereas the joy and sadness we are discussing is the pleasure of the organs. 13. When you perceive an object, you have to ignore something that is not that object; when you perceive that other object, then you have to ignore the previous object. This is a limitation. Through this process, knowledge is contracted and limited. This is particular (viśiṣṭa) knowledge. In ultimate reality, there is no other, there is only one. 14. “Not properly recognized” means being not universally realized. 15. Citi means consciousness. 16. The brahmarandhra is a subtle opening existing at the top of the skull which is pierced by the force of cit kuṇḍalinī when, traveling up the central vein, it rises from mūlādhāra cakra to the top of the skull. It then penetrates the subtle opening of brahmarandhra and moves from the body to the universe, the great ether of consciousness. 17. These are all pīṭheśvaris for the one who has become the play of the mother. The one who is the player is not played by mother. He is existing in the state of being player. 18. The deities of these organs of action, organs of knowledge, mind, intellect and ego are gocarī, khecarī, dikcarī, and bhūcarī. 19. Unmeṣa means “opening the eyes.” Here, we must understand that when one “opens the eyes,” he is revealing his nature and when he “closes the eyes,” he is hiding his nature. 20. “Non-successive movement” is just a point; there is no space. There is no journey in “non-successive” movement. It occurs in one flash. “Successive movement” occurs in stages 1,2,3,4. The “non-successive” akrama movement is embodied in the means known as śāṁbhavopāya and the “successive” krama movement is embodied in the means known as śāktopāya and āṇavopāya. 21. In Kashmir Śaivism there are three upāyas (means), śāmbhavopāya, śāktopāya, and āṇavopāya. In addition to these three upāyas another called anupāya is also mentioned. The Sanskrit word anupāya literally means “no upāya.” As the name implies, anupāya is not actually an upāya, for in anupāya there are no means. The one who has attained anupāya has only to observe that nothing is to be done. Just to be is enough. In anupāya the aspirant experiences that everything is filled with his own God Consciousness. In fact, anupāya is the unexplainable reality of the liberated aspirant. 22. Here, in examining means, the creation of means is found in āṇavopāya, the protection of means is found in śaktopāya, and the destruction of means is found in śāmbhavopāya. 23. The wheel of energies. 24. Kālāgni rudra rests in the element pṛithvī. Pṛithvī tattva is the lowest element of the 36 tattvas. 25. Śāntātītā kalā is the abode of Lord Śiva. It is found in the subtlest element, śiva tattva. 26. Whenever you perceive an object, you become one with that object. 27. Kālāgni resides in the left big toe. You have to imagine fire coming from kālāgni and this fire burns your body so that nothing, no substance of the body, remains unburned. You must imagine that your whole body has become ashes and the highest peace of God consciousness will shine in your consciousness, in your knowledge. This practice is set out in the Vijñāna Bhairava, where you are instructed to imagine that kālāgni, the fire of God consciousness, has risen from the point of your big left toe. 28. Some commentators of these sūtras argue that the word “saṁbhava” should be replaced by the word “saṁvit” because the word “saṁvit” gives a more vivid explanation to the reader. In that case, the sūtra would read “jāgrat svapna suṣupti bhede turyābhoga saṁvit” which means, “the differentiated states of waking, dreaming and deep sleep, the expansive state of turya is held in consciousness (saṁvit).” If the word “saṁbhava” is correct, then it means “takes place, occurs.” If the word “saṁvit” is correct then it means “it is held.” 29. This heroic yogī possesses active, not passive, power of meditation. What is active meditating power? Active meditating power exists when there is no yawning, no leaning, and no other thought interfering during meditation. It is actively one-pointed awareness. Passive meditation will carry you towards nothingness. It is only a waste of time. Whenever you meditate, you must meditate in an active way. 30. Turya means “the fourth.” When the individual subjective body travels in absolute subjective consciousness and becomes that subjective consciousness, this is the fourth state, turya. 31. In passive meditation, when you sit for meditation you may sit and think of someone else. When you sit for meditation, you must sit with consciousness. That is active meditation. 32. He is a master of organic energies, not organic organs. Why is this distinction being made? Because there are two classes of organs, one is organic organs (indriya vṛittis) and the other is organic energies (indriya śaktis). Organic organs are organs found everywhere in every individual being. Organic energy, on the other hand, is found only in yogīs because yogīs are always aware. They are aware when they see, when they touch, when they smell, when they hear, when they taste, when they produce sounds, and when they talk. Yogīs who are the masters of the active organic energies are called heroes (vīras). 33. For example, you see an object such as a chair. When you see this object, the chair is the object but in this experience there is a subject, an experiencer who experiences, who sees, this chair. The one who experiences internally that this is a chair, that is the subject and this chair is the object. These two, subject and object, are found in all the three states, waking, dreaming and deep sleep. In ordinary life, when someone experiences an object, such as a chair, he is aware of the object and unaware of the experiencer, the subject. Here, in this same experience, the yogī experiences the objective world and the subjective world simultaneously. When he is experiencing the object, he is concurrently experiencing the subject, the experiencer. And, at the same time, he is above these and so he is never stained by them. 34. On the other hand, some other commentators of the Śiva Sūtras have argued that in place of śaktirumā, the word śaktitamā should be used. If you accept this substitution, then in explaining the word śaktitamā, you can conclude that the meaning of this sūtra is “the will of this yogī is filled with knowledge and action.” 35. His will doesn’t rise from the senses. His will rises from the nature of the being of Lord Śiva. 36. Voidness comes at the time of death, because voidness is the link from this birth to another birth. The deceased enters voidness for some time and then entry takes place in another birth. According to our Vaidic tradition, that voidness remains for ten days after death. On the other hand, there is no birth and no death for the one who has entered in that supreme I consciousness. 37. In this sūtra, the word vitarka not only means inference, it also means perception. 38. When aspirants first recite their mantra, they cannot understand how to recite it. But eventually a time comes when, after reciting it blindly, they learn the reality of its recitation. That is mantrayukti. Mantrayukti comes by itself after a constant period of recitation. And this mantrayukti will not take place unless there is focusing of the will of such a yogī. 39. Unless external consciousness is maintained, no power can be achieved. Powers come only by maintaining external consciousness. Otherwise, what is the use of power when there is always internal consciousness? In internal consciousness, you are always powerful, always blissful. In internal consciousness, there is no need of anything. In internal consciousness, you are full and complete. Incompletion rises in the external world, not the internal world. 40. Here, inhaling is prakāśa and exhaling is ānanda. 41. For instance, there is a rope lying on the ground. At first, the experiencer perceives that it is a snake. Then after perceiving it clearly, with awareness, he sees and understands that it is not a snake, it is a rope. So, at that time, he has clearly understood the object. 42. Universal agitation is that agitation in which everyone is upset such as when an earthquake or other such disaster occurs.
1. Kṣetrajñās 是指通過靈修達到神意識圓滿的眾生。Rudras 是那些永遠充滿神意識的眾生。2. Nāgabodhi 成就者。3. Siddhas 是那些隱藏的聖者，不居於肉身。他們居於微妙身，無所不在。Yogns 是女性 siddhas。4. Anāśrita Śiva 是指 Śiva 的一種狀態，因為對普遍性的認知而將宇宙存在排除於自身本性之外。5. Cetanā 意指「意識」、「覺知」，而 caitanya 則指完全獨立於一切知識與行動的狀態。6. 這四種方法是 Patañjali《瑜伽經》中八支瑜伽的一部分。傳統上，prāṇāyāma 被理解為呼吸控制，dhāraṇā 是專注，dhyāna 是冥想，samādhi 是三昧。詳見《第三覺醒》第六經文，了解克什米爾濕婆派對這些「瑜伽支」的擴展解釋。7. Paramaśiva（至高濕婆）。8. 導致反覆生死的萌芽。9. 因為 niyati，你會認為：「這座房子是我的家。那座房子是你的家。」 「這不是我的房子。」但實際上，這並非你的家，而是 niyati 讓你誤以為這是你的房子。這是 niyati 所造成的限制。
10. 超越理智的是 caitanya。當 caitanya 受到限制時，它會轉化為理智的本質，即理智狀態，並成為理智。
11. 五種 tanmātrā——śabda（聲音）、sparśa（觸覺）、rūpa（形態）、rasa（味覺）和 gandha（嗅覺）——是附著並對應於五大粗大元素：ākāśa（空）、vāyu（風）、tejas（火）、jala（水）和 pṛithv（地）的微細元素。
12. 自性之樂（ānanda）與此處所指的日常生活中的喜悅不同。Ānanda 不是喜悅，ānanda 是普遍的喜悅。那種普遍的喜悅即是福樂，而我們討論的喜悅與悲傷則是感官的快樂。
13. 當你感知一個物體時，你必須忽略非該物體的其他事物；當你感知另一個物體時，則必須忽略先前的物體。這是一種限制。透過這個過程，知識被收縮並受限。這是特定（viśṣṭa）的知識。 在終極實相中，沒有他者，只有一體。14.「未被正確認識」意指未被普遍覺悟。15. Citi 指的是意識。16. Brahmarandhra 是存在於頭顱頂部的一個微妙開口，當 cit kuṇḍalin 的力量沿著中央脈絡上升，從 mūādhāra cakra 到頭頂時，會穿透此開口。它隨後穿透 brahmarandhra 的微妙開口，從身體移向宇宙，即意識的廣大以太。17. 這些都是成為母親戲耍之人的 pīṭheśvaris。成為戲耍者者不被母親戲耍，他存在於成為戲耍者的狀態中。18. 這些行動器官、知識器官、心、智與我執的神祇分別是 gocar、khecar、dikcar 和 bhūcar。19. Unmeṣa 意指「睜開眼睛」。此處，我們必須理解，當一個人「睜開眼睛」時，他是在顯露其本性；當他「閉上眼睛」時，他是在隱藏其本性。20.「非連續運動」僅是一點，沒有空間。「非連續」運動中沒有旅程，它在一瞬間發生。「連續運動」則分為階段 1、2、3、4。 「非連續」的 akrama 運動體現在稱為śāṁbhavopāya 的手段中，而「連續」的 krama 運動則體現在稱為śāktopāya 和āṇavopāya 的手段中。21. 在喀什米爾濕婆教中，有三種 upāya（手段），分別是śāmbhavopāya、śāktopāya 和āṇavopāya。除了這三種 upāya 之外，還提到另一種稱為 anupāya 的手段。梵文 anupāya 字面意思是「無手段」。顧名思義，anupāya 實際上並不是一種手段，因為在 anupāya 中沒有任何手段。達到 anupāya 者只需觀察無需做任何事。僅僅存在即可。在 anupāya 中，修行者體驗到一切皆充滿其自身的神意識。事實上，anupāya 是解脫修行者無法言說的真實。22. 在此，檢視手段時，手段的創造存在於āṇavopāya，手段的保護存在於śaktopāya，而手段的消除存在於śāmbhavopāya。23. 能量之輪。24. Kāāgni rudra 安息於元素 pṛithv。Pṛithv tattva 是 36 tattvas 中最低的元素。25. Śāntāttā kalā是濕婆主的居所。它存在於最微妙的元素śiva tattva 中。26. 每當你感知一個物體時，你便與該物體合而為一。27. Kāāgni 居於左腳大拇趾。你必須想像火焰從 kāāgni 中燃起，這火焰燒盡你的身體，使身體的任何物質都不留痕跡。你必須想像你的全身已化為灰燼，而神聖意識的最高寧靜將在你的意識、你的知識中閃耀。這個修行法門記載於《Vijñāna Bhairava》中，指導你想像 kāāgni，即神聖意識之火，從你左腳大拇趾的點上升起。28. 有些經文注釋者主張將「saṁbhava」一詞替換為「saṁvit」，因為「saṁvit」一詞能給讀者更生動的解釋。若如此，經文將讀作「jāgrat svapna suṣupti bhede turyābhoga saṁvit」，意即「清醒、夢境與深眠三種不同狀態中，擴展的 turya 狀態被意識（saṁvit）所承載。」若「saṁbhava」一詞正確，則意為「發生、出現」。若「saṁvit」一詞正確，則意為「被承載」。29. 這位英勇的瑜伽士擁有積極的冥想力量，而非被動的。 什麼是主動冥想力？當冥想時沒有打哈欠、沒有倚靠，也沒有其他思緒干擾時，就存在主動冥想力。它是積極的專注覺知。被動冥想會將你帶向虛無，這只是浪費時間。每當你冥想時，必須以主動的方式冥想。
30. Turya 意指「第四」。當個體主觀身體在絕對主觀意識中旅行並成為那主觀意識時，這就是第四狀態，turya。
31. 在被動冥想中，當你坐著冥想時，可能會想到別人。當你坐著冥想時，必須帶著覺知坐著。那才是主動冥想。
32. 他是有機能量的大師，而非有機器官的大師。為什麼要做這樣的區分？因為器官分為兩類，一類是有機器官（indriya vṛittis），另一類是有機能量（indriya śaktis）。有機器官是存在於每個個體中的器官。有機能量則只存在於瑜伽士中，因為瑜伽士總是保持覺知。 他們在看見、觸摸、聞到、聽到、品嚐、發出聲音以及說話時都能察覺。掌握主動有機能量的大師瑜伽士被稱為英雄（vras）。33. 例如，你看到一個物體，如椅子。當你看到這個物體時，椅子是物體，但在這個經驗中，有一個主體，一個經驗者在經驗、在看這把椅子。內在經驗到這是椅子的人是主體，而這把椅子是物體。這兩者，主體與物體，存在於三種狀態中：清醒、夢境和深眠。在日常生活中，當某人經驗一個物體，如椅子時，他會察覺物體，卻不察覺經驗者，即主體。在這同一經驗中，瑜伽士同時經驗客觀世界與主觀世界。當他經驗物體時，他同時經驗主體，即經驗者。而且，他同時超越這兩者，因此永不被它們玷污。34. 另一方面，某些《Śiva Sūtras》的其他註釋者主張，應以 śaktitamā 一詞取代 śaktirumā。 如果你接受這個替代說法，那麼在解釋詞語 śaktitamā 時，你可以得出這句經文的意思是「這位瑜伽士的意志充滿了知識與行動。」35. 他的意志不是從感官產生的。他的意志來自濕婆主的本性。36. 空無在死亡時出現，因為空無是從此生到來世的連結。亡者會進入空無一段時間，然後再進入另一個生命。根據我們的吠陀傳統，死亡後空無會持續十天。另一方面，已進入那至高我意識者，則無生死之分。37. 在這句經文中，詞語 vitarka 不僅指推理，也指感知。38. 當修行者初次誦念咒語時，他們無法理解如何誦念。但最終會有一個時刻，在盲目誦念之後，他們會領悟誦念的真實意義。這就是 mantrayukti。mantrayukti 是在持續誦念一段時間後自然而然產生的。除非瑜伽士的意志專注，否則不會出現這種 mantrayukti。39. 除非維持外在意識，否則無法獲得力量。力量唯有透過維持外在意識而來。否則，當內在意識始終存在時，力量有何用？在內在意識中，你總是強大，總是幸福。在內在意識中，什麼都不需要。在內在意識中，你是完整且圓滿的。不完整是從外在世界產生，而非內在世界。40. 此處，吸氣是 prakāśa，呼氣是ānanda。41. 例如，有一條繩子躺在地上。起初，體驗者以為那是蛇。然後在清楚地察覺後，帶著覺知，他看到並理解那不是蛇，而是繩子。因此，那時他已清楚理解了該物體。42. 普遍的騷動是指當地震或其他災難發生時，人人都感到不安的騷動。
Swamijī
Second Awakening
第二次覺醒
In the second awakening of the Śiva Sūtras, the author explains the second means of awakening, called śāktopāya.1 The energy with which śāktopāya is concerned is not ordinary energy. This energy is the expansion, the commentary, of mantra vīrya, the commentary of I-consciousness.
在《Śiva Sūtras》的第二次覺醒中，作者解釋了第二種覺醒方式，稱為śāktopāya¹。śāktopāya 所關注的能量並非普通能量。這種能量是 mantra vrya 的展開，是我意識的註解。
At the end of the first awakening, the author introduced mantra vīrya because he wanted the idea to be fully revealed and explained in the second awakening. To illuminate the actual state of mantra vīrya, the author first explains the reality of mantra, and then the power of mantra vīrya.
在第一次覺醒的結尾，作者介紹了 mantra vrya，因為他希望這個概念能在第二次覺醒中被完整揭示和解釋。為了闡明 mantra vrya 的真實狀態，作者先解釋 mantra 的實相，然後再說明 mantra vrya 的力量。
The first sutra is the explanation of mantra:
第一句經文是對 mantra 的解釋：
1. cittaṁ mantraḥ //
Mind is mantra.
心即是咒語。
In this sūtra, there are two understandings of the mind and both are divine. The first understanding is that the mind is the thought of a sacred word. The second understanding is that mind is the thought of a sacred aspirant who is treading on the sacred path.
在這句經文中，對心有兩種理解，且兩者皆為神聖。第一種理解是心是聖言的念頭。第二種理解是心是踏上聖道的聖修行者的念頭。
The Sanskrit word citta means “the thought of a sacred word.” This thought is said to be the exposition of mantra. “Mantra,” therefore, means sacred word. Sacred word is also the rise of words and sentences in the internal mind of the aspirant. This is also mantra because this aspirant, like a sacred word, is absolutely purified inside and outside. So the aspirant’s mind is mantra and a sacred word also is mantra.
梵文 citta 意指「聖言的念頭」。這念頭被稱為 mantra 的闡述。因此，「mantra」意指聖言。聖言也是修行者內心中詞語和句子的升起。這同樣是 mantra，因為這位修行者如同聖言一般，內外皆絕對淨化。所以修行者的心是 mantra，聖言也是 mantra。
The author now explains this sūtra in these two ways. The word “mind” does not mean what we ordinarily understand by the word “mind.” Here, the word mind means “that by which you become aware of supreme consciousness.” So this mind is said to be that by which your self is exposed in its fullness. It is vimarśa—I consciousness—thought in two ways: in prāsāda mantra and in praṇava mantra. Prāsāda mantra is “the mantra of external flow.” Praṇava mantra is “the mantra of external and internal flow.” It is the internal flow in the external world and the external flow in the internal world.
作者現在以這兩種方式來解釋此經文。「心」這個詞並非我們平常所理解的「心」的意思。在此，「心」指的是「使你覺知至高意識的那個東西」。因此，這個心被說成是使你的自我完全顯露的東西。它是 vimarśa——我意識——以兩種方式思考：在 prāsāda 咒語和 praṇava 咒語中。Prāsāda 咒語是「外在流動的咒語」。Praṇava 咒語是「外在與內在流動的咒語」。它是外在世界中的內在流動，以及內在世界中的外在流動。
Praṇava is the mantra where both mantras—the mantra ahaṁ and mantra ma-ha-a—arise. When the mantra ahaṁ arises, it is external, and when ma-ha-a arises, it is internal. When aham occurs, it is coming out from your supreme God consciousness and moving to objective God consciousness. This is traveling to objective God consciousness, not the objective world. When you rise from objective God consciousness to your subjective God consciousness, that is the rise of the mantra ma-ha-a. So in both ways, these are the states of praṇava.
Praṇava 是兩個咒語——ahaṁ咒語和 ma-ha-a 咒語——產生的咒語。當 ahaṁ咒語產生時，它是外在的；當 ma-ha-a 產生時，它是內在的。當 ahaṁ出現時，它是從你至高的神意識中流出，並移向客觀的神意識。這是前往客觀神意識，而非客觀世界。當你從客觀神意識升起到你的主觀神意識時，那就是 ma-ha-a 咒語的升起。所以這兩種方式，都是 praṇava 的狀態。
Prāsāda, on the other hand, is the state of the sacred word sauḥ. It is only external. It is rising from inside to outside. This is also rising. It is not falling when you move from inside to the outside world, it is a kind of rise. But it is the supreme rise when you rise in coming out and when you rise in going in. And this is the rise of praṇava mantra. When you only rise in one way, that is the rise of prāsāda mantra.
另一方面，Prāsāda 是神聖字詞 sauḥ 的狀態。它僅是外在的。它是從內向外升起。這也是一種升起。當你從內部移向外部世界時，它不是下降，而是一種升起。但當你在出來時升起，和在進入時升起，這是至高的升起。這就是 praṇava 咒語的升起。當你只在一個方向升起，那就是 prāsāda 咒語的升起。
So in both ways, this is the state of citta (thought). It is said to be mantra because it is secret (guptaṁ). It is not written, it lives in a secret world. When you recite this mantra, you are not reciting it with lips, but with consciousness. When you recite and you are aware of the prāsāda mantra “sauḥ,” of its occurrence in your own self, you will understand that this whole universe is the expansion of yourself. This is the kind of rise that occurs when you travel from the internal world to the external world.
所以在這兩種方式中，這是 citta（思想）的狀態。它被稱為咒語是因為它是秘密的（guptaṁ）。它沒有被書寫，存在於一個秘密的世界。當你誦念這個咒語時，你不是用嘴唇誦念，而是用意識誦念。當你誦念並且意識到 prāsāda 咒語「sauḥ」在你自身中的出現時，你會明白整個宇宙是你自身的擴展。這就是當你從內在世界走向外在世界時所發生的那種升起。
It is praṇava mantra when you come out from the internal world and travel to the external world and then travel again from the external world to the internal world. So, it is said that this praṇava mantra is truly a mantra, for the word “mantra” is made up from man and tra. Man from the word manana means “causes you to reside in your own God consciousness.” Tra from the word trāṇa means “protects you from all the evils of the world.”2 So when you focus your mind towards God consciousness, you are protected from all the horrors of the world. Here, this is the meaning of the word “mantra.”
當你從內在世界走向外在世界，再從外在世界回到內在世界時，這就是 praṇava 咒語。因此，人們說這個 praṇava 咒語是真正的咒語，因為「mantra」這個詞是由 man 和 tra 組成的。man 來自單詞 manana，意指「使你安住於自己的神性意識中」。tra 來自單詞 trāṇa，意指「保護你免受世間一切邪惡的侵害」。所以，當你將心神專注於神性意識時，你便受到世間所有恐怖的保護。這裡，就是「mantra」這個詞的含義。
Now this exposition of mantra is explained in another way. Because the mind of this yogī is always purified and never thinks absurd thoughts, thinking only divine thoughts and being focused towards God consciousness, it is mantra. Whatever comes into the mind of this yogī is divine. So, all of his thoughts are divine and hence, his thought is also mantra.
現在，這個咒語的闡述以另一種方式說明。因為這位瑜伽士的心靈始終純淨，從不思考荒謬的念頭，只思考神聖的想法，並專注於神性意識，所以這就是咒語。無論什麼念頭進入這位瑜伽士的心中，都是神聖的。因此，他所有的念頭都是神聖的，因此，他的念頭也是咒語。
oṁ padmni oṁ
oṁ nama śivāya
svacchanda bhairavāya namaḥ
These sentences are collections of sacred words. Collections of sacred words are not mantras, but just a waste of time for the aspirant. In a real sense, these two—the aspirant’s mind and a sacred word experienced as prāsāda mantra and/or praṇava mantra—are mantras.
這些句子是神聖語詞的集合。神聖語詞的集合並非咒語，對於修行者來說只是浪費時間。從真正的意義上說，這兩者——修行者的心靈與作為 prāsāda 咒語和／或 praṇava 咒語所體驗的神聖語詞——才是真正的咒語。
The Sarvajñānottara also explains this in the same way.
Sarvajñānottara 也以同樣的方式解釋了這一點。
Those mantras which are recited with the lips and with the mind are not really mantras. Devatas and Gandharvas, all these great souls, have deluded themselves in thinking that these are actually mantras. And additionally, they are filled with tremendous pride thinking that they are verbally reciting the name of God. (Sarvajñānottara 16–17)
那些用嘴唇和心念誦念的咒語並不是真正的咒語。天神與乾闥婆，所有這些偉大的靈魂，都誤以為這些才是真正的咒語。此外，他們還充滿了極大的驕傲，認為自己口頭上在誦念神的名號。（Sarvajñānottara 16–17）
Those so-called mantras are not actually mantras. Mantra is divinity in the mind of the yogī or the flow of subjective God consciousness towards objective God consciousness or the simultaneous flow of subjective God consciousness towards objective God consciousness, and the flow of objective God consciousness towards subjective God consciousness.
那些所謂的咒語其實並不是真正的咒語。咒語是瑜伽者心中的神性，或是主觀神意識流向客觀神意識，或是主觀神意識同時流向客觀神意識，以及客觀神意識流向主觀神意識。
In the Tantra Sadbhāva, this same thing is also explained:
在《Tantra Sadbhāva》中，也有對此同樣的說明：
The life of all mantras is solely the energy of God consciousness. When that energy is absent, all those collections of words are useless just like a mass of clouds in the rainless autumn sky. (Tantra Sadbhāva)
所有咒語的生命全然是神意識的能量。當這股能量缺失時，所有那些詞語的集合就如同無雨的秋天空中一團雲霧般毫無用處。（Tantra Sadbhāva）
In the Śrīkaṇṭhīsaṁhītā Śāstra, it is also said:
在《Śrkaṇṭhsaṁhtā Śāstra》中，也有這樣的說法：
The one who recites mantra for the sake of realizing God will never attain the reality of God consciousness. There is only one thing that a yogī must maintain and that is awareness, awareness of the union of objective God consciousness with subjective God consciousness and, in one driving push, the flow of objective and subjective God consciousness.
為了實現神而誦念咒語的人，永遠無法達到神意識的真實境界。瑜伽士必須保持的只有一件事，那就是覺知——覺知客觀神意識與主觀神意識的合一，以及在一次推動中，客觀與主觀神意識的流動。
This is not a flow, it is a push. If you force it in this way, with great velocity, it will be just like a ball thrown against a wall. It will come to you again, and bring you back to subjective God consciousness. On the other hand, if you drive it slowly from subjective God consciousness to objective God consciousness, it will end in objective God consciousness and that is the state of prāsāda.3 When you push it with great velocity, it will travel to objective God consciousness and then again return to your subjective God consciousness.4
這不是流動，而是推動。如果你以極大的速度強行推動它，就像一顆球被扔向牆壁一樣。它會再次回到你身邊，帶你回到主觀神意識。另一方面，如果你從主觀神意識緩慢推動到客觀神意識，它將終結於客觀神意識，那就是 prāsāda 的狀態。當你以極大的速度推動它時，它會前往客觀神意識，然後再回到你的主觀神意識。
This is narrated in Spanda in this verse:
這在 Spanda 的這節經文中有敘述：
Because these words are digested along with the mind of the aspirant, they are said to be, along with the divinity of the yogī, one with divine God consciousness. (Spanda Kārika 2.2)
因為這些話語與修行者的心智一同被消化，因此據說它們與瑜伽的神性一同，成為與神聖的上帝意識合一。（Spanda Kārika 2.2）
2. prayatnaḥ sādhakaḥ //
(For such a yogī)
（對於這樣的瑜伽士）
pauseless effort brings about his attainment of God consciousness.
不間斷的努力帶來他對上帝意識的獲得。
This yogī’s attainment of God consciousness is realized by his continued effort. His effort must be pauseless effort (prayatna). That is sādhaka, the means for attaining God consciousness.
這位瑜伽士對神意識的證悟，是透過他持續不斷的努力實現的。他的努力必須是不間斷的努力（prayatna）。這就是 sādhaka，達到神意識的手段。
The mantra and its application, which was explained in the First Awakening of this scripture5 and which is carried out at the very start of any movement, gives rise to the union of the worshiped and the worshiper. Here, just begin with some movement, any movement, and stop. Hold the beginning point of that movement with awareness. In Sanskrit, this state is called anusaṁdhitsā. By holding the very beginning of that movement, the goal of uniting the seeker of God consciousness with the God consciousness he seeks, the spiritual aspirant with that to which he aspires, the one who recites mantra with mantra devatā, that Lord for whom the mantra is recited, is achieved.
本經文《初覺醒》中所解釋的咒語及其運用，並且在任何動作開始之初即實施，促成了被崇拜者與崇拜者的合一。在此，只需開始某個動作，任何動作，然後停止。以覺知抓住該動作的起點。梵文中，這種狀態稱為 anusaṁdhitsā。透過抓住該動作的起點，即達成了將尋求神意識者與他所尋求的神意識合一的目標，將靈修者與他所嚮往的對象合一，將誦念咒語者與咒語神祇合一，達成為咒語所誦念的主的合一。
It is said in Śrī Tantrasadbhāva:
Śr Tantrasadbhāva 中說：
Just as when a vulture, flying in the sky observes a piece of meat in that sky and immediately, with spontaneous effort, catches that piece of meat, so in the same way the elevated yogī directs his mind to that point of light (bindu prakāśa) of God consciousness.
正如禿鷲在天空中飛翔時，觀察到天空中的一塊肉，隨即以自發的努力捕捉那塊肉，提升的瑜伽士亦以同樣的方式將心念指向神意識的那道光點（bindu prakāśa）。
Or just as when the archer, placing an arrow on the string of a bow and then pulling back on that arrow and letting it go, where it flies swiftly, striking the point at which it was aimed. It is in this same way, O Devi, the supreme light of God Consciousness (prakāśa) is attained by just one thrust of awareness.
就如同射手將箭放在弓弦上，然後拉開弓弦放箭，箭矢迅速飛出，射中瞄準的目標。哦，女神，正是以這樣的方式，神意識的至高光明（prakāśa）只需一瞬間的覺知推動便可達成。
If the yogī is not successful in one push, he will not be successful at all. It must be attained in one thrust of awareness.
如果瑜伽士一次推動未能成功，他將無法成功。必須在一次覺知的推動中達成。
In some other place, it is also said:
在其他地方也說過：
In its true sense, the knowledge of awareness is the state of mantra.
從真正的意義上說，覺知的知識即是咒語的狀態。
The explanation of this sūtra is that your effort must not be artificial (akṛita). It must be absolutely natural, filled with intense desire and fervent longing, and originating from the center of your heart. By that force, this great yogī directs his mind to that point of supreme God consciousness.
此經文的解釋是，你的努力必須是真實自然的（akṛita），絕對不能做作。它必須充滿強烈的渴望與熱切的嚮往，並且發自你心靈的中心。藉由這股力量，這位偉大的瑜伽士將他的心念引導至那至高無上的神意識之點。
This is narrated in Spanda in this verse:
這在《Spanda》中以此詩句敘述：
The yogī must first possess such a determined longing that it will lead to the resolution, “I will sit until I attain the state of God consciousness or I will leave my body.” The effort must be filled with such determination. It must not be passive effort, it must be active effort. That active effort itself is God consciousness. (Spanda Kārikā 2.6)
瑜伽士必須首先擁有如此堅定的渴望，以致產生決心：「我要坐著直到達到神意識的境界，否則我將離開我的身體。」這種努力必須充滿這樣的決心。它不能是被動的努力，必須是主動的努力。那主動的努力本身即是神意識。（Spanda Kārikā 2.6）
For such a great yogī, the mantra, universal I, and the splendor of that universal I is explained in this next sūtra.
對於如此偉大的瑜伽士，咒語、普遍的「我」以及那普遍「我」的光輝，將在下一經文中加以說明。
3. vidyāśarīrasattā mantrarahasyam //
The secret essence of mantra is establishment in the body of the knowledge of oneness.
咒語的秘密本質是在身體中建立合一知識。
Here, knowledge means the supreme knowledge of oneness. It is, in the real sense, the supreme God who is the formation of the collection of all sounds. It is from this point that all sounds are created and stored. So, in another sense, it is the state of God consciousness that is one with the universe and filled with supreme I consciousness.
這裡，知識指的是合一的至高知識。從真正的意義上說，它是由所有聲音集合所形成的至高神。所有聲音都是從這一點被創造並儲存的。因此，從另一個角度來看，它是與宇宙合一並充滿至高我意識的神意識狀態。
This is the essence of all mantras. By the words “essence of all mantras” is not meant the mantras such as oṁ namaḥ śivāya, oṁ namo bhagavate vāsudevāya, etc. These mantras are not mantras in the real sense. Mantra, in the real sense, is that supreme I consciousness. This is the secret about mantras.
這是所有咒語的精髓。所謂「所有咒語的精髓」並不是指像 oṁ namaḥ śivāya、oṁ namo bhagavate vāsudevāya 等咒語。這些咒語並非真正意義上的咒語。咒語，真正的意義上，是那至高的我意識。這就是關於咒語的秘密。
This is also quoted in Śrī Tantrasadbhāva Tantra.
這也被引用於 Śr Tantrasadbhāva Tantra。
All letters are actually one with mantra and those mantras are one with mother, the energy of Lord Śiva, and that mother is one with Lord Śiva himself.
所有字母實際上與咒語合一，而那些咒語與母親合一，母親是濕婆主的能量，而那母親與濕婆主本人合一。
Even though this explanation is secret and can’t be exposed or explained, it is revealed in the Tantrasadbhāva Śāstra in this way. This is said by Lord Śiva to Pārvatī:
即使這個解釋是秘密的，不能被揭露或說明，但它在《Tantrasadbhāva Śāstra》中是這樣揭示的。這是由濕婆神對帕爾瓦蒂所說：
Oh Pārvati, there are those who are not maintaining the discipline as taught in the scriptures who do not believe that our master is one with Lord Śiva. They are crooked, attached to worldy pleasures and are not doing any spiritual practice. Because of these misdeeds I have extracted the splendor from their mantras. When that splendor is removed, these mantras become useless. For him who would wield these mantras, they are as good as letters. They have no value. You must have faith that the master is one with Lord Śiva. You must maintain discipline and character. You must not be given to attachment or worldly pleasures. When you live in this way, then your mantra will be filled with splendor and will remain successful.
喔，帕爾瓦蒂，有些人不遵守經典中所教導的戒律，他們不相信我們的師父與濕婆神是一體的。他們心術不正，沉迷於世俗的享樂，沒有進行任何靈修。因為這些惡行，我已從他們的咒語中抽取了光輝。當那光輝被移除，這些咒語便變得無用。對於那些想要使用這些咒語的人來說，它們就像普通的字母一樣，毫無價值。你必須相信師父與濕婆神是一體的。你必須遵守戒律和品行。你不可沉溺於執著或世俗的享樂。當你以這種方式生活時，你的咒語將充滿光輝並保持成功。
Now the Tantrasadbhāva explains further:
現在《Tantrasadbhāva》進一步解釋：
That Divine Mother, who is filled with supreme light, has pervaded the whole universe up to brahmaloka. Oh devi, just as all letters are found in the first letter, the letter “a,” in the same way, the whole universe is found in that Divine Mother.
那位充滿至高光明的神聖母親，已遍及整個宇宙直到梵天界。喔，女神，就如同所有字母都包含在第一個字母「a」中一樣，整個宇宙也都包含在那位神聖母親之中。
Now I will explain to you some very essential characteristics of this Divine Mother. She is supreme, subtle, not limited to any particular school of philosophy or religion.6 This Divine Mother, called Kuṇḍalinī,7 is placed in the center of the heart.8 There you will find that Divine Mother, just like a serpent in the sleeping state. Oh Pārvati, there she rests in deep sleep, not perceiving anything other than her own self in a place called mūlādhāra9 by our masters.
現在我將向你解釋這位神聖母親的一些非常重要的特質。她是至高無上的、微妙的，不受任何特定哲學流派或宗教的限制。6 這位被稱為 Kuṇḍalin7 的神聖母親被安置在心臟的中心。8 在那裡你會發現這位神聖母親，就像一條處於睡眠狀態的蛇。喔，帕爾瓦蒂，她在那裡深深地沉睡著，除了她自己之外，什麼也感知不到，這個地方被我們的師父稱為 mūādhāra9。
In addition, this goddess, places in her body the moon (chandra), fire (agni), the sun (ravi), all the stars (nakṣatra) and all the fourteen worlds (bhuvanāni caturdaśa) and still she is absolutely unaware that this is happening in her own nature.
此外，這位女神在她的身體中安置了月亮（chandra）、火（agni）、太陽（ravi）、所有的星辰（nakṣatra）以及所有十四個世界（bhuvanāni caturdaśa），然而她卻完全不知道這一切都發生在她自身的本性之中。
But how to awaken her? He now explains how this is done.
但是，如何喚醒她呢？他現在解釋了這是如何做到的。
This goddess cannot be awakened with force. She can only be awakened by (nāda) supreme I consciousness filled with supreme awareness. To awaken her, the yogī has to churn his point of one-pointedness in the heart, without break, again and again.
這位女神無法被強行喚醒。她只能被充滿至高覺知的（nāda）至高我意識所喚醒。為了喚醒她，瑜伽士必須在心中不斷地、反覆地攪動他那專注的點，毫不間斷。
He must churn it by inserting sparks of awareness, one after another, again and again, in unbroken continuation. The process is to insert one spark of awareness. Let that one spark fade. Again, insert fresh awareness. Let that spark fade. Again, insert fresh awareness. This process must be continued over and over again in continuity.
他必須透過不斷地插入一個又一個的覺知火花，反覆不斷地攪動。這個過程是插入一個覺知火花，讓那個火花逐漸消退，再次插入新的覺知火花，讓那個火花消退，再次插入新的覺知火花。這個過程必須持續不斷地反覆進行。
Then, the body of energy, which is established in the body of the Divine Mother, kuṇḍalinī, is churned by this awareness. Because of this churning, this yogī will initially experience very intense lights seeming to come from all sides. Because of these lights and that (nāda) supreme I consciousness filled with supreme awareness, this kuṇḍalinī rises. In the body of that kuṇḍalinī, the yogī finds bindu.10 This bindu, which is residing in the body of the Divine Mother kuṇḍalinī, has four projections radiating from its center.
然後，存在於神聖母體內的能量體——kuṇḍalin，會被這種覺知攪動。因為這種攪動，修行者最初會感受到來自四面八方的強烈光芒。正是因為這些光芒和那充滿至高覺知的（nāda）至高我意識，這個 kuṇḍalin 才會上升。在那個 kuṇḍalin 的體內，修行者會發現 bindu。這個居於神聖母體 kuṇḍalin 體內的 bindu，從中心向外輻射出四個投射。
The first projection is that of subjective awareness. The second projection is cognitive awareness. The third projection is objective awareness. And the fourth projection is digestive awareness.
第一個投射是主觀覺知。第二個投射是認知覺知。第三個投射是客觀覺知。第四個投射是消化覺知。
Subjective awareness is awareness of the state of knower (pramātṛi). Awareness of the state of knowledge is cognitive awareness (pramāna). Awareness of the state of the known is objective awareness (prameya). These three kinds of awareness rise from that center of that Divine Mother kuṇḍalinī.
主觀覺知是對知者（pramātṛi）狀態的覺知。對知識狀態的覺知是認知覺知（pramāna）。對所知狀態的覺知是客觀覺知（prameya）。這三種覺知皆源自那位神聖母親 kuṇḍalin 的中心。
The fourth projection is known as digestive awareness. This is that projection where subjective, cognitive and objective projections are digested in such a way that they are not differentiated one from the other. In the projection of digestive awareness, all these projections are one without distinction. In Sanskrit, this digestive projection is called pramiti bhāva, the digestive state of thought.
第四種投射被稱為消化覺知。這是那種將主觀、認知和客觀投射消化成彼此不分的狀態。在消化覺知的投射中，所有這些投射合而為一，無有區別。梵文中，這種消化投射稱為 pramiti bhāva，即思想的消化狀態。
O devi now you have to simultaneously put the churner and that which is to be churned in that body of kuṇḍalinī. By doing that, kuṇḍalinī, the Divine Mother, rises in a straight line. Here she is called jyeṣṭhāśakti because she is absolutely established between these two points, the point of subjectivity (pramātṛi) and the point of objectivity (prameya).
喔，devi，現在你必須同時將攪拌者與被攪拌者置於 kuṇḍalin 的身體中。透過此舉，kuṇḍalin，神聖母親，將直線上升。此時她被稱為 jyeṣṭhāśakti，因為她絕對地立於這兩點之間，即主觀點（pramātṛ）與客觀點（prameya）。
Then, when these two points (bindu) of subjective awareness and cognitive awareness are also agitated by the process of continual churning, that kuṇḍalinī gives rise to real pure supreme semen and that semen rises from bottom to top in the form of kuṇḍalinī. That kuṇḍalinī is known as the Divine Mother rekhinī. Here you won’t find either the subjective or the objective projection because these are both diluted in the oneness of that supreme bliss resulting from the rise of supreme semen.
然後，當這兩個點（bindu）——主觀覺知與認知覺知——也因持續攪動的過程而激動時，那股 kuṇḍalin 便產生真正純淨的至高精華，並且那精華以 kuṇḍalin 的形式從下而上升起。那股 kuṇḍalin 被稱為神聖母親 rekhin。在此你不會發現主觀或客觀的投射，因為這兩者都在至高喜悅的合一中被稀釋，而這喜悅正是由至高精華的升起所產生。
At this point, when this semen rises, this yogī immediately comes out from his internal state because he cannot tolerate the joy he is experiencing, which is the creation of that nectar.11 There the Divine Mother is called tripathā because she takes the formation of the three centers. And then again the three centers, the subjective center, the objective center and the cognitive center, rise. And when all these three centers again rise from kuṇḍalinī, the energy of kuṇḍalinī is called raudrī śakti because it is that energy that puts obstacles in the way in the journey of final liberation.
此時，當這精華升起時，這位瑜伽士立刻從他的內在狀態中顯現出來，因為他無法忍受所經歷的喜悅，那是那甘露的創造。11 在那裡，神聖母親被稱為 tripathā，因為她承載三個中心的形成。接著，三個中心——主觀中心、客觀中心與認知中心——再次升起。當這三個中心再次從 kuṇḍalin 升起時，kuṇḍalin 的能量被稱為 raudrśakti，因為正是這股能量在最終解脫的旅程中設下障礙。
The yogī must return inside again and again. He must not think that he has lost anything. He need not wait for the master’s direction. Because the way of liberation (mokṣa) is stopped, he must continue to return inside again and again and maintain awareness of that oneness.
瑜伽士必須一次又一次地回歸內在。他不應該認為自己失去了什麼。他不需要等待師父的指示。因為解脫之道（mokṣa）被阻斷，他必須持續不斷地回歸內在，並保持對那合一的覺知。
Then again she (ambikā) takes the form of the half moon, which is half inside and half outside.12 And so, even if that supreme Divine Mother is only one, yet she takes these three formations, one for the inferior yogī, one for the yogī who wants to experience enjoyment and one for the superior yogī.
然後她（ambikā）再次化為半月的形態，半在內，半在外。12 因此，即使那至高的神聖母親只有一位，她仍會呈現這三種形態，一種給低階瑜伽士，一種給想要體驗享受的瑜伽士，還有一種給高階瑜伽士。
By virtue of these energies of the Divine Mother kuṇḍalinī, nine classes of letters have risen. The first is the class of letters from a to visarga (avarga). The next is the class of letters associated with ka (kavarga). The third is the class of letters associated with ca (cavarga). The fourth is the class of letters associated with ṭa (ṭavarga). The fifth is the class of letters associated with ta (tavarga). The sixth is the class of letters associated with pa (pavarga). The seventh is the class of letters associated with ya (yavarga). The eighth is the class of letters associated with śa (śavarga). And the ninth is the class associated with kṣa (kṣavarga). All these classes of letters have risen from that Divine Mother Kuṇḍalinī.
憑藉這些神聖母親 kuṇḍalin 的能量，產生了九類字母。第一類是從 a 到 visarga（avarga）的字母。接著是與 ka（kavarga）相關的字母類別。第三類是與 ca（cavarga）相關的字母。第四類是與ṭa（ṭavarga）相關的字母。第五類是與 ta（tavarga）相關的字母。第六類是與 pa（pavarga）相關的字母。第七類是與 ya（yavarga）相關的字母。第八類是與śa（śavarga）相關的字母。第九類是與 kṣa（kṣavarga）相關的字母。所有這些字母類別皆源自那位神聖母親 Kuṇḍalin。
There are five sacred states of the self that rise from this kuṇḍalinī and they are the five mouths of Lord Śiva: iśāna, tatpuruṣa, aghora, vāmadeva and sadyajāta.13 These mouths have appeared from this kuṇḍalinī so Lord Śiva can speak to the public, helping them and, by illuminating that which is to be known, teach them.14
從這個 kuṇḍalin 中升起五種神聖的自我狀態，它們是濕婆主的五個口：śāna、tatpuruṣa、aghora、vāmadeva 和 sadyajāta13。這些口從這個 kuṇḍalin 中顯現，使濕婆主能夠對眾生說話，幫助他們，並透過照亮應知之事來教導他們。14
Twelve vowels also rise from this Divine Mother kuṇḍalinī and fifty letters also rise from the same Mother. And now consider the three kinds of speech: supreme, medium and inferior.
十二個元音也從這位神聖的母親 kuṇḍalin 中升起，五十個字母也從同一位母親中升起。現在來考慮三種語言：至高、中等和低等。
The supreme speech is said to be centered in the heart. This supreme speech is the supreme sound, called paśyantī. The throat is the center of madhyamā speech and the tongue is the centre of vaikharī speech.
至高的語言據說是以心為中心。這至高的語言是至高的聲音，稱為 paśyant。喉嚨是 madhyamā語言的中心，舌頭是 vaikhar 語言的中心。
When something is to be said, it is first to be taken from one’s heart. In the heart, there is no differentiation of letters or words; there is only consciousness. There is some force of what is to occur in the next moment. So in heart, it is just one point, one atom (ekāṇava), and that is called paśyantī speech (vāk). The next speech (vāk) is called madhyamā vāk. It is centered in the throat. And the third vāk is called vaikharī, and it is centered in the tongue. It exists when you speak words.
當要說話時，首先要從心中取出。在心中，沒有字母或詞語的區別；只有意識。存在著下一刻將要發生的某種力量。所以在心中，只有一點，一個原子（ekāṇava），那被稱為 paśyant 語言（vāk）。下一種語言（vāk）稱為 madhyamā vāk。它以喉嚨為中心。第三種 vāk 稱為 vaikhar，以舌頭為中心。當你說出詞語時，它就存在。
All these sounds appear in the tongue. So, this whole universe resides on sound. This is the process of sound and that sound is carried from that soundless center of kuṇḍalinī.
所有這些聲音都出現在舌頭上。所以，整個宇宙都存在於聲音中。這是聲音的過程，而那聲音是從 kuṇḍalin 那無聲的中心傳遞出來的。
So, the supreme energy of supreme speech is the source of all speech. This is why all these letters emerge from the supreme center of that energy of God consciousness, the Divine Mother. And all mantras that are recited by spiritual aspirants (sādhakas) get their strength (vīrya) and splendor from that supreme devī of God consciousness, kuṇḍalinī. This is why it is said that mātṛikā and mālinī15 both rise from this kuṇḍalinī.
所以，至高言語的至高能量是一切言語的源頭。這就是為什麼所有這些字母都從神意識之能量的至高中心——神聖母親中湧現出來。所有由修行者（sādhakas）誦念的咒語，都從那位神意識的至高神祇、kuṇḍalin 中獲得力量（vrya）與光輝。這就是為什麼說 mātṛikā和 mālin15 都源自這個 kuṇḍalin。
Because the Śiva Sūtras are actually the most secret and essential thoughts of Lord Śiva, in explaining them we have referred to so many tantras. You should not be worried about our giving so many references. And if you still do not understand what kuṇḍalinī actually is, even though we have given so many references to aid your understanding, then you should take hold of the feet of your master.
因為Śiva Sūtras 實際上是濕婆主最秘密且最核心的思想，在解釋它們時我們引用了許多密續。你不必擔心我們引用了這麼多參考資料。如果即使我們提供了這麼多參考來幫助你理解，你仍然不明白 kuṇḍalin 究竟是什麼，那麼你應該去依止你的上師。
This meaning of the sūtra is narrated in Spanda in this verse,
這段經文的意義在 Spanda 中以這句詩句敘述，
All mantras get their life from the Divine Mother kuṇḍalinī. She is the center of all mantras. (Spanda Kārikā 2.1)
所有咒語的生命都來自神聖母親 kuṇḍalin。她是一切咒語的中心。（Spanda Kārikā 2.1）
Although the strength (vīrya) of the mantra is brought into existence by meditating on the supreme heart of I-consciousness, now and then, by the opposite will of Lord Śiva, the will of concealing (tirodhāna) his nature, some unfortunate men do not realize this I-consciousness and, on the contrary, satisfy their minds with limited yogīc powers.16 This next sūtra explains what will happen to these unfortunate yogīs.
雖然咒語的力量（vrya）是透過冥想至高無上的我意識之心而產生，但有時，因為濕婆主的相反意志，即隱藏（tirodhāna）其本性的意志，一些不幸的人無法領悟這個我意識，反而以有限的瑜伽力量滿足他們的心靈。16 接下來的這句經文說明了這些不幸的瑜伽士會發生什麼事。
4. garbhe cittavikaso’viśiṣṭa vidyāsvapnaḥ
When a yogī’s mind is satisfied with the expansive body of illusion, then he falls in the world of differentiated perceptions and his knowledge of being is just like that of ordinary living beings.
當瑜伽士的心靈被幻象的廣大身體所滿足時，他便墮入分別知覺的世界，他對存在的認知就如同普通的生靈一般。
Here, the Sanskrit word garbhe means that expansive body of the energy of illusion. That is mahāmāyā, the great illusive energy of Lord Śiva. The body of illusion that is being referred to are the limited yogīc powers (e.g., creating divine incense or the materialization of sacred ash to give to disciples, walking on water, flying in air, etc.). All these powers are existing in the sphere of māyā. When the yogī exhibits the world of limited powers and his mind becomes satisfied and does not move ahead, then for him, his knowledge of being is like the world of dreams; it is not knowledge at all. His knowledge is just the same as the knowledge held by ordinary worldly people. And so, like ordinary living beings, he falls and is established in the world of differentiation with various perceptions and thoughts.
這裡，梵文詞彙 garbhe 指的是那擴展的幻象能量之體。那就是 mahāmāyā，濕婆神的偉大幻象能量。所指的幻象之體是有限的瑜伽力量（例如，製造神聖的香或物化聖灰以供弟子，行走於水面，飛行於空中等）。所有這些力量都存在於 māyā 的範疇中。當瑜伽士展現有限力量的世界，他的心靈感到滿足且不再前進時，對他而言，他的存在知識就像夢境世界；根本不是真正的知識。他的知識與普通世俗人所持有的知識完全相同。因此，像普通生靈一樣，他墮落並立足於充滿各種感知與思想的差異世界。
This is also said in Pātañjali’s Yoga Darśana,
這在帕坦伽利的《瑜伽經》中也有提及，
Those lights in the center of the eyebrows and divine sounds in the center of heart are obstacles for samādhi. (Yoga Sūtra 3.37)
眉心的光芒與心中心的神聖聲音是入定的障礙。（瑜伽經 3.37）
The experiences that come in front of this yogī are called samādhau upasarga, obstacles to attaining real samādhi. These are obstacles for that yogī. For worldly men, on the other hand, they appear as great powers and they appreciate these powers. They say the yogī who possesses these powers is a real person, a real yogī. They applaud him, saying that he bestows these powers on his devotees.
這些出現在此瑜伽士面前的經驗被稱為 samādhau upasarga，即達成真正三昧的障礙。這些是對該瑜伽士的障礙。另一方面，對於世俗之人來說，這些經驗顯現為偉大的神通，他們欣賞這些神通。他們說擁有這些神通的瑜伽士是真正的人，是真正的瑜伽士。他們讚揚他，說他賜予信徒這些神通。
This is narrated in Spanda Kārikā in this verse:
這在《Spanda Kārikā》中以此詩句敘述：
As soon as spanda is meditated upon, the yogī perceives some divine light emanating between the eyebrows, he hears divine sound resonating in the heart, divine form appears in his sight and divine taste is experienced on his tongue. These are all just a disturbance in the state of real being and are to be avoided by those yogīs who wish to become fortunate. (Spanda Kārikā 3.10)
一旦冥想 spanda，瑜伽士便感知眉心間散發出某種神聖光芒，心中迴響著神聖之音，視野中顯現神聖形象，舌尖體驗神聖滋味。這些皆是對真實存在狀態的干擾，欲成福者的瑜伽士應當避免。（Spanda Kārikā 3.10）
Then what happens to this yogī who puts these limited powers aside, even though they have appeared to him, and who holds in his mind the supreme state of I consciousness?
那麼，這位瑜伽士放下這些雖曾顯現於他面前的有限神通，心中堅持最高的我意識狀態，會發生什麼呢？
5. vidyāsamutthāne svābhāvike khecarī śivāvasthā //
The pure knowledge of God consciousness effortlessly rises and this state of Śiva is realized as one with the state of khecarī.
純淨的神識知識自然升起，這種濕婆的狀態被體驗為與 khecar 狀態合一。
When this pure knowledge (śuddha vidyā), which has been explained in previous sūtras, effortlessly comes into existence and when, by the supreme independent will of Lord Śiva, these limited powers subside and that real state of Lord Śiva comes into being, then this yogī flies in the ether of supreme knowledge. This is the state of khecarī mudrā that comes into existence for him. The state of khecarī is the state of Lord Śiva, who is the supreme embodiment of consciousness. Here the aspirant (sādhaka) becomes one with Śiva. This is the rise of one’s own blissful state. This khecarī is not the khecarī described in these two verses:
當這種純淨的知識（śuddha vidyā），如前經文所述，自然而然地顯現出來，且當主宰濕婆（Lord Śiva）以至高無上的獨立意志使這些有限的力量消退，濕婆的真實狀態顯現時，這位瑜伽士便在至高知識的虛空中飛翔。這便是他所獲得的 khecar mudrā狀態。khecar 的狀態即是濕婆的狀態，濕婆是意識的至高化身。在此，修行者（sādhaka）與濕婆合一。這是自身幸福狀態的升起。此 khecar 並非以下兩句經文中所描述的 khecar：
When the yogī is seated in padmāsana, he must put his mind, the master of all organs, in the center of the navel. He must sit erect until the time when the three ethers/voids, śakti, vyāpinī and samanā, come into existence for him.
當瑜伽士盤坐於蓮花坐（padmāsana）時，必須將其心念——諸根之主——置於臍中之中心。他必須端坐直立，直到三種虛空／空隙——śakti、vyāpin 與 samanā——為他顯現。
Then immediately this yogī should infuse the supreme void by taking hold of these three voids. By practicing in this way, this yogī enters in the mudrā of khecarī.
然後，這位瑜伽士應立即抓住這三種虛空，將至高虛空注入其中。透過此種修習，瑜伽士進入 khecar 的 mudrā。
This state, described above, is not real khecarī mudrā. It should be avoided. What is real khecarī mudrā?
上述所描述的狀態並非真正的 khecar mudrā，應當避免。那麼，真正的 khecar mudrā是什麼？
When you are treading the way of totality (kulamārgeṇa), you must see the totality in a piece of the totality. Take one part of the universe and see the whole universe existing there. That is the way of totality. So, just as its said in the Tantrasadbhāva, this khecarī mudrā is becoming one with supreme consciousness.
當你行走於全體之道（kulamārgeṇa）時，必須在全體的一部分中看到全體。取宇宙的一部分，看到整個宇宙存在於其中。這就是全體之道。正如《Tantrasadbhāva》中所說，這個 khecar mudrā正是在與至高意識合一。
You must understand that everything is filled with completion. If only one individual being is there, you must understand and you must feel that in that one individual being all individuals exist.
你必須明白一切皆充滿圓滿。即使只有一個個體存在，你也必須理解並感受到在那一個個體中，所有個體皆存在。
Take, for example, one grain of rice. See the power that exists in that grain of rice. This one grain of rice has the power of producing not only a hundred plants but thousands, millions, billions of plants. Innumerable plants exist in that one grain of rice. So, one part of the world is complete in itself.
舉例來說，一粒米。看看那粒米中存在的力量。這一粒米不僅有能力生長出一百株植物，甚至成千上萬、數百萬、數十億株植物。無數植物存在於那一粒米中。所以，世界的一部分本身就是完整的。
You must, when treading the way of totality, feel the voidness of differentiated perceptions in each and every being. This, in the real sense, is khecarī. It is this khecarī mudrā that is to be practiced.
當你行走於全體之道時，必須感受到每一個存在中差異感知的空性。這才是真正意義上的 khecar。這正是應當修習的 khecar mudrā。
So, the reality of this khecarī mudrā is just as it is explained in the Tantrasadbhāva, “becoming one with supreme consciousness.” And when the agitation of that differentiated illusion of Lord Śiva fades into nothingness, then the power of all mantras and all mudrās (states) appears and is experienced by such a yogī.
所以，這個 khecar mudrā的真實意義正如 Tantrasadbhāva 中所解釋的，「與至高意識合一」。當那分化的幻象——濕婆神的動盪消散歸於虛無時，所有咒語和所有手印（狀態）的力量便顯現並被此類瑜伽士所體驗。
This is said in Kulacuḍāmaṇi Śāstra:
這在 Kulacuḍāmaṇi Śāstra 中有言：
When, by one germ of creative being and one germ of existence, this khecarī mudrā is created (mantra vīrya) and then established (mudrā vīrya), and when these two states appear to this yogī, then he is established in that supreme and peaceful state of Lord Śiva.
當透過一個創造生命的萌芽和一個存在的萌芽，這個 khecar mudrā被創造（mantra vrya）並隨後被確立（mudrā vrya），當這兩種狀態向此瑜伽士顯現時，他便立於濕婆神那至高且寧靜的境界。
When that mudrā is created, it is mantra vīrya and when that mudrā is established, it is mudrā vīrya.
當那手印被創造時，它是 mantra vrya；當那手印被確立時，它是 mudrā vrya。
In the Spanda Kārikās, mudrā vīrya is incorporated in the explanation of mantra vīrya so there is actually no difference between mantra vīrya and mudrā vīrya. Mantra vīrya exists only at the beginning of creative energy and establishment in that creative energy is mudrā vīrya.
在 Spanda Kārikās 中，mudrā vrya 被納入 mantra vrya 的解釋中，因此 mantra vrya 與 mudrā vrya 實際上並無差異。mantra vrya 僅存在於創造能量的開始階段，而在該創造能量中確立的則是 mudrā vrya。
When all these agitations end, then the state of Lord Śiva comes into being. (Spanda Kārikā 1.9)
當所有這些激動結束時，主濕婆的狀態便顯現出來。（Spanda Kārikā 1.9）
Even though there are other subjects that are explained in this verse from the Spanda Kārikās, yet the subjects of mantra vīrya and mudrā vīrya are also alluded to.
儘管這節 Spanda Kārikās 經文中還解釋了其他主題，但咒力（mantra vrya）與印力（mudrā vrya）的主題也有所暗示。
For attaining these two powers, the power of creative energy (mantra vīrya) and the power of establishment in that creative energy (mudrā vīrya) . . .
為了獲得這兩種力量，創造能量的力量（咒力 mantra vrya）以及在該創造能量中立定的力量（印力 mudrā vrya）……
6. gururupāyaḥ //
The master (guru) is the means.
師父（guru）是途徑。
These two powers can be attained only through the master (guru), no one else. But who is the master?
這兩種力量只能通過師父（guru）獲得，別無他人。但師父究竟是誰？
The one who demands that his disciples donate money to him or who requires his disciples to provide service to him, all in the guise of attaining enlightenment, is not the guru. Then who is the guru? The guru is that person who puts before you the reality of God consciousness. It is said that the guru is the means here because only he can make you realize the fullness of these two awarenesses, mudrā and mantra.
那個要求弟子捐錢給他或要求弟子為他服務，並以達到開悟為名義的人，不是真正的上師。那麼，誰是真正的上師呢？上師是那個向你展示神意識真實的人。據說上師是達成此目的的媒介，因為只有他能讓你體會這兩種覺知——手印（mudrā）和咒語（mantra）的圓滿。
It is declared in Mālinīvijaya Tantra:
《Mālinvijaya Tantra》中宣告：
Lord Śiva tells Pārvatī, “That master who is the cause of your attaining the creative energy of Lord Śiva and who then establishes you in that state is as good as me.” (Mālinīvijaya Tantra 2.10)
濕婆主告訴帕爾瓦蒂：「那位使你獲得濕婆主創造能量並將你安立於此狀態的師父，與我無異。」（《瑪林維賈亞密續》2.10）
In other words, that master is one with Lord Śiva. In Spanda Kārikā, this point about the master is not discussed; however, in the last verse there is this reference.
換句話說，那位師父與濕婆主合一。在《Spanda Kārikā》中，並未討論關於師父的這一點；然而，在最後一節中有此提及。
I bow to that supreme and wonderful world of the master that gives rise to manifold ways of supreme thought that carry the disciple across the ocean of all doubts. (Spanda Kārikā 4.1)
我向那位至高無上且奇妙的師父世界致敬，正是這個世界孕育出多種至高思想，帶領弟子渡過一切疑惑的海洋。（《Spanda Kārikā》4.1）
Some other masters think, because of the teachings of the Mālinīvijaya Tantra, that the master is not a worldly being. For them, the master is, in the real sense, the supreme energy of Lord Śiva. In this regard, it is said in Mālinīvijaya Tantra:
有些其他上師因《Mālinvijaya Tantra》的教導而認為，上師並非世俗之人。對他們而言，上師在真正意義上是濕婆主的至高能量。關於這點，《Mālinvijaya Tantra》中說道：
That is the wheel of all energies and that is the mouth of the master where everything is obtained. (Mālinīvijaya Tantra)
那是萬能之輪，那是上師之口，萬物皆由此獲得。（《Mālinvijaya Tantra》）
In the Triśirobhairava Tantra, it is said:
在《Triśirobhairava Tantra》中說：
The great energy of that great Lord is said to be the mouth of the master; hence, that energy, being the cause of understanding, is the means (upāya). (Triśirobhairava Tantra)
那偉大主的偉大能量被稱為上師之口；因此，該能量作為理解的根源，是達成之道（upāya）。（《Triśirobhairava Tantra》）
Therefore, when the master is pleased,
因此，當師父滿意時，
7. matṛikācakrasambodhaḥ //
(The disciple attains) the knowledge of the wheel of the hidden mother (Mātṛikācakra)
（弟子獲得）隱藏之母輪（Mātṛikācakra）的知識
The disciple attains the knowledge of Mātṛikācakra only by the grace of the master, and not in any other way. What is mātṛikācakra? Mātṛikā is the mother who is unknown to the universe.17 She is the creative cause of all mantras and all knowledge. The word “cakra” means “wheel.” So mātṛikācakra literally means the wheel of the hidden mother.
弟子只有在師父的恩典下才能獲得 Mātṛikācakra 的知識，別無他法。什麼是 mātṛikācakra？Mātṛikā是宇宙未知的母親。17 她是一切咒語和所有知識的創造起因。詞語“cakra”意指“輪”。因此，mātṛikācakra 字面上的意思是隱藏之母的輪。
Mātṛikācakra18 is concerned with the theory of the Sanskrit alphabet from the letter “a” to the letter “kṣa.” There are fifty letters. The fifty letters represent the existence of the whole universe. The universe is composed of thirty-six elements and the thirty-six elements are represented by the fifty letters. The universe begins from śiva tattva, the element of Śiva, and ends in pṛithvī tattva, the element of earth.
Mātṛikācakra18 涉及從字母“a”到字母“kṣa”的梵文字母理論。共有五十個字母。這五十個字母代表整個宇宙的存在。宇宙由三十六種元素組成，而這三十六種元素由五十個字母所代表。宇宙始於śiva tattva，即濕婆元素，終於 pṛithv tattva，即地元素。
The representative letters of Śiva, the first supreme element śiva tattva, are the sixteen vowels beginning from “a” and ending in “ḥ” visarga. The sixteen vowels represent, respectively, the existence of Lord Śiva, the thirty-sixth tattva. It is explained that in the thirty-sixth tattva there are five energies: cit śakti, the energy of consciousness; ānanda śakti, the energy of bliss; icchā śakti, the energy of will; jñāna śakti, the energy of knowledge; and kriyā śakti, the energy of action. These five energies combined together form the embodiment of Lord Śiva and that is śiva tattva.
代表濕婆（Śiva），即第一至高元素濕婆本體（śiva tattva）的字母，是從「a」開始到「ḥ」visarga 結束的十六個元音。這十六個元音分別代表濕婆主（Lord Śiva）的存在，即第三十六個本體（tattva）。據說在第三十六個本體中有五種能量：cit śakti，意識能量；ānanda śakti，喜悅能量；icchā śakti，意志能量；ñāna śakti，知識能量；以及 kriyā śakti，行動能量。這五種能量結合在一起，形成濕婆主的具現體，這就是濕婆本體（śiva tattva）。
In Vedānta, on the other hand, it is held that there are only three energies that comprise the embodiment of Lord Śiva. These energies are sat, cit and ānanda. Sat means “all existent, always existing,” cit means “always conscious” and ānanda is “always blissful.” This is the way Vedānta has explained the state of Śiva.
另一方面，在吠檀多（Vedānta）中，認為只有三種能量構成濕婆主的具現體。這些能量是 sat、cit 和ānanda。Sat 意指「一切存在，永恆存在」，cit 意指「永遠有意識」，ānanda 則是「永遠喜悅」。這是吠檀多對濕婆狀態的解釋方式。
But Śaivism understands it differently. Śaivism argues that sat is not needed. It is already present. Sat is not an aspect of Lord Śiva. Sat is the reality of Lord Śiva. Why, therefore, call it an aspect?
但濕婆教（Śaivism）則有不同的理解。濕婆教主張 sat 是不需要的，它已經存在。Sat 不是濕婆主的某個面向，sat 是濕婆主的真實本質。那麼，為什麼還要稱它為一個面向呢？
Śiva tattva is explained in Parātriṁśikā Śāstra and in the Tantrāloka:
濕婆本體（Śiva tattva）在《Parātriṁśikā Śāstra》和《Tantrāloka》中有詳細說明：
The first movement (kalā) of supreme I consciousness (ahaṁ vimarśa) is unparalleled (anuttara) undifferentiated totality (akula). And when it moves forward with the intention of creating His glory in the external world, it takes the formation of ānanda.
至高我意識（ahaṁ vimarśa）的第一動作（kalā）是無與倫比（anuttara）的無差別整體（akula）。當它帶著在外在世界創造祂的榮耀的意圖向前推進時，它呈現出ānanda 的形態。
Here, the word kalā does not mean “part”; here kalā means “first movement.” It is the first movement of Śiva. You should undertand that Śiva is always moving. Śiva is not stable, unmovable, unmoving, as Vedānta has explained. Vedānta postulates that anything that moves ultimately comes to an end. So any movable object will, in the course of time, expire. This theory of Vedānta is absolutely incorrect. Śiva is always in movement. He is the embodiment of movement (spanda). This is why everything, even one small blade of grass, is in movement. And, it is not only a blade of grass that seems to us to be living; even a rock is in movement. Rocks seem to us to be absolutely dead, without life. But there is also life in a rock. In the course of time, a rock undergoes change.
此處，kalā一詞並非指「部分」；此處 kalā意指「第一動作」。這是Śiva 的第一動作。你應該理解Śiva 總是在運動。Śiva 並非如 Vedānta 所解釋的那樣穩定、不動、靜止。Vedānta 假設任何運動的事物最終都會終結。因此，任何可動的物體隨著時間推移都會消逝。Vedānta 的這一理論是完全錯誤的。Śiva 總是在運動中。祂是運動（spanda）的化身。這就是為什麼一切事物，即使是一片小草，也在運動。而且，不僅僅是我們看似有生命的小草；即使是一塊岩石也在運動。岩石在我們看來似乎完全死寂，沒有生命。但岩石中也有生命。隨著時間的推移，岩石會發生變化。
The word anuttara means “unparalleled, where there is no similarity.” The word akula means “where the totality is not differentiated, it is only undifferentiated totality.”
anuttara 這個詞的意思是「無可比擬，沒有相似之處」。akula 這個詞的意思是「整體未被區分，只有未區分的整體」。
The first movement of the state of Paramaśiva was anuttara, unparalleled, and incomparable. But when Paramaśiva keenly observes his nature, his self, his reality again and again, he feels the blissful state of his own self. Otherwise, in this first move, he does not feel that blissful state at all. In the first move, there is only all consciousness. The blissful state is digested in that all consciousness in the state of anuttara.
Paramaśiva 狀態的第一個運動是 anuttara，無可比擬且無法相比。但當 Paramaśiva 一次又一次地敏銳觀察他的本性、自我、真實時，他感受到自己自我的幸福狀態。否則，在這第一個運動中，他根本感受不到那幸福的狀態。在第一個運動中，只有全體意識。幸福的狀態在 anuttara 狀態的全體意識中被消化。
And when He takes the formation of ānanda, the blissful state, it occurs only when He wants to observe it. For example, when you want to observe what you really are, that bliss comes. When you are not keen to observe your nature, your nature is in a natural way. You are who you are. When you do not observe again and again, then you are only filled with all consciousness. When you observe it again and again, then you feel the glory of your self. That is the formation of ānanda, the blissful state.
當祂形成 ānanda，即幸福狀態時，只有在祂想要觀察它時才會發生。例如，當你想要觀察你真正是什麼時，那幸福就會出現。當你不熱衷於觀察你的本性時，你的本性就是自然的樣子。你就是你自己。當你不斷地觀察時，你只是充滿了全體意識。當你一次又一次地觀察時，你就會感受到自我的榮耀。那就是 ānanda，幸福狀態的形成。
Śiva’s glory is already created in the internal world of his being. In the next movement of Śiva, when he has the intention of creating his glory in the external world, the blissful state appears and that is the form of ānanda.
濕婆的榮耀已經在他自身的內在世界中創造出來。在濕婆的下一個動作中，當他有意在外在世界創造他的榮耀時，幸福的狀態顯現出來，那就是ānanda 的形態。
Anuttara, the unparalleled state of consciousness, is represented by the first letter in the Sanskrit alphabet, the letter a. The blissful state, ānanda, is represented by the second letter in the Sanskrit alphabet, the letter ā.
Anuttara，無與倫比的意識狀態，由梵文字母表中的第一個字母 a 代表。幸福的狀態ānanda，則由梵文字母表中的第二個字母ā代表。
Then after ānanda, two more movements come forth, icchā and īśana. These two states of Lord Śiva come into existence after the existence of that blissful state ānanda. The first state icchā is the subtle state of will. What does he desire in this state of will? He desires nothing. He only desires his own nature. So the energy of will exists here just to treasure his own nature. It is the energy of will when he admires his own nature, expressed by, “Yes, I am possessing this state.” And in the world of vowels, that state is represented by the letter i.
然後在ānanda 之後，還有兩個動作出現，icchā和īśana。這兩個濕婆神的狀態是在幸福狀態ānanda 存在之後才出現的。第一個狀態 icchā是微妙的意志狀態。在這個意志狀態中他渴望什麼？他什麼都不渴望。他只渴望他自己的本性。所以意志的能量存在於此，只是為了珍惜他自己的本性。當他讚賞自己的本性時，這就是意志的能量，表達為「是的，我擁有這個狀態。」而在元音的世界中，這個狀態由字母 代表。
Then he takes another movement and that is the gross state of will. In the subtle state of will, he only admires his own nature. In the gross state of will, he not only admires his own nature but he wants to own that nature, he wants to have it, he wants to possess it. And that desire of possessing it will carry him down. Why? Because when he desires to possess it, this means that he feels he is not already possessing the nature of his own self. This means he is moving away from his own nature. This is the state of īśana. So, when he wants to possess the nature of his self which is full of consciousness and bliss, he wants to possess it in the state of īśana, and that state is represented by the letter ī.
然後他進入另一個階段，那就是意志的粗糙狀態。在微妙的意志狀態中，他只是欣賞自己的本性。在粗糙的意志狀態中，他不僅欣賞自己的本性，還想擁有那個本性，他想擁有它，想佔有它。而這種佔有的慾望會將他拉下去。為什麼？因為當他渴望擁有它時，這意味著他覺得自己尚未擁有自我的本性。這表示他正在遠離自己的本性。這就是īśana 的狀態。所以，當他想要擁有充滿意識與喜悅的自我本性時，他想在īśana 的狀態中擁有它，而那個狀態由字母所代表。
After that, he produces another movement and that is jñāna. This first movement of jñāna is the state of unmeṣa, represented by the letter u. Here, he discovers that the universe is existing in his own nature which is full of all consciousness and all bliss. When he discovers this, then he begins another movement into the external world. In this next movement, he observes, “I want to find out what is existing in this self of mine.” As soon as he desires to observe the differentiated realities existing in his own nature, the splendor of all consciousness and all bliss begins to move away. He now has the apprehension that this consciousness and bliss may be diminishing. It is not actually decreasing, but only the apprehension that it will decrease. This is the state of ūnatā, represented by the letter ū. The word ūnatā means “lessening.” This state is the apprehension of the lessening of that supreme consciousness and supreme bliss that is His own nature.
接著，他產生了另一個動作，那就是ñāna。ñāna 的第一個動作是 unmeṣa 狀態，以字母 u 表示。在這裡，他發現宇宙存在於他自身的本性中，而這本性充滿了所有的意識與所有的喜悅。當他發現這一點時，他便開始了另一個向外在世界的動作。在下一個動作中，他觀察到：「我想要了解這個自我中存在著什麼。」當他渴望觀察存在於自身本性中的差異化現實時，所有意識與喜悅的光輝開始逐漸遠離。他此時產生了這種意識與喜悅可能正在減少的感知。其實它並未真正減少，只是對它會減少的感知。這就是ūnatā的狀態，以字母ū表示。ūnatā一詞意指「減少」。這種狀態是對那至高意識與至高喜悅——他自身本性——減少的感知。
When he has the apprehension that his supreme consciousness and supreme bliss will be lessened, he then diverts his will again into the internal world. He takes his will back again into his own nature and does not let it go out into the external world. This takes place in four ways. The first two movements are in the state of intention. The final two movements are in the state of establishment. First, he has the intention that this flow, this movement, must be diverted towards internal being and not the external world. He must take his will back to his own nature. Then there is the confirmation of that intention that it must be taken back. So these are two states, one is intention and the second is the confirmation of this intention.
當他擔心自己的至高意識與至高喜悅會減弱時，他便會再次將意志轉向內在世界。他將意志收回自身本性，不讓它流向外在世界。這過程分為四種方式。前兩個動作處於意圖狀態，後兩個動作處於確立狀態。首先，他有意圖讓這股流動、這個動作必須轉向內在存在，而非外在世界。他必須將意志收回自身本性。接著，確認這個意圖，必須將意志收回。因此，這是兩種狀態，一是意圖，二是對此意圖的確認。
Initially, there is only simple intention. This is what you find in lightning. When bolts of lightning are flashing forth from clouds, that is the first state. And when that lightning is observed flashing forth, that is the second state. So in the same way, first there is the intention of taking this whole movement into the internal world of consciousness, and second, there is the confirmation of this intention. This is represented by the letter ṛi and by the letter ṛī. The letter ṛi represents the intention of diverting his will again into the internal world. And ṛī is the confirmation of this intention. All this happens in the state of Śiva.
最初，只有簡單的意圖。這就是你在閃電中所見到的。當閃電從雲中閃爍而出，那是第一種狀態。而當那閃電被觀察到閃爍時，那是第二種狀態。同理，首先是將整個運動帶入意識的內在世界的意圖，其次是對這個意圖的確認。這由字母 ṛ 和字母 ṛī 來表示。字母 ṛ 代表將他的意志再次轉向內在世界的意圖，而 ṛī 則是對這個意圖的確認。這一切都發生在 Śiva 的狀態中。
There are now two additional movements in this process of taking will into internal consciousness. First, there is the intention to return. Then there is the confirmation of the intention to return. Next, there is the establishment of this intention of again going back. And finally, this establishment is confirmed. These final two processes of establishment and the confirmation of this establishment are represented by the letters lṛi and lṛī. The short letter lṛi represents the establishment of carrying this entire process inside and the long letter lṛī represents the actual carrying of this whole process into his own nature so it rests in his own supreme being. These are four states of Śiva and they are in movement in one’s own nature. Your state of consciousness is also in movement. Everything is in movement. But here it moves in his own nature, he does not come out of his own nature.
在將意志帶入內在意識的過程中，現在有兩個額外的動作。首先，是返回的意圖。接著，是對返回意圖的確認。然後，是這個再次回歸意圖的建立。最後，這個建立被確認。這最後兩個建立及確認建立的過程，分別以字母 ṛ 和 ṛī 表示。短字母 ṛ 代表將整個過程攜帶進入內在的建立，而長字母 ṛī 則代表將整個過程實際帶入自身本性，使其安住於自身的至高存在中。這是濕婆的四種狀態，並且在自身本性中運動。你的意識狀態也在運動。一切都在運動。但在此處，它在自身本性中運動，並未脫離自身本性。
So, these four states are represented by the four vowels ṛi ṛī lṛi lṛī. Here, in these four movements, you get a glimpse of ra and la. The semivowel ra gives you a glimpse of the first two movements and the semivowel la gives you a glimpse of the final two movements of carrying this whole process back into your own nature.
所以，這四種狀態由四個元音 ṛi ṛī lṛi lṛī 來表示。在這四個動作中，你可以窺見 ra 和 la。半元音 ra 讓你窺見前兩個動作，而半元音 la 讓你窺見將整個過程帶回自身本性的最後兩個動作。
Accordingly, the whole process of universality is carried to one’s own nature. Here, the whole universe is made one with His being of all consciousness and all bliss. Therefore, the four states residing in Śiva are said to be “filled with nectar” (amṛita rūpeṇa). These four letters are nominated by the great grammarian Pāṇini as amṛita bīja because they reside in one’s own nature, which is filled with bliss. Here, there is no indication of moving outside into the external world.
因此，整個普遍性的過程被帶回自身本性。在這裡，整個宇宙與祂那充滿一切意識與一切喜悅的存在合而為一。因此，居於Śiva 中的四種狀態被稱為「充滿甘露」（amṛita rūpeṇa）。這四個字母被偉大的語法學家 Pāṇini 稱為 amṛita bja，因為它們存在於充滿喜悅的自身本性中。在這裡，沒有任何指示要移向外在世界。
At this point, there is no hope of creating the universe. The creation of universe has completely ended. Being completely inverted, this whole universe is carried back to his own nature. Nothing can be created now.
此時，已無創造宇宙的希望。宇宙的創造已完全結束。整個宇宙完全反轉，帶回自身本性。現在無法再創造任何事物。
The grammarian Pāṇiṇi also designated these four letters, which represent these four movements, as the eunuch states of Śiva. They are called the eunuch states of Śiva because here Śiva has the impression that the splendor of his supreme state of being may be lessened. Fearing this, he does not have the courage to create.
語法學家 Pāṇṇi 也將這四個字母，代表這四種動作，稱為濕婆的宦官狀態。之所以稱為濕婆的宦官狀態，是因為在此濕婆感覺到他至高無上的存在光輝可能會被削弱。出於這種恐懼，他沒有勇氣去創造。
Now what happens? In reality, Lord Śiva is always full, always blissful; nothing can diminish his nature. And it seems to him a great shame not to create this universe. So he takes another step to create this universe afresh. Now another movement takes place. This time, however, he does not infuse the power of creation in his will or in the will of his knowledge. This time he infuses the power of creative consciousness in his own self, which is anuttara and ānanda and then he infuses that creative power in his will. When that creative power again mixes in his will, he creates another internal world of his being. That world is the world of his energy of action. This energy of action is represented by four letters: e, ai, o and au. Not vivid (asphuṭa) energy of action is represented by the letter e, vivid (sphuṭa) is represented by the letter ai, more vivid (sphuṭatara) is represented by the letter o and most vivid (sphuṭatama) is represented by the letter au.
現在會發生什麼？實際上，濕婆神大人永遠是圓滿的，永遠是喜悅的；沒有任何東西能削弱他的本性。他覺得不創造這個宇宙是一件非常可惜的事。因此，他邁出另一個步驟，重新創造這個宇宙。現在又發生了另一個動作。然而這一次，他並沒有將創造的力量注入他的意志或他的知識意志中。這一次，他將創造意識的力量注入他自身，這是無上（anuttara）且充滿喜悅（ānanda）的，然後他將那創造的力量注入他的意志中。當那創造的力量再次與他的意志融合時，他創造了另一個內在的世界。那個世界是他行動能量的世界。這種行動能量由四個字母表示：e、ai、o 和 au。非鮮明（asphuṭa）的行動能量由字母 e 表示，鮮明（sphuṭa）由字母 ai 表示，更鮮明（sphuṭatara）由字母 o 表示，最鮮明（sphuṭatama）由字母 au 表示。
The four states of the energy of action (kriyā śaktiḥ) take place sequentially. First, the energy of action that is not vivid is the state of the triangle (trikoṇa). Why is this state of nonvivid energy of action said to be the state of the triangle? You already know that with the exception of the energy of consciousness and the energy of bliss, which are not to be included because they are one with Lord Śiva, there are three energies. These three energies are also not separate but, because they existed after the creation of the state of his ānanda śaktiḥ, they are being explained as separate. These three energies are the energy of will, the energy of knowledge and the energy of action. In the energy of will, only the energy of will exists. In the energy of knowledge, two energies exist—the energy of will and the energy of knowledge. In the energy of action, three energies exist—the energy of will, the energy of knowledge, and the energy of action. Therefore, the nonvivid energy of action is said to be the state of the triangle because in this energy of action there are three points, one point of will, one point of knowledge and one point of action.
行動能量（kriyā śaktiḥ）的四種狀態是依序發生的。首先，非鮮明的行動能量是三角形（trikoṇa）的狀態。為什麼這種非鮮明的行動能量被稱為三角形的狀態呢？你已經知道，除了意識能量和喜悅能量之外，這兩者因與濕婆神合一而不被包含在內，還有三種能量。這三種能量也不是分離的，但因為它們是在他的ānanda śaktiḥ狀態創造之後存在的，所以被解釋為分離的。這三種能量分別是意志能量、知識能量和行動能量。在意志能量中，只有意志能量存在。在知識能量中，存在兩種能量——意志能量和知識能量。在行動能量中，存在三種能量——意志能量、知識能量和行動能量。因此，非鮮明的行動能量被稱為三角形的狀態，因為在這種行動能量中有三個點，一個是意志點，一個是知識點，還有一個是行動點。
In this first movement, Lord Śiva infuses his creative power, anuttara/ānanda, in will. Here, consciousness (anuttara) and all bliss (ānanda), the letters a or letter ā, are combined with the energy of will, the letter i. This first state of energy of action, the nonvivid energy of action, the state of the triangle (trikoṇa), is represented by the letter e. Now he infuses that creative power in knowledge. So anuttara or ānanda, the letters a or ā are combined with the energy of knowledge (jñāna śaktiḥ), the letter u, infusing their creative power in the energy of knowledge, and another state of the energy of action comes into existence and that energy of action is represented by the letter ai. This state of the energy of action is vivid energy of action. The purpose of this state is just to confirm that it is the energy of action that Lord Śiva is going to create, that this universe will be created in spite of the fact that the four states of the energy of will (icchā śaktiḥ) ṛi, ṛī, lṛi and lṛī, have entered into the state of eunuch. This is the power and the greatness of Lord Śiva’s energy of consciousness (anuttara) and all bliss (ānanda).
在這第一個運動中，濕婆神將他的創造力量 anuttara/ānanda 融入意志中。此處，意識（anuttara）與所有的喜悅（ānanda），字母 a 或 ā，與意志的能量字母 相結合。這第一種行動能量狀態，即非鮮明的行動能量，三角形（trikoṇa）狀態，由字母 e 表示。現在他將那創造力量注入知識中。因此 anuttara 或 ānanda，字母 a 或 ā 與知識能量（ñāna śaktiḥ），字母 u 結合，將其創造力量注入知識能量中，另一種行動能量狀態由此產生，該行動能量由字母 ai 表示。這種行動能量狀態是鮮明的行動能量。此狀態的目的是確認濕婆神將創造的正是行動能量，儘管意志能量（icchā śaktiḥ）的四種狀態 ṛi、ṛī、lṛ 和 ṛī 已進入閹割狀態。這正是濕婆神意識能量（anuttara）與所有喜悅（ānanda）力量與偉大的展現。
And now, when anuttara/ānanda are again to infuse the creative power, it is infused not in will, as it was in the first movement, it is infused in trikoṇa. This infusion gives rise to the more vivid state of the energy of action called ṣaṭkoṇa.19 This state is represented by the letter o. Ṣaṭkoṇa is the state where the whole universe is found in Lord Śiva and Lord Śiva is found in the universe. In this state, you won’t find any difference between Lord Śiva and this created universe. You may call it “created universe” or you may call it “Lord Śiva”; it doesn’t make any difference. If you want to see Lord Śiva, see him in blades of grass, he is there, vividly existing. Therefore, in the letter e he was not vividly existing. In the letter ai he is vividly existing. In the letter o he is more vividly existing. In the letter au Lord Śiva is most vividly existing.
現在，當 anuttara/ānanda 再次注入創造力時，這次注入不是像第一次運動那樣注入意志中，而是注入 trikoṇa。這種注入產生了一種更為鮮明的行動能量狀態，稱為ṣaṭkoṇa19。這種狀態以字母 o 表示。Ṣaṭkoṇa 是整個宇宙存在於濕婆神（Lord Śiva）之中，而濕婆神也存在於宇宙中的狀態。在這種狀態下，你不會發現濕婆神與這個被創造的宇宙之間有任何差異。你可以稱它為「被創造的宇宙」，也可以稱它為「濕婆神」；這並沒有區別。如果你想看見濕婆神，就在草葉中看，他就在那裡，鮮明地存在著。因此，在字母 e 中，他並不鮮明存在；在字母 ai 中，他鮮明存在；在字母 o 中，他更為鮮明存在；而在字母 au 中，濕婆神是最為鮮明存在的。
The final state of the energy of action, represented by the letter au, will be found only in the universal state. That state is called śūlabīja, where the triple state of the three energies—will, knowledge, and action—is consumed in one universal point. This is why in this fourth state of energy of action all three energies of Lord Śiva—the energy of will, the energy of knowledge and the energy of action—are most vividly found. They are not found as vivid in the first state of the energy of action, the letter e, or in the second, the letter ai, or in the third, the letter o. They are found most vividly existing in the fourth, the letter au. It is in au that you will find Lord Śiva most vividly existing in the universe. So if you want to perceive the state of Lord Śiva as it ought to be perceived, in its real sense, you must enjoy this universe. You won’t find the real state of Lord Śiva in samādhi. In the state of samādhi, you will find His nonvivid formation. You will find the exact state of Lord Śiva in the universe.
行動能量的最終狀態，以字母 au 表示，只能在宇宙的狀態中找到。這個狀態稱為 śūlabja，在此狀態中，三種能量——意志、知識與行動的三重狀態——在一個宇宙點中被消融。這就是為什麼在這第四種行動能量的狀態中，主濕婆的三種能量——意志能量、知識能量與行動能量——最為鮮明地呈現。它們在第一種行動能量狀態（字母 e）、第二種（字母 ai）或第三種（字母 o）中並不那麼鮮明。它們最鮮明地存在於第四種，即字母 au。在 au 中，你將最鮮明地發現主濕婆存在於宇宙中。因此，如果你想以應有的方式、以真實的意義感知主濕婆的狀態，你必須享受這個宇宙。你不會在三摩地中找到主濕婆的真實狀態。在三摩地的狀態中，你會發現祂的非鮮明形態。你會在宇宙中找到主濕婆的確切狀態。
Up to this point, all of Lord Śiva’s energies—the energy of consciousness, the energy of bliss, the energy of will, the energy of knowledge, the energy of his four eunuch states, along with his not vivid energy of action, his vivid energy of action, his more vivid energy of action, and his most vivid energy of action—are explained completely. But what is represented by the next two vowels anusvāra “ṁ” and visarga “ḥ”?
到目前為止，濕婆神的所有能量——意識的能量、喜悅的能量、意志的能量、知識的能量、他四個太監狀態的能量，以及他不明顯的行動能量、明顯的行動能量、更明顯的行動能量和最明顯的行動能量——都已經完全解釋清楚。但接下來的兩個元音符號鼻音「ṁ」和送氣符號「ḥ」代表什麼呢？
The whole universe, beginning from the energy of consciousness (cit śaktiḥ) and ending in the most vivid energy of action (kriyā śaktiḥ) is no universe at all. In other words, it is the expansion of your own nature, nothing else. In reality nothing is created at all. It is only the glory of His own nature that you will find in this so-called creation. This state of knowledge and confirmation is represented by the letter “ṁ” anusvāra. Here, there is only a point (bindu). A point cannot be created; it is only one-pointed. After accomplishing this expansive state of activity, this entire active world is dissolved in one point. So, if you are created, if you grow up, if you become old, if you die, if you come again in this world, what significance is there in this? It is only the glory of your own expansion of being. There is no creation, there is no death.
整個宇宙，從意識的能量（cit śaktiḥ）開始，到最鮮明的行動能量（kriyā śaktiḥ）結束，根本就不是宇宙。換句話說，它只是你自身本性的擴展，別無他物。實際上，根本沒有任何創造。你在這所謂的創造中所見的，僅是祂自身本性的榮耀。這種知識與確認的狀態由字母「ṁ」鼻音符號（anusvāra）表示。在此，只有一個點（bindu）。點無法被創造；它只有一點專注。在完成這種擴展的活動狀態後，整個活躍的世界都會在一點中消融。所以，如果你被創造，如果你成長，如果你變老，如果你死亡，如果你再次來到這個世界，這有什麼意義呢？這只是你自身存在擴展的榮耀。沒有創造，沒有死亡。
But if nothing is created, then what is it that happens to make it seem that it is just like creation? After all, you do feel like it is being created. This is explained by the next state of Lord Śiva, visarga “ḥ”. In the previous state of knowledge and confirmation represented by the letter “ṁ” anusvāra, we saw that the universe is just the glory of his own nature. There is no creation. There is only one point. The whole universe is dissolved in one point. So now, after creating these five energies of his nature, he creates the state of visarga. This sixteenth letter of the vowels is represented by the letter “ḥ”. This state represents simultaneously the internal creative force and external creative force. Here, in this state of being of Lord Śiva, if you observe in one way, you will find that nothing is created. This is the internal creative force. If, on the other hand, you observe in another way, you will find that everything is created. This is the external creative force. So by observing in one way, nothing is created, and if at the same time you observe in another way, you will find that everything is created.
Here is a story that will help clarify this teaching, which is the supreme truth. In earlier times in this universe, there was a yogī and his name was Macchandanātha. He was considered to be a great yogī and he had many disciples. One day his chief disciple Gorakhanātha was traveling in a far off country. There to his surprise, he saw his master making love with a beautiful woman from a nearby town. Gorakhanātha was furious with his master for this unacceptable action. But his master had fallen in love with this woman and he married her. Living together, this master and his wife had many, many children. Gorakhanātha observed that his master was absolutely given to his wife and these children.
這裡有一個故事，可以幫助闡明這個教導，這是至高無上的真理。在這個宇宙的早期，有一位瑜伽士，他的名字叫做 Macchandanātha。他被認為是一位偉大的瑜伽士，擁有許多弟子。一天，他的首席弟子 Gorakhanātha 在一個遙遠的國家旅行。令他驚訝的是，他看到師父正與一位來自附近城鎮的美麗女子親密相愛。Gorakhanātha 對師父這種不可接受的行為感到憤怒。但師父已經愛上了這位女子，並且娶了她。師父和妻子一起生活，生了許多孩子。Gorakhanātha 觀察到師父完全投入在妻子和這些孩子身上。
Then after some time, Gorakhanātha returned to his own country. He went to his master’s āśram. Upon arriving at the āśram, Gorakhanātha was dumbfounded to find his master there in perfect samādhi. He knew his master was attached to his wife and children and yet here he was without his wife and children. Here he was, alone, absolutely given to samādhi. In fact, his brother disciples told him, his master had never left the āśram. He has always been here in his āśram. He had not gone anywhere.
過了一段時間，Gorakhanātha 回到了自己的國家。他前往師父的修行所。抵達修行所時，Gorakhanātha 驚訝地發現師父正處於完美的三摩地狀態。他知道師父曾經依戀妻子和孩子，然而此刻師父卻沒有妻子和孩子陪伴。此刻的師父獨自一人，完全投入於三摩地。事實上，師父的其他弟子告訴他，師父從未離開過修行所，一直都在這裡，從未去過其他地方。
Gorakhanātha was puzzled by this. Earlier he had seen his master, along with his wife and children, residing happily in that faroff place. Now he sees his master residing in his āśram absolutely given to samādhi. “What is happening?” Gorakhanātha thought to himself. To answer this, he again, through his yogīc powers, returned to the far-off country and again saw his master totally given in love and affection to his wife and his children. Then Gorakhanātha was filled with awe and totally surrendered to his master. His master then explained to him, “From one point, you will see that I have fallen in love and am attached to the world, and from another point you will see that I have not fallen in love at all, that I am Lord Śiva.”
戈拉卡納薩對此感到困惑。早先他曾見過他的師父與師母及子女，一同快樂地居住在那遙遠的地方。如今，他看到師父獨自一人住在他的修行所中，完全沉浸於三摩地之中。「這是怎麼回事？」戈拉卡納薩心想。為了尋求答案，他再次運用他的瑜伽力量，回到那遙遠的國度，再次見到師父全心全意地愛護著妻子和孩子。此時，戈拉卡納薩心生敬畏，完全臣服於師父。師父隨即向他解釋：「從一個角度來看，你會覺得我已經墜入愛河，執著於世間；但從另一個角度來看，你會發現我根本沒有陷入愛戀，我就是濕婆神。」
So, if from one point you look to see what has been created, you will see nothing is created. You will see it is only the glory of your own I consciousness and nothing else. And yet, if you see from another point of view, you will see that everything is created. Such a state is represented by the Sanskrit letter ḥ,and is written in Devanāgarī as “::,” two points in a vertical line, one above and one below.
所以，若從某一角度觀察所創造的事物，你會發現其實沒有任何東西被創造。你會看到的只是你自身意識的榮耀，別無他物。然而，若從另一個角度觀察，你又會看到一切皆被創造。這種狀態以梵文字母ḥ表示，並以天城文寫作「::」，即兩個垂直排列的點，一個在上，一個在下。
Visarga is classified in three ways in Śaivism. The first visarga is concerned with Śiva. The second visarga is concerned with his energy (śaktiḥ). And the third visarga is concerned with individual being. The first visarga concerned with Śiva is called para visarga, the supreme creative energy of Śiva. The second visarga concerned with saktiḥ is called parāpara visarga, his medium creative energy. The third visarga concerned with the individual is called apara visarga, his inferior creative energy. These three energies are represented respectively by three letters. The supreme energy is represented by the second vowel of the alphabet ā, which is ānanda śaktiḥ. Ānanda śaktiḥ is the supreme energy of creation pertaining to Śiva. And the medium creative energy pertaining to śaktiḥ is visarga, ḥ, the sixteenth vowel of the Sanskrit alphabet. And finally, the inferior creative energy, which pertains to individual being (jīva), is represented by the letter ha, the last letter of the Sanskrit alphabet.
在濕婆教中，Visarga 被分為三種。第一種 Visarga 與濕婆有關。第二種 Visarga 與他的能量（śaktiḥ）有關。第三種 Visarga 與個體存在有關。第一種與濕婆有關的 Visarga 稱為 para visarga，即濕婆的至高創造能量。第二種與 śaktiḥ 有關的 Visarga 稱為 parāpara visarga，即他的中介創造能量。第三種與個體有關的 Visarga 稱為 apara visarga，即他的次等創造能量。這三種能量分別由三個字母代表。至高能量由字母表中的第二個元音 ā 代表，即 ānanda śaktiḥ。Ānanda śaktiḥ 是與濕婆相關的至高創造能量。與 śaktiḥ 相關的中介創造能量是 Visarga，ḥ，是梵文字母表中的第十六個元音。最後，與個體存在（jva）相關的次等創造能量由字母 ha 代表，為梵文字母表的最後一個字母。
In addition to this, it is explained that the supreme energy of Lord Śiva, which is the first visarga, is called cittapralayaḥ,20 because Lord Śiva does not have a mind. In place of mind Lord Śiva has only supreme independent consciousness of self. Because of this, the supreme creative energy is called citta pralaya.
The creative energy pertaining to his energy (śaktiḥ) is called citta saṁbodhaḥ, where the mind is fully aware, because here the possessor of that creative energy is śaktiḥ. This is the second visarga. Here, śaktiḥ means “all power.” But power of what? It is the power of maintaining complete awareness of self. Here, the mind is fully aware without any differentiated thoughts. Differentiated thoughts do not arise. Here, there is only the awareness of one thought. This is why it is called citta saṁbodha.
The third state of inferior creative energy is called cittaviśrānti. The state of cittaviśrānti is where one-pointedness is established. One-pointedness does not mean one-pointedness found in the ekāgratā state.21 Rather, it is the one-pointedness of thought called niruddhaḥ. In this state, you do not have to maintain one pointedness; one-pointedness is automatically maintained. So, in niruddhaḥ, one-pointedness is not maintained with effort. Niruddha is effortless one-pointedness. One-pointedness maintained with effort is called the state of ekāgratā. And one-pointedness attained without effort—one-pointedness already existing—is called niruddha. This third visarga is called citta viśrānti.
第三種較低層次的創造能量狀態稱為 cittaviśrānti。cittaviśrānti 的狀態是確立一心不亂的狀態。一心不亂並非指在 ekāgratā狀態中發現的一心不亂。21 相反，它是稱為 niruddhaḥ的思維一心不亂。在這種狀態下，你不需要刻意維持一心不亂；一心不亂會自動維持。因此，在 niruddhaḥ中，一心不亂不是靠努力維持的。Niruddha 是一種不費力的一心不亂。靠努力維持的一心不亂稱為 ekāgratā狀態。而不費力獲得的一心不亂——已經存在的一心不亂——稱為 niruddha。這第三種 visarga 稱為 citta viśrānti。
There is, therefore, the perception in the state of Śiva of being introverted and the perception in the state of Śiva of being extroverted—internal and external. When you perceive all these states of Śiva internally, there you find the state of “ṁ” anusvāra. And when you also perceive that state externally, then you find the state of visarga, “ḥ” or : .
因此，在Śiva 的狀態中，有內向的感知，也有外向的感知——內在與外在。當你在內在感知所有這些Śiva 的狀態時，你會發現“ṁ” anusvāra 的狀態。而當你也在外在感知該狀態時，則會發現 visarga 的狀態，“ḥ”或 : 。
So when perception from the external point of view takes place, perception from the internal point of view already exists in Śiva. The perception from the external point of view will spread in the body of the whole universe. This body of the universe begins from the most inferior element, earth (pṛithvī), and ends with the most supreme element, which is the element śaktiḥ, not Śiva. Why is the supreme element śaktiḥ and not Śiva? Because Śiva is the source of all elements and pervades them all.
所以當從外在視角進行感知時，內在視角的感知已經存在於濕婆之中。從外在視角的感知將會在整個宇宙的身體中擴散。這個宇宙的身體從最下等的元素——地（pṛithv）開始，直到最高等的元素，即元素 śaktiḥ，而非濕婆。為什麼最高等的元素是 śaktiḥ 而不是濕婆？因為濕婆是一切元素的源頭，並且遍布於所有元素之中。
And now, when you move to external observation, in the world of the created embodiment of Lord Śiva, to observe what is created, what has happened in this creation, you will feel that five classes of consonants are created. That creation is composed of one class of five elements, one class of five tanmātras, one class of five energies of action and one class of five energies of knowledge.
現在，當你轉向外在觀察，在濕婆主的創造化身世界中，觀察所創造的事物，這個創造中發生了什麼，你會感覺到五類子音被創造出來。這個創造由一類五元素、一類五種 tanmātras、一類五種行動能量和一類五種知識能量組成。
As you know, Śiva has five energies: the energy of consciousness (cit śaktiḥ), the energy of bliss (ānanda śaktiḥ), the energy of will (icchā śaktiḥ), the energy of knowledge (jñāna śakti) and the energy of action (kriyā śaktiḥ). From the energy of his consciousness, the five great elements (mahābhūtas)—earth, water, fire, air and ether—have been created. Why are these elements created by his energy of consciousness? Actually, these five gross elements ought to be created by his energy of action, not his energy of consciousness. These five elements are the grossest created things in this universe. It has already been pointed out that Lord Śiva does not fear coming down into the gross world. This is the glory of Lord Śiva, that by his sweet will he comes down and he goes up again. So he rushes towards this extreme end of creation and by his subtlest energy of consciousness, creates the grossest element.
如你所知，濕婆有五種能量：意識能量（cit śaktiḥ）、喜悅能量（ānanda śaktiḥ）、意志能量（icchā śaktiḥ）、知識能量（jñāna śakti）以及行動能量（kriyā śaktiḥ）。由他的意識能量創造了五大元素（mahābhūtas）——地、水、火、風和空。為什麼這些元素是由他的意識能量創造的呢？實際上，這五大粗糙元素本應由他的行動能量創造，而非意識能量。這五大元素是宇宙中最粗糙的創造物。早已指出，濕婆主不懼怕降臨粗糙的世界。這正是濕婆主的榮耀，他憑藉甜美的意志降臨，然後再升上去。因此，他奔向創造的極端盡頭，並以他最細微的意識能量創造出最粗糙的元素。
As we have seen earlier, in the energy of consciousness (cit śakti), the other four śaktis exist. Also in the energy of bliss (ānanda śakti), the energy of will (icchā śakti), the energy of knowledge (jñāna śakti) and the energy of action (kriyā śakti), all the other four śaktis exist. So in each and every energy of Lord Śiva, all five energies exist.
正如我們之前所見，在意識的能量（cit śakti）中，其他四種śakti 存在。同樣在喜悅的能量（ānanda śakti）、意志的能量（icchā śakti）、知識的能量（jñāna śakti）和行動的能量（kriyā śakti）中，其他四種śakti 也都存在。因此，在濕婆神的每一種能量中，五種能量皆共存。
Both external perception and internal perception begin from anuttara (cit śakti). But how does external perception unfold? External perception begins from cit śakti (anuttara) and ānanda śakti, the Sanskrit letters a and ā, which are one and filled with the five energies. From these two energies arise the five consonants ka, kha, ga, gha and ṅa. These five consonants represent the state of the five gross to grossest elements: earth (pṛithvī), water (jala), fire (agni), air (vāyu) and ether (ākāśa). Then from icchā śakti, the letters i and ī, five consonants arise and these are the consonants ca, cha, ja, jha and ña. These five consonants represent the states of the five tanmātras: smell (gandha), taste (rasa), form (rūpa), touch (sparśa) and sound (śabda). Then the two letters ṛi and ṛī, which are anaśṛitaśiva, along with five energies give rise to the five consonants ṭa, ṭha, ḍa, ḍha and ṇa. These consonants represent the five organs of action (karmendriya). The five consonants ta, tha, da, dha and na, which represent the five organs of knowledge (jñānendriya), are produced by the same five energies through the letters lṛi and lrī. Jñāna śakti, the energy of knowledge, the letters u and ū, along with the five energies, gives rise to the five consonants pa, pha, ba, bha and ma and these produce the five elements manas, buddhi, ahaṁkāra, prakṛiti and puruṣa. So, from earth (pṛithvī) to puruṣa there are twenty-five elements, because five energies exist in each energy of Lord Śiva. Therefore, the energy of consciousness (cit śaktiḥ), the energy of bliss (ānanda śaktiḥ), the energy of will (icchā śaktiḥ), the energy of knowledge (jñāna śakti) and the energy of action (kriyā śaktiḥ) are all filled with cit śakti, ānanda śakti, icchā śakti, jñāna śakti and kriyā śakti. And therefore, these five energies are each filled with five energies and this calculates as five times five, which equals twenty-five.
The next four semivowels ya, ra, la, and va correspond to the six elements of kalā, vidyā, rāga kāla, and niyati along with māyā.22 These elements of Lord Śiva are known as the six coverings (ṣaṭ kañcukas), which are reduced to four by combining niyati with rāga and kalā with kāla.
接下來的四個半元音 ya、ra、la 和 va 對應於 kalā、vidyā、rāga kāla 和 niyati 以及 māyā這六種元素。22 這些主Śiva 的元素被稱為六種覆蓋物（ṣaṭ kañcukas），通過將 niyati 與 rāga 合併，以及 kalā與 kāla 合併，這六種被簡化為四種。
From the master grammarian Pāṇini’s point of view, the six elements of Lord Śiva, kalā, vidyā, rāga, kāla, niyati, and māyā, pertain to the individual being. They do not relate to the elements because all these energies are found inside, not outside, the individual being. They are inside the thought and inside the perception of the individual being. For this reason Pāṇini has designated the letters ya, ra, la, and va, which represent these coverings, as antaḥstha because they remain inside the individual being.
從大文法家 Pāṇini 的觀點來看，主神Śiva 的六大元素——kalā、vidyā、rāga、kāla、niyati 和 māyā，屬於個體存在。它們與元素無關，因為所有這些能量都存在於個體內部，而非外部。它們存在於個體的思想和感知之中。因此，Pāṇini 將代表這些覆蓋層的字母 ya、ra、la 和 va 指定為 antaḥstha，因為它們停留在個體內部。
On the other hand, in the tantras of our Śaivism, these five elements niyati, kāla, ragā, vidyā, kalā along with māyā, are called dhāraṇā because they give life to the individual being. The individual being lives in these five elements. Without these five elements, the individual being has no life; there would only be the sphere of Lord Śiva. Therefore, in Śaivism we argue that these elements are not antaḥstha, being inside the individual being, rather they are dhāraṇā because they are what gives life to the individual being. The individual being is created and glorified by these coverings, for limitation is the glory of limited being.
另一方面，在我們Śaivism 的密續中，這五大元素 niyati、kāla、ragā、vidyā、kalā連同 māyā，被稱為 dhāraṇā，因為它們賦予個體生命。個體存在於這五大元素之中。沒有這五大元素，個體便無生命；那裡只會是主神Śiva 的領域。因此，在Śaivism 中，我們主張這些元素並非 antaḥstha，即存在於個體內部，而是 dhāraṇā，因為它們賦予個體生命。個體由這些覆蓋層所創造並被讚頌，因為有限的限制即是有限存在的榮耀。
When you subside these six coverings and move ahead, crossing the bondage of these coverings, differentiated perception vanishes and undifferentiated perception comes before you. Then your self is about to bloom into existence (unmeṣa). This blooming of the self is represented by the four letters śa, ṣa, sa and ha. The grammarian Pāṇini has designated these four letters śa, ṣa, sa, and ha as ūṣma letters because the Sanskrit word ūṣmā means that the internal light, internal fire, internal warmth, has again come forth. When this internal light, this internal warmth, comes forth, it is the state of śuddhavidyā, the state of iśvara, the state of sadāśivaḥ and the state of śakti. These states are represented by these four letters śa, ṣa, sa, and ha. The letter śa represents the state of śuddhavidyā. The letter ṣa represents the state of iśvara. The letter sa represents the state of sadāśivaḥ. And the letter ha represents the state of śakti. Here ends the world of the alphabet. This world is called mātṛikācakram, the wheel of the mother.
當你消退這六種覆蓋，向前邁進，超越這些覆蓋的束縛時，分別的知覺消失，無分別的知覺呈現在你面前。然後你的自我即將綻放成存在（unmeṣa）。這自我的綻放由四個字母 śa、ṣa、sa 和 ha 代表。語法學家 Pāṇini 將這四個字母 śa、ṣa、sa 和 ha 指定為 ūṣma 字母，因為梵文詞 ūṣmā 意指內在的光、內在的火、內在的溫暖再次顯現。當這內在的光、這內在的溫暖顯現時，即是 śuddhavidyā 的狀態、śvara 的狀態、sadāśivaḥ 的狀態以及 śakti 的狀態。這些狀態由這四個字母 śa、ṣa、sa 和 ha 代表。字母 śa 代表 śuddhavidyā 的狀態。字母 ṣa 代表 śvara 的狀態。字母 sa 代表 sadāśivaḥ 的狀態。字母 ha 代表 śakti 的狀態。至此，字母世界結束。這個世界稱為 mātṛikācakram，意即母親之輪。
In this world of the alphabet, when creation ends, it ends in its fullness of being, in absolute supremacy, not in its fullness of inferiority. The creative world is found in its supreme state in the state of sadāśivaḥ which as we’ve seen above, is represented by the letter sa. This is the reason the author Kṣemarāja tells us that in the end of all this creation what is is exactly what ought to be, and this is filled with the nectar of supreme consciousness. This is the state of sadāśivaḥ. It is the state whose essence is captured in the experience “aham idam,” “I am this whole universe.” In our philosophy, this letter sa is called amṛita bīja, the seed of nectar.
在這個字母的世界裡，當創造結束時，它以其存在的圓滿、絕對的至高無上而終結，而非以其不足的圓滿而終結。創造的世界在其至高狀態中被發現於 sadāśivaḥ的狀態，如上所述，這由字母 sa 所代表。這就是為什麼作者 Kṣemarāja 告訴我們，在這一切創造的終結中，存在的正是應當存在的，且充滿了至高意識的甘露。這就是 sadāśivaḥ的狀態。這是其本質被體驗「aham idam」（我即是這整個宇宙）所捕捉的狀態。在我們的哲學中，這個字母 sa 被稱為 amṛita bja，意即甘露的種子。
And in the end of that amṛita bīja, prāṇa bīja is created. This prāṇa is the life of Śiva. What is life for Śiva? Śiva’s life is Śiva’s śakti. So prāṇabīja is the life of Śiva and that is śakti. This state of śakti is called anāhata, the automatic energy of Lord Śiva. It is represented by the letter ha. This letter ha is not to be recited; it is to be experienced. We, however, do recite the mantra “so’ham.” In reciting so’haṁ, we recite amṛita bīja, prāṇa bīja and anusvāra. The letter sa is amṛita bīja, the letter ha is prāṇa bīja and ṁ is anusvāra. We recite it but this kind of recitation is incorrect recitation. Actually, these three letters cannot be recited at all; they are automatic. They are to be perceived, not recited. As long as you are reciting, it is an imitation of these letters. It is not real. And yet, in the beginning, you have to recite these letters. And then, when the reality comes in front of you, recitation ends. Then there is only the experiencing of these three letters: what ṁ is, what amṛita is and what prāṇa bīja is. This is why it is called anāhata. The Sanskrit word anāhata means that which cannot be recited. Why? Because it is impossible to recite.
在那個 amṛita bja 的終點，prāṇa bja 被創造出來。這個 prāṇa 是濕婆的生命。什麼是濕婆的生命？濕婆的生命就是濕婆的 śakti（能量）。所以 prāṇabja 是濕婆的生命，那就是 śakti。這種 śakti 的狀態被稱為 anāhata，即濕婆主自動的能量。它以字母 ha 表示。這個字母 ha 不是用來誦念的；它是用來體驗的。然而，我們確實誦念咒語「so’ham」。在誦念 so’haṁ 時，我們誦念 amṛita bja、prāṇa bja 和 anusvāra。字母 sa 是 amṛita bja，字母 ha 是 prāṇa bja，ṁ 是 anusvāra。我們誦念它，但這種誦念是不正確的誦念。實際上，這三個字母根本無法誦念；它們是自動的。它們是要被感知，而非誦念。只要你在誦念，那只是對這些字母的模仿，並不是真實的。然而，在開始時，你必須誦念這些字母。然後，當真實呈現在你面前時，誦念就結束了。接著，只有對這三個字母的體驗：ṁ 是什麼，amṛita 是什麼，prāṇa bja 是什麼。這就是為什麼它被稱為 anāhata。梵文詞 anāhata 的意思是無法誦念的。為什麼？因為誦念是不可能的。
So, this is the complete history of the universe that has been created from earth (pṛithvī) to śakti. This knowledge is the theory of mātṛikācakram which is referred to by Pāṇini in his sūtra:
Put the first letter and put the last letter and combine them.
In perceiving, you should not perceive things one by one. See what is in the beginning and see what is in the end. Take these two and combine them and you have perceived the whole universe. This is pratyāhāra. To employ pratyāhāra, you take anuttara, the first letter a and anāhata, the last letter ha and combine them. But how can you combine them? They can’t be combined. You can, however, unite them by means of taking them in one point. That one point is anusvāra, the letter ṁ. So the letters a, ha and ṁ when combined in one point become ahaṁ. This is ahaṁ paramarśa, the perception of universal I and it is the essence of ahaṁ vimarśa, the supreme mantra in our philosophy.
The Kashmir Śaivaite philosopher Utpaladeva has also explained this state of Śiva in this verse:
Whatever is perceived is prakāśa.23 It is the state of universal I. Carrying all that is perceived to your own nature, to that point of the self, and establishing it there is called svātantrya. It is called all action and it is called the universal glory of Śiva. (Ajadapramātṛisiddhi, 22–23)
凡所感知者，皆為 prakāśa。23 它是普遍「我」的狀態。將所有所感知之物帶入自身本性，至自我之點，並將其確立於此，稱為 svātantrya。此即稱為一切行動，亦稱為Śiva 的普遍榮耀。（Ajadapramātṛisiddhi，22–23）
Now, the author of this commentary, Kṣemarāja, reveals the secret of mātṛikācakra. In mātṛikā, there are three worlds, the subjective world, the cognitive world and the objective world. We are situated in the objective world. Being in the objective world, we are not aware of the cognitive world or the subjective world. The question is, how can we unite the objective world with the subjective world? The subjective world is found in anuttara a and the objective world is found in anāhata, ha. How, therefore, can these two very different worlds be united?
現在，該註釋的作者 Kṣemarāja 揭示了 mātṛikācakra 的祕密。在 mātṛikā中，有三個世界：主觀世界、認知世界與客觀世界。我們位於客觀世界中。身處客觀世界，我們並不察覺認知世界或主觀世界。問題是，我們如何能將客觀世界與主觀世界結合？主觀世界存在於 anuttara a，而客觀世界存在於 anāhata ha。那麼，這兩個截然不同的世界如何能結合呢？
This question is answered by this precious secret of mātṛikācakra, which explains how to become successful in uniting the objective and the subjective world. First, you have to extract subjectivity from subjectivity and insert that subjectivity into objectivity. Then you have to extract objectivity from the real objectivity and insert that objectivity into inferior objectivity. Supreme objectivity is found in ha and supreme subjectivity is found in anuttara, a. Because anuttara has given rise to the five elements represented by the letters ka, kha, ga, gha and ṅa, inferior subjectivity is found in the letter ka. So you have to extract subjectivity from that real subjectivity of the state of anuttara and insert that subjectivity into objectivity in the letter ka. That is pṛithvī (earth); where we are actually situated. And then you have to extract objectivity from that real objectivity of śakti and insert that objectivity into another inferior objectivity, which is sa. You must then unite that subjectivity cum objectivity and objectivity cum objectivity. This will create the letter kṣa which is the combination of ka and sa. The letter ka is the objectivity cum subjectivity, because subjectivity has entered into that objectivity, and the letter sa is objectivity cum objectivity because here supreme objectivity has come into inferior objectivity. Uniting them creates another pratyāhāra of kṣa (i.e., the combination of ka and sa).
這個問題由 mātṛikācakra 這個珍貴的秘密解答，它說明了如何成功地結合客觀世界與主觀世界。首先，你必須從主觀性中提取主觀性，並將該主觀性注入客觀性中。接著，你必須從真實的客觀性中提取客觀性，並將該客觀性注入較低層次的客觀性中。至高的客觀性存在於 ha 中，至高的主觀性存在於 anuttara，即 a。因為 anuttara 產生了由字母 ka、kha、ga、gha 和ṅa 所代表的五大元素，較低層次的主觀性存在於字母 ka 中。所以你必須從 anuttara 狀態的真實主觀性中提取主觀性，並將該主觀性注入字母 ka 中的客觀性。那就是 pṛithv（土），我們實際所處的地方。然後你必須從śakti 的真實客觀性中提取客觀性，並將該客觀性注入另一個較低層次的客觀性，即 sa。接著你必須結合該主觀性與客觀性，以及客觀性與客觀性。這將創造出字母 kṣa，這是 ka 與 sa 的結合。 字母 ka 是客觀性與主觀性的結合，因為主觀性已融入該客觀性中，而字母 sa 是客觀性與客觀性的結合，因為此處至高的客觀性已進入較低的客觀性。將它們結合起來形成另一個 pratyāhāra，即 kṣa（即 ka 與 sa 的組合）。
This is the śakti pratyāhāra. It is the combination of one object with another object, not one subject and another object as was found in the combination of Śiva and śakti found in mātṛikā. This combination of śakti and śakti is found in this state of individual being. It is the unification of śakti with śakti, the unification of ka with the letter sa, that creates the letter kṣa. This is called kūṭabīja, or bīja that has arisen from female energy. Here, there is no utilization of male energy at all.
這是śakti pratyāhāra。它是將一個客體與另一個客體結合，而非如 mātṛikā中Śiva 與śakti 的結合那樣，是一個主體與另一個客體的結合。這種śakti 與śakti 的結合存在於個體存在的狀態中。正是śakti 與śakti 的統一，ka 與 sa 的統一，造就了字母 kṣa。這被稱為 kūṭabja，或源自女性能量的 bja。在此，完全沒有使用男性能量。
This philosophy of mātṛikā is supreme. The knowledge of mātṛikā cakra is perceived by that disciple who receives the grace of his master. What is that cakra (wheel)? It is the wheel of mātṛikā made of the five great energies of Śiva, the energy of consciousness (cit-śakti), the energy of bliss (ānanda śakti), the energy of will (īcchā śakti), the energy of knowledge (jñāna śakti) and the energy of action (kriyā śakti). All these energies together are called cakras because they move like wheels. This yogī does not feel that these energies in that wheel are separate from Śiva. On the contrary, he finds all these five energies filled with the nature of Śiva. This is the knowledge of mātṛikā cakra.
這種 mātṛikā的哲學是至高無上的。mātṛikā cakra 的知識是由接受師父恩典的弟子所感知的。那個 cakra（輪子）是什麼？它是由Śiva 的五大能量所組成的 mātṛikā之輪，分別是意識能量（cit-śakti）、喜悅能量（ānanda śakti）、意志能量（cchā śakti）、知識能量（jñāna śakti）和行動能量（kriyā śakti）。這些能量合在一起被稱為 cakras，因為它們像輪子一樣旋轉。這位瑜伽士不認為那個輪子中的這些能量與Śiva 是分離的。相反地，他發現這五種能量都充滿了Śiva 的本質。這就是 mātṛikā cakra 的知識。
Here, in the Śiva Sūtras, we have briefly introduced the reader to the philosophy of mātṛikācakra. This philosophy is explained vividly and in great detail by our distinguished master Abhinavagupta in his Tantrāloka and in his commentary on the Parātriṁśikā.
在這裡，在Śiva Sūtras 中，我們簡要地向讀者介紹了 mātṛikācakra 的哲學。這個哲學由我們傑出的大師 Abhinavagupta 在他的《Tantrāloka》及其對《Parātriṁśikā》的註解中生動且詳細地闡述。
In Siddhāmṛita Tantra, it is said:
在《Siddhāmṛita Tantra》中，說道：
In fact, in this world of mātṛikā, the supreme hero is kuṇḍalinī. Kuṇḍalinī takes the roles of all these states. Kuṇḍalinī is the real heroine. She is not only the life of the world of mātṛikā, but filled with consciousness she is the germ of its root. And from that kuṇḍalinī arise the three letters a, i and u. (Siddhāmṛita Tantra)
事實上，在這個 mātṛikā的世界中，至高無上的英雄是 kuṇḍalin。Kuṇḍalin 承擔了所有這些狀態的角色。Kuṇḍalin 是真正的女英雄。她不僅是 mātṛikā世界的生命，且充滿了意識，是其根源的胚芽。正是從那個 kuṇḍalin 衍生出三個字母 a、i 和 u。（Siddhāmṛita Tantra）
In the beginning, in his system of the Sanskrit alphabet, the great grammarian Pāṇini also established three letters. These three letters are the letters, “aiuṇ”; “a-i-uṇ” is the first sūtra of Pāṇini. The letters a, i and u are first because anuttara is first as the letter a, icchā is second as the letter i and unmeṣa is third as the letter u. From these three letters all other letters are produced.
起初，在他的梵文字母系統中，偉大的語法學家 Pāṇini 也確立了三個字母。這三個字母是“aiuṇ”；“a-i-uṇ”是 Pāṇini 的第一條經文。字母 a、i 和 u 之所以是第一，是因為 anuttara 作為字母 a 是第一，icchā作為字母 i 是第二，unmeṣa 作為字母 u 是第三。所有其他字母皆由這三個字母產生。
Now he explains how this takes place:
現在他解釋這是如何發生的：
The letter ā rises from the letter a and so on, until the flow of visarga arises. And from that visarga arise the letters from ka to sa and that is fivefold. (Siddhāmṛita Tantra)
字母ā從字母 a 升起，依此類推，直到 visarga 的流動產生。從那個 visarga 衍生出從 ka 到 sa 的字母，這是五重的。（Siddhāmṛita Tantra）
This awareness of I consciousness pervades in all the five supreme states. It pervades in the external world, in the internal world, in the world of sound, in the world of the supreme state and in the world of the supreme void. If this secret of mātṛikā is not realized, all the recitations of mantras are useless just like empty rainless clouds in the autumn sky. (Siddhāmṛita Tantra)
這種「我」意識的覺知遍佈於五種至高境界之中。它遍佈於外在世界、內在世界、聲音世界、至高境界世界以及至高虛空世界。如果這個 mātṛikā的秘密未被領悟，所有的咒語誦念都如同秋天空中無雨的空雲般毫無用處。（Siddhāmṛita Tantra）
There are five supreme states of Lord Śiva. There is the external state of Śiva and the internal state of Śiva. The external state of Śiva is the heart of universe. The internal state of Śiva is the heart of the body. The heart of the body is not the physical heart. The heart of the body is in the state of perceiving and that is all-pervading. It pervades the whole body. For example, when an ant crawls on your foot, you are aware of it; that is the heart. That abode of awareness is that heart.
濕婆主有五種至高境界。濕婆的外在境界與內在境界。濕婆的外在境界是宇宙之心。濕婆的內在境界是身體之心。身體之心並非物理的心臟。身體之心是處於感知狀態，且無所不在。它遍佈整個身體。例如，當螞蟻爬過你的腳時，你會察覺到；那就是心。那覺知的居所就是那顆心。
The external heart is the universe. This entire universe is the external heart. The internal heart is the heart abiding in one’s own body and that is consciousness. Then there is the heart of sound. All sounds are produced from that soundless sound, that sound is called nāda. Nāda is sound that is not produced but which simply occurs. The fourth state is the supreme state of consciousness and the fifth state is the supreme state of supreme void.
外在的心臟是宇宙。整個宇宙就是外在的心臟。內在的心臟是存在於自身身體中的心臟，那就是意識。然後是聲音之心。所有的聲音都源自那無聲的聲音，那聲音稱為 nāda。Nāda 是非產生的聲音，而是自然發生的聲音。第四種狀態是最高的意識狀態，第五種狀態是至高無上的至空狀態。
The qualification of a master is only this, he causes you to realize what is first and what is last and how to combine it. That master is to be adored in the same way people adore me (Lord Śiva).
大師的資格只有這一點，他使你領悟何為開始與結束，以及如何將其結合。這樣的大師應當被崇敬，就如同人們崇敬我（濕婆神）一樣。
Once you realize the reality of mātṛikā cakra, whatever you do and whatever you say in your daily life will become divine and will be filled with that supreme universal consciousness of I. (Siddhāmṛita Tantra)
一旦你領悟了 mātṛikā cakra 的真實，不論你在日常生活中做什麼、說什麼，都將變得神聖，並充滿那至高的宇宙意識「我」。（Siddhāmṛita Tantra）
These are the sayings of Lord Śiva. You must not consider this master as an ordinary human being. This master is beyond humanity.
這些是濕婆神的教誨。你絕不可將這位大師視為普通人類。這位大師超越了人類的範疇。
This teaching is also given in Spanda in this verse:
這教義也在 Spanda 的這節經文中有所闡述：
This energy of action of Lord Śiva entangles Lord Śiva in the individual state of life. And when Lord Śiva realizes the nature of this energy of his own self, then it will cease to entangle him. It entangles only when it is not realized. Once it is realized, you are freed from all the bondages of life. (Spanda Kārikā 3.16)
這位主濕婆的行動能量使主濕婆陷入個體生命的狀態中。而當主濕婆覺悟到這股自身能量的本質時，這能量便不再束縛他。只有在未覺悟時，它才會束縛。一旦覺悟，你便從生命的所有束縛中解脫出來。（Spanda Kārikā 3.16）
Here ends the theory of mātṛikā.
此處結束 mātṛikā 理論。
For the yogī who is fully aware of mātṛikācakra . . .
對於完全覺知 mātṛikācakra 的瑜伽士……
8. śarīraṁ haviḥ
The establishment of I consciousness on the body becomes an offering in the fire of God consciousness.
我意識在身體上的建立成為神意識之火中的供品。
When I consciousness (pramātṛi bhāva) is established on the body, the experiencer perceives, “I am this gross body in the waking state, I am this subtle body in the dreaming state and I am this subtlest body in the state of deep sleep.” All worldly people have inaugurated (abhiṣikta) their I consciousness by inserting their I-ness in these three bodies. When I consciousness is established in these three bodies, they are called the three veils, the three coverings. You must remove I consciousness from these three bodily states, gross, subtle and subtlest, because when I consciousness is established in these bodies, then you perceive that you are these bodies.
當我意識（pramātṛi bhāva）建立在身體上時，體驗者會感知：「我在清醒狀態是這個粗大身體，我在夢境狀態是這個微妙身體，我在深眠狀態是這個最微妙的身體。」所有世俗的人都已經通過將自我意識植入這三個身體中，啟動（abhiṣikta）了他們的我意識。當我意識建立在這三個身體中時，它們被稱為三重面紗，三重覆蓋。你必須從這三種身體狀態中移除我意識，粗大、微妙和最微妙，因為當我意識建立在這些身體中時，你就會認為你就是這些身體。
I consciousness on these three bodies is called śarīra. For such a yogī, all these three bodies, including I consciousness, become offerings (haviḥ) in the fire of God consciousness. By these offerings, all these three states of I consciousness become one with God consciousness.
這三個身體上的我意識被稱為śarra。對於這樣的瑜伽，這三個身體，包括我意識，都成為神意識之火中的供品（haviḥ）。通過這些供品，這三種我意識狀態都與神意識合一。
Because this great yogī offers these three flows of consciousness, causing them to be digested in the fire of God consciousness, only God consciousness and no other consciousness remains. This yogī finds the kingdom of God consciousness everywhere, in the gross body, in the subtle body and in the subtlest body. So in this way, he subsides I consciousness on these threefold bodies and he gains entry in God consciousness.
因為這位偉大的瑜伽士提供這三種意識流，使它們在神意識的火焰中被消化，唯有神意識而無其他意識殘存。這位瑜伽士在粗身、微身及最微細身中處處尋得神意識的王國。因此，他在這三重身上使我意識消退，並進入神意識。
This is said in Śrī Vijñānabhairava Tantra:
這在《Śr Vijñānabhairava Tantra》中有言：
When all the five elements, all the organs and all the perceptions of the organs, including one’s mind, are offered in the fire of the great voidness with the sacrificial ladle (srukca) of awareness, that is, in the real sense, the great fire sacrifice (havana). (Vijñānabhairava 149)
當五大元素、所有器官及器官的所有知覺，包括心識，都以覺知的祭杓（srukca）奉獻於大虛空的火焰中，這在真正意義上即是偉大的火祭（havana）。（Vijñānabhairava 149）
In Timirodghāṭa Tantra it is also said:
在《Timirodghāṭa Tantra》中也說：
When, in the fire of God consciousness, you subside the attachment to one whom you love, to the one who is your friend, to the one who is your close relative, to the one who fills you with happiness and to the one who is your beloved, then you are situated in the courtyard of the supreme ether of voidness. (Timirodghāṭa Tantra)
當你在神意識的火焰中，使對你所愛之人、你的朋友、你的至親、使你充滿喜悅之人及你所鍾愛之人的執著消退時，你便立於至高虛空的庭院中。（Timirodghāṭa Tantra）
In essence, this is just to subside the oneness of I consciousness on these threefold bodies.
本質上，這只是為了平息「我」意識在這三重身體上的合一感。
It is also said in Bhagavadgītā:
《薄伽梵歌》中也有說：
The way of action of great yogīs is to offer all the actions of the organs of the senses and all the actions of breathing completely in the fire of the one-pointedness of God consciousness. (Bhagavadgītā 4.27)
偉大瑜伽士的行動方式是將感官器官的所有行為以及呼吸的所有動作，完全奉獻於神意識的專注火焰中。（《薄伽梵歌》4.27）
The author Kallaṭa has explained the meaning of agitation this way in his commentary of Spanda Kārikā:
作者 Kallaṭa 在其《Spanda Kārikā》註釋中如此解釋了「動盪」的意義：
When all agitations end, then the supreme state of God consciousness is revealed. (Spanda Kārikā 1.9)
當所有動盪結束時，神意識的至高境界便顯現出來。（《Spanda Kārikā》1.9）
In this verse, the word “agitation” refers to that state which exists when you put your I consciousness on these threefold bodies. When I consciousness on these threefold bodies is removed and inserted in God consciousness, then agitation ends. There is no further agitation.
在這節經文中，「動盪」一詞指的是當你將「我」的意識放在這三重身體上時所存在的狀態。當「我」的意識從這三重身體中移除並轉入神的意識時，動盪便結束了。再也沒有動盪。
9. jñānamannam //
(For such a yogī)
（對於這樣的瑜伽士）
differentiated perception is his food
分辨的知覺是他的食糧
or
或
knowledge of his own nature is his food.
對自身本性的認知即是他的食糧。
This yogī eats and digests differentiated perception in his own supreme nature of consciousness.
這位瑜伽士在他自身的至高意識本性中吞食並消化分別的知覺。
Previously in the second sūtra of the First Awakening of the Śiva Sūtra, we are told jñānaṁbandhaḥ, “bondage is differentiated perception.” And when that differentiated perception is carried in God consciousness by great Śaiva yogīs, it does not live, it expires. Then, there is no residue of that differentiated perception. This is why he has said in the present sūtra, “differentiated perception is his food,” because he takes it in and digests it in his own nature of God consciousness.
先前在《濕婆經》第一覺醒第二偈中，我們被告知 ñānaṁbandhaḥ，「束縛即是分別的知覺」。當這種分別的知覺被偉大的濕婆瑜伽士帶入神的意識中時，它不再存活，而是消逝。然後，這分別的知覺不留任何殘餘。這就是為什麼他在本偈中說「分別的知覺是他的食糧」，因為他將其吸收並在自身的神意識本性中消化。
Previously, this point was communicated in this verse:
先前，這一點在以下詩句中表達過：
In that state, where he carries all differentiated perception into one God consciousness and digests it, not only are differentiated perceptions digested but along with differentiated perceptions, death, time, all actions good or bad, all changes of life, all perceptions good or bad, and all discussions of the question of monism or dualism are also digested in that supreme oneness of God consciousness. (Bhargaśikhā Śastra)
在那種狀態中，他將所有分別的知覺帶入一體的神意識並加以消化，不僅分別的知覺被消化，連同分別的知覺，死亡、時間、所有善惡行為、生命的所有變化、所有善惡知覺，以及關於一元論或二元論的所有討論，也都在那至高無上的神意識合一中被消化。（Bhargaśikhā Śastra）
This is one explanation of this sūtra. There is also another way to explain it. In this explanation, take the word jñāna to mean knowledge of your own real self, and not differentiated perception. Thus, the reading would be:
這是對此經文的一種解釋。也有另一種解釋方式。在這種解釋中，將 ñāna 一詞理解為對自己真實自我的認知，而非區分的感知。因此，詮釋為：
For such a yogī, knowledge of his own nature is his food.
對於這樣的瑜伽士，對自己本性的認知即是他的食糧。
So, in one way, because this yogī carries differentiated perceptions from the differentiated to the undifferentiated state, he has explained that all kinds of differentiated perceptions are this yogī’s food. This yogī carries these differentiated perceptions from darkness to light, from sadness to joy. Everything for him is joyous, filled with light and glory. This is one way of explaining the word jñāna.
所以，從一個角度來看，因為這位瑜伽士將區分的感知從有差別的狀態帶到無差別的狀態，他解釋說各種區分的感知都是這位瑜伽士的食糧。這位瑜伽士將這些區分的感知從黑暗帶向光明，從悲傷帶向喜悅。對他而言，一切都是喜悅，充滿光明與榮耀。這是對 ñāna 一詞的一種解釋方式。
The other way to explain the word jñāna is that jñāna is the real knowledge of your own nature. This is his food and he is satisfied with this food. Being always satisfied with this food means he doesn’t crave for physical food. Of course he eats, he does not starve himself, but he is not attached to food. He is always intoxicated in his own self because the knowlege of his real nature gives him complete satisfaction.
另一種解釋 ñāna 一詞的方式是，ñāna 是對自己本性的真實認知。這是他的食糧，他對這食糧感到滿足。總是對這食糧感到滿足，意味著他不渴求物質的食物。當然他會吃飯，他不會餓死自己，但他不執著於食物。他總是沉醉於自我之中，因為對自己真實本性的認知給予他完全的滿足感。
It is also said in Vijñānabhairava:
在《Vijñānabhairava》中也有這樣說：
Take any one means, in this world of one hundred and twelve means (upāyas), for entering in God Consciousness, and meditate according to that means. The fullness you experience by practicing consistently day by day on that means will give you perfect satisfaction and perfect fullness of self. (Vijñānabhairava 148)
採用這一百一十二種方法（upāyas）中任意一種進入神性意識，並依照該方法進行冥想。你透過每日持續練習所體驗到的圓滿，將帶給你完美的滿足與自我的圓滿。（Vijñānabhairava 148）
Here, the author says that it doesn’t matter which means you take out of these one hundred and twelve ways. The fullness you experience through constant practice gives you perfect satisfaction and fullness of self.
此處，作者表示從這一百一十二種方法中選擇哪一種並不重要。透過持續不斷的練習所體驗到的圓滿，會帶給你完美的滿足與自我的圓滿。
This is stated in Spanda in this verse:
這在 Spanda 中以此詩句表達：
Always maintain awareness in all your activities.
在你所有的活動中，始終保持覺知。
(Spanda Kārikā 3.12)
（Spanda Kārikā 3.12）
If you lose awareness, then you are gone. You have destroyed the reality of life. You must, therefore, be aware. If you are fully aware of your thoughts, then you will not see any thoughts there. You can’t be partially aware while thinking; this won’t accomplish anything. Be fully aware of what you are thinking and you won’t think anything. If you are aware of what is happening next, nothing will happen. If you are aware that you are dying, you won’t die. If you are aware that you are going from wakefulness to the dreaming state, you won’t go. On the contrary, by establishing this awareness, you will get entry into God consciousness. This is the greatness of awareness, that if you are always aware in continuation, always one-pointed and residing in the one-pointed state of God consciousness, you won’t think anything. If, on the other hand, you are unaware, you will miss the reality of your life.
如果你失去覺知，那麼你就消失了。你已經摧毀了生命的真實。因此，你必須保持覺知。如果你完全覺知自己的念頭，那麼你就不會看到任何念頭。你無法在思考時半心半意地覺知；這樣做不會有任何成效。要完全覺知你正在思考的內容，這樣你就不會有任何思考。如果你覺知接下來發生的事情，什麼也不會發生。如果你覺知自己正在死亡，你就不會死去。如果你覺知自己正從清醒狀態進入夢境狀態，你就不會進入。相反地，透過建立這種覺知，你將進入神的意識。這就是覺知的偉大之處：如果你持續保持覺知，始終專注並停留在神意識的專注狀態，你就不會有任何思考。反之，如果你失去覺知，你將錯過生命的真實。
When this yogī does not maintain awareness in continuity, then, although he possesses the knowledge of God consciousness, there are many occasions when he lacks awareness. For example, if this yogī is aware of God consciousness now and after a short time he becomes unaware, missing that awareness, then again after a few minutes he is again maintaining that awareness, this is not the way to maintain awareness. Awareness must be maintained in continuity. And when this yogī doesn’t maintain unbroken awareness, what happens to him?
當這位瑜伽士無法持續保持覺知時，儘管他擁有神意識的知識，但仍有許多時候他會缺乏覺知。例如，若這位瑜伽士現在覺知神意識，過一會兒卻失去覺知，錯過了那份覺知，然後又在幾分鐘後重新保持覺知，這並非持續保持覺知的正確方式。覺知必須連續不斷地維持。當這位瑜伽士無法保持不間斷的覺知時，他會發生什麼事呢？
10. vidyāsaṁhāre tadutthasvapnadarśanam //
Although he is established in God consciousness in samādhi, yet not being able to maintain awareness, after a short time he enters into the dreaming state.
雖然他在三摩地中已立於神識，但因無法持續保持覺知，不久便進入夢境狀態。
This is the meaning of this sūtra. When you have completely entered in samādhi and while in samādhi, you do not maintain your awareness wholeheartedly with great effort, then after a while you enter into the dreaming state. This happens to all yogīs. This losing awareness is the great crisis in the yogīc world. All yogīs generally experience this state of losing awareness. And when they do, they go to the dreaming state because that state is subtler than the waking state.
這就是此經文的涵義。當你完全進入三摩地狀態，且在三摩地中，若你未能全心全意、竭盡全力地保持覺知，那麼過一會兒你就會進入夢境狀態。這種情況發生在所有瑜伽士身上。失去覺知是瑜伽士世界中的一大危機。所有瑜伽士通常都會經歷這種失去覺知的狀態。而當他們失去覺知時，就會進入夢境狀態，因為那個狀態比清醒狀態更為微妙。
In the world of experience and awareness, the grossest state is the waking state. A more subtle state is the dreaming state. More subtle still is soundless sleep. And the most subtle state is samādhi. So it is very difficult to maintain awareness in samādhi. There is only one way you can maintain awareness in samādhi and that is when your master is exceedingly pleased with you. When he is pleased with you, you will be able to maintain awareness; otherwise, it is impossible.
在經驗與覺知的世界中，最粗糙的狀態是清醒狀態。更細微的狀態是夢境狀態。再細微一些的是無聲睡眠。而最細微的狀態是三摩地。因此，在三摩地中保持覺知是非常困難的。你只有一種方式能在三摩地中保持覺知，那就是當你的師父對你極為滿意時。當他對你滿意時，你才能保持覺知；否則，這是不可能的。
But the question is why, when you are in samādhi and are unable to maintain awareness, do you enter the dreaming state rather than the waking state? It is because in wakefulness you are more aware than you are in the dreaming state. For instance, say your father has been dead for two years. While you are in the waking state, someone says your father has come to visit. Will you believe it? No, you won’t believe it. If, on the other hand, you had this same experience in the dreaming state, you would believe it. So you are not as aware in the dreaming state.
但問題是，當你處於三摩地中無法保持覺知時，為什麼你會進入夢境狀態而不是清醒狀態？這是因為在清醒時，你的覺知比在夢境狀態中更為清晰。例如，假設你的父親已經去世兩年了。當你處於清醒狀態時，如果有人說你的父親來拜訪你，你會相信嗎？不，你不會相信。相反地，如果你在夢境狀態中有同樣的經歷，你會相信它。所以你在夢境狀態中的覺知並不如清醒狀態那麼清晰。
But here the question can be raised, if awareness is not as full in the dreaming state as it is in the waking state, then why is the dreaming state said to be more subtle than the waking state? Surely, the waking state should be the subtlest because there is more awareness in that state.
但這裡可以提出一個問題，如果夢境狀態的覺知不如清醒狀態那麼完整，那為什麼說夢境狀態比清醒狀態更微妙呢？清醒狀態應該是最微妙的，因為那個狀態中有更多的覺知。
The dreaming state is more subtle than the waking state because the awareness existing in the waking state, which is more full, is awareness of the differentiated state. In fact, the awareness existing in the waking state, or in the dreaming state or in the dreamless state, is awareness of differentiated perceptions. In these three states, undifferentiated perception does not exist. This is the nature of these three states.
夢境狀態比清醒狀態更微妙，是因為清醒狀態中存在的覺知較為完整，但那是對分化狀態的覺知。事實上，清醒狀態、夢境狀態或無夢狀態中存在的覺知，都是對分化感知的覺知。在這三種狀態中，沒有非分化的感知存在。這就是這三種狀態的本質。
If you meditate more and more, and expand your awareness in meditation, then initially you will enter samādhi through the dreaming state because the dreaming state is subtler than the waking state and you can maintain awareness more easily in that state. Initially, you never enter samādhi while in the waking state. You will always enter by way of the dreaming state. When your awareness is fully established, then you can also gain entry into samādhi while in the waking state.
如果你越來越多地打坐，並在打坐中擴展你的覺知，那麼最初你會通過夢境狀態進入三摩地，因為夢境狀態比清醒狀態更微妙，你可以更容易地在那個狀態中保持覺知。最初，你在清醒狀態中永遠不會進入三摩地。你總是會通過夢境狀態進入。當你的覺知完全建立後，你也可以在清醒狀態中進入三摩地。
And those yogīs who do not have much capacity or ability to meditate enter samādhi, not in the dreaming state, but in sound sleep. If they continue meditating, then after some time they will get entry into samādhi in the dreaming state. And when their awareness is further strengthened and developed, they will gain entry to samādhi through the waking state. Once you enter samādhi through the waking state, that samādhi becomes the most firm. So this is the reason why, when that supreme knowledge of God consciousness is weakened by the lack of awareness, you enter the dreaming state.
那些瑜伽士若沒有太多的能力或冥想功力，會進入三摩地，但不是在夢境狀態，而是在深眠狀態。如果他們持續冥想，經過一段時間後，便會進入夢境狀態的三摩地。當他們的覺知進一步被強化和發展時，便能通過清醒狀態進入三摩地。一旦你通過清醒狀態進入三摩地，那種三摩地便是最堅固的。因此，這就是為什麼當那至高的神意識知識因覺知不足而減弱時，你會進入夢境狀態的原因。
When it is said that the supreme pure knowledge of God consciousness, which is the expansion of knowledge of one’s own self, is destroyed by the lack of awareness, the destruction being referred to here is not real destruction. Saying the supreme pure knowledge of God consciousness is destroyed means this supreme pure knowledge of God consciousness subsides, it diminishes. And because of that lessening, the yogī enters the dreaming state and is thrown into the world of differentiated perception.
當說到至高純淨的神意識知識，也就是對自我知識的擴展，因覺知不足而被摧毀時，這裡所指的摧毀並非真正的毀滅。說至高純淨的神意識知識被摧毀，意指這種至高純淨的神意識知識消退、減弱。正因為這種減弱，瑜伽士便進入夢境狀態，並被拋入分化知覺的世界。
When, through meditating in continuity, your thought becomes ever more subtle, you will feel that you are about to go to sleep. Sleep comes for those who can not maintain awareness. Those who can maintain awareness do not fall asleep. They enter the gap, the junction of these two states of waking and dreaming. That junction is turya, the real state of being.
當你透過持續的冥想，使你的思緒變得越來越細微時，你會感覺自己即將入睡。睡眠降臨於那些無法保持覺知的人。能夠保持覺知的人不會入睡。他們進入了那個空隙，清醒與夢境這兩種狀態的交界處。那個交界處就是 turya，真正的存在狀態。
This is also said in Mālinīvijaya Tantra:
這在《Mālinvijaya Tantra》中也有提及：
This state of God consciousness was not explained to Pārvatī by Lord Śiva until he was absolutely and wholeheartedly happy with her. It was at that time he explained to her the way of entering God consciousness. This is the reason why, even though your master has initiated you wholeheartedly, you still can not maintain awareness in that state. There must be ample satisfaction in the heart of your master first, before the entry into God consciousness occurs. (Mālinīvijaya Tantra)
這種神性意識的狀態，直到主濕婆對帕爾瓦蒂完全且全心全意感到滿足時，才向她解釋。正是在那時，他向她說明了進入神性意識的方法。這就是為什麼，即使你的師父已全心全意地啟蒙你，你仍無法在那狀態中保持覺知的原因。必須先在師父的心中有充分的滿足，神性意識的進入才會發生。（《Mālinvijaya Tantra》）
The supreme path of reality was not explained to Pārvatī by Lord Śiva when he was not pleased with her. It was only when Lord Śiva was absolutely pleased with Pārvatī, his life partner, that he explained to her the reality of God consciousness. So the entry into God consciousness takes place only when your master is absolutely pleased with you.
當濕婆神對帕爾瓦蒂不悅時，並未向她解釋至高無上的真實之道。只有當濕婆神對他的生命伴侶帕爾瓦蒂完全滿意時，才向她闡明了神意識的真實。因此，進入神意識的境界，只有在你的師父對你完全滿意時才會發生。
Hence, the fruit of this entry into God consciousness comes after an utmost struggle. And even if that state of reality has come nearer to your awareness, even then you cannot maintain awareness there. It is very difficult to touch it. As soon as you want to touch it, you become unaware. You lose awareness. Your connection of awareness is severed at once. Kśemarāja tells us that if this happens, you must understand that your master was not really happy with you when he initiated you. Therefore, you must ask your master to initiate you only when he is completely happy with you. You must not pressure your master to initiate you. By using pressure, nothing can be accomplished. This is the teaching of Kṣemarāja. I don’t necessarily agree with this point of view.
因此，進入神意識的果實是在極度掙扎之後才會出現。即使那種真實的狀態已經接近你的覺知，即使如此，你仍無法在那裡保持覺知。觸及它是非常困難的。你一想觸及它，就會失去覺知。你的覺知連結立刻被切斷。克謝瑪拉賈告訴我們，如果發生這種情況，你必須明白，當你的師父啟蒙你時，他並不是真的對你感到高興。因此，你必須在師父完全滿意你時，才請求他啟蒙你。你不應該用壓力逼迫師父啟蒙你。用壓力是無法達成任何事的。這是克謝瑪拉賈的教導。我不一定同意這種觀點。
It is further stated in the Mālinīvijaya Tantra:
《瑪林維賈亞密續》中進一步指出：
The yogī who does not maintain awareness at the time he achieves supreme yogīc powers becomes detached from the awareness of God consciousness. This yogī has diminished his power of moving forward and the obstacles of life toy with him. (Mālinīvijaya Tantra)
當瑜伽士在獲得至高無上的瑜伽力量時，若未能保持覺知，便會與神意識的覺知脫節。這樣的瑜伽士其前進的力量會減弱，生命中的障礙便會戲弄他。（Mālinvijaya Tantra）
At the point when a yogī attains supreme yogīc powers, his awareness may be prevented from further achievement because of his being so filled with the enjoyment of these powers. For example, a yogī gains the power of flying in the air. If at that time, because he is overjoyed—so happy to have gained so much—he becomes detached from the awareness of God consciousness, then his awareness decreases and his power of going forward on the path is reduced. Having weakened his power of going forward, through the attainment of these yogic powers, all the obstacles of life play with him.
當瑜伽士達到至高無上的瑜伽力量時，他的覺知可能因沉浸於這些力量的享受而無法繼續提升。例如，瑜伽士獲得了在空中飛行的能力。若此時他因過度喜悅——因為獲得如此多的力量而感到非常快樂——而與神意識的覺知脫節，那麼他的覺知便會減弱，前進道路上的力量也會降低。透過獲得這些瑜伽力量而削弱了前進的力量後，生命中的所有障礙便會戲弄他。
In Spanda, in this verse it is said:
在《Spanda》中，此詩句寫道：
The creative energy of Lord Śiva, becoming independent of that yogī who is lacking awareness, plays with him who now acts and experiences wakefulness and the dreaming state just like ordinary people. (Spanda Kārikā 3.3)
主濕婆的創造能量，當與缺乏覺知的瑜伽士分離時，便戲弄著這位瑜伽士，讓他像普通人一樣行動並經歷清醒與夢境狀態。（Spanda Kārikā 3.3）
This yogī lacks awareness. He does not maintain the full awareness of God consciousness. Because of this, the creative energy of Lord Śiva, previously contingent on his maintaining awareness, becomes independent of him. This creative energy plays with him just like she does with ordinary people. In wakefulness he does what worldly people do and in the dreaming state he experiences what they experience. Now there is no difference between this yogī and the common person.
這位瑜伽士缺乏覺知。他無法持續保持對神意識的完全覺知。正因如此，原本依賴他保持覺知的濕婆主創造能量，變得獨立於他之外。這股創造能量像對待普通人一樣與他嬉戲。在清醒時，他做著世俗之人所做的事；在夢境狀態中，他體驗著他們所經歷的。現在，這位瑜伽士與普通人之間已無差別。
So no matter what happens, a yogi must maintain awareness in continuity. This is what we are being taught here.
所以無論發生什麼事，瑜伽士必須持續保持覺知。這正是我們在此所被教導的。
This is said in Mālinī Vijaya Tantra:
這在《瑪琳勝利密續》中說道：
Do not become attached to yogic powers, be detached from them.
不要執著於瑜伽神通，應該與之保持超然。
(Mālinī Vijaya Tantra)
（Mālin Vijaya Tantra）
In Spanda, it is also said:
在 Spanda 中，也說道：
The one who is always completely aware to apprehend the essence of spanda in each and every movement of life quickly gains entry in God consciousness in the very state of wakefulness. (Spanda Kārikā 1.21)
那位始終完全覺知，能在生命的每一個動作中領悟 spanda 本質的人，便能迅速在清醒狀態中進入神的意識。（Spanda Kārikā 1.21）
So, beginning from the first sūtra of this chapter, cittaṁ mantraḥ, “the yogī’s mind is mantra,” śāktopāya is explained, which is filled with mantra vīrya and with mudrā vīrya.24
因此，從本章的第一句經文 cittaṁ mantraḥ，「瑜伽的心即是咒語」開始，便解釋了充滿咒力與手印力的śāktopāya。24
That means (upāya), wherein one, by meditating only with thought, gains entry in God consciousness, through maintaining awareness on an object of perception which can not be uttered, is called śāktopāya. (Mālinī Vijaya Tantra 2.22)
那就是（upāya），其中一個人僅以思維冥想，通過保持對一個無法言說的感知對象的覺知，進入神的意識，稱為śāktopāya。（Mālin Vijaya Tantra 2.22）
In śāktopāya, the object of meditation is not differentiated perception; it is an object of your own nature which you meditate on with thought. This meditation is not accomplished through the recitation of mantra. It is only accomplished with thought. You must maintain awareness of that object. This is the way of śāktopāya.
在śāktopāya 中，冥想的對象不是區分的感知；它是你自身本性的對象，你以思維來冥想。這種冥想不是通過誦念咒語來完成的。它僅通過思維來完成。你必須保持對該對象的覺知。這就是śāktopāya 的方式。
There are some yogīs who are treading on the path of śāktopāya who are unable to maintain awareness. For them, this last sūtra has been explained.
有些修行者走在śāktopāya 的道路上，卻無法保持覺知。為他們，這最後一條經文被解釋出來。
When this yogī’s state of pure knowledge (śuddha vidyā) is destroyed by lack of awareness, he enters the dreaming state. At this point, his future is uncertain. God only knows what will happen to him. He has lost everything and from a yogīc point of view, he is a pauper.
當這位修行者的純淨知識狀態（śuddha vidyā）因缺乏覺知而被破壞時，他進入夢境狀態。此時，他的未來是不確定的。只有神知道他將會發生什麼。他已經失去了一切，從瑜伽的觀點來看，他是一個貧困者。
So now, to aid this yogī, the author will explain the means called āṇavopāya whereby he can learn how, in time, he will be able to maintain awareness and thereby reach and secure entry into śāktopāya and, in the end, gain entry into śāṁbhavopāya.
現在，為了幫助這位瑜伽士，作者將解釋一種稱為āṇavopāya 的方法，藉此他能學會如何隨著時間的推移，保持覺知，從而達到並確保進入śāktopāya，最終進入śāṁbhavopāya。
This is the end of the Second Awakening.
這是第二次覺醒的結束。
1. The word śāktopāya refers to the “means” (upāya) pertaining to energy (śakti). Śāmbhavopāya, the first and supreme upāya, is upāya pertaining to Śiva. And āṇavopāya, the third and inferior upāya, is upāya pertaining to individual being. Śāmbhavopāya is explained in the First Awakening of the Śiva Sūtras, śāktopāya is explained in the Second Awakening, and āṇavopāya is explained in the Third Awakening. 2. Here the word “evil” does not refer to the commission of what we ordinarily mean by “sin.” Here the “evil” we are protected from is that of committing the greatest of all sins—coming out from God consciousness. 3. Prāsāda is the highest elevated state. When you are situated in Prāsāda—the highest state of God consciousness—you become filled with joy. 4. This is krama mudrā in its real sense. 5. See sūtra 1.22 6. She is not limited to any particular philosophy or religion because anyone—even a cat—can rise if Lord Śiva puts some force in that being. 7. She is called Kuṇḍalinī because she is internal power existing like a serpent in the shape of a coil. Actually, kuṇḍalinī śakti is the revealing and concealing energy of Lord Śiva. This kuṇḍalinī śakti is not different from the existence of Lord Śiva, just as the energy of light and the energy of the heat of a fire are not separate from the fire itself. Kuṇḍalinī, therefore, is, in the true sense, the existence of Śiva. It is the life and glory of Śiva. It is Śiva itself. 8. This heart is not the physical heart. This heart is the center of awareness. It is found everywhere in the body. 9. Mūlādhāra cakra is found near the rectum. 10. Here, bindu refers to the supreme semen (vīrya) that becomes agitated there. The formation of kuṇḍalinī is of that supreme semen. It is not individual semen. It is something beyond that, experienced only by yogīs. Because kuṇḍalinī is formed with the body of supreme semen, which is bindu, just imagine how joyous her formation would be! 11. This is a natural occurrence. He reaches this state of super intense joy and then he comes out from it. This is the way it happens to everyone who experiences this state. 12. This state is the real state of krama mudrā, which is ultimately experienced by blessed yogīs. 13. In the beginning of satyuga, Lord Śiva appeared in the form of Svacchandanātha. As Svacchandanātha, he had five heads and eighteen arms. His five heads came into manifestation through his five great energies: cit śakti (all consciousness), ānanda śakti (all bliss), icchā śakti (all will), jñāna śakti (all knowledge), and kriyā śakti (all action). These five energies appeared in his five mouths known as īśāna, tatpuruṣa, aghora, vāmadeva, and sadyojāta. 14. Because these five mouths rise from kuṇḍalinī, Lord Śiva is dependent on kuṇḍalinī. 15. Mātṛikā is the system of letters of the Sanskrit alphabet that begins with the first letter a and ends with the last letter kṣa. In the English alphabet this would correspond to the letters a to z. In Kashmir Śaivism, there is another understanding of the system of letters. In this system, the letters are not in order; it is an orderless world of letters. Such a system is one thing in all things and all things in one thing. In Kashmir Śaivism this system is called Mālinī. 16. For instance, flying in the sky, giving boons to disciples, etc. 17. She is unknown to her children. Why? When you descend to the objective field, the creative energy is mother and this creative energy is unknown in the objective field. When you ascend to subjective consciousness, then creative energy is known. In the subjective field, she is not mātṛika; there she is cit śakti, the energy of consciousness. 18. In Kashmir Śaivism, there are two theories of the alphabet. These theories are known as mātṛikācakra and mālini. The theory being referred to here is the theory of Mātṛikācakra, not Mālini. Mātṛikā is the systematic reading of the letters of the alphabet from a to kṣa. Mālini is the combined, joined reading of these letters. In mālini, consonants are found in vowels and vowels are found in consonants. Śakti is found in Śiva and Śiva is found in śakti. When śakti and Śiva are found separately, that is the system of Mātṛikā. When Śiva and śakti are found together, combined in each other, that is the system of mālini. The theory of mālini is not explained in the Śiva Sūtras. 19. This is another movement of Lord Śiva. When the two movements anuttara and ānanda are reunited with the force trikoṇa—the letter e, which was already created—and when these two energies, anuttara and ānanda, come in contact with icchā śakti and iṣana śakti, then two triangles are united, creating two shapes with six angles. This six-angled star is composed of three male angles and three female angles and is shaped like the Jewish star. 20. The kind of visarga existing in the state of ānanda śakti and represented by the letter ā, is called śāmbhava visarga. This śāmbhava visarga is cittapralayaḥ. Cittapralayaḥ means “where your mind does not function.” It is the thoughtless state. And so śāmbhava visarga is the thoughtless flow. 21. The ekāgratā state of mind exists when you are determined to maintain your mind on one point with concentration. When you keep your mind in the state of being one-pointed, it will occasionally try to move to another object. You must be attentive in such a way that you prevent it from going to that object. When it goes to that object, you drive it back to its original point. This is the state of mind known as ekāgratā. 22. Māyā is the energy of illusion. Kalā is the energy of limited action. Vidyā is the energy of limited knowledge. Rāga is the energy of attachment to limited things. Kāla is the limitation of time. Niyati is the energy of being situated in only one particular place. 23. Whatever you see, whatever you hear, whatever you smell, whatever you taste, whatever you touch is prakāśa. The sensation of touch, the sensation of smell, the sensation of taste, the sensation of seeing anything, whatever you perceive, not only think but perceive, with any or all of your five organs of perception, is called prakāśa. 24. See sūtras 1.22 and 2.5, for an explanation of mantra vīrya and mudrā vīrya
1. śāktopāya 一詞指的是與能量（śakti）相關的「方法」（upāya）。Śāmbhavopāya，第一且至高的 upāya，是與Śiva 相關的方法。而āṇavopāya，第三且較低劣的 upāya，是與個體存在相關的方法。Śāmbhavopāya 在《Śiva Sūtras》的第一次覺醒中解釋，śāktopāya 在第二次覺醒中解釋，āṇavopāya 則在第三次覺醒中解釋。
2. 此處「邪惡」一詞並非指我們通常所說的「罪行」。此處我們被保護免於的「邪惡」是犯下所有罪中最大的罪——脫離神的意識。
3. Prāsāda 是最高的昇華狀態。當你處於 Prāsāda——神意識的最高狀態時，你會充滿喜悅。
4. 這是真正意義上的 krama mudrā。
5. 請參見經文 1.22。
6. 她不受限於任何特定的哲學或宗教，因為任何人——甚至是一隻貓——如果Śiva 主賦予該存在某種力量，都能昇起。
7. 她被稱為 Kuṇḍalin，因為她是內在的力量，像盤繞的蛇形般存在。實際上，kuṇḍalinśakti 是Śiva 主揭示與隱藏的能量。 這個 kuṇḍalinśakti 與濕婆神的存在並無二致，就如同火焰的光能與熱能並非與火焰本身分離一般。因此，kuṇḍalin 在真正意義上即是濕婆的存在。它是濕婆的生命與榮耀。它就是濕婆本身。8. 這顆心並非物理上的心臟。這顆心是覺知的中心，存在於身體的各處。9. Mūādhāra 脈輪位於肛門附近。10. 此處的 bindu 指的是在那裡激動的至高精液（vrya）。kuṇḍalin 的形成即源自那至高精液。它並非個體的精液，而是超越個體的存在，僅由瑜伽士體驗。由於 kuṇḍalin 是由至高精液的體——即 bindu 所形成，試想其形成時的喜悅是多麼巨大！11. 這是一種自然現象。他達到這種極度強烈的喜悅狀態，然後又從中脫離。這是所有體驗此狀態者的共同經歷。12. 這種狀態是真正的 krama mudrā狀態，最終由有福的瑜伽士所體驗。13. 在 satuyuga 初期，濕婆神以 Svacchandanātha 的形象顯現。 作為 Svacchandanātha，他有五個頭和十八隻手。他的五個頭是通過他的五大能量顯現出來的：cit śakti（全知覺）、ānanda śakti（全喜悅）、icchā śakti（全意志）、jñāna śakti（全知識）和 kriyā śakti（全行動）。這五種能量出現在他的五個口中，分別稱為īśāna、tatpuruṣa、aghora、vāmadeva 和 sadyojāta。14. 因為這五個口源自 kuṇḍalin，濕婆神依賴於 kuṇḍalin。15. Mātṛikā是梵文字母系統，從第一個字母 a 開始，到最後一個字母 kṣa 結束。在英文字母中，這相當於從 a 到 z 的字母。在喀什米爾濕婆教中，對字母系統有另一種理解。在這個系統中，字母並非按順序排列；這是一個無序的字母世界。這樣的系統是一切中的一，亦是一中的一切。在喀什米爾濕婆教中，這個系統稱為 Mālin。16. 例如，在天空中飛翔，賜予弟子恩惠等。17. 她對她的子女是未知的。為什麼？當你降臨到客觀領域時，創造能量即為母親，而這種創造能量在客觀領域中是未知的。 當你昇華至主觀意識時，創造能量便被認知。在主觀領域中，她不是 mātṛika；在那裡她是 cit śakti，意識的能量。18. 在喀什米爾濕婆教中，有兩種字母理論。這些理論被稱為 mātṛikācakra 和 mālini。此處所指的是 Mātṛikācakra 理論，而非 Mālini。Mātṛikā是從 a 到 kṣa 字母的系統性閱讀。Mālini 則是這些字母的結合、連讀。在 mālini 中，子音存在於元音中，元音存在於子音中。Śakti 存在於Śiva 中，Śiva 存在於śakti 中。當śakti 和Śiva 分開存在時，這是 Mātṛikā系統。當Śiva 和śakti 彼此結合、共存時，這是 mālini 系統。mālini 理論未在Śiva Sūtras 中解釋。19. 這是濕婆主的另一種運動。當兩種運動 anuttara 和ānanda 與已創造的字母 e——力量 trikoṇa——重新結合，且這兩種能量 anuttara 和ānanda 與 icchā śakti 及 iṣana śakti 接觸時，兩個三角形合而為一，形成兩個六角形的形狀。 這個六角星由三個陽角和三個陰角組成，形狀像猶太星。20. 存在於ānanda śakti 狀態並以字母ā表示的那種 visarga，稱為śāmbhava visarga。這種śāmbhava visarga 是 cittapralayaḥ。Cittapralayaḥ意指「你的心智不運作的狀態」。這是無念的狀態。因此，śāmbhava visarga 是無念的流動。21. 當你決心將心智集中於一點時，ekāgratā的心智狀態便存在。當你保持心智處於一點集中的狀態時，它偶爾會試圖移向另一個對象。你必須以防止它移向該對象的方式保持專注。當它移向該對象時，你要將它驅回原點。這就是被稱為 ekāgratā的心智狀態。22. Māyā是幻象的能量。Kalā是有限行動的能量。Vidyā是有限知識的能量。Rāga 是對有限事物的執著能量。Kāla 是時間的限制。Niyati 是只存在於特定一地的能量。23. 無論你所見、所聞、所嗅、所嘗、所觸，皆為 prakāśa。觸覺、嗅覺、味覺、視覺的感受，無論你用任何一個或全部五官去感知，不僅是思考而是感知，這都稱為 prakāśa。24. 請參見經文 1.22 和 2.5，了解 mantra vrya 和 mudrā vrya 的解釋
Swami Laksmanjoo
Third Awakening
第三次覺醒
In the First Awakening, the explanation of śāmbhavopāya is given. In the Second Awakening, śāktopāya is explained. Now, in the Third Awakening, the explanation of āṇavopāya will be given.
在第一次覺醒中，說明了 śāmbhavopāya。在第二次覺醒中，解釋了 śāktopāya。現在，在第三次覺醒中，將說明 āṇavopāya。
In the first sūtra of the First Awakening, the definition of your own self is given. In the first sūtra of the Second Awakening, Kṣemarāja has again defined the reality of the self. And in the first sūtra of the Third Awakening, he also explains the reality of the self. But there is a difference in these three explanations.
在《第一覺醒》的第一經中，給出了自我本身的定義。在《第二覺醒》的第一經中，Kṣemarāja 再次定義了自我的實相。而在《第三覺醒》的第一經中，他也解釋了自我的實相。但這三種解釋之間存在差異。
The explanation given in the first sūtra of the First Awakening is for the self situated in his real way of being in śāmbhavopāya. So in that verse (caitanyamātmā), he says, “Independent God consciousness is the reality of the self.”
《第一覺醒》第一經中所給的解釋，是針對位於 śāmbhavopāya 中其真實存在方式的自我。因此在那句經文（caitanyamātmā）中，他說：「獨立的神意識即是自我的實相。」
In the first sūtra of the Second Awakening, he says (cittaṁ mantraḥ) “the mind is mantra.” In this sūtra, the author has descended slightly from “the real way of being” of the first sūtra of the First Awakening to the “experience of the impressions of thoughts.” In this sūtra, he is residing in the world of the mind, not in the world of his real nature. But here his mind is so purified that it has become the embodiment of all mantras. And that embodiment of all mantras is ahaṁ, supreme I-consciousness.
在《第二覺醒》的第一經中，他說（cittaṁ mantraḥ）「心即是咒語」。在這句經文中，作者從《第一覺醒》第一經中「真實存在方式」稍微下降到了「思想印象的經驗」。在這句經文中，他居於心的世界，而非其真實本性的世界。但此處他的心已如此淨化，成為了所有咒語的化身。而那所有咒語的化身即是 ahaṁ，至高的我意識。
Now, in the first sūtra of the Third Awakening, he again explains the formation of the self. Here though, the self is defined as being absolutely one with the limited state of thought which is the mind.
現在，在第三覺醒的第一經文中，他再次解釋了自我的形成。然而此處，自我被定義為與有限的思維狀態——即心——絕對合一。
And while explaining the Third Awakening of the Śiva Sūtras, which is concerned with āṇavopāyaḥ, the means of the individual limited being, he will elucidate the formation of individual being.
在解釋《濕婆經》的第三覺醒時，該覺醒關注於āṇavopāyaḥ，即個體有限存在的手段，他將闡明個體存在的形成。
1. ātmā cittam
Individual being is the mind entangled in the wheel of repeated birth and death.
個體存在是糾纏於生死輪迴中的心識。
Here, individual being has been transformed into the nature (svarūpa) of mind. But what kind of mind is this? It is not the mind filled with (mantraḥ), the God consciousness of supreme I. It is that mind which is eternally saturated with the impressions of sensual pleasures.
此處，個體存在已被轉化為心的本性（svarūpa）。但這是什麼樣的心呢？它不是充滿（mantraḥ）、至高我神意識的心。它是那種永遠被感官享樂的印象所浸透的心。
This individual is attached to the three intellectual organs—mind, intellect and ego. The function of these three organs is as follows. First, understanding what is to be done is accomplished by the organ of intellect. Second, the thought of how to do it is accomplished by the organ of mind. Third, the ego is attached when we say, “this is to be done by me.”
此個體依附於三個智慧器官——心、智與我執。這三個器官的功能如下。首先，理解應該做什麼是由智器官完成的。其次，思考如何去做是由心器官完成的。第三，當我們說「這是我要做的」時，便是我執附著的時候。
These three movements are the functions of the mind of that individual being. It is this mind of the individual being which is ātmā. Here the Sanskrit word ātmā does not mean “individual being.” The word ātmā comes from the verbal root ata. In grammar, the meaning of ata is sātatya gamane, “who comes and goes, who is always in movement, moving in repeated births and deaths, being born and dying again and again.” So he who is always entangled in the wheel of repeated births and deaths is ātmā. And that mind is ātmā.
這三種運動是該個體心靈的功能。正是這個個體的心靈即是ātman。此處梵文詞ātman 並不意味著「個體存在」。ātman 一詞源自動詞根 ata。在語法中，ata 的意思是 sātatya gamane，「來來去去，總是在運動中，在反覆的生死輪迴中不斷出生與死亡」。因此，那個總是糾纏於反覆生死輪迴之輪中的，便是ātman。而那個心靈即是ātman。
Why does he move in repeated births and deaths? This happens when he neglects the knowledge of his own real nature. This individual being moves in various wombs, by possessing at different times either a (sattvika) pure state of thought, a (rājasika) active state of thought, or a (tāmasika) dull state of thought. And when at the time of death he is situated in the sattvika state, he moves to a higher life. When at the time of death he is situated in a rājasika disposition, he enters into those lives filled with luxuries. And when he is situated in a tāmasika mood, he enters into beasts, trees, or into other states of deadened consciousness. This is the nature of this ātmā, which is the substance of individual being.
他為何在反覆的生死中輪迴？這是因為他忽視了對自身真實本性的認知。這個個體存在在不同的胎中輪迴，時而擁有（sattvika）純淨的思想狀態，時而擁有（rājasika）活躍的思想狀態，或是（tāmasika）遲鈍的思想狀態。當他在死亡時處於 sattvika 狀態時，他會轉生到更高的生命層次。當他在死亡時處於 rājasika 傾向時，他會進入充滿奢華的生命。當他處於 tāmasika 心境時，他會轉生為野獸、樹木或其他意識遲鈍的狀態。這就是這個ātma 的本性，它是個體存在的實質。
On the other hand, the mind that has become one with God consciousness does not remain in this way. He moves in his own real nature. This is why the first sūtra of the First Awakening is caitanyam ātmā, “independent God consciousness is the reality of the self.” So in this sūtra, the word ātmā in caitanyam ātmā was explained in such a way that you will understand that ātmā is no other than God consciousness. But here, in the present sūtra, ātmā is defined as a truly inferior being. This is the state of individuality. It exists when the supreme being possesses the state of individuality. Possessing this state and being shrunk from all sides, he becomes an individual being.
另一方面，已與神意識合一的心靈並不會一直保持這種狀態。他會依照自身的真實本性行動。這就是為什麼《初覺》的第一句經文是 caitanyam ātmā，「獨立的神意識即是自我的真實」。因此，在這句經文中，caitanyam ātmā 中的 ātmā 被解釋為你會明白 ātmā 無非就是神意識。但在此處，於本經文中，ātmā 被定義為一個真正低劣的存在。這就是個體性的狀態。當至高存在擁有個體性狀態時，這種狀態便存在。擁有此狀態且被四面八方壓縮，他便成為一個個體存在。
You should not think, therefore, that the author has explained ātmā in different ways. The explanation given for ātmā in the first sūtra of the First Awakening is correct in that state of being and the explanation given for ātmā in the present sūtra is correct in the present state of being, described above as “who comes and goes.”
因此，你不應該認為作者對 ātmā 有不同的解釋。《初覺》第一句經文中對 ātmā 的解釋在那種存在狀態下是正確的，而本經文中對 ātmā 的解釋在上述所說的「來去自如」的當前存在狀態下也是正確的。
What happens to this individual being who has become one with the limited mind which is soaked in the impressions of worldly pleasures?
那麼，這個已與浸淫於世俗樂趣印象中的有限心靈合一的個體存在，會發生什麼事呢？
2. jñānaṁ bandhaḥ //
(For this limited individual), all knowledge is bondage.
（對於這有限的個體而言），所有知識皆為束縛。
Whatever knowledge this individual possesses is bondage for him. The meaning of the present sūtra is different from the meaning given for the second sūtrā of the First Awakening which is also jñānaṁ bandhaḥ. We’ve seen that this second sūtrā of the First Awakening is to be understood as jñānaṁ bandhaḥ and ajñānaṁ bandhaḥ, “Knowing differentiatedly is bondage and not knowing undifferentiatedly is bondage.” But here, in the present sūtra, whatever knowlege he possesses in the state of limited individuality is differentiated knowledge. In this state, there is no possibility of possessing undifferentiated knowledge.
此人所擁有的任何知識，對他而言都是束縛。此處經文的意義與《初覺經》第二句經文所表達的意義不同，後者同樣是ñānaṁ bandhaḥ（知識即束縛）。我們已見過，《初覺經》第二句經文應理解為ñānaṁ bandhaḥ與 ajñānaṁ bandhaḥ，「分別知識是束縛，無分別無知也是束縛。」但在此處的經文中，個體有限狀態下所擁有的知識是分別知識。在此狀態中，不可能擁有無分別知識。
Depending on the three intellectual organs, intellect, mind and ego, the knowledge found here functions in three ways. The three intellectual organs first understand what is to be enjoyed, then establish that understanding, and finally attach ego to that understanding. And these three intellectual acts are one with (sukha) pleasure, (duḥkha) pain and (moha) illusion. Sukha is connected with the sattvika state of life, duḥkha is connected with the rājasik state of life and moha is connected with the tāmasik state of life. These three states of life are controlled by this limited knowledge of the individual being. Therefore, this kind of knowledge causes you to possess only differentiated knowledge, not undifferentiated knowledge. When he is entangled by these three kinds of differentiated knowledge, he travels in the world of repeated births and deaths in various ways and that, in reality, is bondage.
依據三種智慧器官──智慧、心識與自我，這裡所述的知識有三種功能。三種智慧器官首先理解所欲享受之物，接著確立該理解，最後將自我附著於該理解上。而這三種智慧行為與（sukha）快樂、（duḥkha）痛苦及（moha）迷惑合而為一。快樂與純淨（sattvika）生命狀態相連，痛苦與熱情（rājasik）生命狀態相連，迷惑則與昏沉（tāmasik）生命狀態相連。這三種生命狀態皆受限於個體有限的知識所控制。因此，這種知識使你僅擁有分別知識，而非無分別知識。當他被這三種分別知識所糾纏時，他便以各種方式在生死輪迴的世界中流轉，而這實際上就是束縛。
It is said in Tantrasadbhāva Śastra,
《Tantrasadbhāva Śastra》中說，
Sometimes he is situated in the state of sattva guṇa. At other times, he is situated in the state of rājas guṇa. And, at other times he is situated in the tāmas guṇa state of being. In brief words, he is only residing in the perceptions of the guṇas, not beyond them. This is why, being disconnected with the previous state of life and united with the next state of life, he moves in various births and deaths. (Tantrasadbhāva)
有時他處於薩特瓦（sattva guṇa）狀態，有時處於拉賈斯（rājas guṇa）狀態，還有時處於塔瑪斯（tāmas guṇa）狀態。簡言之，他僅停留在三種性質（guṇas）的感知中，並未超越它們。正因如此，他與前一生命狀態斷裂，與下一生命狀態結合，在各種生死輪迴中流轉。（Tantrasadbhāva）
This is told in Spanda in these one-and-a-half verses,
這在《Spanda》中以一又二分之一節詩句中述說，
When the five tanmātras1 give rise to the three intellectual organs, intellect, mind and ego, then collectively there are eight organs. These eight organs are said to be puryaṣṭaka and they function in our dreaming state. This puryaṣṭaka prevents you from getting through to the reality of your self. When the reality of your nature is ignored, then you are dependent on enjoyment which cannot be refused. Because of this, you are played and entangled by the wheel of repeated births and deaths.
當五種 tanmātras¹產生三種智慧器官——智慧、心識與自我意識時，合計共有八種器官。這八種器官被稱為 puryaṣṭaka，並在我們的夢境狀態中運作。這個 puryaṣṭaka 阻止你通達自我真實的本質。當你忽視自身本性的真實時，便依賴無法拒絕的享樂。正因如此，你被生死輪迴的輪盤所戲弄與糾纏。
Now you will be told how to end this wheel of repeated births and deaths. (Spanda Kārikā 3.17–18)
現在將告訴你如何終結這生死輪迴的輪盤。（Spanda Kārikā 3.17–18）
3. kalādīnāṁ tattvānāmaviveko māyā //
Being unable to possess the undifferentiated knowledge of the 31 elements, you live in those elements, from kalā to pṛithvī (earth), which are the expansion of the energy of illusion (māyā śakti).
因無法擁有 31 種元素的無差別知識，你便生活在這些元素中，從 kalā到 pṛithv（土），這些都是幻象能量（māyā śakti）的展現。
In the scriptures, it is established that knowledge is enlightening and ātmā is also enlightening. It is said the ātmā and knowledge are in reality one. This is explained in this way in the Śri Vijñānabhairava Tantra:
在經文中，已確立知識是啟蒙的，ātma（自我）也是啟蒙的。據說ātma 與知識實際上是合一的。這在《Śri Vijñānabhairava Tantra》中如此解釋：
Knowledge is filled with enlightenment and the knower is also filled with enlightenment. Therefore, you can be enlightened completely by either knowledge or the knower. This is because in knowledge you will find the residence of the knower and in the knower you will find the residence of knowledge. These are not two different aspects of being, they are one aspect of being. Knowledge and the knower (ātmā) are, in the real sense, one. (Vijñānabhairava 137)
知識充滿了啟蒙，知識者（knower）也充滿了啟蒙。因此，你可以藉由知識或知識者完全獲得啟蒙。這是因為在知識中你會找到知識者的居所，在知識者中你會找到知識的居所。這兩者並非存在的兩個不同面向，而是存在的同一面向。知識與知識者（ātma）在真正的意義上是合一的。（Vijñānabhairava 137）
So, it is said, there you will find that knowledge is also filled with enlightenment. Knowledge, therefore, can only enlighten you, not deprive you of enlightenment. So, the question must be answered, how is it that in this sūtra you have explained that all knowledge is bondage?
所以，據說你會發現知識同樣充滿了啟蒙。因此，知識只能啟蒙你，而不會剝奪你的啟蒙。那麼，問題必須被回答：既然如此，為何在這段經文中你卻說所有知識都是束縛？
The author answers by stating that he accepts as correct the theory that knowledge and the knower are one with one condition. It is only correct when, by the grace of the Lord, you know this whole universe is filled with knowledge and knower, that knowledge and knower are one, that “this” and “I” are one being. If you know it, then it is not bondage; if you don’t know it, then it is bondage.
作者回答說，他接受知識與知識者合一的理論是正確的，但有一個條件。只有當你蒙主恩典，知道整個宇宙充滿了知識與知識者，知道知識與知識者合一，「此」與「我」是一體的時候，這理論才是正確的。如果你知道這點，那就不是束縛；如果你不知道，那就是束縛。
The thirty-one elements (tattvas) beginning from māyā tattva and ending in pṛithvī tattva, (earth) are the thirty-one elements existing in the world of illusion. Saṁsāra begins with the element kalā and ends with earth.
從 māyā tattva（魔）開始，到 pṛithv tattva（土）結束的三十一個元素（tattvas），是存在於幻象世界中的三十一個元素。輪迴（Saṁsāra）從 kalā 元素開始，以土元素結束。
In the world of enlightenment, there are five elements (tattvas): śuddhavidyā, īśvara, sadāśiva, śakti and Śiva. These five elements are pure. The thirty-one elements that comprise saṁsāra, being filled with ignorance, are impure. When you are not aware that everything is filled with divinity, with knower and knowledge, then you live in these thirty-one elements. You are unable to possess that undifferentiated knowledge that is the actual state of these thirty-one elements. When you do not possess undifferentiated knowledge of these thirty-one elements, then these elements are impure and are existing in the kingdom of māyā. By possessing undifferentiated knowledge, when you are aware that the knower is inside knowledge and that knowledge is inside the knower, then these thirty-one elements are recognized as one with the five pure elements and they are known to be divine and to be the expansion of your svātantrya śākti.
在覺悟的世界中，有五大元素（tattvas）：śuddhavidyā、īśvara、sadāśiva、śakti 和 Śiva。這五大元素是純淨的。構成輪迴的三十一個元素，因充滿無明而是不純淨的。當你未能覺察一切充滿神性，擁有知者與知識時，你便生活在這三十一個元素中。你無法擁有那無差別的知識，而那正是這三十一個元素的真實狀態。當你未擁有這三十一個元素的無差別知識時，這些元素便是不純淨的，存在於幻相（māyā）的王國中。透過擁有無差別的知識，當你覺知知者在知識之中，知識也在知者之中，這三十一個元素便被認知為與五大純淨元素合一，並被視為神聖，是你 svātantrya śākti 的展現。
Kalā is the first element found when descending from your own real nature. Being limited by Kalā tattva is to be separated from possessing the energy of unlimited action. Because of kalā tattva, you possess the energy of limited action, limited creativity. And so also, possessing only some limited knowledge, you are disconnected from being all-knowing. In this way, you descend into the world of limitation where you finally enter into the state of (pṛithvī) earth, the grossest state of saṁsāra.
Kalā 是從你自身真實本性下降時所遇到的第一個元素。被 Kalā tattva 限制，就是與擁有無限行動能量分離。因為 kalā tattva，你擁有有限行動的能量，有限的創造力。同樣地，僅擁有有限的知識，你便與全知狀態脫節。如此一來，你便下降到限制的世界，最終進入（pṛithv）地的狀態，即輪迴中最粗重的狀態。
So, in descending from your own real nature, first there is māyā and the five kañcukas,which are six coverings which cover your real nature. Then there is puryaṣṭaka, which is composed of the five tanmātras (subtle elements), manas, buddhi, and ahaṁkāra. Then there are the five organs of knowledge, the five organs of action, and the five gross elements.
因此，從你自身真實本性下降時，首先是 māyā 和五個 kañcukas，這六個覆蓋物覆蓋你的真實本性。接著是 puryaṣṭaka，由五個 tanmātras（微細元素）、manas、buddhi 和 ahaṁkāra 組成。然後是五個知覺器官、五個行動器官，以及五個粗重元素。
When you know these elements as differentiated and not as undifferentiated, thinking they are different from your own nature and not one with it, then you have descended. Even though in reality these thirty-one elements are one with that supreme being, still you think you are one with that differentiated reality. On the one hand, you think that actually the reality of being is not one with differentiated reality and on the other hand, you think that you are one with that differentiated reality. You think that you are one with your own body and God is not. When you understand in this way, then you have descended. And when you know that all bodies are my bodies and all bodies are universal bodies and you know you possess a universal body, knowing, “I am God,” then you are truly elevated. For you, there is no possibility of again becoming immersed in this world of ignorance.
當你將這些元素視為分別的，而非未分別的，認為它們與你自身的本性不同而非合一時，你便已墮落。即使在現實中這三十一個元素與那至高存在合一，你仍然認為自己與那分別的實相合一。一方面，你認為存在的實相實際上並非與分別的實相合一，另一方面，你又認為自己與那分別的實相合一。你認為自己與自己的身體合一，而神則不然。當你以這種方式理解時，你便已墮落。而當你知道所有的身體都是我的身體，所有的身體都是普遍的身體，並且你知道你擁有一個普遍的身體，知道「我就是神」時，你才是真正地提升。對你而言，再次沉浸於這無明世界的可能性已不存在。
So, when you know you are one with that differentiated reality, you have come down. Descending in such a way, you are absolutely deprived of your real nature. That is māyā.
所以，當你知道自己與那分別的實相合一時，你已墮落。如此墮落，你便完全失去了你的真實本性。那就是幻象（māyā）。
It is said in Tantrasadbhāva:
《Tantrasadbhāva》中說道：
The results of your God consciousness (caitanya) being fenced in by the five coverings is that you act in a limited way, know in a limited way, love in a limited way, live in a limited way and possess in a limited way. Being attached to this path with your organs of knowledge and organs of action, you are guided to walk the spiritual path in a limited way. Your attachment to this path is such that even if you meet an elevated soul who desires to show you the correct path, you will not accept his guidance.
你的神性意識（caitanya）被五種覆蓋所束縛，其結果是你行動有限、認知有限、愛有限、生活有限、擁有有限。你依附於這條道路，憑藉你的知識器官和行動器官，被引導以有限的方式走靈性之路。你對這條道路的執著如此之深，即使遇到一位渴望指引你正確道路的高尚靈魂，你也不會接受他的指導。
Consequently, in your world of illusion, where you remain filled with insecurity and fear, these limitations are bondage. Here, being completely dependent on that illusive energy of knowledge and being without real knowledge, you are continuously doing right or wrong. So, being completely entangled in that fence you become just like a beast. (Tantrasadbhāva)
因此，在你充滿不安全感和恐懼的幻象世界中，這些限制就是束縛。在這裡，完全依賴那虛幻的知識能量，卻沒有真正的知識，你不斷地做著對或錯的事。如此完全糾纏於那道籬笆中，你就變得如同野獸一般。（Tantrasadbhāva）
In this verse in the Spanda Śāstra, it is also said:
在《Spanda Śāstra》這節經文中，也說道：
For those who are fully aware of God consciousness, all the organs of cognition, organs of action and organs of the intellect lead them to that supreme state of God consciousness. For those who are not aware, these same organs deprive them completely of that God consciousness. (Spanda Kārikā 1.20)
對於那些完全覺知神意識的人來說，所有的認知器官、行動器官和智慧器官都引領他們達到那至高無上的神意識境界。對於那些未覺知的人，這些相同的器官則完全剝奪了他們的神意識。（Spanda Kārikā 1.20）
These organs, therefore, perform in two ways, depending on whether you are fully aware or not. Those who are deprived of awareness are pushed down into the field of ignorance. Those who possess the fullness of awareness, however, become completely elevated.
因此，這些器官的運作方式有兩種，取決於你是否完全覺知。那些缺乏覺知的人被推入無知的領域；然而，擁有完整覺知的人則會被完全提升。
Therefore, to curtail this limitation of being:
因此，為了限制這種存在的侷限：
4. śarīre saṁhāraḥ kalānām //
You must make all the circles (kalās) in your body enter one into the other from gross to subtle.
你必須使身體中所有的圓圈（kalās）由粗到細相互融合。
Beginning from pṛithvī and ending in Śiva, there are five circles. In this process of going from gross to subtle, you have to make one circle enter another circle. You do this by putting the effect in its cause, and then you put that cause in its cause, and then you also put that cause in its cause. And, in the end, you will find only Śiva existing everywhere. When Śiva is there, then you are one with Śiva. You can’t be an observer of Śiva. There the observed and the observer become one.
從 pṛithv 開始，到 Śiva 結束，有五個圈。在這個由粗到細的過程中，你必須讓一個圈進入另一個圈。你透過將效果放入其因中，然後再將那個因放入它的因中，接著再將那個因放入它的因中。最後，你會發現只有 Śiva 無處不在。當 Śiva 存在時，你便與 Śiva 合一。你無法成為 Śiva 的觀察者。在那裡，被觀察者與觀察者合而為一。
To explain more clearly, from the element earth to śiva tattva, there are five circles or enclosures that form the boundaries for all the thirty-six tattvas. These five circles (kalās) are nivṛitti kalā, pratiṣṭhā kalā, vidya kalā, śāntā kalā, and śāntātītā kalā. You have to make these five circles (kalās) enter into each other in your own body, which is comprised of three states—waking, dreaming, and deep sleep. Here, you have to think that the grossest circle has entered in its nearest, more subtle circle, and that circle has entered in its nearest, still more subtle circle and so forth.
為了更清楚地說明，從元素地（土）到śiva tattva，有五個圓圈或包圍層構成了所有三十六個 tattva 的邊界。這五個圓圈（kalās）分別是 nivṛtti kalā、pratiṣṭhā kalā、vidya kalā、śāntā kalā和śāntāttā kalā。你必須讓這五個圓圈（kalās）在你自身的身體中相互進入，而你的身體由三種狀態組成——清醒、夢境和深眠。在這裡，你要想像最粗重的圓圈進入其最近的、更細微的圓圈，而那個圓圈又進入其最近的、更細微的圓圈，依此類推。
Nivṛitti kalā is situated in the grossest element, which is the element “earth” (pṛithvī tattva). The next circle is pratiṣṭhā kalā. Pratiṣṭhā kalā possesses the twenty-four elements from “water” (jala tattva) to prakṛiti tattva. The third circle is called vidyā kalā. Vidyā kalā possesses six elements. These are the sixfold coverings (ṣat kañcukas) kalā, vidyā, rāga, kāla, niyati, and māyā, the illusive energy of God. You find the fourth circle śāntākalā in that supreme pure being, from śuddha vidyā tattva to śakti tattva. The fifth circle śāntatītā kalā is found in the first and subtlest element, Śiva.
Nivṛitti kalā 位於最粗重的元素中，即「地」元素（pṛithv tattva）。下一層圓圈是 pratiṣṭhā kalā。Pratiṣṭhā kalā 擁有從「水」元素（jala tattva）到 prakṛiti tattva 的二十四種元素。第三層圓圈稱為 vidyā kalā。Vidyā kalā 擁有六種元素，這些是六重覆蓋（ṣat kañcukas）kalā、vidyā、rāga、kāla、niyati 以及 māyā，即神的幻象能量。你會在那至高純淨的存在中找到第四層圓圈 śāntākalā，從 śuddha vidyā tattva 到 śakti tattva。第五層圓圈 śāntattā kalā 則存在於第一且最微妙的元素 Śiva 中。
So, to alleviate this state of being completely entangled in limitation, you have to practice going from gross to subtle, as outlined above. To do this, you must meditate and imagine that the gross state of nivṛiti kalā has entered into pratiṣṭhā kalā. Then you have to imagine that pratiṣṭhā kalā has entered into vidyā kalā, and vidyā kalā has entered into śāntā kalā and finally, that śāntā kalā has entered into śāntātītā kalā. When śāntātītā kalā exists, you are situated in the state of Śiva. Practicing in this way will subdue the differentiated state along with the grip of māyā.
因此，為了減輕完全被限制所糾纏的狀態，你必須如上所述，練習從粗重到微妙的過程。為此，你必須冥想並想像粗重的 nivṛiti kalā 已進入 pratiṣṭhā kalā。接著你要想像 pratiṣṭhā kalā 已進入 vidyā kalā，vidyā kalā 已進入 śāntā kalā，最後 śāntā kalā 已進入 śāntāttā kalā。當 śāntāttā kalā 存在時，你便處於 Śiva 的狀態。以此方式修行，將能壓制分化的狀態以及 māyā 的束縛。
Let it be the gross body, let it be the subtle body, let it be the subtlest body. This body is either gross as the five gross elements (mahābhūta), subtle as puryaṣṭaka,2 or subtlest as sūkṣma śarīra. In short, this gross, subtle, or subtlest body exists up to the circle of the thought of consciousness (samanāntaṁ).3 You have to make the gross body enter into the subtle body, and you have to make the subtle body enter into the subtlest body.
無論是粗大身體、微細身體，還是最微細的身體。這個身體要麼是由五大粗大元素（mahābhūta）組成的粗大身體，要麼是如 puryaṣṭaka 一般的微細身體，或者是如 sūkṣma śarra 一般的最微細身體。簡言之，這個粗大、微細或最微細的身體存在於意識思維的圈子（samanāntaṁ）之中。你必須讓粗大身體進入微細身體，並讓微細身體進入最微細身體。
For example, be situated in your mind and think this gross world is only the invention of your mind. When you are situated in your mind, you are situated in the dreaming state. Although you are actually awake, you are in dreaming state. Now let that dreaming state enter into the dreamless state. In the dreamless state, you become thoughtless, one-pointed. At that time, you are very near to experiencing the state of samādhi. You must practice in this way to abolish the power of ignorance, the power of illusion.
例如，安住於你的心中，並思考這個粗大世界只是你心靈的發明。當你安住於心中時，你處於夢境狀態。雖然你實際上是清醒的，但你處於夢境狀態。現在讓那夢境狀態進入無夢狀態。在無夢狀態中，你變得無念、專注。此時，你非常接近體驗三昧的狀態。你必須以此方式修習，以消除無明的力量、幻覺的力量。
There is another type of meditation in which you imagine your gross body is consumed by flames and burned to ashes. Here, you must first meditate, imagining that this body pervades this whole universe, beginning from Kālāgni Rudra, the grossest point of world, and ending with śāntātītā kalā, the subtlest point of the world. Then put your attention on the big toe of your left foot and imagine that Kālāgni Rudra, vigorously producing its fire and burning brilliantly, is rising, consuming your body in flames so there is nothing left of your body but ashes. This kind of meditation uses the power of imagination. Ultimately, it will also be successful.
還有一種冥想方式，是想像你的粗大身體被火焰吞噬，燒成灰燼。在這裡，你必須先冥想，想像這個身體遍布整個宇宙，從 Kāāgni Rudra——世界中最粗糙的點開始，到 śāntāttā kalā——世界中最細微的點結束。然後將注意力放在左腳的大腳趾上，想像 Kāāgni Rudra 正猛烈地燃燒著火焰，光芒四射，火焰升起，吞噬你的身體，直到你的身體只剩下灰燼。這種冥想利用了想像的力量。最終，它也會成功。
These two types of meditation are explained in these two verses of the Vijñānabhairava.
這兩種冥想方式在《Vijñānabhairava》的這兩句詩中有說明。
You have to meditate that the grossest orbit of the world, bhuvanādhava, has entered into the more subtle orbit of the world tattvādhva. And then this subtle representation of orbit has entered into its subtlest representation of kalādhva. Gross has entered into subtle and subtle has entered into subtlest. And when, in the end, your mind becomes unminded, then you are one with God. There is no difference between your being and God. (Vijñānabhairava 56)
你必須冥想，世界中最粗糙的軌道 bhuvanādhava 已進入更細微的世界軌道 tattvādhva。然後這個細微的軌道表現又進入其最細微的表現 kalādhva。粗糙進入細微，細微進入最細微。當最後你的心智變得無心時，你便與神合一。你的存在與神之間沒有差別。（Vijñānabhairava 56）
First comes the grossest representation of an orbit (circle) (adhva), bhuvanādhva. A more subtle orbit is tattvādhva. The most subtle orbit is kalādhva. The grossest circle is bhuvanādhava because it is defined in 118 worlds. The more subtle circle is tattvādhva because it is explained in 36 elements. The most subtle circle is kalādhva because it is explained in five circles.
首先是最粗糙的軌道（圓圈）表示法（adhva），即 bhuvanādhva。較為細微的軌道是 tattvādhva。最細微的軌道是 kalādhva。最粗糙的圓圈是 bhuvanādhava，因為它是在 118 個世界中定義的。較細微的圓圈是 tattvādhva，因為它是在 36 個元素中解釋的。最細微的圓圈是 kalādhva，因為它是在五個圓圈中解釋的。
This kind of meditation is called laya cintanā or laya bhāvanā4 because you take your attention from the gross (sthūla) orbit to the subtle (sūkṣma) orbit and then to the subtlest (parā) orbit, absorbing one in the other. So here you take your attention to the grossest orbit and then you absorb that orbit in the more subtle orbit. And finally, you merge that subtle orbit with the most subtle orbit. This is the threefold movement of entries.
這種冥想稱為 laya cintanā或 laya bhāvanā4，因為你將注意力從粗糙（sthūla）的軌道轉移到細微（sūkṣma）的軌道，然後再到最細微（parā）的軌道，將一個吸收進另一個。因此，在這裡你先將注意力放在最粗糙的軌道上，然後將該軌道吸收進較細微的軌道。最後，你將那個細微的軌道與最細微的軌道融合。這就是三重進入的運動。
This next meditation also uses imagination.
接下來的這個冥想也使用想像力。
The state of kālāgni rudra resides in the big toe of your left foot. Using your imagination, generate fire from that kālāgni and then, using that fire, completely incinerate your body. You must imagine your whole body has become ashes. Then the highest peace of God consciousness will shine in your consciousness. (Vijñānabhairava 52)
kāāgni rudra 的狀態存在於你左腳的大腳趾。利用你的想像力，從那個 kāāgni 生出火焰，然後用那火焰將你的身體完全焚燒。你必須想像你的整個身體已成為灰燼。然後，神的最高寧靜意識將在你的意識中閃耀。（Vijñānabhairava 52）
These kinds of meditation are found not only in this tantra, but in each and every tantra of Śaivism. This is why in the Mālinī Vijaya Tantra, the means associated with meditation and the means associated with imagination are explained as being in the inferior world of āṇavopāya, not śāktopāya or śāmbhavopāya. And so, these inferior means are not explained in the Spanda Śāstra because the Spanda Śāstra only explains śāktopāya and śāmbhavopāya, and not āṇavopāya.
這類冥想不僅存在於此密續中，也存在於每一部濕婆教的密續中。這就是為什麼在《Mālin Vijaya Tantra》中，與冥想相關的方法和與想像相關的方法被解釋為屬於āṇavopāya 的低級世界，而非śāktopāya 或śāmbhavopāya。因此，這些低級方法並未在《Spanda Śāstra》中說明，因為《Spanda Śāstra》僅解釋śāktopāya 和śāmbhavopāya，而不涉及āṇavopāya。
5. nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-bhūtapṛithaktvāni //
The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field .
呼吸運動的融合、控制粗大元素、將注意力從所有客觀感官轉移並引導至呼吸運動的中心，以及將你的意識從基本領域的束縛中解放出來。
. .
As you know, the Third Awakening of the Śiva Sūtras is concerned with the inferior upāya, āṇavopāya. When, in explaining āṇavopāya you reach the terminus, there you will find a touch of śāktopaya. And when you explain śāktopāya in a beautiful way, in the end you will find its terminus in śāmbhavopāya. These are the beginning and ending terminations of śāktopāya. So when the terminus of that point in āṇavopāya is found, there you will also find śāktopāya in āṇavopāya because the terminus is not only the ending point, but also the beginning point. As the Spanda Śāstra only explains śāktopāya and śāmbhavopāya, or that point or terminus where āṇavopāya ends and śaktopāya begins or commingles, it is in this context that you will find the Spanda Śāstra quoted in the Third Awakening of the Śiva Sūtras.
如你所知，《Śiva Sūtras》第三次覺醒涉及較低等的 upāya，即āṇavopāya。當你在解釋āṇavopāya 時抵達終點，那裡你會發現一絲śāktopaya。而當你以優美的方式解釋śāktopāya 時，最終你會在śāmbhavopāya 中找到其終點。這些是śāktopāya 的開始與結束終點。因此，當在āṇavopāya 中找到該點的終點時，你也會在āṇavopāya 中找到śāktopāya，因為終點不僅是結束點，也是起始點。由於《Spanda Śāstra》僅解釋śāktopāya 與śāmbhavopāya，或āṇavopāya 結束與śaktopāya 開始或交融的那個點或終點，正是在這個脈絡中，你會在《Śiva Sūtras》第三次覺醒中看到引用《Spanda Śāstra》。
So, this process of meditation, which is not outside of āṇavopāya, is explained. In this sūtra, the other means of meditation which are interconnected with this process of meditation (dhyāna)—prāṇāyāma, dhāraṇā, pratyāhāra and samādhi—are explained.
因此，這個不脫離āṇavopāya 的冥想過程被加以解釋。在此經文中，與此冥想過程（dhyāna）相互關聯的其他冥想方法——prāṇāyāma、dhāraṇā、pratyāhāra 及 samādhi——也被說明。
In this sūtra the word nāḍīsaṁhāra means “merging the movements of breath.” The word bhūtajaya means “attaining control of the gross elements.” When you have control of the gross elements, then, when you suffer, you do not suffer internally. If you become feverish, internally you do not suffer any pain. In the sūtra, the word bhūtakaivalya means “taking the mind away from gross objects of senses and directing it toward the center of the movement of the breath.” The word bhūtapṛithaktvāni means “freeing your consciousness from the grip of the elementary field.” For example, if you have a painful leg, you separate your consciousness from the pain of that leg and you are without pain. These powers are what yogīs experience.
在此經文中，詞語 nāḍīsaṁhāra 意指「合一呼吸的運動」。詞語 bhūtajaya 意指「掌控粗大元素」。當你掌控了粗大元素時，當你受苦時，內心不會感到痛苦。如果你發燒了，內心也不會感到任何痛楚。經文中，詞語 bhūtakaivalya 意指「將心從粗大感官對象中抽離，並引導其朝向呼吸運動的中心」。詞語 bhūtapṛithaktvāni 意指「使你的意識從基本元素的束縛中解脫」。例如，如果你的腿很痛，你將意識從那條腿的痛楚中分離出來，便不感痛苦。這些能力是瑜伽士所體驗的。
Now the commentator thoroughly explains this sūtra. The word nāḍīsaṁhāra means “merging the movements of breath in the central vein (suṣumnā nāḍī).” This is accomplished by maintaining awareness of the breath while inhaling and exhaling. By this “maintaining awareness of the breath,” you direct and carry these movements of breath, both inhalation and exhalation, to the central vein.
現在註釋者詳細解釋此經文。詞語 nāḍīsaṁhāra 意指「將呼吸的運動合一於中央脈管（suṣumnā nāḍī）」。這是透過在吸氣和呼氣時保持對呼吸的覺知來達成的。藉由這種「保持對呼吸的覺知」，你引導並帶動這些呼吸運動，無論是吸氣還是呼氣，朝向中央脈管。
About this process, the Svacchanda Tantra says:
關於此過程，Svacchanda Tantra 說道：
Take your breath out through the right nostril and in through the left nostril. This is the purification of all veins and the purification of the path toward final liberation (mokṣa).
從右鼻孔呼氣，從左鼻孔吸氣。這是淨化所有脈絡，也是通往最終解脫（mokṣa）之路的淨化。
This retention of breath, (prāṇāyāma) is done in three ways—exhaling, inhaling and retaining. These three ways of the retention of the breath are gross and commonplace. There are, however, three other ways of retention which are internal and uncommon.
這種呼吸的保持（prāṇāyāma）有三種方式——呼氣、吸氣和憋氣。這三種呼吸保持的方式是粗淺且常見的。然而，還有另外三種內在且罕見的保持方式。
You have to take your breath out in the center of the navel. Don’t let your breath actually go out, just push it a bit in the center of the navel. This is internal exhaling. Then you should again take it to the center of navel. This is internal inhaling. So, first give it a push and then take it back in the navel. In this uncommon practice of breathing exercise (prāṇāyāma), you have to just push and then back, push and back, without breathing out or in. So here kumbhakā5 functions in three ways. While breathing out it is not going away, it is already kumbhakā. When you breath in it is not going away. And when you retain it, it is there. So, these three processes of prāṇāyama are to be done in the center of the naval. (Svacchanda Tantra 7.294–96)
你必須將氣息推向肚臍中央。不要真的讓氣息呼出，只是在肚臍中央稍微推動它。這是內在呼氣。然後你應該再次將氣息帶回肚臍中央。這是內在吸氣。所以，先推動它，然後再將它帶回肚臍。在這種罕見的呼吸練習（prāṇāyāma）中，你只需推動然後回收，推動然後回收，不呼氣也不吸氣。因此，這裡的 kumbhakā5 有三種功能。呼氣時氣息並未離去，它已是 kumbhakā。吸氣時氣息也未離去。憋氣時氣息仍在。所以，這三種 prāṇāyāma 的過程都應在肚臍中央進行。（Svacchanda Tantra 7.294–96）
The word bhūtajaya means to achieve control of the five elements from earth to ether through contemplation.
bhūtajaya 這個詞的意思是通過冥想來達到對從地到以太五大元素的控制。
This is explained in the Svacchanda Tantra in this way:
這在《Svacchanda Tantra》中是這樣解釋的：
Whenever you want to control the wind in your body,6 you must, through contemplation, put your awareness on the big toe of your left foot. When there is insufficient fire in your body (less warmth in your body), you should meditate by putting your awareness in the center of the navel. When there is a lessening of the flesh in your body, you have to contemplate on earth while putting your awareness in the pit of your throat to increase that flesh. When there is a lack of water or you are flooded, then you must contemplate on water while putting your attention on the inner tongue (ghaṇṭikā)7 just near the tālu. To attain all the powers that you desire, you must contemplate on the element ether (ākāśa) while putting your attention on your head. (Svacchanda Tantra 7.299–300)
每當你想控制體內的風時，你必須通過冥想，將意識放在左腳的大腳趾上。當你體內的火不足（體內溫度較低）時，你應該將意識放在肚臍中央進行冥想。當你體內的肉體減少時，你必須在喉嚨凹陷處將意識放置，同時冥想地元素以增加肉體。當缺水或水分過多時，你必須將注意力放在靠近上顎的內舌（ghaṇṭikā）上，並冥想水元素。要獲得你渴望的所有力量，你必須將注意力放在頭部，同時冥想以太元素（ākāśa）。（《Svacchanda Tantra》7.299–300）
The meaning of the word bhūtebhyaḥ kaivalyam is to be free of the elements. How is this accomplished? You must draw back (pratyāharaṇam) your mind from the objective field of sensory pleasures and concentrate it on the center of the breath.
bhūtebhyaḥ kaivalyam 這個詞的意思是擺脫元素的束縛。這要如何達成？你必須將心從感官享樂的客觀領域中收回（pratyāharaṇam），並將其集中在呼吸的中心。
So it is said in the Svacchanda Tantra:
正如《Svacchanda Tantra》中所說：
Direct your consciousness to the center of the navel and also direct your mind to that center, carrying it away from the organs of the senses. This fourth breathing practice (prāṇāyāma) is a calmed means of retention. (Svacchanda Tantra 7.297)
將你的意識引導至肚臍中心，同時也將你的心念引向那個中心，將其從感官器官中帶離。這第四種呼吸法（prāṇāyāma）是一種平靜的保持方法。（Svacchanda Tantra 7.297）
In this prāṇāyāma, there is no breathing out and in. This has already been explained. From the heart, you should direct your consciousness to the center of the naval and at the same time, direct your mind, which is lost in objective pleasures, towards this center.
在這種 prāṇāyāma 中，沒有呼氣和吸氣。這點已經解釋過了。你應該從心臟將意識引導至肚臍中心，同時將迷失於外在快樂的心念引向這個中心。
In the present sūtra, the words bhūta pṛithaktvāni mean “just to carry your awareness away from the gross elements.” How does this happen? It happens when one’s consciousness is not influenced by the elementary field.
在本經文中，bhūta pṛithaktvāni 這些詞意指「只是將你的覺知從粗糙元素中帶離」。這是如何發生的呢？當一個人的意識不受元素領域影響時，這種情況就會發生。
About this subject, it is said in the Svacchanda Tantra:
關於這個主題，在《Svacchanda Tantra》中說道：
When you subside the force of all of the five gross elements, up to the stage of unmanā (beyond samanā), you become one with Śiva. (Svacchanda Tantra 7.327)
當你使五大粗重元素的力量消退，達到無心（超越 samanā）的階段時，你便與濕婆合一。（Svacchanda Tantra 7.327）
The words nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-bhūta-pṛithaktvāni found in the present sūtra give you the same sense as the words bhūtasaṁdhāna bhūtapṛithaktva viśvasaṁghaṭṭāh found in the twentieth verse of the First Awakening of Śiva Sūtras, which is concerned with śāmbhavopāya. So why has he repeated this sūtra again here in the awakening concerned with āṇavopāya?
本經文中出現的 nāḍīsaṁhāra-bhūtajaya-bhūtakaivalya-bhūta-pṛithaktvāni 這些詞語，與《Śiva Sūtras》第一覺醒第二十句中出現的 bhūtasaṁdhāna bhūtapṛithaktva viśvasaṁghaṭṭāh 所表達的意義相同，該句與 śāmbhavopāya 有關。那麼，為什麼他又在與 āṇavopāya 有關的覺醒中重複了這句經文呢？
There is a difference. The difference is when one is established in the trance of śāmbhavopāya, these powers come automatically, without effort, but for the practitioner (sādhaka) of āṇavopāya, these powers are attained only after applying effort to achieve them.
兩者之間有差異。差異在於，當一個人立足於śāmbhavopāya 的三昧中時，這些能力會自動產生，無需努力；但對於āṇavopāya 的修行者（sādhaka）而言，這些能力只有在付出努力後才能獲得。
By yogic exercises, such as purification of the body (dehaśuddhi), purification of the elementary field (bhūtaśuddhi), purification of the breath (prāṇāyāma), the diversion from objective pleasures to your own consciousness (pratyāhāra), one-pointed concentration (dhāraṇā), meditation (dhyāna) and samādhi, powers are attained and one attains mastery of the elementary field. This kind of temporary power is achieved by yogīs because they are covered by illusion and are not, in the real sense, directed towards the universal consciousness of self. If you actually know your real nature, you will not care about these powers.
透過瑜伽修練，如身體淨化（dehaśuddhi）、元素場淨化（bhūtaśuddhi）、呼吸淨化（prāṇāyāma）、從外在樂趣轉向自身意識（pratyāhāra）、一點專注（dhāraṇā）、禪定（dhyāna）及三昧，能力得以獲得，並能掌握元素場。這種暫時的能力是瑜伽士所達成的，因為他們被幻象所覆蓋，並未真正指向自我之普遍意識。如果你真正了解自己的本性，你將不會在意這些能力。
This is explained in the next sūtra:
這在下一個經文中有解釋：
6. mohāvaraṇātsiddhih //
These powers are brought into existence when a yogi’s consciousness is covered by the energy of illusion (māyā).
當瑜伽士的意識被幻象（māyā）的能量覆蓋時，這些能力便會產生。
Māyā is that which carries your consciousness away from the reality of the self. It is the energy of illusion. Due to this action of māyā, a covering comes into existence where you will achieve those powers explained in the previous sūtra. But in fact, due to these powers, the supreme consciousness of Lord Śiva does not appear.
幻象（Māyā）是將你的意識從自我的真實中帶離的東西。它是幻覺的能量。由於幻象的作用，產生了一層覆蓋，讓你能夠獲得前一經文中所說的那些力量。但事實上，正因為這些力量，主濕婆（Lord Śiva）的至高意識並未顯現。
This is said in Śrī Lakṣmī Kaulārṇava Tantra:
這在 Śr Lakṣm Kaulārṇava Tantra 中有言：
That being who arose spontaneously (svayaṁbhūḥ) and appeared in this universe by his own free will (svātantrya), who is not entangled in the wheel of repeated births and deaths, who is the supreme state which is beyond various thoughts (vikalpa) and who is the eternal treasure is only Śiva and none else. All actions of limited beings are witnessed by him. The one who is directed toward these limited yogic powers is carried away from the consciousness of Lord Śiva and is not capable of experiencing His nature. (Lakṣmī Kaulārṇava Tantra 11)
那位自發產生（svayaṁbhūḥ）並以自由意志（svātantrya）出現在這宇宙中的存在，不受生死輪迴束縛，是超越各種思維（vikalpa）的至高境界，且是永恆寶藏的，唯有濕婆（Śiva）而已，別無他人。有限眾生的一切行為皆由祂見證。那些執著於這些有限瑜伽力量的人，會被帶離濕婆的意識，無法體驗祂的本性。（Lakṣm Kaulārṇava Tantra 11）
On the other hand, that yogī whose covering of illusion has subsided and who also practices these same yogic exercises such as āsana, dhyāna, dhāraṇā and samādhi, is not caught in the grip of these limited yogic powers. For him, these yogic exercises are unique. They are uncommon and are not experienced by ordinary people.
另一方面，那位幻相覆蓋已消退，且同時修習如 āsana、dhyāna、dhāraṇā 和 samādhi 等相同瑜伽練習的瑜伽士，並不會被這些有限的瑜伽力量所束縛。對他而言，這些瑜伽練習是獨特的。它們罕見且非普通人所能體驗。
First, he explains the uncommon meaning of aśana. Ordinarily, āsana means to sit in some particular posture. First, your master directs you to sit in a posture such as that known as padmāsana or svāstika āśana.8 He tells you not to lean, just sit up straight. You try to do whatever he tells you to do. This is done first. But for such an advanced yogī, āsana is also unique. What is that āsana for this advanced yogī?
首先，他解釋了 aśana 的罕見意義。一般而言，āsana 指的是坐在某種特定的姿勢。首先，你的師父會指導你坐在如 padmāsana 或 svāstika āśana 等姿勢。他告訴你不要靠著，只要坐直。你會嘗試做他所指示的一切。這是最初的步驟。但對於這樣一位高深的瑜伽士來說，āsana 也是獨特的。對這位高深瑜伽士而言，那個 āsana 是什麼？
He is to direct his consciousness between his two breaths of exhaling and inhaling. After putting his consciousness in the center between these two breaths, he must hold his awareness in that center and there he must establish this power of awareness in continuity, not being diverted for even one moment. When he is established there, this is real posture (āsana) for this yogī. (Lakṣmī Kaulārṇava Tantra 8.12)
他要將意識引導至呼氣與吸氣兩次呼吸之間的中心。將意識置於這兩次呼吸的中心後，他必須將覺知保持在那中心，並在那裡持續建立這種覺知的力量，連一刻也不分心。當他在那裡穩定下來時，這才是真正的姿勢（āsana）。(Lakṣm Kaulārṇava Tantra 8.12)
Now after āsana, this yogī must practice prāṇāyāma. For this yogī, however, this prāṇāyāma is unique.
現在，在完成體位法（āsana）之後，這位瑜伽士必須修習調息法（prāṇāyāma）。然而，對這位瑜伽士來說，這種調息法是獨特的。
Initially, this yogī experiences the gross movements of breathing in and breathing out. Then after some time,9 through the continuity of fixing awareness on these two breaths, his breath (prāṇa) becomes so very subtle (sūkṣma vṛitti) that even he can’t observe when he is breathing in and breathing out. Following this subtle state of breath (sūkṣma vṛitti), the state which is said to be beyond this subtle state (sūkṣmātītā) comes into existence. When this yogī experiences this state of sūkṣmātītā, he has the apprehension that he will lose consciousness of awareness but in fact, his maintaining continuity of awareness does not allow this to happen. Now this yogī experiences an internal throbbing (spandana) and this throbbing again vibrates his awareness in fullness. (Lakṣmī Kaulārṇava Tantra 8.13)
最初，這位瑜伽士體驗到呼吸的粗大動作──吸氣與呼氣。然後，經過一段時間 9，透過持續將覺知固定在這兩次呼吸上，他的呼吸（prāṇa）變得非常微細（sūkṣma vṛitti），甚至連他自己都無法察覺何時在吸氣、何時在呼氣。隨著這種微細呼吸狀態（sūkṣma vṛitti）的出現，據說超越此微細狀態（sūkṣmāttā）的境界也隨之產生。當這位瑜伽士體驗到這種 sūkṣmāttā狀態時，他會有失去覺知意識的恐懼，但事實上，他持續維持覺知的連續性不允許這種情況發生。此時，這位瑜伽士體驗到內在的跳動（spandana），這跳動再次使他的覺知充滿振動。（Lakṣm Kaulārṇava Tantra 8.13）
When he is actually effecting this supreme prāṇāyāma, he experiences tremendous divine sounds rushing in his mind. Once this supreme prāṇāyāma is accomplished, this yogī will never fall from his reality of consciousness. This prāṇāyāma is explained in this way. (Lakṣmī Kaulārṇava Tantra 8.14)
當他真正實踐這至高的 prāṇāyāma 時，他會在心中感受到強烈的神聖聲音湧入。一旦完成這至高的 prāṇāyāma，這位瑜伽士將永不脫離其覺知的真實境界。這種 prāṇāyāma 的說明如下。（Lakṣm Kaulārṇava Tantra 8.14）
Next is the yogic practice of pratyāhāra. In the practice of pratyāhāra, you are to divert your consciousness of mind from the senses toward your own self. For such a yogī, however, this is not really prātyāhara. For him, prātrāhara is something else.
接下來是瑜伽修習中的 pratyāhāra。在 pratyāhāra 的修習中，你要將心識從感官轉向自身。然而，對於這樣的瑜伽士來說，這並不是真正的 prātyāhara。對他而言，prātyāhara 是另一回事。
At this point, this yogī has the apprehension of falling again into wordly consciousness. Here, he must wholeheartedly maintain his awareness and avoid its becoming weaker. He must not mind the sounds that he is experiencing, whether they be good, bad, furious, frightening or threatening.10 Then by remaining fully aware, he will gain entry into the supreme state of consciousness. This is called pratyāhāra. It cuts down and chops to pieces the bondage of ignorance (ajñāna). (Lakṣmī Kaulārṇava Tantra 8.15)
此時，這位瑜伽士會有再次墜入世俗意識的恐懼。在這裡，他必須全心全意保持覺知，避免覺知變得薄弱。他不應在意所經歷的聲音，無論是好是壞、憤怒、恐懼或威脅。10 然後，透過保持完全的覺知，他將進入至高的意識狀態。這稱為 pratyāhāra。它切斷並粉碎無明（ajñāna）的束縛。（Lakṣm Kaulārṇava Tantra 8.15）
The next yogic practice is dhyāna. What is the real dhyāna for such a yogī?
下一個瑜伽修習是 dhyāna。對這樣的瑜伽士來說，真正的 dhyāna 是什麼？
When these sounds subside and he goes beyond the experience of them he attains that supreme state of ecstasy which is ineffable and which only he knows. This is actually dhyāna. (Lakṣmī Kaulārṇava Tantra 8.16)
當這些聲音消退，他超越了對它們的經驗，便達到那無法言喻、只有他自己知道的至高狂喜狀態。這才是真正的 dhyāna。（Lakṣm Kaulārṇava Tantra 8.16）
Now for this yogī, what is the yogic practice known as dhāraṇā?
那麼對於這位瑜伽士，什麼是稱為 dhāraṇā 的瑜伽修行？
When he holds the consciousness of Lord Śiva in continuity, eternally, without any break, that is dhāraṇā. (Lakṣmī Kaulārṇava Tantra 8.17)
當他持續不斷、永恆地保持對濕婆主的意識，毫無中斷，這就是 dhāraṇā。（Lakṣm Kaulārṇava Tantra 8.17）
What is samādhi for this yogī?
對這位瑜伽士來說，什麼是三摩地（samādhi）？
When such a yogī experiences the state of universal consciousness of Lord Śiva, not only in his internal state of consciousness of self but also in the very active life of the universe, this is called real samādhi. (Lakṣmī Kaulārṇava Tantra 8.18)
當這樣的瑜伽士體驗到濕婆主的宇宙意識狀態，不僅在他內在的自我意識狀態中，也在宇宙的活躍生命中，這就稱為真正的三摩地。（Lakṣm Kaulārṇava Tantra 8.18）
So it is explained in the Netra Tantra that dhyāna, dhāraṇā and samādhi will also direct you toward the state of consciousness of Lord Śiva. So, the kind of dhāraṇā explained in the Netra Tantra will carry you toward the state of consciousness of Lord Śiva and that kind of dhāraṇā, which leads to the attainment of yogīc powers, will mislead you.
因此，《Netra Tantra》中解釋，禪定（dhyāna）、持心（dhāraṇā）和三昧（samādhi）也會引導你走向濕婆主的意識狀態。所以，《Netra Tantra》中所說的那種持心（dhāraṇā）會帶你走向濕婆主的意識狀態，而那種導致獲得瑜伽神通的持心，則會誤導你。
7. mohajayād anantābhogāt sahajavidyājayaḥ //
After conquering the field of illusion (māyā) by destroying its many impressions, one attains the victory of the pure knowledge of consciousness.
在摧毀幻象（māyā）中眾多的印象後，征服了幻象的領域，便能獲得純粹意識知識的勝利。
Māyā can not be eliminated until its last faint impressions are also destroyed. Until then, this illusion (moha) will not end. And when these remaining faint impressions are also overcome and destroyed, then one achieves the victory of the pure knowledge of consciousness.
幻象（Māyā）無法被消除，直到其最後的微弱印象也被摧毀為止。在那之前，這種幻覺（moha）不會結束。當這些剩餘的微弱印象也被克服並摧毀後，便能達成純淨意識知識的勝利。
What is illusion (moha)? Illusion is this completely differentiated universe filled with impressions and experiences. When this illusion is conquered (jayāt), which means overcome (abhibhavāt), then victory is achieved. But this only occurs when the last faint impressions (saṁskārāḥ) of this illusion are also destroyed. Through this pure knowledge (vidyā) is realized, where eternal aspects are revealed and supreme God consciousness is obtained. Then being victorious, you attain and hold this supreme pure knowledge of consciousness.
什麼是幻覺（moha）？幻覺是這個充滿印象和經驗的完全分化的宇宙。當這種幻覺被征服（jayāt），也就是被克服（abhibhavāt）時，勝利便達成。但這只有在這種幻覺的最後微弱印象（saṁskārāḥ）也被摧毀時才會發生。透過這種純淨的知識（vidyā）得以實現，永恆的面向被揭示，並獲得至高的神意識。然後，成為勝利者，你獲得並持有這至高純淨的意識知識。
Therefore, the conclusion here is that in āṇavopāya one also is capable of entering into śāmbhavopāya after entering and completing śāktopāya. So first this yogī completes āṇavopāya. Then he gets entry into śāktopāya. And when śāktopāya is completed, he gets entry into śāmbhavopāya.
因此，結論是，在āṇavopāya 中，修行者在進入並完成śāktopāya 後，也能進入śāmbhavopāya。所以這位瑜伽士首先完成āṇavopāya，然後他進入śāktopāya，當śāktopāya 完成後，他便能進入śāmbhavopāya。
It is also said in the Svacchanda Tantra:
在 Svacchanda Tantra 中也有這樣的說法：
O Devi, up to samanā,11 the collection of bondage is unlimited.
喔，Devi，直到 samanā11，束縛的累積是無限的。
When you experience pure knowledge, you experience it in two ways: one, pervading and residing in God consciousness (ātmavyāptiḥ) and two, pervading universal God consciousness (śivavyāptiḥ). If the experience of God consciousness takes place in the first way, that God consciousness is also bondage. You have to surpass that God consciousness (ātmavyāptiḥ). Only experiencing that state of God consciousness will not transport you to that supreme limit of reality (śivavyāptiḥ). Now Lord Śiva explains how God consciousness occurs.
當你體驗純淨的知識時，你會以兩種方式體驗：一是充滿並居於神意識（ātmavyāptiḥ）中，二是充滿普遍的神意識（śivavyāptiḥ）。如果神意識的體驗發生在第一種方式，那麼那神意識也是束縛。你必須超越那神意識（ātmavyāptiḥ）。僅僅體驗那種神意識狀態，無法將你帶到那最高的現實極限（śivavyāptiḥ）。現在，濕婆主解釋神意識是如何發生的。
It is said in the Svacchanda Tantra:
據《Svacchanda Tantra》所述：
Bondage is just differentiated knowledge. It is experiencing the objects of the world as separate from God consciousness. Here, you think that God consciousness is pure and consciousness in worldly life is impure. You must quit experiencing these kinds of bondage (pāśas) and focus your mind towards pure God consciousness.When you abandon this experience of bondage and direct your mind toward God consciousness, experiencing only yourself, that is known as the pervasion of God consciousness, the pervasion of the self (ātmavyāpti).
束縛不過是分別的知識。它是將世間的對象視為與神意識分離的體驗。在此，你認為神意識是純淨的，而世俗生活中的意識是不純淨的。你必須停止體驗這類束縛（pāśas），並將心專注於純淨的神意識。當你放棄這種束縛的體驗，並將心導向神意識，只體驗自我時，這被稱為神意識的遍在，自我的遍在（ātmavyāpti）。
The pervasion of Śiva (śivavyāpti) is separate from and superior to the pervasion of God consciousness (ātmavyāpti). When you experience, just as Lord Śiva experiences, that each and every object of the universe is completely filled with all knowledge, all action and all will, this is known as the pervasion of Śiva (śivavyāpti). This is the only way to be directed towards the kingdom of consciousness (caitanya), the state of ultimate freedom (svātantrya). (Svacchanda Tantra 5.434–35)
濕婆的遍在（śivavyāpti）與神意識的遍在（ātmavyāpti）是分別且優越的。當你如同濕婆大人般體驗宇宙中的每一個對象皆充滿了所有知識、所有行動與所有意志時，這被稱為濕婆的遍在（śivavyāpti）。這是唯一能引導你走向意識王國（caitanya）、達到終極自由狀態（svātantrya）的方法。（Svacchanda Tantra 5.434–35）
So, this scripture tells us that the pervasion of God consciousness (ātmavyāpti) is also an illusion that must be overcome. When it is overcome, then you will be capable of achieving the pure knowledge which is beyond the mind (unmanā). That is the pervasion of universal God consciousness, śivavyāpti.
所以，這段經文告訴我們，神意識的普遍存在（ātmavyāpti）也是一種必須克服的幻象。當它被克服後，你將能夠達到超越心靈的純淨知識（unmanā）。那就是普遍神意識的普遍存在，śivavyāpti。
As it has been said in Svacchanda Tantra:
正如《Svacchanda Tantra》中所說：
When you experience casting aside the bondage of the bound individual (pāśaḥ) and put your consciousness in your own self, that is God consciousness. Then, after that, God consciousness is also to be abandoned and you must unite your consciousness in the pure knowledge of consciousness. There, because the mind (manaḥ) is only the collection of differentiated knowledge (saṁkalpa), you will find that state where the mind (manas) is not existing at all (unmanā).12 (Svacchanda Tantra 5.393)
當你體驗到拋棄被束縛個體的枷鎖（pāśaḥ），並將你的意識放在你自己的自我中，那就是神意識。然後，在那之後，神意識也必須被放棄，你必須將你的意識合一於純淨的意識知識中。在那裡，因為心靈（manaḥ）只是分化知識（saṁkalpa）的集合，你將發現那種心靈（manas）完全不存在的狀態（unmanā）。12（Svacchanda Tantra 5.393）
So,
所以，
When you progress beyond the idea (saṁkalpa) of good and bad, of pure and impure, then actually, when you think deeply about it, there is no difference between individual consciousness and God consciousness. This is that supreme knowledge where you find universal God consciousness, the pervasion of Śiva (śivavyāpti). There is no greater knowledge (vidyā) than this. (Svacchanda Tantra 5.394)
當你超越了善與惡、純淨與不純淨的觀念（saṁkalpa）時，實際上，當你深入思考時，個體意識與神意識之間並無差異。這就是那至高無上的知識，在那裡你會發現普遍的神意識，即濕婆的遍在（śivavyāpti）。沒有比這更偉大的知識（vidyā）了。（Svacchanda Tantra 5.394）
God consciousness is the same as the individual consciousness in which we are living. Our life is filled with individual consciousness. A yogī’s life is filled with God consciousness. And a supreme yogī’s life is filled with universal God consciousness. Individual God consciousness is the state of the mind (manaḥ). God consciousness is the state of self (ātma), and that self too is to be abandoned. Universal God consciousness is the state beyond mind (unmanā).
神意識與我們所生活的個體意識是相同的。我們的生命充滿了個體意識。瑜伽士的生命充滿了神意識。而至高瑜伽士的生命則充滿了普遍的神意識。個體神意識是心（manaḥ）的狀態。神意識是自我（ātma）的狀態，而那自我也必須被放棄。普遍神意識是超越心（unmanā）的狀態。
Now vidyā (knowledge) is defined. There are three aspects found in vidyā: knowing (vedana), infusing your consciousness (bodhanā) and the disposal of materials that are alien to yourself (varjana).
現在定義了 vidyā（知識）。vidyā中包含三個方面：認知（vedana）、灌注你的意識（bodhanā）以及排除與自己無關的事物（varjana）。
When knowledge (vedana) of the eternal aspects of Śiva—universal knowledge, universal will and universal action—is held and the knowledge of supreme God consciousness is also achieved (bodhanā), and when the negation of universal God consciousness is abandoned and universal God consciousness is possessed (varjana) that, in reality, is called knowledge (vidyā). You must establish yourself there and then the supreme light of universal God consciousness, which is the only cause of entering into your real nature, will appear. (Svacchanda Tantra 5.395–96)
當持有對濕婆永恆面向的知識（vedana）——宇宙知識、宇宙意志與宇宙行動——並且也達成了至高神意識的知識（bodhanā），當放棄對宇宙神意識的否定並擁有宇宙神意識（varjana）時，這在實際上被稱為知識（vidyā）。你必須在那裡立定自己，然後宇宙神意識的至高光明，這是進入你真實本性的唯一原因，將會顯現。（Svacchanda Tantra 5.395–96）
Now, for that yogī who has achieved this kind of pure knowledge of universal God consciousness,
現在，對於已達成這種純淨宇宙神意識知識的瑜伽士，
8. jāgratdvitīyakaraḥ //
The waking state is another form of his real nature of consciousness.
清醒狀態是他真實意識本性的另一種形式。
Wakefulness is not other than his own nature, his real nature of consciousness. It is another formation of his universal consciousness. In speaking of the waking state, the dreaming state and the state of sound sleep are also included. So for such a yogī, these three states, which are experienced in daily life, are not other than universal God consciousness.
清醒並非他的本性之外，而是他真實的意識本性。它是他宇宙意識的另一種形態。談及清醒狀態時，也包含了夢境狀態與深眠狀態。因此，對於這樣的瑜伽士而言，這三種在日常生活中經歷的狀態，並非宇宙神意識之外的其他。
The waking state (jāgrat) is another formation, another ray of his being, his expansion of self. For him, the waking state is not separate nor is it foreign. It is, on the contrary, another form of his expansion of universal Self. The divinity that he gains in the state of universal God consciousness is found by him to exist equally in the waking state, in the dreaming state, and in the dreamless state, deep sleep.
清醒狀態（āgrat）是另一種形態，是他存在的另一道光芒，是他自我擴展的表現。對他而言，清醒狀態既非分離，也非陌生。相反地，它是他普遍自我擴展的另一種形式。他在普遍神意識狀態中獲得的神性，同樣存在於清醒狀態、夢境狀態以及無夢深眠狀態中。
And then, after achieving the state of pure knowledge, this yogī pervades this supreme knowledge with oneness. He is always aware of his universal consciousness. So, for such a yogī, the waking state is the second form of his establishment of being. Where does this yogī find this state? This state of wakefulness is not found in “I”-consciousness. It is found in “thisness,” because “thisness” is absorbed and digested in Universal God Consciousness. So, for such a yogī, this whole objective world is another way of his being, another way of universal consciousness. The state of God consciousness, on the other hand, does not digest “thisness”; it only digests “I”-consciousness.
然後，在達到純知識狀態後，這位瑜伽士以合一之心貫穿這至高無上的知識。他始終覺知自己的普遍意識。因此，對這樣的瑜伽士來說，清醒狀態是他存在確立的第二種形式。這位瑜伽士從何處找到這種狀態？這種清醒狀態並非存在於「我」意識中，而是存在於「此在」中，因為「此在」被吸收並消化於普遍神意識中。因此，對這樣的瑜伽士而言，整個客觀世界是他存在的另一種方式，是普遍意識的另一種表現。另一方面，神意識狀態並不消化「此在」；它只消化「我」意識。
So, this yogī realizes that the state of wakefullness is just another ray of his universal consciousness. For him, this whole universe is not separate from him. It is his own expansion. It is only the sparks of his own being.
所以，這位瑜伽士意識到清醒的狀態只是他宇宙意識的另一道光芒。對他而言，整個宇宙並非與他分離，而是他自身的擴展。它只是他自身存在的火花。
It is said also in Vijñānabhairava Tantra:
在《Vijñānabhairava Tantra》中也有這樣的說法：
The universal consciousness of God is experienced in each and every way in this field of organic action (akṣamārga), whether it be hearing, touching, seeing, tasting, or smelling. So, when the aspects of universal God consciousness are always present and when that universal God consciousness is the main aspect of that yogī, his universal God consciousness is filled everywhere. It is never absent for in absence it is also not absent. (Vijñānabhairava Tantra 117)
神的宇宙意識在這個有機行動的領域（akṣamārga）中以各種方式被體驗，無論是聽覺、觸覺、視覺、味覺或嗅覺。因此，當宇宙神意識的各個面向始終存在，且該宇宙神意識成為瑜伽士的主要面向時，他的宇宙神意識無處不在。它從未缺席，因為即使在缺席中，它也不曾缺席。（Vijñānabhairava Tantra 117）
This is the meaning of this verse. Whatever is found in this universe is existing in universal consciousness. So there is nothing to eliminate, nothing to separate from your consciousness. When universal God consciousness is the foremost aspect of this yogī, then everything is filled with his universal consciousness. It is never absent. For in absence, it is also not absent. If it is absent that means it is also existing because the absence of universal consciousness is also existing in universal consciousness. So, in the absence of universal God consciousness, he also finds the presence of universal God consciousness. For, in the absence, his being is present because he is aware that universal God consciousness is not existing. Similarly, it is existing in negation because negation also exists in universal God consciousness.
這節經文的意思是：宇宙中所存在的一切，都存在於宇宙意識中。因此，沒有什麼需要被消除，也沒有什麼能與你的意識分離。當宇宙神意識是這個瑜伽的最主要面向時，一切都充滿了祂的宇宙意識。祂從未缺席。即使在缺席中，祂也不曾缺席。如果祂缺席，那也意味著祂同時存在，因為宇宙意識的缺席本身也存在於宇宙意識中。因此，在宇宙神意識缺席的時候，祂仍能感受到宇宙神意識的存在。因為在缺席中，祂的存在依然存在，因為祂知道宇宙神意識並非不存在。同理，祂存在於否定之中，因為否定也存在於宇宙神意識中。
This is not the same in God consciousness because in God consciousness the negation of God consciousness is discarded. It is only in universal God consciousness that both the affirmation and the negation of universal consciousness are digested. So, if you know universal God consciousness, it is there and if you do not know universal God consciousness, it is there. Both knowing and not knowing are existing there because not knowing is also existing in that supreme being. Not knowing cannot exist without universal God consciousness, because not knowing is also existing in supreme being. So absence is also present.
在神意識中情況並非如此，因為在神意識中，對神意識的否定被捨棄。只有在普遍的神意識中，普遍意識的肯定與否定兩者才被消化。因此，如果你知道普遍神意識，它就存在；如果你不知道普遍神意識，它也存在。知道與不知道兩者都存在，因為不知道也存在於那至高存在中。沒有普遍神意識，不知道無法存在，因為不知道也存在於至高存在中。所以缺席也同時存在。
It is also said in Sarvamaṅgala Śāstra:
Sarvamaṅgala Śāstra 中也說：
In this universe, there are only two aspects found—energy and the energy holder. Of these two, it is energy that is held in each and every part of the universe because this universe is, in fact, the existence of energy. And the energy holder is Maheśvaraḥ13 himself alone. (Sarvamaṅgala Śāstra)
在這個宇宙中，只存在兩個面向——能量與能量的持有者。在這兩者中，能量存在於宇宙的每一個部分，因為這個宇宙實際上就是能量的存在。而能量的持有者則是 Maheśvaraḥ13 本人。（Sarvamaṅgala Śāstra）
This universe includes everything, whatever you feel, whatever you hear, whatever you experience in the daily routine of life. That is the existence of energy. Śaktimāna, the energy holder, is the great lord (maheśvaraḥ), Lord Śiva himself.
這個宇宙包含一切，無論你感覺到什麼、聽到什麼、在日常生活中經歷什麼，那都是能量的存在。Śaktimāna，能量的持有者，是偉大的主宰（maheśvaraḥ），即濕婆神本人。
So nothing is lost because when you lose something, you experience that there is something less. But that lessening of consciousness is also existing in universal God consciousness. If that lessening of consciousness is found as part of awareness, it will improve the functioning of that universal God consciousness. When, day by day, your consciousness becomes less and you are aware of it, nothing is lost. When a madman is completely mad and he knows he is mad, then he is not mad. If he is aware that he is mad, then he is not mad at all. But when he is unaware of his madness, then he is actually mad. So, when he is aware that he is actually mad, then he is not mad. When a yogī is aware that his nature of self has become less, then, because he is aware, it has not become less. The nature of the self is awareness. When awareness is held, everything is held.
所以並沒有任何東西遺失，因為當你失去某樣東西時，你會感受到有所減少。但這種意識的減少也存在於宇宙神的意識中。如果這種意識的減少被視為覺知的一部分，它將提升那宇宙神意識的運作。當你的意識日復一日地減少，而你能察覺到這一點時，並沒有任何東西遺失。當一個瘋子完全瘋了，卻知道自己瘋了，那麼他就不瘋了。如果他能覺察到自己瘋了，那他根本就不瘋。但當他無法察覺自己的瘋狂時，他才是真正瘋了。所以，當他覺察到自己其實瘋了，那他就不瘋了。當一位瑜伽士覺察到自我的本性有所減少時，因為他有覺知，所以它並沒有減少。自我的本性就是覺知。當覺知被保持時，一切都被保持。
Such a yogī always resides in the consciousness of his nature. For him,
這樣的瑜伽士總是居住在他本性的意識中。對他而言，
9. nartaka ātmā //
The dancer in this field of universal dance is his self of universal consciousness.
在這宇宙舞蹈的領域中，舞者是他的宇宙意識自我。
What is this universal dance? It is everything that you experience in your life. It may be coming. It may be going. It may be birth, death, joy, sadness, depression, happiness, enjoyment. All of this forms part of the universal dance, and this dance is a drama. In this field of drama, the actor14 is your own nature, your own self of universal consciousness. This self of universal consciousness is the one who is aware, he is the actor in this universal drama. Those who are not aware are not actors; they are played in this drama. They experience sadness, they experience enjoyment, they become joyful, they become depressed. But those who are aware, they are always elevated; they are the real players in this drama.
這個宇宙舞蹈是什麼？它是你生命中所經歷的一切。它可能是來臨，也可能是離去。它可能是誕生、死亡、喜悅、悲傷、憂鬱、幸福、享受。所有這些都是宇宙舞蹈的一部分，而這舞蹈是一場戲劇。在這場戲劇的舞台上，演員是你自身的本性，你那宇宙意識的自我。這個宇宙意識的自我是那個覺知者，他是這宇宙戲劇中的演員。那些沒有覺知的人不是演員；他們只是被這戲劇所操控。他們經歷悲傷，他們經歷享受，他們變得快樂，他們變得憂鬱。但那些有覺知的人，他們總是超然；他們才是真正的戲劇演員。
So it is your own self of universal consciousness which is, in fact, the actor. Why? Because he acts. The actor is he who conceals his real nature. When you conceal the real nature of your being and, to the public, reveal another form of your being, that is the behavior of acting. Because when any person, say, a person named Denise, is the real actor and, as an actor, she appears as Lord Kṛiṣṇa, as Lord Śiva, as a woman, as a child, as a silly fellow, then the real and actual state of her being is concealed. So for others, the actual state of her being is concealed and a superficial formation is revealed. But for her, the actual state of her being is not concealed. She knows she is Denise. At the time of becoming Lord Kṛiṣṇa or Śiva or Jesus Christ, she is aware of her being Denise. In herself, she knows she is really Denise.
所以，真正的行動者其實是你那普遍意識的自我。為什麼？因為他在行動。行動者就是那個隱藏自己真實本性的存在。當你隱藏了自己存在的真實本性，並向外界展現另一種存在的形式時，那就是表演的行為。因為當任何人，比如一個名叫 Denise 的人，是那真正的行動者，並且作為演員，她出現為主克里希納（Lord Kṛṣṇa）、主濕婆（Lord Śiva）、女性、孩童或傻瓜時，她存在的真實狀態就被隱藏了。所以對他人來說，她存在的真實狀態被隱藏，顯現的是表面的形象。但對她自己而言，她存在的真實狀態並未被隱藏。她知道自己是 Denise。在成為主克里希納、濕婆或耶穌基督的時候，她清楚自己是 Denise。在她內心深處，她知道自己真正是 Denise。
So, Lord Śiva is the real actor. And although his nature of universal consciousness is concealed to the public, in fact, he knows that he is that reality. Actually, being filled with that awareness of universal God consciousness, he sometimes appears in the waking state, sometimes in the dreaming state, sometimes in the dreamless state, etc. This, however, is actually his play. It is not his real action. His real action is his being in his own universal God consciousness in each and every moment of revealing his differentiated forms. At the time of revealing his differentiated formation in the waking state, he diverts his universal consciousness in the state of wakefulness. And also in that state, he finds he is playing. Actually, this is play, he is not becoming that state. For although he has become the waking state, he has not actually become the waking state and he has not become the dreaming state or the state of deep sleep. In fact, he is already there in that universal God consciousness.
所以，濕婆神是真正的行動者。儘管他的宇宙意識本質對大眾是隱藏的，事實上，他知道自己就是那個真實。實際上，充滿了那種宇宙神意識的覺知，他有時在清醒狀態出現，有時在夢境狀態出現，有時在無夢狀態出現，等等。然而，這其實是他的戲耍。這不是他的真實行動。他的真實行動是在每一刻顯現他那分化形態時，存在於他自己的宇宙神意識中。在清醒狀態顯現他分化形態的時候，他將他的宇宙意識轉向清醒狀態。而且在那個狀態中，他發現自己正在戲耍。實際上，這是戲耍，他並沒有成為那個狀態。因為儘管他已成為清醒狀態，他實際上並沒有真正成為清醒狀態，也沒有成為夢境狀態或深睡狀態。事實上，他已經存在於那個宇宙神意識中。
In the hymns composed by Devī contained in the seventh chapter of the Tantras known as the Naiśvāsa Devī Maheśvaranartakākhye it is said:
在稱為 Naiśvāsa Dev Maheśvaranartakākhye 的密續第七章中，Dev 所作的讚歌中說道：
In one way, O Lord Śiva, you are actually residing in your own nature, and yet you have put on different coverings. Covering that universal God consciousness in one way, it appears as wakefullness and covering it another way, it appears as the dreaming state or the state of deep sleep.
在某種意義上，主濕婆啊，您實際上居住在您自身的本性中，然而您卻披上了不同的外衣。以一種方式覆蓋那普遍的神性意識，它顯現為清醒狀態；以另一種方式覆蓋它，它則顯現為夢境狀態或深眠狀態。
It is because of these coverings that this universal God consciousness is not found.
正因為這些覆蓋，這普遍的神性意識才無法被發現。
Bhaṭṭanārāyaṇa has also said in his Śāstra, the Stavacintāmaṇi:
Bhaṭṭanārāyaṇa 也在他的經典《Stavacintāmaṇ》中說過：
O Lord Śiva you have present in your own self the germ of universal existence from which this universe has expanded. It is from this seed that you create the drama of the three worlds, the drama of waking state, the drama of the dreaming state and the drama of the state of deep sleep. O Lord, you create these three types of drama from the sprouting of that seed which is already residing in your real nature. This is only the course of your action of awareness. Who else can act in this way to create this drama and then withdraw it again? (Stavacintāmaṇi 59)
主濕婆啊，您自身內含著宇宙存在的種子，這宇宙便是從此種子中擴展而來。正是從這顆種子，您創造了三界的戲劇——清醒狀態的戲劇、夢境狀態的戲劇以及深眠狀態的戲劇。主啊，您從那已存在於您真實本性中的種子萌芽，創造這三種戲劇。這僅是您覺知行動的過程。還有誰能以此方式創造這戲劇，然後再將其收回呢？（Stavacintāmaṇ 59）
The Pratyabhijñā Śāstra, which expounds pratyabhijñā, the way of recognition, the secret of all tantras, also says the same thing,
《Pratyabhijñā Śāstra》，闡述了 pratyabhijñā，即認識之道，所有密續的秘密，也說了同樣的話，
O Lord, in this world which is absolutely unaware of what is existing, only you are aware. You are the creator of the drama of this universe. You are unique and the one who is actually awake in this dreaming state. (Pratyabhijñā Kārikā)
主啊，在這個完全不覺察存在的世界中，唯有您是覺知的。您是這宇宙戲劇的創造者。您是獨一無二的，也是這夢境狀態中真正清醒的那一位。（Pratyabhijñā Kārikā）
He has established the covering of the waking state, the covering of the dreaming state, and the covering of the dreamless state because he has to maintain the drama of the universe. It is for this reason that he takes good care of this covering. Otherwise, this covering has no meaning. Meaning only exists in universal God consciousness.
他已經建立了清醒狀態的覆蓋、夢境狀態的覆蓋，以及無夢狀態的覆蓋，因為他必須維持宇宙的戲劇。正因如此，他非常珍惜這層覆蓋。否則，這層覆蓋毫無意義。意義只存在於宇宙神的意識中。
So, this entire universe is actually the result of a colossal universal drama which is taking place. And who is the hero in this drama? Here the part of the hero is played by the internal soul15 who is also the universal soul in disguise.
所以，整個宇宙其實是一場正在上演的龐大宇宙戲劇的結果。而這齣戲的主角是誰呢？這裡主角的角色是由內在靈魂扮演的，這靈魂同時也是偽裝的宇宙靈魂。
In his theatrical costume, he steps into the play, which is this drama of the universe. Now, in the next sūtra his method of acting is explained,
他穿著戲服，踏入這齣戲，也就是宇宙的這場戲劇。接下來的經文中，將說明他的表演方式，
10. raṅgo’ntarātmā //
The player is the internal soul.
演員是內在靈魂。
In this universal drama this actor plays many different roles in various ways. For example he may play the part of Rāma or of Sītā, or he may play the part of Pārvatī, or so many other characters. This acting, called abhinaya in Sanskrit, is thought to be of three kinds: sattvika, rājas, and tāmas.16 When the actor is portraying or acting the part of Rāma, the audience must feel that this actor is actually Rāma, not just a person pretending to be Rāma. They must totally disregard the fact that he is an actor. If the audience is convinced that this actor is actually Rāma, this is known as sattvika abhinaya. This is how great actors in this universal drama act, playing various parts in this world. Rājas abhinaya is that quality of acting where the audience feels that there is something of Rāma in the actor and yet they still feel that this actor is not actually Rāma. In tāmas abhinaya, the audience feels that the actor playing the part of Rāma is only an actor and nothing more.
在這齣宇宙大戲中，這位演員以各種方式扮演許多不同的角色。例如，他可能扮演羅摩（Rāma）或斯塔（Stā），也可能扮演帕爾瓦蒂（Pārvat），或其他許多角色。這種表演，在梵文中稱為 abhinaya，被認為有三種形式：sattvika、rājas 和 tāmas。當演員在扮演羅摩的角色時，觀眾必須感受到這位演員真的是羅摩，而不僅僅是個假扮羅摩的人。他們必須完全忽略他是演員這一事實。如果觀眾相信這位演員真的是羅摩，這種表演就稱為 sattvika abhinaya。這就是宇宙大戲中偉大演員的表演方式，他們在這個世界中扮演各種角色。rājas abhinaya 是指觀眾感覺演員身上有羅摩的某些特質，但仍覺得這位演員並非真正的羅摩。而在 tāmas abhinaya 中，觀眾則覺得扮演羅摩的演員只是個演員，僅此而已。
Here in this universal drama, the actor is the internal soul. He is acting in this universe just to reveal that this universe is actually a universal drama. In the drama, this internal soul is the stage where he plays the parts of many various characters. And although this internal soul plays the parts of these many different characters, yet from the universal point of view the internal soul is only one.
在這個宇宙戲劇中，演員是內在的靈魂。他在這個宇宙中表演，只是為了揭示這個宇宙其實是一場宇宙戲劇。在這齣戲劇中，這個內在的靈魂是舞台，他在上面扮演許多不同的角色。儘管這個內在的靈魂扮演著許多不同的角色，但從宇宙的角度來看，這個內在的靈魂只有一個。
And so, because this internal self has shrunk from the expansion of universality, it is this self in which the soul is residing in the dreaming state, in the state of deep sleep and in the void state. You should realize, however, that this internal self is not the external soul. It is the external soul which resides in the body in the waking state.
因此，因為這個內在的自我從普遍性的擴展中收縮，靈魂便居住在這個自我中，處於夢境狀態、深度睡眠狀態以及虛空狀態。然而，你應該明白，這個內在的自我並不是外在的靈魂。外在的靈魂是居住在身體中，處於清醒狀態的那個。
There, in that field of drama, the internal self steps in and begins his dance, revealing this drama of the world by infusing the movement (spanda) of his organs. Sometimes he is sad, sometimes he is weeping, sometimes he is laughing and all of this is his play. In actual fact, he is neither laughing nor dreaming nor sad nor joyous—he is one, just as he has always been.
在那戲劇的場域中，內在的自我登場並開始他的舞蹈，透過注入他器官的運動（spanda）來揭示這世界的戲劇。有時他悲傷，有時他哭泣，有時他歡笑，這一切都是他的戲劇。事實上，他既不在笑，也不在夢，也不悲傷或歡喜——他是一體的，就如他一直以來的本然。
This is already explained in Svacchanda Tantra:
這在《Svacchanda Tantra》中已有說明：
By entering into the subtle body found in the dreaming state (puryaṣṭaka), he journeys in each and every womb in this universe. He is known as the interior self (antarātmā). (Svacchanda Tantra 11.85)
透過進入夢境狀態中發現的微妙身體（puryaṣṭaka），他在這宇宙中的每一個子宮中旅行。他被稱為內在自我（antarātmā）。（Svacchanda Tantra 11.85）
Who are the spectators of this drama of that one who acts on the stage of the interior self?
誰是那位在內在自我舞台上行動者這齣戲劇的觀眾？
11. prekṣakāṇīndriyāṇi //
His own organs are spectators.
他自己的感官是觀察者。
Thus, for a yogī, the observers of this drama are his own organs. It is a yogī who discovers that this world, as universal movement, is actually a universal drama taking place. Here the actor in this drama is only one, the interior self (antarātmā), taking the part of so many beings, including even rocks.
因此，對於瑜伽士來說，這齣戲劇的觀察者是他自己的器官。正是瑜伽士發現這個世界，作為普遍運動，實際上是一場正在上演的普遍戲劇。在這裡，這齣戲的演員只有一個，內在自我（antarātmā），扮演著包括岩石在內的眾多生命角色。
This is experienced only by yogīs, not by worldly people. Worldly people are overwhelmed by sadness, by pleasure, by pain, etc. Yogīs are not overwhelmed in this way because they are absolutely aware of what they are doing in this world. The yogī knows that he is playing, and that this universe is just a drama, a play, filled with life, with death, with sorrow, with sadness, with joy, with happiness; filled with rising and with falling. He knows whatever happens in this world, it is just play.
這只有瑜伽士才能體驗，世俗之人無法體會。世俗之人被悲傷、快樂、痛苦等情緒所淹沒。瑜伽士不會被這些情緒淹沒，因為他們完全清楚自己在這個世界上所做的事。瑜伽士知道自己只是在演戲，而這個宇宙只是一場戲劇，一場充滿生命、死亡、悲傷、哀愁、喜悅、幸福的戲劇；充滿了升起與墜落。他知道無論這個世界發生什麼，都只是戲劇。
Thus the cognitive organs of a yogī perceive the real nature of universal being in an internal, not external, way. And when that reality of the self is revealed by these organs, then inherent difference (vibhāgam) is totally destroyed and vanishes. His organs become filled with universal joy and absolute independence (svātantrya).
因此，瑜伽士的認知器官以內在而非外在的方式感知宇宙存在的真實本質。當這些器官揭示了自我的真實時，固有的差異（vibhāgam）便完全被消滅並消失。他的器官充滿了普遍的喜悅和絕對的自主（svātantrya）。
This has already been said in Vedānta:
這在吠檀多中已經說過：
There are very few heroes who experience the reality of their own nature in an internal rather than external way. These heroes are always established in their internal being. There the external way has vanished. (Kaṭha Upaniṣad. 2.4, 2.1)
很少有英雄能以內在而非外在的方式體驗自身本性的真實。這些英雄總是立足於他們的內在存在。那裡外在的方式已經消失。（Kaṭha Upaniṣad. 2.4, 2.1）
And for such a yogī:
而對於這樣的瑜伽士：
12. dhīvaśātsattvasiddhiḥ //
By means of a supreme intellect filled with the awareness of the self, this yogī experiences that he is actually acting.
藉由充滿自我覺知的至高智慧，這位瑜伽士體驗到自己實際上正在行動。
In this verse, the word sattva means sattvika abhinaya (true acting). It is the real essence of acting. Through the attainment of the reality of his supreme intellect, this yogī achieves the state of sattvika abhinaya, where he feels and experiences that he is actually acting in this world. This differs from those yogīs who are acting in this world in the state of rājas abhinaya. In rājas abhinaya, yogīs feel they are acting in this universal drama on the sidelines. And there are some other yogīs in this world possessing tāmas abhinayaḥ. In this state, they feel they are only acting in this universal drama through imagination. Yogīs possessing tāmas abhinaya don’t feel they are actually acting. But this yogī possessing sattvika abhinaya is certain that he is truly acting as each and every person in this world. This state of sattvika abhinaya occurs for only that yogī who possesses that supreme intellect filled with the awareness of self. This is the intellect that is absolutely pure and skillful in perceiving its real nature. By directing that kind of supreme pure intellect, the reality of self takes place in an internal manner.
在這節經文中，sattva 一詞指的是 sattvika abhinaya（真實的表演）。它是表演的真正本質。通過獲得他至高無上的智慧的真實性，這位瑜伽士達到了 sattvika abhinaya 的境界，在那裡他感受到並體驗到自己確實在這個世界中表演。這與那些在 rājas abhinaya 狀態下於此世界中表演的瑜伽士不同。在 rājas abhinaya 中，瑜伽士感覺自己像是在這個宇宙戲劇的旁觀者。而在這個世界上，還有一些瑜伽士擁有 tāmas abhinayaḥ。在這種狀態下，他們感覺自己只是通過想像在這個宇宙戲劇中表演。擁有 tāmas abhinaya 的瑜伽士不覺得自己是真正地在表演。但這位擁有 sattvika abhinaya 的瑜伽士確信自己確實在扮演這個世界上的每一個人。這種 sattvika abhinaya 的狀態只會出現在擁有充滿自我覺知的至高智慧的瑜伽士身上。這種智慧是絕對純淨且善於洞察其真實本性的。通過引導這種至高純淨的智慧，自我的真實性便以內在的方式顯現。
In the external world of drama, true acting (sattvika abhinaya) also exists but it is not performed by ordinary actors. This kind of acting is only performed by great heroes who possess the reality of intellect. This true acting is the imitation of the fourfold conditions, which are āṅgika, vācika, āharya, and sattvika.
在戲劇的外在世界中，真正的表演（sattvika abhinaya）也存在，但這並非由普通演員所表演。這種表演僅由擁有智慧真實性的偉大英雄所展現。這種真正的表演是對四種條件的模仿，分別是 āṅgika、vācika、āharya 和 sattvika。
The first condition is āṅgika. Āṅgika is appearance conveyed by bodily actions. The hero who is playing this part must affect the bodily actions of the person being portrayed in such a way that the spectator will feel this is actually the body of the person being portrayed and not the body of the actor. The audience must be thrilled in perceiving that. These bodily actions are called āṅgika abhinaya.
第一種條件是 āṅgika。Āṅgika 是透過身體動作所傳達的外觀。扮演此角色的英雄必須以被描繪人物的身體動作來影響觀眾，使觀眾感受到這真的是被描繪人物的身體，而非演員的身體。觀眾必須因感知到這一點而感到激動。這些身體動作稱為 āṅgika abhinaya。
The second condition is vācika. In vācika, the appearance is conveyed by words. Here the audience must feel that the words they are hearing are spoken by the person being portrayed and not by an actor.
第二種條件是 vācika。在 vācika 中，外觀是透過語言傳達的。在此，觀眾必須感覺到他們聽到的話語是由被描繪的人物所說，而非演員所說。
Āhārya is the third condition. In āhārya, the appearance is conveyed by dress and ornaments. These dramatic costumes must be worn in such a way that the audience thinks these costumes are the actual dress of the person being portrayed and not the costumes of an actor. The kind of acting which causes the audience to feel the costumes being worn are not really costumes is called āhārya abhinayaḥ.
Āhārya 是第三種條件。在 āhārya 中，外觀是透過服裝和飾品來傳達的。這些戲劇服裝必須穿戴得讓觀眾覺得這些服裝是真正被描繪人物的衣著，而不是演員的戲服。那種讓觀眾感覺所穿的服裝並非真正戲服的表演方式，稱為 āhārya abhinayaḥ。
The fourth condition is sattvika. In sattvika, internal feelings expressed as the external manifestations smiling and weeping are convincingly conveyed. For instance, if his acting is sattvika, then if he is sad, he will make all of the spectators sad; if he is weeping, you will weep with him. If he is portraying sadness, then you will feel he is actually sad and filled with misery and you will also become miserable and sad. This is the way sattvika abhinaya is rendered by players in the external drama.
第四種條件是 sattvika。在 sattvika 中，內心的情感透過外在的表現如微笑和哭泣被令人信服地傳達。例如，如果他的表演是 sattvika，那麼當他悲傷時，所有觀眾都會感到悲傷；當他哭泣時，你也會跟著哭泣。如果他在表現悲傷，你會感覺他真的很悲傷且充滿痛苦，你也會變得悲傷和痛苦。這就是外在戲劇中演員所展現的 sattvika abhinaya。
So, when this real nature is held by such a yogī, then,
所以，當這種真實的本性被這樣的瑜伽所掌握時，則，
13. siddhaḥ svatantrabhāvaḥ //
The state of absolute independence is already achieved.
絕對獨立的狀態已經達成。
In the verse, the word siddhaḥ means saṁpannaḥ (achieved). The word svatantrabhāvaḥ means the state of absolute independence. That absolute independence lies in all knowledge, all action and all will. By this absolute independence this yogī makes the whole universe dependent on him. This world is lying under the control of such a yogī. Whatever he wills in this universe will take place.
在詩句中，siddhaḥ 一詞意指 saṁpannaḥ（已達成）。svatantrabhāvaḥ 一詞意指絕對獨立的狀態。這種絕對獨立存在於所有知識、所有行動和所有意志中。藉由這種絕對獨立，這位瑜伽士使整個宇宙依賴於他。這個世界正處於這樣一位瑜伽士的控制之下。他在這個宇宙中所願的一切都將實現。
This was said by the great yogī Śrī Nāthapāda:
這是偉大的瑜伽士 Śr Nāthapāda 所說：
You must own that energy of absolute independence which is really the energy of Bhairava.
你必須擁有那種絕對獨立的能量，這正是 Bhairava 的能量。
In Svacchanda Tantra, it is also said:
在 Svacchanda Tantra 中，也有這樣的說法：
All elementary worlds, all individuals, all words and all sentences are absolutely dependent on and under the control of such a yogī, who is always intent on determining the reality of Śiva. Whatever he does and whatever he wills will do and undo. (Svacchanda Tantra 7.245)
所有基本世界、所有個體、所有詞語和所有句子，完全依賴並受制於這樣一位瑜伽士，他始終專注於確定 Śiva 的真實性。他所做的一切和所願的一切都能成就與消除。（Svacchanda Tantra 7.245）
For such a yogī:
對於這樣的瑜伽士：
14. yathā tatra tathānyatra //
This [absolute independence] is the same in the external world as it was in samādhi.
這種【絕對的獨立性】在外在世界中與在三摩地中是一樣的。
For this yogī, there is no difference between the independence experienced in samādhi and the independence experienced in the external state (vyutthāna). He may reside in samādhi or he may be given to the activity of the world; his reality of independence is the same.
對於這位瑜伽士來說，在三摩地中體驗到的獨立性與在外在狀態（vyutthāna）中體驗到的獨立性沒有差別。他可以居於三摩地，也可以投入世間的活動；他的獨立實相是相同的。
Wherever this yogī has experienced the reality of self in samādhi, that awareness is experienced by him in each and every aspect of external life. There is no difference for him in these two. Whether he remains in samādhi or outside samādhi in the external world, he is the same and his experience, his realization of the truth, also remains the same.
無論這位瑜伽士在三摩地中體驗到自我的實相在哪裡，那種覺知在他外在生活的每一個層面中都會被體驗到。對他而言，這兩者沒有差別。無論他是停留在三摩地中，還是在外在世界的三摩地之外，他都是一樣的，他的體驗，他對真理的覺悟也同樣保持不變。
This is said in the Svachandra Tantra:
這是在《Svachandra Tantra》中所說的：
He is always independent. He is independent here, he is independent there, he is independent everywhere. (Svacchanda Tantra 7.260)
他總是獨立自主。他在這裡獨立，在那裡獨立，到處都是獨立的。（Svacchanda Tantra 7.260）
And in Spanda, it is also said:
而在《Spanda》中，也有這樣說：
That reality of the self, where unartificial17 universal independence will shine, should be sought with great reverence. (Spanda Kārikā 1.7)
那自性的真實，那裡無造作的普遍獨立將閃耀，應當以極大的敬意去尋求。（《Spanda Kārikā》1.7）
Although he has utterly achieved the reality of independence, which is absolute freedom, he still must remain active for the whole of his life. This is a great task for such a yogī because for the remainder of his life, he has to remain absolutely active to realize the truth of reality again and again, again and again, so that in the end, he becomes one with Śiva.
雖然他已徹底達成了獨立的真實，即絕對的自由，但他仍必須在一生中保持行動。這對這樣的瑜伽士來說是一項偉大的任務，因為在餘生中，他必須絕對活躍，不斷地一次又一次地實現真實的真理，直到最終，他與濕婆合一。
So he says:
他說：
15. bījāvadhānam //
Maintain breakless awareness on that supreme energy which is the seed of the universe.
保持對那宇宙之種、至高能量的持續不斷覺知。
So bīja, Sanskrit for “seed” or “germ,” is understood and realized in samādhi as the cause of this whole universe. That bīja is the supreme energy of Śiva, svātantrya śakti.
所以 bja，梵文意為「種子」或「胚芽」，在三摩地中被理解並體悟為整個宇宙的根源。那個 bja 是濕婆的至高能量，svātantrya śakti（自由能量）。
The Sanskrit word avadhāna means to be attentive, to put your mind and your intellect on a point that is to be meditated on, again and again, in continuity, without pause. Here, in this sūtra, you are told to maintain breakless awareness on that supreme svātantrya śakti. This is to be done in continuity after you realize it, not before. Why? Because before you have realized it, you won’t have the strength of awareness to do it in continuity. At the time you realize it, that strength of meditating on it in continuation comes spontaneously.
梵文詞 avadhāna 意指專注，將你的心智反覆不斷地集中於一個要冥想的點上，持續不斷，毫無間斷。在這句經文中，你被告知要對那至高的 svātantrya śakti 保持不間斷的覺知。這必須在你體悟它之後持續進行，而非之前。為什麼？因為在你尚未體悟它之前，你沒有足夠的覺知力量能夠持續不斷地進行冥想。當你體悟它的那一刻，持續冥想的力量會自然而然地出現。
Suppose you are given to the state of samādhi but you have not yet realized your real nature. Until then, you want to relax, to take life easy, to rest and be at ease. But after you realize the reality of the self, you will naturally become active and you will remain active. You will never remain inactive. After realization, the cause of your being always active comes from above and you will remain fully active for the remainder of your life.
假設你已進入三摩地狀態，但尚未體悟你的真實本性。在那之前，你會想要放鬆，想要輕鬆過活，想要休息並感到自在。但當你體悟自我的真實後，你自然會變得積極，並且會一直保持積極。你永遠不會保持不活躍。體悟之後，你持續活躍的原因來自於更高的層次，你將在餘生中保持完全的活躍。
It is said in Mṛityujit (Netra Tantra):
據《Mṛityujit》（Netra Tantra）中所述：
That germ, which is the cause of the entire organic world, the cause of all energies, the cause of all breath, both incoming and outgoing, is that supreme energy of Lord Śiva, the universal cause. (Netra Tantra 7.40)
那個胚芽，是整個有機世界的根源，是一切能量的根源，是所有呼吸（吸入與呼出）的根源，正是主濕婆的至高能量，宇宙的根本原因。（Netra Tantra 7.40）
This yogī has to put his mind and intellect on that point again and again, without any pause, in continuity.
這位瑜伽士必須不斷地、一刻不停地，反覆將心智和智慧專注於那一點。
Then, when such a yogī acts in this way:
然後，當這樣的瑜伽士如此行動時：
16. āsanasthaḥ sukhaṁ hrade nimajjati //
Seated in that real posture, he effortlessly dives in the ocean of nectar.
端坐於真實的姿勢中，他輕鬆地潛入甘露之海。
Actually, the postures (āsanas) explained in the yogadarśana are not really āsanas at all. Śivayoga is the only posture that must be understood when you are seeking to understand the real posture for such a yogī. This real posture is the supreme energy of awareness. You are seated in that posture when you hold and possess the supreme energy of awareness. Then in each and every act of your life you are aware, you are seated in that posture. This is the real āsana. The physical postures called āsanas are not actually āsanas. These so-called āsanas are only imitations of the real āsana. They are only imagination. The real āsana actually exists when you are truly residing in the state of absolute awareness, the awareness of self.
其實，瑜伽經中所解釋的體位法（āsanas）並不是真正的體位法。當你試圖理解真正的瑜伽體位時，唯一必須理解的是Śivayoga。這個真正的體位是覺知的至高能量。當你持有並擁有覺知的至高能量時，你就坐在那個體位中。然後，在你生命中的每一個行為中，你都是覺知的，你都坐在那個體位中。這才是真正的體位法。所謂的體位法只是模仿真正體位法的動作。它們只是想像。真正的體位法實際存在於你真實地居住在絕對覺知、自我覺知的狀態中。
The yogī who, leaving aside the effort of āsana (yogic exercises), prāṇāyāma (breathing exercises), dhyāna (contemplation), and dhāraṇā (meditation), simply remains in that posture with nothing left to do, aware of what he actually is. This is why the author has used the word sukham in the sūtra because “effortlessly” means that without exerting any effort in respect to breathing or yogic exercise, contemplation or meditation, he remains seated in that posture.
瑜伽士放下體位法（瑜伽體位練習）、調息法（呼吸練習）、禪定（觀想）和持心（冥想）的努力，只是單純地保持那個體位，無所事事，覺知自己真實的存在。這就是為什麼作者在經文中使用了 sukham 這個詞，因為「無努力地」意味著他在呼吸、瑜伽練習、觀想或冥想上不費任何力氣，仍然保持坐在那個體位中。
So in an internal, not external, way he perceives the reality of his embodiment of awareness18 and without any effort finally immerses himself in the ocean from which the universe rises and expands. He dives and enters for good in that ocean, which is filled with real nectar.
所以，他以一種內在的，而非外在的方式，感知自己作為覺知的具現之實相，並且毫不費力地最終沉浸於那個宇宙從中升起並擴展的海洋中。他潛入並永遠進入那充滿真實甘露的海洋。
What does diving mean? In diving into the ocean of nectar, he lets the impressions of the body (deha), of the breath (prāṇa), of the eight constituents (puryaṣṭaka) and of the void (śūnya) sink into that ocean and he becomes one with that nectar. This is the real way of diving.
潛入意味著什麼？在潛入甘露之海時，他讓身體（deha）、呼吸（prāṇa）、八大成分（puryaṣṭaka）和虛空（śūnya）的印象沉入那海洋，並與那甘露合而為一。這才是真正的潛入之道。
In Mṛityujita Tantra (Netra Tantra), it is said:
在《Mṛityujita Tantra》（Netra Tantra）中說：
You do not have to concentrate above on sahasrārdha cakra or below on mūlādhāra cakra. You have not to concentrate on the tip of the nose, on the backside, or on the nostrils—breathing and exercising prāṇa and apāna.
你不必集中注意力於上方的 sahasrārdha cakra 或下方的 mūādhāra cakra。你也不必集中於鼻尖、後方或鼻孔——呼吸並調節 prāṇa 與 apāna。
Nor do you have to concentrate on someplace in your body or concentrate in a universal way. You do not have to put your concentration on ether nor do you have to concentrate downward.
你也不必專注於身體的某個部位，或以一種普遍的方式集中注意力。你不必將注意力放在乙太上，也不必向下集中。
You do not have to close your eyes. You do not have to open your eyes and keep your eyes wide open. You do not have to take any support in meditation, nor do you have to have absence of support.
你不必閉上眼睛。你不必睜開眼睛並保持眼睛大睜。你不必在冥想中依靠任何支撐，也不必完全沒有支撐。
You do not have to concentrate on your organic field, or on the universal elements, or on sensations of the five senses—sound (śabda), touch (sparśa), sight (rūpa), taste (rasa) and smell (gandha). You have to put all of these aside and enter into that universal being of awareness. This is what Śaivaite yogīs do successfully.
你不必專注於你的有機場域，或宇宙元素，或五感的感覺——聲音（śabda）、觸覺（sparśa）、視覺（rūpa）、味覺（rasa）和嗅覺（gandha）。你必須將這些全部放在一旁，進入那個普遍的覺知存在。這正是Śaivaite 瑜伽士成功所為。
Actually, this state of the Śaivaite yogī is the real state of Śiva. This state is not revealed to others; it is revealed only to the revealers. (Netra Tantra 8.41–45)
事實上，這種Śaivaite 瑜伽士的狀態是真正的Śiva 狀態。這種狀態不會向他人顯現；只會向揭示者顯現。（Netra Tantra 8.41–45）
This state, which is the real nature of Śiva, is not revealed; this state is the revealer. This state is subjective, not objective. So the aspirant must be active in an interior way, not in an external way. He must be active in being aware of himself. That is real activity. Real activity is not moving about here and there. The revealed is not the point to be sought; it is the revealer that is to be striven for. And this state of the revealer is not separate from subjective consciousness. It is only subjective consciousness.
這種狀態，即是濕婆的真實本性，並未被揭示；這種狀態本身即是揭示者。這種狀態是主觀的，而非客觀的。因此，修行者必須以內在的方式積極，而非外在的方式。他必須積極地覺察自己。那才是真正的行動。真正的行動不是四處奔波。被揭示的並非應該追求的重點；應該努力追求的是揭示者。而這揭示者的狀態並不與主觀意識分離，它就是主觀意識本身。
When, by adopting the means of āṇavopāya, this yogī’s breathing movements end, then, because he gains entry into suṣumnā, the central path, he conquers the world of illusion and attains the power of śāktopāya. And when that yogī acquires the supreme nectar of the śāmbhava state, then . . .
當透過採用āṇavopāya 的方法，這位瑜伽士的呼吸運動停止時，因為他進入了中央通道 suṣumnā，他便征服了幻象世界，並獲得了śāktopāya 的力量。當那位瑜伽士獲得了śāmbhava 狀態的至高甘露時，便……
17. svamātrānirmāṇamāpādayati //
Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.
體驗到這個客觀世界是他主觀意識的產物，他可以創造任何他所渴望的東西。
In this sūtra, the word svamātra means “the product of one’s own consciousness.” When one’s own consciousness congeals in the shape of time and space, that is the measure for the creativity of consciousness. So he can create this universe according to his choice. He can create whatever he thinks, whatever he desires. He does it because he creates it.
在這句經文中，svamātra 一詞意指「自身意識的產物」。當自身意識凝結成時間與空間的形態時，這便是意識創造力的尺度。因此，他可以依照自己的選擇創造這個宇宙。他可以創造他所想、他所渴望的一切。他之所以能做到，是因為他創造了它。
This is said in Svacchanda Tantra:
這是在《Svacchanda Tantra》中所說的：
By taking the deception of grossness, he becomes gross in this universe and by taking the deception of subtleness, he becomes subtle. Therefore, existing in both, he alone is the player in the gross and subtle worlds. (Svacchanda Tantra 4.295)
藉由接受粗糙的欺騙，他在這個宇宙中變得粗糙；藉由接受微妙的欺騙，他變得微妙。因此，存在於兩者之中，他獨自是粗糙與微妙世界的主宰者。（Svacchanda Tantra 4.295）
In Pratyabhijñā Kārikā, it is also said:
在《Pratyabhijñā Kārikā》中，也說道：
Because of his independent freedom of consciousness, he creates this universe directly from his own nature. So his reality of being becomes this universe, which is not separate from his being. This objective world is not created by the inherent power of this objectivity; it is created by subjective consciousness. (Īśvarapratyabhijñā Kārikā 1.5, 1.15)
因為他意識的獨立自由，他直接從自身本性創造了這個宇宙。所以他的存在實相成為這個宇宙，這宇宙與他的存在並不分離。這個客觀世界並非由此客觀性的固有力量所創造；它是由主觀意識所創造的。（Īśvarapratyabhijñā Kārikā 1.5, 1.15）
It is because of subjective consciousness that this objective world is created. So subjective consciousness is the player and the creator of everything that is created in the objective or subjective field.
正是因為主觀意識，這個客觀世界才被創造。因此，主觀意識是所有在客觀或主觀領域中被創造之物的主宰者與創造者。
In Tantra, it is also said:
在密教中，也有這樣的說法：
O dear Pārvatī, the one who, by the grace of the master, realizes what reality lies in water and its solidified formation snow, nothing remains undone in this world. This is his last birth. Liberated while living (jīvanmukta), he won’t again enter into the wheel of repeated births and deaths.
喔，親愛的帕爾瓦蒂，藉由上師的恩典，領悟水及其凝固形態雪的真實本質者，世間無事未成。這是他的最後一生。活著時即得解脫（jvanmukta），不再進入生死輪迴。
There is a difference between water and snow. It is the formation of these two that is different—snow is snow and water is water. The substance of these two, however, is one. For the one who realizes this, nothing remains undone in this world.
水與雪是有區別的。它們的形態不同——雪就是雪，水就是水。然而，這兩者的本質是相同的。對於領悟此理者，世間無事未成。
The Spanda Kārikā expresses this same point of view in this verse:
《Spanda Kārikā》在此詩句中表達了相同的觀點：
For the one who observes that there is no difference between the universe and its creator, the creator having become the universe and the universe having become the creator, this universe is not defective, but a playful amusement. Realizing this, he is always attached to his own reality of self-consciousness. There is no doubt he is liberated in this very life (jīvanmukta). (Spanda Kārikā 2.5)
對於觀察到宇宙與其創造者之間沒有差別的人來說，創造者已成為宇宙，宇宙也已成為創造者，這個宇宙並非有缺陷，而是一種嬉戲的娛樂。意識到這一點後，他總是執著於自身的自覺實相。毫無疑問，他在此生中已獲得解脫（jvanmukta）。（Spanda Kārikā 2.5）
This yogī has created, by his own svātantrya śakti, a gross elementary body and a subtle body of emotions.19 For him, there is no longer any bondage of birth and death. This is explained in the next sūtra.
這位瑜伽士憑藉自身的 svātantrya śakti，創造了一個粗糙的基本身體和一個細微的情感身體。19 對他而言，生死的束縛已不復存在。這在下一節經文中有說明。
18. vidyā ‘vināśe janmavināśaḥ //
When his knowledge of the Self is permanently established, then birth (and death) are gone forever.
當他對自我的認知永久確立時，生（與死）便永遠消失。
When knowledge of being is established in continuation, and is therefore permanent, then the reality of repeated births and deaths no longer exists. In this sūtra, the word janma includes both janma (birth) and maraṇa (death). So, he is never born and he does not die.
當存在的知識持續確立，因而成為永恆時，反覆生死的實相便不再存在。在此經文中，janma 一詞同時包含了出生（janma）和死亡（maraṇa）。因此，他從未出生，也不會死亡。
When this pure knowledge of consciousness is established in continuity, then birth (janma) is gone forever. For him, there is no more birth and there is also no more death. What is the cause of birth (janma)? Action attached with ignorance is the cause of birth. That action creates the organs, the body and all its limbs. Therefore, when that action which is the cause ends, then the effect, being created and being born, also ceases to exist.
當這種純粹的意識知識持續建立時，則生（janma）永遠消失。對他而言，不再有生，也不再有死。生（janma）的原因是什麼？附著於無明的行為是生的原因。那行為創造了器官、身體及其所有肢體。因此，當那作為原因的行為結束時，作為結果的被創造和出生也隨之停止存在。
About this, the Śrī Kaṇṭhī Śāstra says:
關於此，Śr KaṇṭhŚāstra 說：
For the one who has abandoned the world along with its diversity, including the perception of right and wrong, and who realizes that the blades of grass, leaves, rocks, both animate and inanimate from Śiva to the element earth (pṛithvī), all existent objects and nonexistent objects20 are one with Lord Śiva. He is never born again in this world.
對於那放棄了世間及其多樣性，包括對是非的認知，並且體悟到從濕婆（Śiva）到地元素（pṛithv），所有存在與不存在的物體，無論是草葉、岩石、有生命或無生命，皆與濕婆主合一的人，他在這個世界上永不再生。
In Svacchanda Tantra, it is also said:
在《Svacchanda Tantra》中也說：
When, through the successive teachings of the masters, one is established in one’s own consciousness, which is supreme and pure, then one becomes liberated (muktaḥ) and never again comes into this universe. (Svacchanda Tantra)
當通過師長們的連續教導，一個人立足於自身的意識，這意識是至高且純淨的，則此人得以解脫（muktaḥ），永不再來到這個宇宙。（Svacchanda Tantra）
About this, the Netra Tantra says:
關於此，Netra Tantra 說：
If, by adopting the divine path of yoga which is beyond the threefold states of being, that supreme eternal stable state of being is experienced, then he does not again come into this world. (Netra Tantra 8.26–27)
如果通過採取超越三重存在狀態的神聖瑜伽之道，體驗到那至高無上的永恆穩定存在狀態，那麼他便不會再來到這個世界。（Netra Tantra 8.26–27）
But when, however, this pure knowledge of his real being subsides, then,
但當他對真實自我的純淨知識消退時，
19. kavargādiṣu māheśvaryādyāḥ paśumātaraḥ //
In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).
在字母、詞語和句子的世界中，主宰的八種能量，作為眾獸之母（掌控並支配著他）。
In this sūtra, the word kavargādiṣu refers to the world of letters, words and sentences. First, there are letters, then words, and then sentences. Letters create words and words create sentences. In the world of these three, the eight energies of Lord Śiva (māheśvaryādyāḥ)—who are the mothers or rulers of beasts (paśumātaraḥ)—mothers of beasts. Who is the beast? The ignorant human being. What is the function of these eight mothers? The first five energies are the five senses: hearing (śabda), touch (sparśa), seeing (rūpa), taste (rasa) and smell (gandha). Then there are the three energies of mind (manas), intellect (buddhi) and limited ego (ahaṁkāra). These eight mothers—the five senses, along with mind, intellect and limited ego—take you away from your reality of consciousness. This is the objective field upon which the eight ladies govern those who are ignorant.
在這句經文中，kavargādiṣu 一詞指的是字母、詞語和句子的世界。首先是字母，然後是詞語，接著是句子。字母組成詞語，詞語組成句子。在這三者的世界中，主濕婆的八種能量（māheśvaryādyāḥ）——牠們是獸類的母親或統治者（paśumātaraḥ）——是獸類的母親。那麼，誰是獸類？無知的人類。這八位母親的功能是什麼？前五種能量是五感：聽覺（śabda）、觸覺（sparśa）、視覺（rūpa）、味覺（rasa）和嗅覺（gandha）。接著是心（manas）、智慧（buddhi）和有限自我（ahaṁkāra）這三種能量。這八位母親——五感加上心、智慧與有限自我——將你從意識的真實中帶離。這是八位女士統治無知者的客觀領域。
Kṣemarājā, in his commentary, says that the words adiṣtḥātryo bhavanti, which mean “they take charge of holding them,” must be added to this sūtra.
Kṣemarāā在他的註解中說，必須將「adiṣtḥātryo bhavanti」這句話加入此經文中，意為「他們負責掌控它們」。
Now Kṣemarājā offers the following references from the Tantras to explain how the supreme energy of Lord Śiva, svātantrya śakti, seems to have descended to the level of the ignorant being. Actually, this supreme energy has not fallen at all but, for the ignorant, it seems as though it has.
現在 Kṣemarāā引用了以下來自密續的參考文獻，以解釋主濕婆的至高能量 svātantrya śakti，似乎如何降臨到無知眾生的層次。實際上，這至高能量並未真正墮落，但對無知者而言，似乎是如此。
This svātantrya śakti, the supreme energy of absolute independence, is always one with the creator of the universe, Lord Śiva. (Mālinī Vijaya Tantra 3.5)
這個 svātantrya śakti，即絕對獨立的至高能量，永遠與宇宙的創造者主濕婆合一。（Mālin Vijaya Tantra 3.5）
When Lord Śiva desires to manifest himself in this world, then svātantrya śakti is transformed into the energy of will (icchā śakti). (Mālinī Vijaya Tantra 3.6)
當主濕婆欲在此世界顯現自己時，svātantrya śakti 便轉化為意志能量（icchā śakti）。（Mālin Vijaya Tantra 3.6）
O dear Devi, I will explain to you how that energy which is one with Lord Śiva, although she is only one, taking many formations becomes many. (Mālinī Vijaya Tantra 3.6)
親愛的 Devi，我將向你解釋那與主Śiva 合一的能量，雖然她只有一個，但因為呈現出多種形態而變成多個。（Mālin Vijaya Tantra 3.6）
When that energy of will (icchaśakti) perceives that this is what is truly to be desired, then that energy of will is transformed into the energy of knowledge (jñānaśakti). (Mālinī Vijaya Tantra 3.7)
當那意志的能量（icchaśakti）察覺到這才是真正值得渴望的時候，意志的能量便轉化為知識的能量（jñānaśakti）。（Mālin Vijaya Tantra 3.7）
When the energy of will perceives that this is to be desired and this is not to be desired, which means she distinguishes between what is to be desired and what is not to be desired, then for him the energy of will is transformed into the energy of knowledge (jñānaśakti).
當意志的能量察覺到這是值得渴望的，而那不是值得渴望的，也就是說她能分辨什麼是值得渴望的，什麼是不值得渴望的，於是對他來說，意志的能量轉化為知識的能量（jñānaśakti）。
And so, when that energy of knowledge actually wants this desire to be fulfilled, then that energy of knowledge becomes the energy of action (kriyā śakti). (Mālinī Vijaya Tantra 3.8)
因此，當那知識的能量真正想要這個願望實現時，知識的能量便成為行動的能量（kriyā śakti）。（Mālin Vijaya Tantra 3.8）
This energy of will, which is the supreme energy of absolute independence of Lord Śiva (svātantrya śakti), is just like the cintāmaṇi stone,21, for although she has become two as the energy of knowledge and the energy of action, yet because of objective perception, whatever object he desires, she becomes like that and becoming one with that object, she becomes many. (Mālinī Vijaya Tantra 3.9)
這種意志的能量，即主濕婆（Lord Śiva）絕對獨立的至高能量（svātantrya śakti），就像是心想事成的寶石（cintāmaṇ stone）一樣，雖然她已化為知識能量與行動能量兩種，但因為客觀感知，無論他渴望何種對象，她都會變成那樣，並與該對象合而為一，從而變成多樣。（Mālin Vijaya Tantra 3.9）
The first formation she takes is mātṛikā cakra, the wheel of the class of letters from “a” to “kṣa.” And this garland of letters has become twofold, ninefold and fiftyfold. (Mālinī Vijaya Tantra 3.10)
她所形成的第一個形態是母字輪（mātṛikā cakra），即從「a」到「kṣa」的字母類別之輪。這串字母花環已變成雙重、九重及五十重。（Mālin Vijaya Tantra 3.10）
There are two classes in the garland of letters: one is the class of vowels and the second is the class of consonants. The letters from “a” to “ḥ” (visarga) are the vowels and that is the germ (bīja). The letters from “ka” to “kṣa” are the consonants and that is the womb (yoni), the basis from which this bīja is expanded. When this class is explained as ninefold, because of the nine vargas,22 then the first class is from the letter “a” to “ḥ” (visarga). The second class is “ka” varga. The third class is “ca” varga. The fourth class is “ṭa” varga. The fifth class is “ta” varga, the sixth is “pa” varga, the seventh is “ya” varga, the eighth is “śa” varga, and the ninth is “kṣa” varga. The fifty-fold class comprises all the separate letters from “a” to “kṣa.” All these classes, the fiftyfold class, the ninefold class and the twofold class of the garland of letters, are adopted by svātantrya śakti. (Mālinī Vijaya Tantra 3.11)
字母花環中有兩類：一類是元音，另一類是輔音。從「a」到「ḥ」（呼氣音）是元音，這是種子（bja）。從「ka」到「kṣa」是輔音，這是子宮（yoni），是這個種子擴展的基礎。當這一類被解釋為九重，因為有九個 varga，則第一類是從字母「a」到「ḥ」（呼氣音）。第二類是「ka」varga。第三類是「ca」varga。第四類是「ṭa」varga。第五類是「ta」varga，第六類是「pa」varga，第七類是「ya」varga，第八類是「śa」varga，第九類是「kṣa」varga。五十重類包含了從「a」到「kṣa」的所有獨立字母。所有這些類別，五十重類、九重類和字母花環的兩重類，皆由 svātantrya śakti 採用。（Mālin Vijaya Tantra 3.11）
This germ is Lord Śiva himself and the basis of this germ (yoni) is his energy of svātantrya śakti. These eight vargas are governed by the eight great mothers who command ignorant beings (paśus). (Mālinī Vijaya Tantra 3.12)
這個胚芽即是濕婆主本人，而這個胚芽（yoni）的基礎是他的自由能量（svātantrya śakti）。這八個 vargas 由八位大母所掌管，她們支配著無知的眾生（paśus）。（Mālin Vijaya Tantra 3.12）
When each letter is taken separately, then there are fiftyfold letters. These fifty letters corresponds to the fifty rūdras. And by combining them together, along with the subjective field and the objective field, they become one hundred rūdras. (Mālinī Vijaya Tantra 3.13)
當每個字母單獨取出時，便有五十個字母。這五十個字母對應五十位魯德拉（rūdras）。將它們與主觀領域和客觀領域結合起來，便成為一百位魯德拉。（Mālin Vijaya Tantra 3.13）
By the explanation given in the Mālinī Vijaya Tantra, you will understand that when the supreme energy of Lord Śiva (pārameśvarī), which is supreme transcendental speech (parāvāk),23 descends to the field of the universe, she first becomes will, then knowledge and then action. Then she assumes the form of the vowels (bija), the consonants (yoni), then the classes of letters (varga), and the holders of the classes. These are Śiva—his energy and the eight great mothers.
根據《Mālin Vijaya Tantra》的解釋，你將理解當濕婆主（pārameśvar）的至高能量，即至高超越語言（parāvāk）降臨宇宙領域時，她首先化為意志，然後是知識，接著是行動。接著她化為元音（bija）、輔音（yoni）、字母類別（varga）以及字母類別的持有者。這些即是濕婆——他的能量與八位大母。
There are two ways to observe this garland of letters—as savikalpa or as nirvikalpa. The Sanskrit word savikalpa means “with varieties of thoughts” and nirvikalpa means “without varieties of thoughts.”
觀察這串字母花環有兩種方式——有分別（savikalpa）或無分別（nirvikalpa）。梵文 savikalpa 意指「帶有各種念頭」，nirvikalpa 則意指「無各種念頭」。
The nirvikalpa way of observing sounds, letters, and sentences is experienced by yogīs. For example, if you say, “Get me a bucket of water, I want a bucket of water,” then when you examine this statement in a nirvikalpa way, you won’t get that bucket of water. Rather, you will observe this is only the flow of consciousness in its own nature. The word “get” will have no meaning. It is only the letters “g,” “e,” “t” and nothing else. There is no meaning in the separate letters. To derive meaning, you have to attach your individual consciousness. When individual consciousness is not attached to these letters, words and sentences, then you will become one with Lord Śiva. This is the nirvikalpa reality of realization.
瑜伽士會以無分別的方式觀察聲音、字母和句子。例如，當你說：「幫我拿一桶水，我想要一桶水」，若你以無分別的方式審視這句話，你不會得到那桶水。相反地，你會觀察到這只是意識流的本質。字詞「拿」將不具任何意義，它只是字母「g」、「e」、「t」而已，沒有其他意義。單獨的字母本身沒有意義。要賦予意義，必須附加你的個人意識。當個人意識不附著於這些字母、詞語和句子時，你便會與濕婆神合一。這就是無分別的實相體驗。
The savikalpa manner of observing these sounds is said to be existing when, in response to the request, “Get me a bucket of water,” you actually go and fetch a bucket of water. This kind of observation is meant for ignorant beings. For those ignorant people, those beasts, these letters, words and sentences pierce their minds and make them weep, make than smile, make them laugh, make them joyous, make them happy and make them sad.
有分別的觀察方式是指，當你聽到「幫我拿一桶水」的請求時，你真的去拿了一桶水。這種觀察方式是為無知者而設。對於那些無知的人，那些如野獸般的存在，這些字母、詞語和句子會刺入他們的心靈，使他們哭泣、微笑、歡笑、喜悅、快樂或悲傷。
For example, when you hear the words “your father is dead,” then, because you are a limited being (paśu), you begin to weep. But what is contained in these words “your father is dead” You hear “your” which are the letters “y,” “o,” “u,” “r” and nothing else, and you hear “father” which are the letters “f,” “a,” “t,” “h,” “e,” “r” and nothing else. What meaning has come out from these sounds? Nothing, it is all divine. This is the nirvikalpa way of understanding. With this understanding, you won’t weep. But ignorant limited beings, who observe in the savikalpa way, are pierced through their senses and their minds. They are governed by the eight mothers who are the mothers of beasts and who create in their minds sometimes wonder, sometimes joy, sometimes fear, sometimes attachment, sometimes detachment—all the things that happen in this universe in the realm of ignorance. And when they understand in this limited way, then that which is never limited by these letters, words and sentences, which is (nirvikalpa), always free and filled with consciousness, is covered by these energies and they become the object and are played by this limited way of being.
例如，當你聽到「你的父親去世了」這句話時，因為你是有限的存在（paśu），你便開始哭泣。但這句話「你的父親去世了」中包含了什麼？你聽到的是「你的」，這是字母「y」、「o」、「u」、「r」，除此之外沒有其他；你聽到的是「父親」，這是字母「f」、「a」、「t」、「h」、「e」、「r」，除此之外也沒有其他。這些聲音中傳達了什麼意義？沒有，這一切都是神聖的。這就是無分別（nirvikalpa）理解的方式。以這種理解，你不會哭泣。但無知的有限存在，採用有分別（savikalpa）的方式觀察，便被感官和心智所刺穿。他們受制於八母，這些是野獸之母，會在他們的心中創造出有時驚奇、有時喜悅、有時恐懼、有時執著、有時放離——所有在無明境界中發生的事物。當他們以這有限的方式理解時，那些永遠不受這些字母、詞語和句子限制的存在（nirvikalpa），始終自由且充滿覺知，便被這些能量所覆蓋，成為對象，並被這有限的存在方式所操控。
The Timirodghāṭa Tantra also says the same thing:
提米羅德迦塔密續（Timirodghāṭa Tantra）也說了同樣的話：
In the center of brahmarandhra24 is situated the supreme energy of Lord Śiva, the Divine Mother, surrounded by the eight divine mothers of beasts. In their hands, they hold the noose (brahma pāśa) which entangle and bind one with limitation, keeping one from the unlimited state. These supreme terrible (mahāghorā) śaktis, create disturbance and ignorance again and again, and are very difficult to conquer.
在梵天孔（brahmarandhra）中心，安置著至高無上的濕婆神能量——神聖的母親，周圍環繞著八位野獸的神聖母親。她們手中持有繩索（brahma pāśa），用以纏繞並束縛眾生於有限之中，使其無法達到無限的境界。這些至高無上的可怕（mahāghorā）神力，不斷製造混亂與無明，非常難以征服。
This topic has already been referred to in the fourth sūtra of the First Awakening which says, “The Universal Mother commands this triple knowledge.” There this mother (mātṛikā) who governs all differentiated knowledge is explained in a general way. But here, in this eighteenth sūtra, she is clarified in a particular way. Here, we are told that if, through negligence, the yogī who has already perceived his own nature allows his awareness to ebb, then he becomes the object of those mothers of beasts (paśumātaraḥ). By the penetration of the sounds of letters, words and sentences, he is oppressed with the delusion (moha) created by those who rule limited beings (paśus). This is the essence of this sūtra.
這個主題已在《初覺》第四經文中提及，經文說：「宇宙之母掌管這三重知識。」那裡以一般方式解釋了這位掌管所有差別知識的母親（mātṛikā）。但在這第十八經文中，她被以特定方式闡明。此處告訴我們，如果瑜伽士已覺察自身本性卻因疏忽而讓覺知消退，便會成為那些野獸母親（paśumātaraḥ）的對象。透過字母、詞語和句子的聲音穿透，他被那些統治有限眾生（paśus）者所製造的迷惑（moha）所壓迫。這就是此經文的精髓。
Now the author explains that a yogī must remain fully aware in each and every state of life so that this state of pure knowledge of consciousness remains stable and does not decline.
現在作者解釋說，瑜伽士必須在生命的每一個狀態中保持完全的覺知，這樣純粹意識的知識狀態才能保持穩定，不會衰退。
20. triṣu caturthaṁ tailavadāsecyam //
The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming, and deep sleep.
第四種狀態（turya）必須像油一樣擴散，使其滲透到其他三種狀態：清醒、夢境和深眠。
What are the three states? The three states are the waking state (jāgrat), the dreaming state (svapna), and the state of deep sleep (suṣupti). The fourth state (turya), which is filled with pure knowledge, pure light and the ecstasy and joy of turya, must be sprinkled and expanded just as oil expands when it is poured on a smooth surface like a piece of cloth. For just as oil spreads on this surface, adhering to it, so in this way a yogī must expand the state of turya into the other three states.
那麼這三種狀態是什麼？這三種狀態分別是清醒狀態（jāgrat）、夢境狀態（svapna）和深眠狀態（suṣupti）。第四種狀態（turya）充滿純淨的知識、純淨的光明以及 turya 的狂喜與喜悅，必須像油倒在光滑的表面（如布料）上那樣被灑開並擴散。正如油在這表面上擴散並附著一樣，瑜伽士也必須將 turya 的狀態擴展到其他三種狀態中。
The state of turya is found in all these three at the moment of entry and at the moment of exit. So at the time of entering into the state of wakefulness, or the dreaming state, or the dreamless state, and at the time of coming out from any one of these three states, the yogī finds turya existing.
turya 的狀態存在於這三種狀態的進入時刻和退出時刻。因此，在進入清醒狀態、夢境狀態或無夢狀態的時候，以及從這三種狀態中的任何一種退出的時候，瑜伽士都能感受到 turya 的存在。
The yogī must prolong turya in such a way that its nectar becomes established and pervades not only in the beginning and the end but also in the middle of these three states. And the means to accomplishing this in all three states is to “hold it.” Hold it at the time of entry and hold it at the time of exit. This nectar of turya (turyarasa) must be properly held with full awareness so that it is expanded in the center of these three states. Accomplishing this, the yogī becomes one with that nectar of turya in all three states.
瑜伽士必須延長 turya 的狀態，使其甘露得以確立並滲透於這三種狀態的開始、結束以及中間。而在這三種狀態中達成此目的的方法就是「保持它」。在進入時保持，在退出時保持。這種 turya 的甘露（turyarasa）必須在完全覺知下妥善保持，使其在這三種狀態的中心得以擴展。達成此點後，瑜伽士便與這三種狀態中的 turya 甘露合而為一。
The present sūtra is also explained in the seventh sūtra of the First Awakening, which states, “Such a heroic yogī experiences the expansive state of turya in the differentiated states of waking, dreaming and deep sleep.” This sūtra explains that turya is already found in the states of waking, dreaming, and deep sleep. In addition, the eleventh sūtra of the First Awakening is very similar. This sūtra states, “The one who enjoys the oneness of the three states—waking, dreaming and deep sleep—in turya becomes the master of all organic energies.” In this sūtra, it is explained that by utilizing śāmbhavopāya with force (haṭhapākayuktyā), jāgrat, svapna, and suṣupti subside and are melted in turya.
本經文亦於《初覺》第七經文中有所闡述，該經文指出：「如是英勇的瑜伽士，在清醒、夢境與深眠這三種分別狀態中，體驗到廣大無邊的 turya 境界。」此經文說明 turya 已存在於清醒、夢境與深眠的狀態中。此外，《初覺》第十一經文與之非常相似。該經文指出：「在 turya 中享受清醒、夢境與深眠三種狀態合一者，成為一切有機能量的主宰。」此經文解釋，透過強力運用śāmbhavopāya（haṭhapākayuktyā），清醒、夢境與深眠會逐漸消退並融入 turya。
In the present sūtra of the Third Awakening, however, we are told that the three states—jagrat, svapna, and suṣupti, along with turya—are like a sword and its sheath. Here, the three states are said to be found in the sheath of turya. And although the three states are separated from turya, as a sword is separated from its sheath, they are united with each other. In the same manner, the yogī must be aware that jagrat, svapna and suṣupti are found as one with turya. This is the difference between these three sūtras. So these sūtras are not a repetition.
然而，在本第三覺醒經中，我們被告知三種狀態——清醒（jagrat）、夢境（svapna）和深眠（suṣupti），連同第四種狀態 turya——就像劍與劍鞘一樣。此處，三種狀態被說是在 turya 的劍鞘中。雖然三種狀態如同劍與劍鞘般彼此分離，但它們彼此相連。同樣地，瑜伽者必須明白清醒、夢境和深眠三者與 turya 合而為一。這就是這三部經文之間的差異。因此，這些經文並非重複。
Now he indicates the means for attaining this end:
現在他指出達成此目的的方法：
21. magnaḥ svacittena praviśet //
The yogī who is merged in his self must enter completely with his mind filled with great awareness.
合一於自我的瑜伽士，必須以充滿大覺知的心完全進入。
When he establishes and resides in the awareness of his God consciousness in the waking state (jāgrat), the dreaming state (svapna), and in the state of deep sleep (suṣupti), then the gross movement of his breath enters into the subtle movement of breath and the subtle movement of breath enters into that which is supreme, where he experiences the supreme motion (spanda) in his own nature. (Netra Tantra 8.12)
當他在清醒狀態（āgrat）、夢境狀態（svapna）及深眠狀態（suṣupti）中建立並停留於神性意識的覺知時，他粗重的呼吸運動進入細微的呼吸運動，細微的呼吸運動進入至高無上的境界，在那裡他體驗到自身本性中的至高運動（spanda）。（Netra Tantra 8.12）
Here, the author Kṣemarāja begins his commentary by saying:
此處，作者 Kṣemarāja 開始他的註解，說道：
. . . then you should enter with your mind fully aware of your God consciousness.
…那麼你應該以完全覺知你的神性意識的心態進入。
In the Mṛityujit Bhaṭṭāraka Śāstra, which is part of the Netra Tantra, this is explained by Lord Śiva to Pārvatī in this way.
在《Mṛityujit Bhaṭṭāraka Śāstra》中，這是由濕婆神向帕爾瓦蒂解釋的，該經典是《Netra Tantra》的一部分。
Set aside the gross means such as the holding of breath, concentration and contemplation, and by means of the thoughtless process, maintain one-pointed thought merged in the self (svacitta). And when his mind is merged in his own nature, then one must gain entry by that introverted knowledge (antarmukha saṁvedanena) where he finds the ecstasy (camatkāra) of internal awareness (vimarśa). This means one must be absorbed in and become one with that.
放下如屏息、專注和沉思等粗淺的方法，透過無念的過程，保持一心專注，與自我（svacitta）合一。當他的心融入自身本性時，便必須透過那種內向的知覺（antarmukha saṁvedanena）進入，在那裡他會發現內在覺知（vimarśa）的喜悅（camatkāra）。這意味著必須全神貫注並與之合一。
But how is this achieved? . . . by becoming merged in his being. What is the meaning of “being merged”? When you have developed I-ness on the body of wakefulness, on the body of dreaming and on the body of deep sleep, which means you have developed I-ness on the gross body, I-ness on prāṇa, and I-ness on puryaṣṭaka, then that I-ness is to be merged in the nectar of the ecstasy of consciousness (citta camatkāra). This is the meaning of “becoming merged in that.”
但這如何達成呢？…透過融入他的存在。「融入」的意義是什麼？當你在清醒體、夢境體和深眠體上都已發展出「我」的意識，也就是你已在粗大身體、氣息（prāṇa）和 puryaṣṭaka 上發展出「我」的意識，然後將這「我」的意識融入意識喜悅（citta camatkāra）的甘露中。這就是「融入其中」的意義。
This was said earlier in the Svacchanda Tantra:
這在《Svacchanda Tantra》中早已說過：
Keeping the activity of the mind apart, one must unite that activity in God consciousness. Then this bound limited being (paśu) will realize the state of Śiva and be liberated (muktaḥ). Thereupon, he is beyond the ocean of repeated births and deaths. (Svacchanda Tantra 4.437)
將心念的活動分開，必須將那活動合一於神的意識中。如此這個受束縛的有限存在（paśu）將體悟到Śiva 的境界並獲得解脫（muktaḥ）。於是，他超越了生死輪迴的無盡大海。（Svacchanda Tantra 4.437）
This is also said in the Vijñānabhairava:
這在《Vijñānabhairava》中也有提及：
When mind (mānasaṁ), individual consciousness (cetanā), the energy of breathing (śaktiḥ), and ego (ātmā), disappear, then that formation of Bhairava is found existing there. (Vijñānabhairava 138)
當心（mānasaṁ）、個體意識（cetanā）、呼吸的能量（śaktiḥ）與自我（ātmā）消失時，便會發現那 Bhairava 的形態存在於此。（Vijñānabhairava 138）
This very point is explained in the Jñānagarbha Stotra:
這一點正如《Jñānagarbha Stotra》中所解釋的：
O Mother, “when, in ordinary daily life one repels the actions of the mind and shatters dependence on the senses, by which one is enslaved, causing one to follow them according to their every wish, and instead diverts his senses towards God consciousness, then by your grace he instantly achieves that supreme state of God consciousness, which floods him with the unparalleled nectar of bliss (ānanda).”
喔，母親，「當人在日常生活中排斥心念的作用，打破對感官的依賴，而這些感官使人受奴役，讓人隨其每一個願望而行，反而將感官轉向神的覺知時，憑藉您的恩典，他立刻達到那至高無上的神覺狀態，這狀態使他充滿無與倫比的幸福甘露（ānanda）。」
This is what is said by our great masters.
這正是我們偉大師父們所說的。
Now, for the one who is established in that supreme state of God consciousness, there is no mind, no breath, no thoughts, no senses. For him, nothing else exists, only God consciousness pervades everywhere. After a period of time, this yogī automatically comes out from the state of samādhi. So what happens to him when he comes out? This is explained in this next sūtra.
現在，對於那位立足於至高神覺狀態的人來說，沒有心念，沒有呼吸，沒有思緒，沒有感官。對他而言，別無他物，唯有神的覺知無處不在。經過一段時間後，這種瑜伽自動從三昧的狀態中退出。那麼當他退出時會發生什麼呢？這在接下來的經文中有說明。
22. prāṇasamācāre samadarśanam //
When his breath begins to slowly move out toward the external state, then he also experiences the pervasion of God consciousness there.
當他的氣息開始緩緩向外在狀態流動時，他也會在那裡體驗到神意識的遍佈。
When his breath slowly begins to move out to external samādhi, then he experiences that God Consciousness is also existing there, in the external world. He does not experience any difference between the waking state and turya or the dreaming state and turya or between the state of deep sleep and turya. For him, these three states are filled with the state of turya.
當他的呼吸慢慢開始向外在三摩地流動時，他便體驗到神的意識也存在於外在世界中。他不會感覺清醒狀態與涅槃（turya）之間有任何差別，夢境狀態與涅槃之間也沒有差別，深眠狀態與涅槃之間亦是如此。對他而言，這三種狀態都充滿了涅槃的狀態。
Filled with the fragrance of the supreme glittering (sphuraṇa) of God consciousness, that yogī, slowly coming out from samādhi, feels his breath is filled with a supreme fragrance. And although his breath is moving out, he feels his breath is not moving out. He feels his breath is established in his Supreme Being. Then after exhaling very slowly, he experiences that the three states of waking, dreaming and deep sleep are filled with the dense nectar of God consciousness and he comes out in the waking state with this fragrance. He is a king of yogīs. He never loses the fragrance of God consciousness. This means that his God consciousness endures in each and every state of his life, whether it be waking, dreaming, or deep sleep.
充滿了神意識至高閃耀（sphuraṇa）的芬芳，從三摩地中慢慢出來的那位瑜伽士，感覺他的呼吸充滿了至高的芬芳。儘管他的呼吸正在向外流動，他卻感覺呼吸並未流出。他感覺他的呼吸已立足於他的至高存在中。然後，在非常緩慢地呼氣後，他體驗到清醒、夢境和深眠這三種狀態都充滿了神意識的濃密甘露，並帶著這股芬芳回到清醒狀態。他是瑜伽士中的王者，永遠不會失去神意識的芬芳。這意味著他的神意識在他生命的每一個狀態中都持續存在，無論是清醒、夢境還是深眠。
This has already been explained in Ānanda Bhairava Śāstra:
這已在《Ānanda Bhairava Śāstra》中解釋過：
When he has brought the daily active routine of his life to an end and holds the monistic state which bestows final liberation, then he is one with each and every deity. All castes (varṇa) and positions in life (āśrama), whether it be brāhmaṇa, kṣatriya, vaiśya or śūdra, are equal to him. He does not discern any difference between what is to be eaten and what is not to be eaten, or what is forbidden and what is accepted. He is liberated (muktaḥ), totally freed from all the various kinds of bondage of daily life.
當他結束了日常生活的活躍例行，並持守賦予最終解脫的唯一本體狀態時，他便與每一位神祇合而為一。所有種姓（varṇa）和人生階段（āśrama），無論是婆羅門、刹帝利、吠舍或首陀羅，對他而言都是平等的。他不分辨何者可食何者不可食，何者被禁止何者被接受。他已解脫（muktaḥ），完全擺脫日常生活中各種束縛。
In Pratyabhijñā, Utpaladeva has also explained:
在《Pratyabhijñā》中，Utpaladeva 也解釋道：
Although these great yogīs come out in the waking, dreaming, and deep sleep states, working and performing all actions, they do not have any limitation of owning and disowning, pure and impure, good and bad. These limitations have ended for them. These yogīs attain that supreme universal God consciousness.
雖然這些偉大的瑜伽士在清醒、夢境和深眠狀態中出現，工作並執行各種行動，但他們不受擁有與否、純淨與不純、善與惡的任何限制。這些限制對他們而言已經結束。這些瑜伽士達到那至高無上的宇宙神意識。
But on the contrary, the yogī who cannot hold the nectar of turya in the waking, dreaming, and deep sleep states, as explained in the previous sūtra, remains and becomes satisfied in that nectar of turya (turyarasa), which he experiences only during entry and exit of any of the three states. And even though he experiences this nectar while entering and exiting these three states, he does not experience it in the midst of wakefulness, dreaming, or dreamless deep sleep. For the one who is like that,
但相反地，如前一經文所述，那位無法在清醒、夢境及深眠三種狀態中持守 turya 甘露的瑜伽士，仍停留並滿足於他僅在進入與離開這三種狀態時所體驗的 turya 甘露（turyarasa）。儘管他在進入與離開這三種狀態時體驗到這甘露，卻無法在清醒、夢境或無夢深眠的過程中體驗它。對於這樣的人，
23. madhye ‘varaprasavaḥ //
He does not experience the state of God consciousness in the center of these three states.
他並未在這三種狀態的中心體驗到神意識的狀態。
He only experiences the state of God consciousness in the beginning and in the end of these three states of waking, dreaming, and deep sleep.
他只在清醒、夢境及深眠這三種狀態的開始與結束時，體驗到神意識的狀態。
Though he experiences and enjoys the nectar of supreme God consciousness in the beginning and the end of these three states, what happens to him in the center, when he is in the midst of any of these states? In the center, he flows out but not in the supreme way. That is, he experiences in wakefulness, in dreaming and in deep sleep just as we do. It is only in the beginning and in the end of these states that he is filled with God consciousness. In the center he is just like us.
雖然他在這三種狀態的開始與結束時體驗並享受至高神意識的甘露，但當他處於這些狀態的中間時，會發生什麼事呢？在中間，他流失了，但不是以至高的方式。也就是說，他在清醒、夢境和深眠中，體驗如同我們一般。只有在這些狀態的開始與結束時，他才充滿神意識；在中間，他就像我們一樣。
But you must not conclude that “although he is established in God consciousness in samādhi, not being able to maintain awareness, after a few minutes he enters into the dreaming state,”25 he is away from God consciousness.
但你不可因此斷定「雖然他在三摩地中已建立了神識，但無法持續保持覺知，幾分鐘後便進入夢境狀態」，他就遠離了神識。
He holds God consciousness in the beginning and in the end, but he is incapable of holding God consciousness in the center of these three states. So, he is not always covered with illusion. He is only covered with illusion in the middle of these three states.
他在開始與結束時都保持神識，但在這三種狀態的中間卻無法保持神識。因此，他並非時時被幻象所覆蓋，而僅在這三種狀態的中間被幻象所覆蓋。
About this, the Mālinīvijaya Tantra says:
關於此，Mālinvijaya Tantra 說道：
Due to the impressions he has of what others think of him or expect from him and of his wanting to help others, to satisfy them with boons, he may lose his temper and become careless and uneven-minded, blocking his flow of God consciousness from the center of the three states of waking, dreaming and deep sleep. So, although he is aware of God consciousness in the beginning and in the end, he is played by this universe in the center, played by hunger, played by thirst, played by every aspect of daily life. Therefore, the one who desires to achieve the highest being should not be attached to these outer impressions. (Mālinīvijaya Tantra)
由於他對他人對自己的看法或期望的印象，以及他想幫助他人、以恩惠滿足他人的願望，他可能會失去耐性，變得粗心且心境不穩，阻斷了他在清醒、夢境與深眠這三種狀態中心的神識流動。因此，雖然他在開始與結束時覺知神識，但在中間卻被這個宇宙所擺布，被飢餓擺布，被口渴擺布，被日常生活的各種面向所擺布。因此，渴望達到最高存在者不應執著於這些外在的印象。（Mālinvijaya Tantra）
These impressions are keeping him from the center. If he does not have these thoughts, then his God consciousness will flow throughout, in the beginning, in the end and in the center. This has already been explained in previous sūtras.
這些印象使他無法處於中心。如果他沒有這些想法，那麼他的神性意識將會在開始、結束和中心處流動。這在之前的經文中已經解釋過。
Previously, it was explained that some yogīs experience this inferior generation of the self where they experience the nature of the self only in turya and not in the other three states. Now the next sūtra explains what happens to that yogī when, even though the inferior generation (avaraḥ prasavaḥ) of his self has taken place, he again sprinkles the blissful nectar of turya in the other three states.
之前已經說明，有些瑜伽士經歷自我的低級生成，他們只在 turya 狀態中體驗自我的本質，而非其他三種狀態。現在下一段經文說明，即使他的自我已經經歷了低級生成（avaraḥ prasavaḥ），當他再次在其他三種狀態中灑下 turya 的幸福甘露時，會發生什麼情況。
24. mātrāsvapratyayasaṁdhāne naṣṭasya punarūtthānam //
When a yogī, in coming out from samādhi, also attempts to maintain awareness of God consciousness in the objective world, then, even though his real nature of self is destroyed by the inferior generation of self-consciousness, he again rises in that supreme nature of the self.
當瑜伽士從三昧中出來，並嘗試在客觀世界中保持對神性意識的覺知時，即使他的自我真實本性被低級自我意識的生成所破壞，他仍會再次在那至高的自我本性中升起。
The expression from the sūtra, “When a yogī also attempts to maintain awareness of God consciousness in the objective world . . . ” is explained in the following two references:
經文中「當瑜伽士也嘗試在客觀世界中保持對神性意識的覺知……」的表述，在以下兩個參考中有解釋：
Supreme God consciousness should be sought with great effort in whatever is seen by the eyes, whatever is felt by speech, whatever is thought by the mind, whatever is perceived by the intellect, whatever is owned by limited ego, whatever is existing in the objective world, and whatever is not existing in the objective world. (Svacchanda Tantra 12.163–64)
至高神意識應當在眼所見、口所言、心所思、智所覺、有限自我所擁有、客觀世界中存在的，以及客觀世界中不存在的一切中，竭力追求。（Svacchanda Tantra 12.163–64）
It is explained in the Svacchanda Tantra that when a yogī, whose God consciousness was totally destroyed by the inferior means used to generate that God consciousness, which means that his nature was snatched away by an inferior type of trance, meditates thinking, “This whole universe is one with myself,” and perceives the fullness of God consciousness in each and every object, then again he rises in his own nature. In other words, in this way, this yogī, whose nature was removed, again becomes one with the glory of God consciousness.
Svacchanda Tantra 中解釋道，當一位瑜伽士，其神意識被用來產生該神意識的低劣手段完全摧毀，也就是說他的本性被一種低級的恍惚狀態奪走時，他冥想著「這整個宇宙與我合一」，並在每一個物體中感知到神意識的圓滿，然後他又回歸自己的本性。換句話說，透過這種方式，這位本性被移除的瑜伽士，再次與神意識的榮耀合而為一。
Again, in the Svacchanda Tantra, it is said:
同樣在 Svacchanda Tantra 中，說道：
Due to God’s energy of māyā, the minds of yogīs are diverted by force towards worldly pleasures and away from God consciousness. But, in those masses of yogīs, there exists some great yogī who is fully aware of his self. His state of God consciousness is fully established and totally complete and his mind is never diverted toward worldly pleasures. (Svacchanda Tantra 4.311–12)
由於神的幻象能量（māyā），瑜伽士的心智被強力引向世俗的享樂，遠離神的覺知。但在這些眾多瑜伽士中，存在著某位完全覺知自我的偉大瑜伽士。他的神覺狀態已完全建立且圓滿，他的心智從不被世俗享樂所轉移。（Svacchanda Tantra 4.311–12）
Another thing that happens to this yogī:
這位瑜伽士還有另一種情況：
Whenever the mind flows out, he centers his consciousness on that one God consciousness. Because he feels the oneness of Śiva existing everywhere, if his mind moves here and there, even then it does not move at all because it moves in his own nature. Wherever he feels and experiences the existence of the objective world, he feels and experiences that the objective world is actually nothing but Śiva. (Svacchanda Tantra 4.313–14)
每當心智流動時，他便將意識集中於那唯一的神覺。因為他感受到遍在的濕婆合一，即使他的心智四處流動，實際上也沒有流動，因為它是在他自身的本性中流動。無論他在何處感知並體驗客觀世界的存在，他都感受到並體驗到客觀世界其實不過是濕婆。（Svacchanda Tantra 4.313–14）
Therefore, when a yogī has attained the supreme intensity of God consciousness:
因此，當瑜伽士達到神覺的至高強度時：
25. śivatulyo jāyate //
He becomes just like Śiva.
他變得如同濕婆。
This yogī does not becomes one with Śiva, he becomes just like Śiva. Through the intensity of meditating on turya, this yogī has realized and achieved the state of turyātīta. He becomes like Lord Śiva who is completely filled with pure independent consciousness and independent bliss.
這位瑜伽士並非與濕婆合一，而是變得像濕婆一樣。透過對「turya」的專注冥想的強度，這位瑜伽士已經領悟並達到了「turyātta」的境界。他變得像主濕婆，完全充滿純淨的獨立意識與獨立的喜悅。
He becomes like Lord Śiva. Why is it said that he becomes like Lord Śiva? Why not say that he becomes one with Śiva? It cannot be said he becomes one with Śiva because he has a body, a physical frame. As long as his physical frame is existing, he is just like Śiva, he is not one with Śiva. His having a physical frame will divert him toward inferior states. For instance, he may cough, have headaches, experience muscle pain, stomach aches, ulcers, or fever. Śiva does not have these ailments or suffer these physical discomforts. So, as long as the yogī possesses a body, he can only be like Śiva, not one with Śiva. When he casts off this physical frame composed of the five elements, then he becomes one with Śiva.
他變得像主濕婆。為什麼說他變得像主濕婆？為什麼不說他與濕婆合一？不能說他與濕婆合一，因為他有身體，有物質形體。只要他的物質形體存在，他就只是像濕婆，而非與濕婆合一。他擁有物質形體會使他偏向較低的狀態。例如，他可能會咳嗽、頭痛、肌肉疼痛、胃痛、潰瘍或發燒。濕婆沒有這些疾病或身體不適。因此，只要瑜伽士擁有身體，他只能像濕婆，而非與濕婆合一。當他拋棄由五大元素組成的物質形體時，他才會與濕婆合一。
In Śrī Kalikākrama Śāstra, it is said:
在《Śr Kalikākrama Śāstra》中，記載著：
So, without harboring the slightest doubt, you should learn from the mouth of your master this practical yoga for entering into God consciousness everywhere. You must consider his every word to be doubtless and true. Also, you should try to experience that state of God consciousness until you become one with that state. Lord Śiva himself has said this, so it is absolutely true. (Śrī Kalikākrame Śāstra)
所以，毫無絲毫懷疑地，你應該從你的師父口中學習這種實用的瑜伽，以便隨時進入神的覺知。你必須認為他說的每一句話都是無疑且真實的。同時，你應該嘗試體驗那種神的覺知狀態，直到你與那種狀態合而為一。濕婆神自己也曾說過這話，所以這絕對是真實的。（Śr Kalikākrame Śāstra）
Because his physical body is existing, even when he becomes like Śiva, that action (karma) that has brought his body into existence is ended by enjoying that action, not by casting it aside. Prārabdha karma26 cannot be overcome unless it is enjoyed. For an embodied being, prārabdha karma is unavoidable. He may be just like Śiva or he may be an ordinary person; prarabdha karma must be overcome by being enjoyed. It cannot be cast aside or abandoned.
因為他的肉身仍然存在，即使他變得像濕婆神一樣，那個使他的身體存在的行為（業）是通過享受那個行為而結束的，而不是通過拋棄它。Prārabdha karma26（既定業）除非被享受，否則無法克服。對於有形體的存在者來說，prārabdha karma 是無法避免的。他可能就像濕婆神，也可能是普通人；prārabdha karma 必須通過被享受來克服。它不能被拋棄或放棄。
So, for the remainder of his life, he must continue to exist with this physical frame. He must welcome whatever comes to him, whether it be good or bad. Whatever he gets to eat, he must eat. It is not worthwhile to cast his body aside. For such a yogī, this body is to be maintained until the time of death.
因此，在他餘下的生命中，他必須繼續以這具肉身存在。他必須歡迎任何降臨於他的事物，無論是好是壞。無論他得到什麼食物，他都必須吃。拋棄他的身體是沒有意義的。對於這樣的瑜伽士來說，這具身體必須維持到死亡之時。
This he explains in the next verse.
這一點他在下一節經文中解釋。
26. śarīravṛittirvratam //
His virtuous behavior is the maintenance of his body.
他的善行即是身體的維護。
What is virtuous behavior? For ordinary beings, virtuous behavior may involve special ways of acting and being. For example, there is the special behavior that some people observe during the eclipse of the moon. These people fast and perform special ceremonies during the eclipse and continue these special actions until the eclipse has ended. For these people acting in this way during an eclipse is a virtuous act.
什麼是善行？對於普通人來說，善行可能涉及特殊的行為方式和存在方式。例如，有些人在月蝕期間會遵守特別的行為規範。這些人在月蝕期間禁食並舉行特殊儀式，並持續這些特殊行為直到月蝕結束。對這些人來說，在月蝕期間如此行事是一種善行。
But for such a yogī, behaving virtuously is just to remain in his body as it is. For him, virtuous behavior involves getting up from bed at four o’clock in the morning, going to the bathroom, taking bed tea, going for a walk, having lunch, gardening, taking a nap, cleaning up his living quarters and so on. Other than these ordinary daily actions, there is no need for him to adopt any other virtuous behavior. So routine talk, taking tea, going for a walk, going to the cinema; these assorted actions comprise the virtuous behavior he adopts for the remaining period of his life.
但對於這樣的瑜伽士來說，善行就是保持身體的本來狀態。對他而言，善行包括早上四點起床、上廁所、喝床茶、散步、吃午餐、園藝、午睡、打掃居所等等。除了這些日常的普通行為外，他不需要採取任何其他善行。因此，日常交談、喝茶、散步、看電影；這些各種行為構成了他餘生所採取的善行。
This is what this sūtra says. For such a yogī, who is just like Śiva, which means whose I-consciousness is just like Śiva consciousness, existing in his physical frame is his virtuous behavior. Therefore, just to exist in his body is a virtuous act. This is because while he remains in his body, he is intent only on performing the supreme worship of Lord Śiva in each and every action of his life—while eating, while drinking, while talking, while taking tea, while eating lunch, and so forth. Although everyone around him experiences that he is acting just like an ordinary human being, he is not, he is somewhere else.
這就是此經所說的。對於這樣的瑜伽士，他就像濕婆一樣，意識自我就像濕婆的意識一樣，存在於他的身體中即是他的善行。因此，僅僅存在於他的身體中就是一種善行。這是因為當他留在身體中時，他專注於在生活中的每一個行動中進行對濕婆主的至高崇拜——無論是吃飯、喝水、說話、喝茶、吃午餐，等等。雖然周圍的每個人都覺得他像普通人一樣行動，但他並非如此，他的心神在別處。
About this, the Svacchandra Tantra says:
關於這點，Svacchandra Tantra 說：
Whenever a fire is kindled on the ground, where are the flames seen? The flames are seen in the sky. In the same way, although this yogī’s body is existing in the inferior field of individuality, this yogī is actually established in God consciousness. (Svacchandra Tantra 4.389)
每當在地上點燃火焰時，火焰在哪裡被看到？火焰是在天空中被看到的。同樣，雖然這位瑜伽士的身體存在於個體的低級領域，但這位瑜伽士實際上是立足於神的意識中。（Svacchandra Tantra 4.389）
The yogī is established in that God consciousness, just like a flame in the fire. Although he is residing in the inferior states of waking, dreaming, and deep sleep, he has already attained entry into Śiva. And yet because his actions are just like ours, you must not think he is not fully aware of his God consciousness and therefore he is just like us. Even if he does all the same things we do, he is somewhere else; he is above. There are no other virtuous actions for him to adopt except to remain in this physical frame and perform actions.
瑜伽士建立在那神的意識中，就像火焰中的火焰。雖然他居於清醒、夢境和深眠這些較低的狀態中，但他已經達到了進入濕婆的境界。然而，因為他的行為與我們相同，你不應該認為他不完全覺知自己的神意識，因此他就像我們一樣。即使他做著與我們相同的事情，他卻在另一個地方；他在更高的境界。對他來說，沒有其他更高尚的行為可採取，除了留在這具肉身中並執行行動。
It is said in the Trika Śāstra:
Trika Śāstra 中說道：
The one who is always stamped by the various poses associated with the body, such as taking tea, going to bed, resting, talking, joking, having lunch, walking and resting, is the real holder of all the postures (mudras) of yoga. All other yogīs, who are not like him, only hold a bundle of bones.
那個總是被身體各種姿勢所標記的人，例如喝茶、上床、休息、說話、開玩笑、吃午餐、走路和休息，才是真正掌握瑜伽所有手印（mudras）的人。所有其他不像他的人，只不過是一堆骨頭。
The yogī’s body has no flesh, no bones. You must not think that he is in a body with flesh and bones. Being one with God consciousness, he is supreme.
瑜伽士的身體沒有肉，沒有骨頭。你不應該認為他擁有有肉有骨的身體。作為與神意識合一者，他是至高無上的。
The energies of Lord Śiva are classified in three ways: the supreme class of energies, the medium class of energies, and the inferior class of energies. The inferior class of energies, known as ghoratarī energies, are determined to cause an individual to enter into the depths of the darkness of ignorance. The medium class of energies, known as ghorā energies, cause one to stand still. These energies will not allow the individual to enter into the state of God consciousness. The supreme class of energies are known as aghora energies. In the next verse from the Kulapañcāśikā Śāstra, the aghora class of energies are clarified and explained.
濕婆神的能量分為三類：至高能量、中等能量和低等能量。低等能量稱為 ghoratar 能量，會使個體陷入無知的黑暗深淵。中等能量稱為 ghorā能量，會使人停滯不前。這些能量不允許個體進入神意識的狀態。至高能量稱為 aghora 能量。在《Kulapañcāśikā Śāstra》的下一節中，aghora 能量類別將被闡明和解釋。
The supreme aghorā energies of God consciousness always embrace that yogī who lives in such a way that he remains absolutely unknown as a yogī. They carry him to God consciousness, where he is forever established. This is the secret of rising because this state of God consciousness has come forth from a secret point and he is residing in a secret way of life. That yogī, on the other hand, who is known to everyone as an elevated yogī, is not embraced by these aghora energies. They shun him and consequently, he is carried away from God consciousness.
神意識的至高 aghora 能量總是擁抱那種生活方式使他完全不為人知的瑜伽士。這些能量將他帶入神意識，讓他永遠安住其中。這就是昇華的祕密，因為這種神意識狀態源自一個祕密點，他以祕密的生活方式存在。另一方面，那些被眾人視為高尚瑜伽士的人，並不被這些 aghora 能量擁抱。這些能量避開他，因此，他被帶離神意識。
In talking about the yogī who is hidden and embraced by the supreme energies of Lord Śiva, everyone says that because he walks and talks just as they do and seems to be an enjoyer of sensual pleasures, he is an ordinary person. It is worthwhile, therefore, for a yogī to behave in such a way that he is not known as a yogī by the outside world. He must keep it a secret and not publicize it. He must be known to the world as an ordinary person. As long as he does not publicize his spiritual state, he is there. Otherwise, he is carried away from God consciousness. This is the secret of rising.
談到被主濕婆至尊能量所隱藏和擁抱的瑜伽士時，大家都說因為他走路和說話就像他們一樣，似乎是享受感官樂趣的人，所以他是個普通人。因此，瑜伽士的行為值得讓外界不知道他是瑜伽士。他必須保守秘密，不公開宣揚。他必須被世人視為普通人。只要他不公開他的靈性狀態，他就存在。否則，他就會被帶離神的覺知。這就是提升的秘密。
Even the disciple must not know the depth of his master’s realization. The master must also hide his power of spirituality from the disciple. He must absolutely conceal his spirituality within his nature and not expose it to anyone. The disciple must possess and maintain blind faith. This is the manner of the Śiva Sūtras.
甚至弟子也不應該知道師父覺悟的深度。師父也必須對弟子隱藏他的靈性力量。他必須絕對將靈性隱藏在本性中，不向任何人透露。弟子必須擁有並保持盲目的信仰。這就是《濕婆經》的方式。
For this kind of yogī,
對於這種瑜伽士，
27. kathā japaḥ ///
Ordinary talk of life is the recitation of mantra.
日常生活中的談話即是咒語的誦念。
He recites mantra when he laughs with you, when he embraces you and talks to you, when he goes with you to the theater. All of this is, for him, the real recitation (japaḥ) of mantra. So, for him, the ordinary talk of daily life is recitation of mantra because,
他在與你笑時誦念咒語，當他擁抱你並與你交談時誦念咒語，當他與你一起去劇院時也誦念咒語。對他來說，這一切才是真正的咒語誦念（japaḥ）。所以，對他而言，日常生活中的普通談話就是咒語的誦念，因為，
In talking, he experiences and is aware of his fullness of I-consciousness of God.27 (Svacchanda Tantra)
在交談中，他體驗並意識到自己充滿了神的我意識。27（Svacchanda Tantra）
This is explained in Svacchanda Tantra in this way:
這在 Svacchanda Tantra 中是這樣解釋的：
He is always merged in that supreme I-consciousness of God.
他總是融入那至高無上的神我意識中。
It is also said in the Kālikākrama Śāstra:
《Kālikākrama Śāstra》中也說：
For him, who is one with that supreme cognitive state of the Lord, that supreme energy is awareness (vimarśaḥ) and it is filled and shining with all knowledge.
對於與主的至高認知狀態合一的他來說，那至高的能量即是覺知（vimarśaḥ），並充滿且閃耀著所有知識。
It is explained in the Śri Kālikākrama that the daily conversations of the yogī, who is established in that unartificial awareness (vimarśaḥ), which is self-generated and spontaneous, become the recitation (japaḥ) of the real mantra of the self.
《Śri Kālikākrama》中解釋說，瑜伽士在那種非人為的覺知（vimarśaḥ）中立定，這種覺知是自生自發的，他的日常對話便成為自我真實咒語的誦念（japaḥ）。
It is also said in the Vijñānabhairava Tantra:
《Vijñānabhairava Tantra》中也說：
Establishing the state of awareness in the state of God consciousness repeatedly without break or pause is real recitation of mantra. From this recitation which is full of universal “I”, real “I” consciousness automatically flows forth. (Vijñānabhairava Tantra 145)
反覆不間斷地在神意識狀態中建立覺知狀態，才是真正的咒語誦念。從這充滿宇宙「我」的誦念中，真實的「我」意識自動流露。（《Vijñānabhairava Tantra》145）
Again, it is said,
又說，
By going out he utters “sa,” by coming in he utters “ha,” in this way he recites the mantra haṁsa, repeating so’haṁ, so’haṁ, so’haṁ day and night. This sacred recitation is always existing for him. (Vijñānabhairava Tantra 155)
他出門時發出「sa」，回來時發出「ha」，如此誦念咒語 haṁsa，日夜反覆誦念 so’haṁ，so’haṁ，so’haṁ。這神聖的誦念對他而言永遠存在。（《Vijñānabhairava Tantra》155）
And again, it is said in the Vijñānabhairava Tantra:
又，《Vijñānabhairava Tantra》中說：
He recites this mantra with breath twenty-one thousand six hundred times in a day and a night. This recitation, which is of that supreme energy of God consciousness, is very easy for those who are aware and very difficult for those who are not. (Vijñānabhairava Tantra 156)
他在一日一夜之間以呼吸誦念此咒語二萬一千六百次。這種誦念，是那至高無上的神意識能量，對於有覺知者來說非常容易，對於無覺知者則非常困難。（Vijñānabhairava Tantra 156）
The daily routine of the yogī who is immersed in this kind of automatic recitation (ajāpa gāyatrī) is as follows:
沉浸於這種自動誦念（ajāpa gāyatr）的瑜伽士的日常生活如下：
28. dānamātmajñānam //
His only purpose for remaining in his body is to impart his knowledge to others.
他留在身體中的唯一目的，是將他的知識傳授給他人。
During the remainder of his life, his reason for living is giving his real knowledge of God consciousness to others. This is the meaning of this sūtra.
在餘生中，他活著的理由就是將他對神意識的真實知識傳授給他人。這就是此經文的意義。
The Sanskrit word dāna found in the sūtra has many meanings. Whatever this yogī, who has become one with God consciousness, experiences, which means whatever he sees in his own self, that is dāna for him. The word dāna can also mean that which gives him fullness of consciousness. Moreover, dāna can mean that which destroys the differentiated perception of the universe. Dāna can also be referring to that which remains when illusion ends. And, it is that state where the nature of his God consciousness is completely protected. This is how he acts during the remainder of his life.
經文中梵文詞彙 dāna 有多重含義。這位已與神意識合一的瑜伽士所體驗的，也就是他在自身中所見的一切，對他而言即是 dāna。dāna 一詞也可指賦予他意識圓滿的事物。此外，dāna 還可指摧毀宇宙分別知覺的那個東西。dāna 也可能指幻象終結後所剩下的東西。並且，它是那種神意識本質完全被保護的狀態。這就是他在餘生中所行的方式。
The definitions of dāna given above are in reference to his own person. There is another meaning of dāna. In this case, dāna is explained in reference to another and it means “whatever is given to another.” So, those who are his devoted disciples get the knowledge of the self from him. This same thing is said in some tantras.
上述對 dāna 的定義是指他自身。dāna 還有另一層意義。在這種情況下，dāna 是指給予他人的「任何東西」。因此，那些成為他虔誠弟子的人，從他那裡獲得自我知識。這一點在某些密續中也有提及。
Those yogic heroes who are established in the Kula system reveal the reality of God consciousness to others by merely looking (darśana) or touching. By this revelation, all of their disciples cross over to the other side of the bondage (saṁsāra) of repeated births and deaths and are liberated.
那些立足於 Kula 系統的瑜伽英雄，僅憑一瞥（darśana）或觸碰，就能向他人揭示神意識的真實。透過這種啟示，他們所有的弟子都能超越反覆生死（saṁsāra）的束縛，獲得解脫。
In fact, only that person who has become just like Śiva,28 being always busy in his daily routine with internal recitation (ajapa) and ruling his own wheel of energies, can be helpful in illuminating others. He explains this in the next sūtra:
事實上，唯有那位已成為如Śiva 般的人，始終忙於日常的內在誦念（ajapa）並掌控自身能量之輪，才能幫助照亮他人。他在下一則經文中闡述此意：
29. yo‘vipastho jñāhetuśca //
The one who rules the wheel of energies becomes the cause of inserting knowledge in others.
掌控能量之輪者，成為將知識植入他人的原因。
The master who has established sovereignty over the wheel of energies (śakticakra) is not played by these energies but is instead the player. The wheel of energies is classified in two segments: the energies pertaining to cognition (jñānendriyas), and the energies pertaining to action (karmendriyas). This master is the player of both these kind of energies. They do not play with him as they do with us. Whatever our sensual energies ask for or demand, we are bound to obey them. But he is not like that. He maintains dominion over these energies and so he becomes the cause of inserting real knowledge into others. This is the meaning of this sūtra.
已建立能量之輪（śakticakra）主權的大師，不被這些能量所操控，而是成為操控者。能量之輪分為兩部分：屬於認知的能量（jñānendriyas），以及屬於行動的能量（karmendriyas）。這位大師是這兩種能量的操控者。這些能量不像對待我們那樣對待他。無論我們的感官能量要求或需求什麼，我們都必須服從它們。但他並非如此。他掌控這些能量，因此成為將真知灌輸給他人的原因。這就是此經文的含義。
Those who are ignorant are protected in their own way by this wheel of energies. These śakti cakras protect these ignorant souls by providing them with taste, with form, with touch, with smell, and with whatever else they need. This so-called protection is not really protection because it provides them with these sensual pleasures.
無知者以自己的方式被這能量之輪所保護。這些śakti cakras 透過提供味覺、形態、觸覺、嗅覺以及其他所需，來保護這些無知的靈魂。這種所謂的保護其實並非真正的保護，因為它只是提供他們這些感官的享樂。
In sūtra 19 of this Third Awakening of the Śiva Sūtras, these energies are said to be the mothers of these ignorant people. In that sūtra, these energies are called māheśvaryādi śakticakraṁ, which means those energies, māheśvarī, khecarī, gocarī, dikcarī, bhūcarī, etc., concerned with the organic field.
在《濕婆經》第三覺醒的第 19 品中，這些能量被稱為這些無知者的母親。在該品中，這些能量被稱為 māheśvaryādi śakticakraṁ，意指那些與有機領域相關的能量，如 māheśvar、khecar、gocar、dikcar、bhūcar 等。
To say that a master has sovereignty over these energies is to say he is not played by them. On the contrary, he is the player and he becomes the cause of inserting knowledge into others.
說一位大師對這些能量擁有主權，就是說他不被這些能量所操控。相反地，他是操控者，並且成為將知識注入他人的原因。
In the present sūtra, the Sanskrit word jñā means the energy of knowledge (jñānaśakti). For those who are his disciples, this master becomes the source of knowledge and by the energy of that knowledge, he becomes successful in inserting knowledge into his disciples.
在本品中，梵文詞 ñā 指的是知識的能量（jñānaśakti）。對於他的弟子來說，這位大師成為知識的源泉，並藉由那知識的能量，成功地將知識注入他的弟子。
The person who is influenced by the wheel of energies, which means who is dependent on his senses, is not able to protect himself, so how could he possibly protect others? He is constrained to follow the demand of his senses, so how could he possibly elevate others? He could not. It is impossible.
被能量之輪影響的人，也就是依賴感官的人，無法保護自己，那他又怎能保護他人？他被迫遵從感官的需求，那他又怎能提升他人？他無法做到。這是不可能的。
In this sūtra, you will also find the Sanskrit word yo which is derived from the Sanskrit pronoun yat (who). In Sanskrit, whenever yat is found, then the pronoun tat must also be added to complete the sentence. Therefore, Yo’yam avipasthaḥ, “the one who governs this wheel of energies” . . . sa, “that master” . . jñānaprabodhanahetu, “becomes the cause of inserting knowledge into others.” So it is well said in sūtra 28 of this Third Awakening, dānamātmajñānam, “he gives knowledge of the self to others.”
在此經文中，你還會發現梵文詞彙 yo，源自梵文代詞 yat（誰）。在梵文中，凡遇到 yat，必須加上代詞 tat 才能使句子完整。因此，Yo’yam avipasthaḥ，「那位掌管這能量輪的人」……sa，「那位主人」……ñānaprabodhanahetu，「成為將知識灌輸給他人的原因。」因此，在第三覺醒的第 28 經文中說得很好，dānamātmajñānam，「他將自我知識傳授給他人。」
Some commentators explain this sūtra in another way. They say this sūtra must be explained according to the words and letters as follows. Take the first word yo’vipastho. Because of the yo sound in yogīndra, yo indicates yogīndra, the foremost yogī. Vi indicates vijñānam “knowledge,” pa indicates “state,” stha refers to “the one who is established in that state.” Now the last word jñāhetuśca. Jña means “who knows that.” He indicates heyaḥ, “what is to be abandoned.” Tu indicates tucchatā, “that which is abandoned is differentiated perception.” And the visargaḥ (ḥ) refers to visargaśaktiḥ, creative energy. The word ca does not mean “and” here but rather indicates “one who does this.”
一些注釋者以另一種方式解釋此經文。他們說此經文必須依照詞語和字母如下解釋。取第一個詞 yo’vipastho。由於 yogndra 中的 yo 音，yo 指 yogndra，即最卓越的瑜伽士。Vi 指 vijñānam「知識」，pa 指「狀態」，stha 指「立於該狀態者」。現在最後一詞 ñāhetuśca。Jña 意為「知道那個的人」。He 指 heyaḥ，「應當放棄的事物」。Tu 指 tucchatā，「被放棄的是分別知覺」。而 visargaḥ（ḥ）指 visargaśaktiḥ，創造能量。此處的 ca 並非「和」的意思，而是表示「執行此事者」。
So with this in mind, this meaning now emerges from this sūtra:
因此，基於此，這個經文的意義現在浮現出來：
That yogīndra who (vimarśaśaktyā), by the energy of his awareness (svarūpātmavijñānapadasthaḥ) is established in his own nature of God consciousness becomes the knower and the doer. He can perceive and differentiate what is to be achieved and what is to be discarded and he does not own that which is to be discarded.
那位瑜伽主（vimarśaśaktyā），藉由他覺知的能量（svarūpātmavijñānapadasthaḥ）立足於自身的神性覺知本質，成為知者與行者。他能夠察覺並分辨應當獲得的與應當捨棄的，且不擁有那些應當捨棄的事物。
We, however, do not accept this explanation. So, if we do not accept this explanation then why include it? From my point of view, Kṣemarāja should not have included it. After all, if one begins including incorrect explanations then they could be introduced for every sūtra. I am only including it because it is part of Kṣemarāja’s commentary.
然而，我們並不接受這個解釋。那麼，如果我們不接受這個解釋，為何還要納入它？依我看，Kṣemarāja 本不該將它納入。畢竟，一旦開始納入錯誤的解釋，那麼每一個經文都可能被引入類似的解釋。我之所以納入它，只因它是 Kṣemarāja 註解的一部分。
30. śvaśaktipracayo’sya viśvam //
For him, this universe is the embodiment of his collective energies
對他而言，這個宇宙是他集體能量的化身。
For such a master, this universe is the collection of his own energies. He perceives that this universe is the embodiment of, and not separate from, his innumerable collective energies. So just as that master is said to be just like Śiva, this whole universe is his own collective energy. And by saying this whole universe is nothing but Śiva’s energy, so then, in the same way, this universe is not only the collection of Śiva’s energies but also for the yogī, because he is one with that God consciousness, this universe is the collection and expansion of his energies. It is said in Mṛityujitabhaṭṭāraka:
對於這樣的大師來說，這個宇宙是他自身能量的集合。他認知到這個宇宙是他無數集體能量的具現，而非與之分離。因此，就如同那位大師被稱為如同濕婆一樣，整個宇宙也是他自身集體能量的體現。當說整個宇宙不過是濕婆的能量時，那麼同樣地，這個宇宙不僅是濕婆能量的集合，對於瑜伽士來說，因為他與那神性意識合一，這個宇宙也是他能量的集合與擴展。正如《Mṛityujitabhaṭṭāraka》中所說：
This Lord Śiva is filled with knowledge and that knowledge is the innumerable29 knowledge found in the universe. Real knowledge is universal knowledge. The knowledge that frees you from the limited knowledge of the universe is called netra. By holding and possessing only one class of this limitless universe of knowledge, and by not possessing universal knowledge, you are bound with limitation. When your master reveals the universal truth to you, then you emerge from limitation and the whole universe becomes your possession. To possess the whole universe as your own self is real knowledge and that is netra and that is liberation. (Netra Tantra 9.12)
這位濕婆主充滿了知識，而那知識是宇宙中無數的知識。真正的知識是普遍的知識。能使你擺脫宇宙有限知識束縛的知識稱為 netra。若你只持有並擁有這無限宇宙知識中的一類，而不擁有普遍知識，你便被限制所束縛。當你的師父向你揭示普遍真理時，你便從限制中解脫，整個宇宙成為你的所有。將整個宇宙視為你自己，這才是真正的知識，那就是 netra，那就是解脫。（Netra Tantra 9.12）
If you pick only one class of knowledge out of this universe and hold and possess only that one class, that is ignorance. But if you possess this whole universe as your own self, then you are liberated. This is what is meant by this verse of the Netra Tantra.
如果你只從這宇宙中挑選一類知識並僅持有那一類，那就是無知。但如果你將整個宇宙視為你自己，那麼你便得以解脫。這正是 Netra Tantra 這節經文的含義。
It is also said in the Kālikākrama:
在《Kālikākrama》中也有這樣的說法：
This knowledge is found everywhere, inside and outside, because without knowledge, an object cannot exist. This entire universe is, therefore, filled with that knowledge. And that knowledge, which may be objective knowledge, is, in fact, knowledge of God consciousness.
這知識無處不在，內在與外在皆是，因為沒有知識，物體無法存在。因此，整個宇宙充滿了那知識。而那知識，雖可能是客觀知識，實際上是神意識的知識。
No one has ever perceived an object without that knowledge. That knowledge, which is the real knowledge of God consciousness, has taken the form of the object. Objective knowledge is not separate from that knowledge of God consciousness. It is by that knowledge of God consciousness that this knowledge of objects takes place.
沒有人能在沒有那種知識的情況下感知一個物體。那種知識，即是真正的神意識知識，已經化為物體的形態。客觀知識並不與那種神意識知識分離。正是藉由那種神意識知識，這種對物體的知識才得以產生。
If you think that in practicing yoga, God consciousness is to be possessed and that which is other than God consciousness is to be discarded, that is not the proper understanding. The correct understanding is that you must unite these two together. God consciousness must be united with objective consciousness and objective consciousness must be united with God consciousness. This reality of knowledge, this reality of God consciousness, is established in the objective world because through meditation all these objects are found as one with God consciousness. As long as you meditate upon and are aware that this objective world is not separate from God consciousness, it will be just like God consciousness. And so, you will not find any difference between God consciousness and objective consciousness.
如果你認為在修習瑜伽時，神意識是必須擁有的，而非神意識的東西則應被捨棄，那就不是正確的理解。正確的理解是你必須將這兩者結合在一起。神意識必須與客觀意識結合，客觀意識也必須與神意識結合。這種知識的真實性，這種神意識的真實性，在客觀世界中得以確立，因為透過冥想，所有這些物體都被發現與神意識合而為一。只要你冥想並意識到這個客觀世界並不與神意識分離，它就會如同神意識一般。因此，你將不會發現神意識與客觀意識之間有任何差異。
When you simultaneously possess this kind of knowledge, then knowledge and the known will be not separated. Known will become knowledge and knowledge will become known. (Krama Strotra)
當你同時擁有這種知識時，知識與所知將不再分離。所知將成為知識，知識也將成為所知。（Krama Strotra）
Not only is this universe the expansion of his energies in the created sphere of the world, but it is also the expansion of his energies in impressions and in the void state (laya).
這個宇宙不僅是他能量在創造世界領域中的擴展，也是他能量在印象和虛無狀態（laya）中的擴展。
31. sthitilayau //
This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions.
這個宇宙是他能量在客觀印象中的擴展，以及那些印象的消解。
Not only is this universe the expansion of his energy in its creation, it is also the expansion of his energy in the impressions of the objective world left in your mind (sthiti) and in the void state where these impressions are absorbed (laya).
這個宇宙不僅是他能量在創造中的擴展，也是他能量在你心中客觀世界印象（sthiti）中的擴展，以及這些印象被吸收的虛無狀態（laya）中的擴展。
When this objective world is shining vividly in your sphere of organs, that is the state of creation (sṛiṣṭi daśā). But it is not only in the state of creation that this universe is one with his real energies of God consciousness. This universe is also one with his energies when only impressions of this objective world remain (sthitidaśā) or when these impressions melt in voidness (layadaśā) at the time of death or deep sleep, or when one is rendered unconscious. When only impressions remain, in those impressions you will find God consciousness prevailing. And in the state of dissolution when there is no impression, when the impression is dissolved in voidness, pure God consciousness prevails. God consciousness is never in any way absent from being.
當這個客觀世界在你的感官範圍內鮮明地閃耀時，那就是創造狀態（sṛṣṭi daśā）。但這個宇宙並不僅僅在創造狀態中與神意識的真實能量合一。當這個客觀世界的印象僅存（sthitidaśā），或當這些印象在死亡或深眠時融入虛無（layadaśā），或當一個人失去意識時，這個宇宙也與祂的能量合一。當只有印象存在時，在那些印象中你會發現神意識的主導。而在解體狀態中，當沒有印象，當印象溶解於虛無時，純粹的神意識主導。神意識從未以任何方式離開存在。
Initially, this universe is revealed to you by the energy of action. And after this universe shines before you, the knowledge of the universe remains for some time as an impression in your objective consciousness. That is what is meant by the word sthiti.
最初，這個宇宙由行動的能量向你顯現。在這個宇宙在你面前閃耀之後，宇宙的知識會作為印象在你的客觀意識中保留一段時間。這就是「sthiti」一詞的含義。
Then the impression of this universe in your objective consciousness also melts away and all that is left is the void state where there is nothing. That is what is meant by the word layaḥ. And this state where there is nothing is also held in consciousness.
然後你客觀意識中對這個宇宙的印象也隨之消融，剩下的只有空無的狀態，什麼都不存在。這就是「layaḥ」一詞的含義。而這種什麼都不存在的狀態，也同樣被意識所持有。
For such an elevated soul, these two states are only the expansion of His energies and nothing else. For him, this objective world may be created in his sensual world, or it may be stored in his impressions, or it may be taken away from his impressions; but this threefold world is nothing more than the expansion of his God consciousness everywhere. Otherwise, if this threefold world was not existing in his God consciousness, then the impressions would not arise from that nothingness and from those impressions, this objective world would not arise. For example, when you go to sleep and enter the dreaming state and after dreaming, you enter the dreamless state and after some time, you wake up, throughout all of these states God consciousness is existing. If God consciousness were not existing throughout, then how would you be able to travel from one state to the next, from the dreaming state to the state of deep sleep, and from the state of deep sleep to the waking state? Between each of these states, there is a gap, a point where one state has ceased to exist and the next state has yet to begin. When you direct your consciousness from waking state to the dreaming state and from the dreaming state to the dreamless state, there is a point, a gap, when your consciousness, having left one world, has not yet entered the next world. How could you travel through that gap if God consciousness did not exist in that gap? So God consciousness must exist throughout. It is why the commentator Kṣemarāja says “there would be disconnection of your consciousness.”
對於如此高尚的靈魂，這兩種狀態僅是祂能量的擴展，別無他物。對他而言，這個客觀世界可能是在他的感官世界中被創造出來，或是儲存在他的印象中，亦或是從他的印象中被帶走；但這三重世界不過是祂神性意識在各處的擴展而已。否則，若這三重世界不存在於祂的神性意識中，那麼印象便不會從虛無中產生，而這些印象也不會孕育出這個客觀世界。例如，當你入睡並進入夢境狀態，夢醒後進入無夢狀態，過一段時間後醒來，在這所有狀態中，神性意識始終存在。若神性意識並非始終存在，你又怎能從一種狀態轉換到另一種狀態，從夢境狀態到深度睡眠狀態，再從深度睡眠狀態到清醒狀態？在這些狀態之間存在著間隙，一個狀態已停止存在而下一個狀態尚未開始的點。 當你將意識從清醒狀態引導到夢境狀態，然後再從夢境狀態引導到無夢狀態時，會有一個點，一個間隙，當你的意識離開一個世界，尚未進入下一個世界。若神性意識不存在於這個間隙中，你又如何能穿越這個間隙呢？因此，神性意識必須始終存在。這也是為什麼註解者 Kṣemarāja 說「你的意識會斷裂」。
As an example, consider that I am staying with you and before going to bed, I give you some money to keep for me. I then go to bed and enter the dreaming state and after that, I enter the state of dreamless sleep and after that, I wake up and again enter the waking state. And after waking, I ask you for the money I gave you to keep for me. If God consciousness did not persist in every moment, did not travel throughout all three states, then the continuity of memory would not be possible and I would not remember to ask you for the money or even that I had given you this money to hold for me. It is God consciousness existing in all states that maintains the continuity of awareness and memory.
舉個例子，假設我和你同住，睡覺前我給你一些錢讓你幫我保管。然後我去睡覺，進入夢境狀態，接著進入無夢睡眠狀態，之後醒來，再次進入清醒狀態。醒來後，我向你要我給你保管的錢。如果神性意識沒有在每一刻持續存在，沒有貫穿這三個狀態，那麼記憶的連續性就不可能存在，我也不會記得要向你要錢，甚至不會記得我曾經給你錢保管。正是神性意識存在於所有狀態中，維持了覺知和記憶的連續性。
It is said in the Śri Kālikākrama:
《Śri Kālikākrama》中說：
That which exists, that which does not exist; this differentiation of existence and nonexistence and their connection [is only maintained by God consciousness].
存在者與不存在者；存在與不存在的區別及其聯繫【僅由神的意識維持】。
This whole universe is absolutely pure, without any support, and one with the knowledge of the consciousness of self. If that consciousness of self is revealed and perceived, then at that very moment, he is without a doubt liberated in this very life. (Kālikākrama Śāstra)
整個宇宙絕對純淨，無任何依靠，與自我意識的知識合而為一。若此自我意識被顯現並感知，則在那一刻，他無疑在此生中即得解脫。（Kālikākrama Śāstra）
The previous sūtras state that this whole universe is the expansion of his own glory, not only in creation (sṛiṣṭi), but also in protection (sthiti) and destruction (saṁhāra). But now the question can be asked, “If this yogī feels that the universe, in creation, in protection, and in destruction, is the expansion of his own nature, then would not his nature be changeable? It would definitely change. In creation it would be one way, in protection another way, and in destruction another way. Therefore, as his original state of being would occasionally change, the essential nature of the self would not remain unchangeable. The next sūtra answers this question.
前述經文指出，整個宇宙是他自身榮耀的展現，不僅在創造（sṛṣṭ）、保護（sthiti）及毀滅（saṁhāra）中如此。但現在可以提出疑問：「若此瑜伽士感覺宇宙在創造、保護與毀滅中是他自身本性的展現，那麼他的本性是否會改變？必然會改變。在創造時是這樣，在保護時又是那樣，在毀滅時又是另一種。因此，既然他的原始存在狀態會偶爾改變，自我的本質便不會保持不變。」下一段經文將回答此疑問。
32. tatpravṛitāvapyanirāsaḥ saṁvettṛibhāvāt //
Although he is determined in creating, protecting, and destroying the universe, even then he is not separated from the real state of his subjectivity.
雖然他決心創造、保護並毀滅宇宙，但即使如此，他仍未與其主體性的真實狀態分離。
Although he creates, protects and destroys this universe, for him the reality of the self remains the same in creation, protection and destruction. This yogī is never separated from the state of the knower, which is that state where he holds the bliss of turya (camatkāra). This subjectivity is the real state of being of the knower. In these threefold actions of creation, protection, and destruction, he is always one with that state.
雖然他創造、保護並毀滅這個宇宙，對他而言，自我的真實在創造、保護與毀滅中始終如一。這個瑜伽者從未與知者的狀態分離，那是他持有 turya（camatkāra）福樂的狀態。這種主體性是知者真實的存在狀態。在創造、保護與毀滅這三重行動中，他始終與那狀態合一。
If in these actions, he was separated from the reality of the self, then the state of creation, the state of protection and the state of destruction would not exist. The existence of these three states comes from the power of the reality of the knower.
若在這些行動中，他與自我的真實分離，那麼創造的狀態、保護的狀態與毀滅的狀態將不復存在。這三種狀態的存在源自知者真實的力量。
It is said in the Kālikākrama Śāstra:
《Kālikākrama Śāstra》中說道：
Although the expansion of ignorance is destroyed, the being of the self is never destroyed because that self is beyond creation and destruction. There is no creation and there is no destruction of that self. Therefore, if that being is one with this universe, then in reality, nothing is destroyed.
雖然無明的擴張被摧毀，自我的存在卻永不毀滅，因為那自我超越了創造與毀滅。那自我既無創造，也無毀滅。因此，若那存在與此宇宙合一，則實際上，沒有任何東西被毀滅。
It is imagined that ignorance is created and ignorance is destroyed but ignorance itself cannot exist without the knowledge of truth. So ignorance cannot be created or destroyed because it is one with the real nature of the self. When it is the nature of the self that it is never destroyed, then how can it be destroyed in creation, protection and destruction? (Kālikākrama Śāstra)
人們想像無知是被創造出來的，也會被消滅，但無知本身若沒有真理的知識就無法存在。因此，無知既不能被創造，也不能被消滅，因為它與自我的真實本性是一體的。既然自我的本性是永不毀滅的，那麼在創造、維護與毀滅中，無知又怎能被毀滅呢？（Kālikākrama Śāstra）
This is written in Spanda:
這段寫於 Spanda 中：
In the two states which are termed “doer” and “done,” the aspect known as done is destroyed while the aspect known as doer always remains and can never be destroyed.
在被稱為「行為者」與「行為」的兩種狀態中，被稱為行為的那一面會被毀滅，而被稱為行為者的那一面則永遠存在，且永不毀滅。
Only that force, which is the effort to create that which is to be done, is destroyed. But when that force is destroyed, ignorant people cry, saying, “we too are also destroyed.” (Spanda Kārikā 1.14–15)
只有那股為了創造將要完成之事的努力之力會被毀滅。但當那股力量被毀滅時，無知的人便哭喊著說：「我們也一同被毀滅了。」（Spanda Kārikā 1.14–15）
For example, a young woman gives birth. That baby is the outcome of your effort towards objectivity. If that baby is destroyed, why should that woman say that she is destroyed? She is never destroyed. But at that time, ignorant people think that they are also destroyed.
例如，一位年輕女子生產。那個嬰兒是你追求客觀性的成果。如果那個嬰兒被毀壞，為什麼那位女子會說她自己被毀壞了呢？她從未被毀壞過。但在那個時候，無知的人會認為他們自己也被毀壞了。
In the absence of the other agency, you can’t say the introverted state is destroyed. If in the state of ignorance you are not aware of your reality of self, you cannot say that the self is destroyed. It is not destroyed but, because you are not aware of it, you remain away from it. (Spanda Kārikā 1.16)
在缺乏另一種作用力的情況下，你無法說內向的狀態被毀壞。如果在無知的狀態中你沒有覺察到自我的真實存在，你不能說自我被毀壞了。它並未被毀壞，但因為你沒有覺察它，你便與它保持距離。（Spanda Kārikā 1.16）
For such a yogī:
對於這樣的瑜伽士：
33. sukhaduḥkhayorbahirmananam //
He experiences his joy and his sadness just like an object, with “this-consciousness” separate from his being.
他像對待一個物體一樣體驗他的喜悅與悲傷，帶著與自身分離的「此意識」。
Such a yogī experiences the state of pleasure (sukha) and pain (duḥkha) with “this-consciousness,” not “I-consciousness.” For example, he does not experience joy thinking “I am joyous” and sadness thinking “I am sad.” Rather, he experiences “this is sadness” and “this is joy,” just as an ordinary person experiences external objects in his daily life. He experiences “this-consciousness” not “I-consciousness,” thinking “this is a pot” or “this is a bottle.” So, this yogī experiences his joy and sadness just like an object, separate from his being.
這樣的瑜伽士以「此意識」而非「我意識」來體驗快樂（sukha）與痛苦（duḥkha）。例如，他不會以「我很快樂」來感受喜悅，也不會以「我很悲傷」來感受悲傷。相反地，他體驗的是「這是悲傷」和「這是喜悅」，就像普通人在日常生活中感知外在物體一樣。他體驗的是「此意識」而非「我意識」，思考著「這是一個壺」或「這是一個瓶子」。因此，這位瑜伽士將他的喜悅與悲傷視為一個物體，與他的存在分離開來。
For this yogī, these two states of pleasure and pain, though touched by the known, are without the touch of the knower. He experiences his pleasure and pain just like other objects such as stoves or pots. He experiences pleasure and pain with “this-consciousness.” He does not experience pleasure and pain like ignorant people do, by putting their I-consciousness in that experience, saying, “I am happy,” “I am sad,” or “I am never happy,” “I am never sad.” On the contrary, this yogī experiences, “I am always in myself, the same in happiness and sadness.”
對於這位瑜伽士來說，這兩種快樂與痛苦的狀態，雖然被「已知」所觸及，卻沒有被「知者」所觸及。他體驗他的快樂與痛苦，就像體驗爐子或鍋子等其他物體一樣。他以「此識」來體驗快樂與痛苦。他不像無知的人那樣，將「我識」投入那種體驗中，說「我很快樂」、「我很難過」，或「我從不快樂」、「我從不難過」。相反地，這位瑜伽士體驗到：「我永遠在自己之中，無論快樂或悲傷皆如一。」
As explained in sūtra 30 of this Third Awakening, “For him, this universe is the embodiment of his collective energies,” so for such a yogī, this universe is the expansion of his own energy. This explanation reveals to us that he experiences this whole universe with I-consciousness and he experiences his individuality with this-consciousness. Because he is never individual being, he is always universal being, he experiences his nature as universal being and not as individual being. If he were to experience his nature as individual being, then he would become sad and happy.
如本第三覺醒經文第 30 節所述：「對他而言，這個宇宙是他集體能量的化身」，因此對這樣的瑜伽士來說，這個宇宙是他自身能量的擴展。這個說明向我們揭示，他以「我識」體驗整個宇宙，以「此識」體驗他的個體性。因為他從未是個體存在，他永遠是普遍存在，他體驗自己的本性為普遍存在，而非個體存在。如果他以個體存在來體驗自己的本性，那麼他就會感到悲傷與快樂。
The present sūtra is not concerned only with pleasure and pain. Here, “pleasure and pain” is a metaphor for everything that exists in this world. This yogī experiences whatever exists in this world in the individual mode as this-consciousness and when he remains in the universal mode he experiences everything with I-consciousness. “I am everything.” Because this yogī has destroyed the attachment of his state of I-ness with puryaṣṭaka,30 found in the waking state, dreaming state, and the state of deep sleep, how can he be touched by the two states of pleasure and pain?
本經文不僅僅關注快樂與痛苦。此處，「快樂與痛苦」是對世間萬物的隱喻。此瑜伽士在個體模式中以此識體驗世間萬物，當他處於普遍模式時，則以我識體驗一切。「我即一切。」因為此瑜伽士已破除在清醒、夢境及深眠三種狀態中所見的我執（puryaṣṭaka），他又怎能被快樂與痛苦這兩種狀態所觸動呢？
In the commentary of Śrī Pratyabhijñā, it is also said,
在 Śr Pratyabhijñā 的註釋中，也提到，
Those yogis who have crossed the boundary of individuality, who have achieved the real state of universal being and are established in the state of universality, although in their daily lives they experience pleasure and pain, these experiences do not affect them at all. There is no apprehension that pain and pleasure will rise in them because the cause of the rise of pain and pleasure is individuality and they have destroyed individuality. They are apart from that and so, in the experience of pleasure and pain, they experience the real state of supreme beatitude, supreme bliss (ānanda), which is actually more than bliss. (Pratyabhijñā)
那些已超越個體界限、達到真正的普遍存在狀態並立足於普遍性狀態的瑜伽士，雖然在日常生活中會經歷快樂與痛苦，但這些經驗對他們完全沒有影響。因為痛苦與快樂產生的原因是個體性，而他們已經摧毀了個體性，所以他們不會擔心痛苦與快樂會在他們身上升起。他們超然於此，因此在經歷快樂與痛苦時，體驗到的是至高無上的福樂、至高無上的喜悅（ānanda），這實際上超越了喜悅本身。（Pratyabhijñā）
This is explained in Spanda in this verse:
這在 Spanda 中以這句詩解釋：
Reality exists in that universal state where there is no pain, no pleasure, no object, no subject and not even the negation of these. (Spanda Kārikā 1.5)
真實存在於那個普遍狀態中，無痛苦、無快樂、無客體、無主體，甚至連這些的否定也不存在。（Spanda Kārikā 1.5）
The yogī who has crossed the individual state of I-consciousness is never touched by pleasure and pain. So,
已超越「我」意識的個體狀態的瑜伽士，永遠不會被快樂與痛苦所觸及。所以，
34. tadvimuktastu kevalī //
Separated from pleasure and pain, he is established in real seclusion.
從快樂與痛苦中分離，他立於真正的孤寂之中。
What is real seclusion? Real seclusion is actually the state of I-consciousness where this-consciousness (as the opposite of I-consciousness) does not arise. When you are established in I-consciousness, this-consciousness is absent. As long as I-consciousness prevails, this-consciousness is excluded. Where this-consciousness is not excluded, then this-consciousness is also absorbed in I-consciousness. That is the state of seclusion (kevalī bhāva) where there is nothing.
什麼是真正的隱遁？真正的隱遁其實是「我意識」的狀態，在這種狀態下，「此意識」（作為我意識的對立面）不會產生。當你立足於我意識時，此意識是缺席的。只要我意識佔據主導地位，此意識就被排除。在此意識未被排除的地方，此意識也會被我意識吸收。那就是隱遁的狀態（keval bhāva），那裡什麼都沒有。
It is rightly said in Upaniṣads:
《奧義書》中正確地說：
In the beginning, there was only one Lord, and because he was only one, there being no other, he became afraid.
起初，只有一位主宰，因為他是唯一，沒有其他存在，他感到害怕。
The Upaniṣads is telling us that this is the reason why those who are alone become afraid. They become frightened because in that state of being alone, this-ness is excluded. This is the state of divtīya brahma. When this-ness is not excluded, then you are only one and there is nothing to fear. That is what is delineated by the word “seclusion” (kevalī). This is the state of seclusion (kevalī bhāva).
《奧義書》告訴我們，這就是為什麼孤獨者會感到害怕的原因。他們感到恐懼，是因為在那種孤獨的狀態中，此意識被排除。這就是 divtya brahma 的狀態。當此意識未被排除時，你只有一個，沒有什麼可害怕的。這就是「隱遁」（keval）一詞所描繪的意義。這就是隱遁的狀態（keval bhāva）。
The one who is absolutely freed from pleasure and pain is solely established (kevalī) in the formation of God consciousness. In Kālikākrama, it is said:
那位完全解脫於快樂與痛苦的人，唯獨立於神意識的形成之中（keval）。在《Kālikākrama》中說道：
All those states, like the perception of pleasure and pain and the thoughts associated with them, have arisen by imagination. That differentiation is actually the great illusion of duality. Herein one distinguishes between two opposites, such as the differentiation between pleasure and pain, thinking pleasure is welcome and pain is to be avoided. The yogī who has destroyed this kind of illusion actually attains the real fruit of yoga. (Kālikākrama Stotra)
所有那些狀態，如快樂與痛苦的感知及與之相關的思維，都是由想像所生。那種區分實際上是二元大幻象。在此，人們區分兩種對立，如快樂與痛苦的區別，認為快樂是受歡迎的，痛苦是應該避免的。破除這種幻象的瑜伽士，實際上獲得了瑜伽的真正果實。（《Kālikākrama Stotra》）
In the present sūtra the word tu is not meant to indicate separation, but to indicate supremacy, to indicate that he is above the state of individuality.
在本經文中，tu 一詞並非用以表示分離，而是用以表示至高無上，表示他超越了個體狀態。
And now, contrarily, the author will, in the next sūtra, explain the state of individuality that is absolutely the opposite of this state.
而現在，相反地，作者將在下一經文中，說明與此狀態完全相反的個體狀態。
35. mohapratisaṁhatastu karmātmā //
The yogī whose God consciousness is destroyed by this state of illusion is dependent on his action.
被此幻象狀態摧毀神意識的瑜伽士，依賴於他的行為。
On the contrary, the yogī whose God consciousness is destroyed by this state of illusion is dependent on his action. The past, present and future actions (karmas) of this yogī, whose God consciousness has been destroyed by the illusion of duality, will control him and make him their plaything. He is just an ordinary human being. He is not capable as a yogī. Having his state of being destroyed by this illusion of duality, he thinks, “This is pain and it is not good. This is pleasure and it is better than pain. I have a good job which is very nice. I have been fired and I am very sad!” This is the state of individual being.
相反地，那位因這種幻象狀態而喪失神意識的瑜伽士，依賴於他的行為。這位因二元幻象而喪失神意識的瑜伽士的過去、現在與未來的行為（業力）將控制他，使他成為它們的玩物。他只是個普通人，並不具備瑜伽士的能力。因為他的存在狀態被這二元幻象所摧毀，他會想：「這是痛苦，不好；這是快樂，比痛苦好。我有一份很好的工作，非常棒。我被解雇了，感到非常難過！」這就是個體存在的狀態。
The Sanskrit word moha means ignorance (ajñāna). The words prati saṁhataḥ mean “who is constricted by this ignorance, this illusion” (moha). He is not the player of pain and pleasure as a yogī is. Being shrunk by illusion, he is pain and pleasure’s plaything. He is said to be the embodiment of action (karmātmā) and as such, he is dependent upon action. Actions will control him. He is always stained (kalaṅkita) by good and bad actions.
梵文詞彙 moha 意指無明（ajñāna）。詞語 prati saṁhataḥ的意思是「被這無明、這幻象（moha）所束縛」。他不像瑜伽士那樣是痛苦與快樂的主宰。被幻象所束縛，他成為痛苦與快樂的玩物。他被稱為行為的化身（karmātmā），因此依賴於行為。行為將控制他。他總是被善惡行為所玷污（kalaṅkita）。
This is well said in the Kālikākrama Śāstra:
這在《Kālikākrama Śāstra》中有很好的闡述：
When this yogī does not maintain the awareness of God consciousness, having his God consciousness covered by ignorance, then because of his differentiated perception of the world, he does not experience the thirty-six elementary states of the universe, beginning with the element Śiva and ending with the element earth, in a supreme or universal manner. Only the states of good and bad appear to him, which are unfortunate and which, when experienced, cause supreme pain to shine within him. Because of this, he has become an absolutely unfortunate being. (Kālikākrama Śāstra)
當這位瑜伽士未能保持對神意識的覺知，且其神意識被無明所遮蔽時，由於他對世界的分別知覺，他無法以至高或普遍的方式體驗宇宙的三十六種基本狀態，這些狀態從元素Śiva 開始，到元素地球結束。對他而言，只有善與惡的狀態顯現，這些狀態是不幸的，當經歷時，會使至高的痛苦在他內心閃耀。因此，他已成為一個絕對不幸的存在。（Kālikākrama Śāstra）
So, although such a yogī has become dependent on his past actions, as ignorant persons are, when, by the means of the absolutely independent grace of Lord Śiva, his state of perfect independence again shines, then,
所以，儘管這樣的瑜伽士已如無明者般依賴於過去的行為，但當藉由Śiva 主絕對獨立的恩典，他完美獨立的狀態再次閃耀時，則，
36. bhedatiraskāre sargāntarakarmatvaṁ //
He drives away the field of differentiated perceptions and enters into a new world of God consciousness.
他驅散了分別知覺的領域，進入一個新的神意識世界。
In this verse we are told, “He drives away the field of differentiated perception.” This means the differentiated perceptions of that subjective being are kept apart from his self. This subjective being is that individual who is residing in the sakala and pralayākala states because he has defined his ego in relation to the body (śarīra), the vital breath (prāṇa), the self of the dreaming state (puryaṣṭaka), and the self of deep sleep (śūnya), and not in relation to his own real nature of God consciousness.
在這節經文中，我們被告知：「他驅散了區別感知的領域。」這意味著那個主觀存在的區別感知被與他的自我分開。這個主觀存在是指居於 sakala 和 pralayākala 狀態中的個體，因為他將自我定義為與身體（śarīra）、生命氣息（prāṇa）、夢境狀態的自我（puryaṣṭaka）以及深眠狀態的自我（śūnya）相關，而非與他自身真實的神性意識本質相關。
The Sanskrit word tiraskāre, which I am rendering as “drives away,” does not mean he totally ignores this differentiated perception. Here, “drives away” indicates that he ignores it through the mind. Although internally he does everything that other individuals do, he is not attached to those differentiated perceptions. So, although he lives in these differentiated perceptions, the nature of his God consciousness shines forth and these perceptions subside.
梵文詞彙 tiraskāre，我翻譯為「驅散」，並不表示他完全忽視這種區別感知。此處的「驅散」表示他透過心智忽略它。雖然在內心他做著其他個體所做的一切，但他並不執著於那些區別感知。因此，儘管他生活在這些區別感知中，他的神性意識本質依然閃耀，而這些感知則逐漸消退。
Then, successively, he enters into the world of mantra pramātā, mantreśvara pramātā and mantramaheśvara pramātā, which are, consecutively, the states of śuddha vidyā, īśvara, and sadāśiva.31 Here he attains his own real glory of God consciousness.
接著，他依序進入 mantra pramātā、mantreśvara pramātā 及 mantramaheśvara pramātā 的境界，這些分別是 śuddha vidyā、īśvara 及 sadāśiva 的狀態。31 在此，他達到自身真實的神性覺知榮耀。
Then, ignoring the previous state of degraded individual consciousness, he (sargāntara karmatvaṁ) enters into a new world of God consciousness wherein whatever he thinks, whatever he desires, comes true. This is already illustrated in Svacchanda Tantra:
然後，忽略先前退化的個體意識狀態，他（sargāntara karmatvaṁ）進入一個新的神意識世界，在那裡無論他想什麼，無論他渴望什麼，都會成真。這在《Svacchanda Tantra》中已有所說明：
When you fix your awareness not only in two, but in three, you are carried to God consciousness and you become one with Svacchanda.32 (Svacchanda Tantra)
當你將覺知不僅固定在兩者，而是三者上時，你會被帶入神意識，並與 Svacchanda 合一。32（《Svacchanda Tantra》）
What is the meaning of “triple awareness”? The verse tells us there must be triple awareness, not just awareness of two. Awareness of two is the awareness of two actions, such as inhaling and exhaling. Triple awareness includes the junction, the gap, between any two actions, between inhaling and exhaling and between exhaling and inhaling. It is the junction between one step and another step, between one thought and another thought, between one sensation and another sensation, etc. When you are aware of the three centers, then you are carried to Svacchanda, to God-consciousness.
「三重覺知」的意義是什麼？詩句告訴我們必須有三重覺知，而不僅是兩重覺知。兩重覺知是指兩個動作的覺知，例如吸氣和呼氣。三重覺知包括任何兩個動作之間的連結、間隙，無論是吸氣與呼氣之間，還是呼氣與吸氣之間。它是一步與下一步之間的連結，是一個念頭與另一個念頭之間的連結，是一種感覺與另一種感覺之間的連結，等等。當你覺知這三個中心時，你便被帶入 Svacchanda，進入神意識。
And so it is explained in this verse in the Svacchanda Tantra, as he becomes one with Svacchanda (with Bhairavanātha), then differentiated perceptions do not exist. In another verse in the same Tantra, we are told:
因此在《Svacchanda Tantra》這節經文中解釋道，當他與 Svacchanda（與 Bhairavanātha）合一時，便不存在分化的知覺。在同一部《Tantra》的另一節經文中，我們被告知：
He becomes so great he terrifies Brahma, Viṣṇu, and Indra, the Siddhas, Daityas, and those who rule the great deities, garuḍa, etc. He causes them to be fearful, or if he is satisfied with them, drives fear away from them. He is the bestower of boons and curses. Even the Lord of Death cannot stand before him. By the power of his will, he can level great mountains. (Svacchanda Tantra 6.54–55)
他變得如此偉大，以至於令梵天、毗濕奴和因陀羅、悉達、魔羅以及掌管大神的神祇、迦樓羅等感到畏懼。他使他們心生恐懼，或者如果他對他們滿意，便驅除他們的恐懼。他是賜福與詛咒的主宰。即使是死神也無法在他面前立足。憑藉他的意志力，他能夠夷平高山。（Svacchanda Tantra 6.54–55）
This is not difficult for him to attain, because:
這對他來說並不難達成，因為：
37. karaṇa śaktiḥ svato’nubhavāt //
The power of creation is the experience of every individual.
創造的力量是每個個體的親身體驗。
It is the experience of each and every individual being that while they are in the dreaming state or using their imagination, they have the power to create and destroy as they will (karaṇaśakti). When you are intoxicated with alcohol, you can think that you are the Lord and that no power can weaken you. That is your conception in that state. Or, when you enter the dreaming state, you can create a motorcar to drive, the road to drive on and the fields and vegetation to drive through. In this dream, the road is created by you, the motorcar is created by you, the trees on the sides of the road are created by you, and it is you who are seated in the car and you are you. Everything in this dream is you. If somebody comes in front of you and stops your car, that is also you. In this dream, you create the entire universe yourself because in dreams no one else is created except your own glory. So in this way, the power of creation is experienced by every individual, and in the same way, the power of creation of this yogī is universal.
每個個體的經驗都是，當他們處於夢境狀態或運用想像力時，他們擁有隨心所欲創造與毀滅的力量（karaṇaśakti）。當你醉酒時，你可以認為自己是主宰，沒有任何力量能削弱你。那是你在那種狀態下的觀念。或者，當你進入夢境狀態時，你可以創造一輛汽車來駕駛，創造駕駛的道路，以及駕駛途中經過的田野和植被。在這個夢中，道路是你創造的，汽車是你創造的，道路兩旁的樹木是你創造的，而坐在車裡的也是你，你就是你。這個夢中的一切都是你。如果有人擋在你面前阻止你的車，那也是你。在這個夢中，你自己創造了整個宇宙，因為在夢中除了你自己的榮耀外，沒有人被創造出來。因此，以這種方式，每個人都體驗到創造的力量，而同樣地，這個瑜伽的創造力量是普遍的。
It is your own experience that in the world of imagination or in the world of dreaming, you have the power of doing and undoing, enabling you to create a world by your own power of thinking, a world you are unable to create in the waking state.
你自己的經驗告訴你，在想像的世界或夢境的世界中，你擁有做與不做的力量，使你能以自己的思維力量創造一個世界，而這個世界是你在清醒狀態下無法創造的。
In this respect, it is said in the Pratibhijñā Kārikā:
在這方面，《Pratibhijñā Kārikā》中說道：
So according to the thoughts he chooses, every individual being has the power of knowing and acting. (Īśvarapratyabhijñā Kārikā 1.6.11)
因此，根據他所選擇的思想，每一個個體都擁有認知和行動的力量。（Īśvarapratyabhijñā Kārikā 1.6.11）
So, when it is proven that the power (karaṇa śakti) to create and destroy already exists, then when he desires with an intense force of awareness, that desire will come true not only in the dreaming state or world of imagination, but also in the waking state. He can also create worlds of his own in the waking state. In fact, he can create whatever he desires in the outside world and these worlds which he has created can also be perceived by others.
所以，當已證明創造與毀滅的力量（karaṇa śakti）已經存在時，當他以強烈的覺知力量渴望時，這個願望不僅會在夢境狀態或想像的世界中實現，也會在清醒狀態中實現。他也能在清醒狀態中創造屬於自己的世界。事實上，他能在外在世界中創造任何他所渴望的事物，而這些他所創造的世界也能被他人感知。
It is also said in Tattvagarbha:
在《Tattvagarbha》中也有這樣的說法：
When those individuals, who are masters of the dreaming state and the world of imagination, discard the absence of the establishment of awareness and secure and strengthen the power of their awareness, then their desire becomes just like the heavenly wish-fulfilling tree (kalpataru).33
當那些夢境狀態和想像世界的大師們，拋棄覺知未建立的缺失，並確立且強化他們的覺知力量時，他們的願望就會像天上的如意樹（kalpataru）一樣實現。33
They become just like Lord Śiva and being just like Lord Śiva, whatever they desire, whatever they think, that becomes true.
他們變得就像濕婆神一樣，成為濕婆神般的人，無論他們渴望什麼，無論他們想什麼，那都會成真。
And so, it is proved that the essence of this power of doing and undoing is svātantrya śakti, which is the essence of pramātā, the subject, and which is one with turya. It is only the power of absolute independence that carries you to that supreme summit. Now the author tells us what we must do to regain that power which has been diminished by the power of illusion.
因此，證明了這種做與不做的力量的本質是 svātantrya śakti，即主體 pramātā的本質，與 turya 合一。唯有絕對獨立的力量能帶你達到那至高的巔峰。現在作者告訴我們，必須做什麼才能重新獲得被幻象之力削弱的力量。
38. tripadādyanuprāṇanam //
Emerging from the state of turya, insert the absolute bliss of that state into the waking, dreaming, and deep sleep states, and they will become one with that state of turya.
從 turya 狀態中出現，將該狀態的絕對喜悅注入清醒、夢境和深眠狀態，這些狀態將與 turya 狀態合而為一。
Just as soon as you emerge from samādhi, coming out from the state of turya, insert the absolute bliss of that state into the other three states of consciousness—waking, dreaming and deep sleep—and in time, these four states will become one without distinction.
當你剛從三昧中出現，從 turya 狀態中出來時，將該狀態的絕對喜悅注入其他三種意識狀態——清醒、夢境和深眠，隨著時間推移，這四種狀態將無差別地合而為一。
There are three states of creation; (sṛiṣṭi), protection (sthiti), and reabsorption (layaḥ). The state of creation exists when you are just about to direct your consciousness towards an object (bhāvaunmukhya). In the creative state, you have not yet directed your consciousness, but you are going to direct it. When your consciousness is positively directed towards that object (bhāvābhiṣvaṅga), that is the protective state. And, when your consciousness is carried away from that object and is going to be inserted into another object, that is the state of reabsorption. In this state of reabsorption, your consciousness is being withdrawn from the object you are presently perceiving and is about to be inserted into a new object. Being inserted into another object is the creative state for that new object you are about to perceive. But at this moment, in the state of reabsorption, your attention is not on either object. It has entered internal consciousness (āntarmukhabhāvā).
創造有三種狀態；創造（sṛṣṭi）、保護（sthiti）和再吸收（layaḥ）。當你正準備將意識導向一個對象時，創造狀態便存在（bhāvaunmukhya）。在創造狀態中，你尚未將意識導向，但即將導向。當你的意識積極地導向該對象時（bhāvābhiṣvaṅga），那就是保護狀態。而當你的意識從該對象被帶走，並即將插入另一個對象時，那就是再吸收狀態。在這個再吸收狀態中，你的意識正從目前感知的對象中撤回，並即將插入新的對象。插入另一個對象，對於你即將感知的新對象而言，是創造狀態。但此刻，在再吸收狀態中，你的注意力既不在任何一個對象上，而是進入了內在意識（āntarmukhabhāvā）。
Take the example of the perception of a pair of reading glasses. When you are going to perceive these glasses, that is the first state, the creative state. Next, when you are perceiving these glasses, that is the protective state. And when you have perceived these glasses, what happens next? You lose curiosity to perceive these glasses. When you lose curiosity to perceive them then you become curious to perceive another object, such as a book. In relation to your perception of the glasses, this is the third state, the state of reabsorption. But in your relation to your perception of the book, it is the first state, the creative state. In the third state, the state of reabsorption, your consciousness has entered into your God consciousness in the state of absolute voidness (śūnya). This is the way of perception in this world. First, you are about to perceive an object. Then you perceive that object. Then after some time, you tire of perceiving that object and redirect your consciousness to perceive another object, and so on. In this world, perception continues in this chainlike fashion. This is why we agree with the Buddhists in this regard. They also recognize that perception is the flux of knowledge moving from one state to another state.
以一副老花眼鏡的感知為例。當你準備去感知這副眼鏡時，那是第一種狀態，創造狀態。接著，當你正在感知這副眼鏡時，那是保護狀態。而當你已經感知了這副眼鏡，接下來會發生什麼？你會失去對感知這副眼鏡的好奇心。當你失去感知它們的好奇心時，你便會對感知另一個物體產生好奇，例如一本書。就你對眼鏡的感知而言，這是第三種狀態，吸收狀態。但就你對書的感知而言，這是第一種狀態，創造狀態。在第三種狀態，也就是吸收狀態中，你的意識已進入絕對虛空（śūnya）狀態中的神性意識。這就是這個世界中感知的方式。首先，你準備去感知一個物體。然後你感知那個物體。接著過了一段時間，你對感知那個物體感到厭倦，並將意識轉向感知另一個物體，如此循環。在這個世界中，感知以這種鏈狀方式持續進行。這也是我們在這方面同意佛教徒的原因。 他們也認識到，知覺是知識從一種狀態流動到另一種狀態的過程。
That which is residing in each and every point of these three states is the state of turya. This turya is filled with bliss and enjoys the ecstasy of all these three states. Although it is covered by the energy of illusion still when you are relishing these enjoyments of the senses in the beginning of enjoyment, in the center of enjoyment and in the end of enjoyment, when the curiosity has ended, that turya is felt for just one moment like a flash of lightning. It is revealed there for one instant. How is that point, that instantaneous flash, to be held, to be maintained? The technique of holding this point is only the trick of the master.
存在於這三種狀態每一點的，便是 turya 狀態。這個 turya 充滿了喜悅，享受著這三種狀態的狂喜。雖然它被幻象的能量所覆蓋，但當你在享受感官的快樂時，無論是在快樂的開始、快樂的中心還是快樂的結束，當好奇心結束時，那個 turya 會像一道閃電般在瞬間被感受到。它在那裡顯現一瞬間。那個點，那瞬間的閃光，該如何抓住、如何維持？抓住這個點的技巧，只有大師的秘訣。
For example, when you take an ear of corn, which is well cooked and you taste that corn, at the time of tasting, even though this tasting is covered by the energy of illusion—just like lightning—God consciousness is found. If, by the grace of your Master, you have the power and the capacity to hold that moment, then you will gain entry into God consciousness. That God consciousness is found in the beginning of that tasting. How to hold it is just a trick. You do not have to move here and there with breath. That will not accomplish it. It is a trick to hold that awareness. You cannot hold God consciousness with prayer, weeping, or worship, or by any other means. It can only be held by the trick of awareness which can be taught to you by your master.
例如，當你拿起一根煮熟的玉米棒，品嚐那玉米時，在品嚐的那一刻，儘管這種品嚐被幻象的能量所覆蓋——就像閃電一樣——神的意識仍然存在。如果因為你的上師的恩典，你有能力和力量去抓住那一刻，那麼你將進入神的意識。神的意識存在於品嚐的開始。如何抓住它只是一個技巧。你不必隨著呼吸到處移動。那樣做無法達成目的。抓住那份覺知是一個技巧。你無法通過祈禱、哭泣、崇拜或其他任何方式來抓住神的意識。只有通過你的上師能教給你的覺知技巧，才能抓住它。
So, even if your sense perceptions are covered by the energy of illusion, at the time when you enjoy any sensation, God consciousness is momentarily shining like a flash of lightning. What must be done in these moments where God consciousness shines is to be absolutely aware. If you do not maintain awareness, then you are finished; you are just like an ordinary human being.
所以，即使你的感官知覺被幻象的能量所覆蓋，在你享受任何感覺的時刻，神的意識會像閃電一樣瞬間閃耀。在神的意識閃耀的這些時刻，必須保持絕對的覺知。如果你不保持覺知，那麼你就完了；你就只是個普通人。
Although this God consciousness rises for only one moment, you have to give life to it and sustain it with awareness. To accomplish this, just hold it internally by keeping your consciousness introverted, not extroverted. It is with introverted consciousness that you will be successful. With introverted successive unbroken consciousness, you must give life to that God consciousness which is held only momentarily. In these moments, you must give rise to that God consciousness again and again. It is said in Vijñānabhairava Tantra:
雖然這種神性意識只會升起一瞬間，但你必須賦予它生命，並以覺知來維持它。要達成這點，只需將意識保持內向，而非外向。唯有內向的意識，你才能成功。以連續不斷的內向意識，你必須賦予那僅短暫存在的神性意識生命。在這些瞬間，你必須一次又一次地喚起那神性意識。Vijñānabhairava Tantra 中說：
You must perceive the reality of that state which is filled with your own bliss of God consciousness, which is without differentiated thought and which is always full of the śakti of Bhairava. This state, which is absolutely pure and filled with universal consciousness, fills the whole universe with bliss. (Vijñānabhairava Tantra 15)
你必須感知那充滿你自身神性意識喜悅的狀態的真實性，這狀態無分別念，且永遠充滿 Bhairava 的śakti。這種絕對純淨且充滿宇宙意識的狀態，將整個宇宙充滿喜悅。（Vijñānabhairava Tantra 15）
The experience of joy which rises at the moment you are united with and are absolutely embracing your life partner is actually the joy of brahman. This joy can only be known by a trick. If, however, you do not know this trick, then it is just the union of two beasts. (Vijñānabhairava Tantra 69)
當你與生命伴侶合而為一，並完全擁抱對方的那一刻所升起的喜悅，實際上是梵的喜悅。這種喜悅只能透過一個技巧來認識。然而，如果你不知道這個技巧，那就只是兩隻野獸的結合。（Vijñānabhairava Tantra 69）
O Devi, it is not only in the union of two partners where you will get entry in God consciousness but, if you possess the trick, then also at the time of remembering that sexual union you will gain entry into God consciousness. (Vijñānabhairava Tantra 70)
喔，女神，不僅是在兩個伴侶的結合中你才能進入神的意識，如果你掌握了技巧，那麼在回想那次性結合的時候，你也能進入神的意識。（Vijñānabhairava Tantra 70）
It is not only in the matter of sex. Appearance will also carry you to that God consciousness.
這不僅僅是關於性的問題。外貌也能帶你進入那神的意識。
By employing the trick of awareness, you will enter God consciousness at the very moment the joy, from seeing a desired thing after a long time, arises in your mind. (Vijñānabhairava Tantra 71)
透過運用覺知的技巧，你會在心中因久違見到渴望之物而產生喜悅的那一刻，進入神的意識。（Vijñānabhairava Tantra 71）
For instance, your son, who has lived in a foreign country for twenty years, returns unexpectedly and you see him with great surprise. You didn’t know he was coming. You had not received any communication from him informing you of his coming. He just arrives. So you were not prepared to see him, and then, suddenly, you see him. If you know the trick of awareness for gaining entry into God consciousness, then, at that very moment, when the joy of seeing you son arises in your mind and fills your being, you will enter God consciousness. That is meaning of this verse.
例如，你的兒子在外國生活了二十年，突然回來，你驚訝地見到他。你不知道他會來，也沒有收到任何通知。他就這樣出現了。所以你沒有準備好見他，然後，突然間，你見到了他。如果你知道進入神意識的覺知技巧，那麼就在那一刻，當見到兒子的喜悅在你心中升起並充滿你的全身時，你將進入神的意識。這就是這節經文的含義。
If you know the trick, you can also enter God consciousness through taste.
如果你知道這個訣竅，你也可以透過味覺進入神的意識。
If at the time you experience the joy that arises in your consciousness when you eat a nicely prepared feast or taste a delicious drink you have the trick to attain the awareness of Bhairava, then you will enter in that bliss of God consciousness while eating or drinking. (Vijñānabhairava Tantra 72)
如果在你品嚐一頓精心準備的盛宴或品味一杯美味飲品時，能體驗到意識中湧現的喜悅，而你掌握了達到 Bhairava 覺知的訣竅，那麼你在吃喝時就會進入那種神意識的福樂之中。（Vijñānabhairava Tantra 72）
If, upon hearing a melodious song, he inserts his awareness into the sound of that song, he will, at that very moment in one flash, enter into and become one with Bhairava. (Vijñānabhairava Tantra 73)
如果他在聽到一首悅耳的歌曲時，將他的覺知投入到那首歌的聲音中，他將在那一刻一瞬間進入並與 Bhairava 合一。（Vijñānabhairava Tantra 73）
This whole universe has come into existence just to carry you to God consciousness. It is not meant to push you down. This universe is meant for your upliftment.
整個宇宙的存在，正是為了引領你進入神的意識。它並非用來壓迫你。這個宇宙是為了提升你而存在的。
In these verses in the Spanda Kārikā, it is said:
在《Spanda Kārikā》的這些詩句中說道：
If, in those moments when you are completely overcome with rage, overwhelmed with happiness, filled with indecision or wracked with fear caused by being pursued by a fierce lion, you adopt the trick of awareness, you will, in those very moments, attain entry into God consciousness. (Spanda Kārikā 1.22)
如果，在你完全被憤怒淹沒、被幸福壓倒、充滿猶豫不決或因被兇猛的獅子追逐而驚恐不已的那些時刻，你採用覺知的技巧，你將在那些時刻，達到進入神意識的境界。（Spanda Kārikā 1.22）
So, it is not only in the experience of joy that you can play this trick. It can also be utilized in the experience of grief and sadness.
所以，這個技巧不僅能在喜悅的體驗中使用，也能在悲傷與哀痛的體驗中運用。
It is only the player of tricks who is always without any covering. There is nothing that can conceal his God consciousness. He is always present. (Spanda Kārikā 1.25)
唯有戲法的施展者永遠沒有任何遮蔽。沒有任何東西能掩蓋他的神意識。他永遠存在著。（Spanda Kārikā 1.25）
Kṣemarāja now tells us that in Spanda Nirṇaya he has, with great authority, explained this and we would be well advised to examine that clarification.
Kṣemarāja 現在告訴我們，他在《Spanda Nirṇaya》中以極具權威的方式解釋了這一點，我們最好仔細審視那個說明。
In the Third Awakening, verse 20 said, “The fourth state (turya) must be expanded so that it pervades the other three—waking (jāgrat), dreaming (svapna) and deep sleep (suṣupti)”—just as oil falling on a sheet expands and spreads.
在《第三覺醒》第 20 節中說：「第四種狀態（turya）必須擴展，以滲透其他三種狀態——清醒（jāgrat）、夢境（svapna）和深眠（suṣupti）」——就像油滴落在布上，擴散開來。
What is the difference between this sūtra 20 and our present sūtra 38? There must be a difference even though Lord Śiva has given us two sūtras that seem to have the same meaning. In sūtra 38, we are told that in three states, you must give life to that fourth state and in sūtra 20, we are told that in three states, you must insert the fourth state. This seems to give essentially the same meaning to both of these verses.
這第 20 節經文與我們現在的第 38 節經文有何不同？即使濕婆神給了我們兩條看似相同意義的經文，兩者之間必定存在差異。在第 38 節中，我們被告知在三種狀態中，必須賦予第四種狀態生命；而在第 20 節中，我們被告知在三種狀態中，必須插入第四種狀態。這似乎本質上給予這兩節經文相同的意義。
But there is a difference of understanding in these two sūtras. In sūtra 20, we are to understand that ultimately we have to insert the state of turya into the waking state, the dreaming state and the dreamless state, so that these three states become one with the fourth state turya. In the present sūtra 38, we are told that by using the trick of awareness, we have to insert turya into each and every act of our daily life. This is the difference between these two sūtras.
但這兩部經文的理解有所不同。在第 20 經中，我們應該理解為最終必須將 turya 狀態融入清醒狀態、夢境狀態和無夢狀態，使這三種狀態與第四種狀態 turya 合而為一。而在本經第 38 經中，我們被告知必須利用覺知的技巧，將 turya 融入我們日常生活的每一個行為中。這就是這兩部經文之間的差異。
A yogī should not only be satisfied to infuse the awareness of God consciousness into these three states—waking, dreaming, and deep sleep but also:
瑜伽士不應僅滿足於將神意識的覺知注入這三種狀態——清醒、夢境和深眠，而應該：
39. citta sthitivaccharīra karaṇabāhyeṣu //
The awareness of God consciousness should not only be infused in that state where one’s mind is established in one-pointedness, but it should also be infused in the establishment of his body, in his organic actions, and in the external objective world.
神意識的覺知不僅應該注入心靈專注於一點的狀態中，也應該注入身體的安頓、有機的行動以及外在的客觀世界中。
He should also find the state of turya in the objective world. You must infuse turya—which gives life to the three states, waking, dreaming and deep sleep—in each and every action of the universe. When one is introverted and his mind is established in one-pointedness, that is the state of turya. In the same way, when his conciousness is directed toward the objective world, when he is extroverted and not introverted, then in the action of the body, in the action of the organs, and in the action of the external objective world, he should hold the awareness of internal consciousness. Then in time, he should also infuse the life of turya into that state.
他也應該在客觀世界中找到 turya 的狀態。你必須將 turya——賦予清醒、夢境和深眠三種狀態生命的 turya——注入宇宙中的每一個行動中。當一個人內向，心念專注於一點時，那就是 turya 的狀態。同樣地，當他的意識指向客觀世界，當他外向而非內向時，那麼在身體的行動中、在器官的行動中，以及在外在客觀世界的行動中，他應該保持內在意識的覺知。然後隨著時間，他也應該將 turya 的生命注入那個狀態。
It is said in Vijñāna Bhairava:
Vijñāna Bhairava 中說：
You must infuse your consciousness with the awareness that this whole universe or your own body has been simultaneously filled with your own state of bliss. Through this bliss, you will become melted in supreme bliss. (Vijñāna Bhairava 65)
你必須以覺知注入你的意識，明白整個宇宙或你自己的身體同時充滿了你自身的幸福狀態。透過這份幸福，你將融入至至高無上的喜悅中。（Vijñāna Bhairava 65）
Infuse consciousness in the beginning and also in the center of these three states and you will become one with that blissful state. There will be no difference between you and that blissful state.
在這三種狀態的開始和中心注入意識，你將與那幸福的狀態合而為一。你與那幸福狀態之間將不再有任何差異。
In this way, in each and every state of life, the energy of absolute independence (svātantrya śakti), which is filled with supreme bliss, gives you whatever you desire.
以此方式，在每一種生命狀態中，充滿至高無上喜悅的絕對獨立能量（svātantrya śakti）會賜予你一切所願。
And conversely, when this internal state of turya is not constantly maintained with awareness, then I-consciousness on body, I-consciousness on puryaṣṭaka, and I-consciousness on prāṇa and śūnya exists and he feels he is absolutely incomplete. Then desire appears in him.
反之，當這種內在的 turya 狀態未能持續以覺知維持時，便會出現對身體的我意識、對 puryaṣṭaka 的我意識，以及對 prāṇa 和śūnya 的我意識，並且他會感覺自己是絕對不完整的。於是，慾望便在他心中產生。
40. abhilāṣādbahirgatiḥ saṁbāhyasya //
Due to the insatiable and insistent desire to fill that gap (in his nature), his flow and movement are toward the objective world, not subjective consciousness, and so he is carried from one birth to another.
由於無法滿足且執著於填補本性中的空缺，他的流動與運動朝向客觀世界，而非主觀意識，因此他從一生轉生到另一生。
This yogī feels there is a gap in his nature of being. Because of this feeling of incompletion, a desire arises within him to fill his nature of being. And so to accomplish the fulfillment of this desire, he directs his attention toward the objective world and not subjective consciousness. And so, just like a beast, he is carried from one birth to another birth, from one death to another.
這位瑜伽士感覺他的存在本性中有一個缺口。正因為這種不完整的感覺，他內心產生了填補存在本性的慾望。為了實現這個慾望的滿足，他將注意力轉向客觀世界，而非主觀意識。於是，他就像野獸一樣，從一生被帶到另一生，從一次死亡到下一次死亡。
By whom is he carried? He is carried by those energies governed by the supreme wheel of the energies of God (śakticakra). And those energies are the six coverings (kañcuka): kalā, vidyā, rāga, kāla, niyati, along with māyā; the internal organs (antaḥkaraṇa), mind, intellect, and ego; the five organs of actions, the five organs of the senses, and the five tantmātrās: sound (śabda), touch (sparśa), form (rūpa), taste (rasa), and smell (gandha). By these energies, he is carried from one state to another state, from one life to another life, from one womb to another womb. And so he is not a carrier; he is being carried. In brief, he is just like a beast (paśu), dependent upon his past and future actions. And this insatiable and insistent desire is dirt, impurity (mala).
他是被誰所攜帶？他是被由神的至高能量之輪（śakticakra）所支配的那些能量所攜帶。這些能量是六種覆蓋物（kañcuka）：kalā、vidyā、rāga、kāla、niyati，以及 māyā；內在器官（antaḥkaraṇa）、心、智慧與自我；五種行動器官、五種感官器官，以及五種微細元素（tantmātrā）：聲音（śabda）、觸覺（sparśa）、形態（rūpa）、味覺（rasa）和嗅覺（gandha）。正是藉由這些能量，他從一種狀態轉移到另一種狀態，從一生轉移到另一生，從一個胎中轉移到另一個胎中。因此，他不是攜帶者；他是被攜帶的。簡言之，他就像一頭依賴過去與未來行為的獸（paśu）。而這種無法滿足且執著的慾望即是污穢、不潔（mala）。
In this quote from the Svacchanda Tantra, we are told:
在這段來自 Svacchanda Tantra 的引文中，我們被告知：
Āṇava mala, which has appeared by perceiving one’s own self as incomplete, is ignorance (avidyā). Because of this āṇavamala, desire (abhilāsā) arises and one is carried outside to the external world and not to the internal world of spirituality. (Svacchanda Tantra)
Āṇava mala，因將自身視為不完整而產生，是無明（avidyā）。正因為這個āṇava mala，慾望（abhilāsā）產生，人被帶向外在世界，而非內在的靈性世界。（Svacchanda Tantra）
Thus his consciousness is diverted toward worldly pleasures. He does not maintain awareness to become established internally in his own nature (antarmukharūpā). That internal awareness is lost.
因此，他的意識被引向世俗的享樂。他無法保持覺知，無法在自身本性（antarmukharūpā）中內在地立定。那種內在的覺知便喪失了。
It is said in Kālikākrama Śāstra:
《Kālikākrama Śāstra》中說：
When, by means of differentiated thought (vikalpa), that self is covered by ignorance, then he is unable to perceive this whole universe, beginning from earth and ending in Śiva, as one with God consciousness.
當那自我被分別思維（vikalpa）所覆蓋，陷入無明時，他便無法將從地球到濕婆（Śiva）整個宇宙視為與神性意識合一。
And so he becomes the object of the two states, good and bad, and this causes him to experience only pain in his own nature. Thus even pleasure is experienced as that pain. When his consciousness is established on that which is not real, then he becomes the object of hells, not heaven.
因此，他成為善惡兩種狀態的對象，這使他在自身本性中只體驗痛苦。連快樂也被體驗為那痛苦。當他的意識立定於不真實之物時，他便成為地獄的對象，而非天堂。
So, just like bamboo trees, which are burned by their own internal fire,34 he destroys himself by his own impurities and limitations.
就像竹子被自身的內火燒毀一樣，他也因自身的污穢與限制而自我毀滅。
Those who integrate into their nature those objects which are not beyond illusion, take the form of māyā and cherish the nature of ignorance, not the nature of spirituality. In the end, they experience only pain (kleśās) and sadness.
那些將非真實之物融入自身本性的，呈現出幻象（māyā）的形態，珍視無明的本質，而非靈性的本質。最終，他們只會經歷痛苦（kleśās）與悲傷。
On the contrary, when the grace of Lord Śiva is infused into his consciousness, this causes him to contemplate and realize his own nature in its true sense. He then destroys all desires in himself, refrains from moving toward the outside world, and is constantly centered in his own God consciousness.
相反地，當濕婆神的恩典注入他的意識時，這使他能夠沉思並真正體悟自身的本性。隨後，他摧毀內心所有的慾望，避免向外界伸展，並始終專注於自身的神性意識。
That is what is explained in this next sūtra.
這正是接下來這句經文所闡述的。
41. tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ //
All desire vanishes in that fortunate person whose consciousness is established in his own real nature. For him, the state of being a limited individual has ended.
所有慾望在那位意識立足於自身真實本性之幸運者身上消失。對他而言，作為有限個體的狀態已經結束。
In this sūtra, the Sanskrit word tat means “real nature.” In previous sūtras, it was explained that this real nature, which is the state of turya, is only the state of the knower, not knowledge or the known. When his consciousness is established, which means his consciousness is fully aware in the state of supreme God consciousness, then desire, which seemed to be existing there, vanishes and individuality ends.
在此經文中，梵文詞語 tat 意指「真實本性」。在先前的經文中曾解釋過，這真實本性，即 turya 狀態，只是知者的狀態，而非知識或所知。當他的意識被建立，也就是他的意識在至高神意識的狀態中完全覺知時，原本似乎存在的慾望便消失，個體性也隨之終結。
What is the meaning of the Sanskrit word jīva (individuality) used in this sūtra? The word jīva refers to the state of being wherein the awareness exists that “I am the body,” “I am the sense organs and organs of action,” “I am the mind, the intellect, and the ego.” This state of individuality (jīva) comes to an end and is alleviated when the yogī’s consciousness shines in his own nature.
此經文中使用的梵文詞 va（個體性）意指何義？va 一詞指的是存在著「我是身體」、「我是感官與行動器官」、「我是心、智識與自我」這種覺知的狀態。當瑜伽士的意識在其自身本性中閃耀時，這種個體性（va）狀態便會終止並得到緩解。
It is said in that Kālikākrama:
在 Kālikākrama 中說道：
When one is experiencing in the dreaming state, he perceives many different dreams. And yet when he awakens, these dreams completely vanish and are not existing at all. In the same way, when a fortunate yogī puts his awareness on this objective world, thinking in this way, “This universe is not the objective world, it is only subjective consciousness,” then, the more he puts his awareness in continuity on subjective consciousness, the more he becomes one with that subjective consciousness. (Kālikākrama)
當一個人在夢境狀態中，他會感知許多不同的夢境。然而當他醒來時，這些夢境完全消失，根本不存在。同樣地，當一位幸運的瑜伽士將他的覺知放在這個客觀世界上，並這樣思考：「這個宇宙不是客觀世界，它只是主觀意識」，那麼，他越是持續將覺知放在主觀意識上，他就越會與那主觀意識合一。（Kālikākrama）
Here, for this yogī, this imagination has become true. If you, with continuous awareness, imagine this universe is nothing but your own self, your own nature, then by continuing to meditate in this way, a time will come when you will become one with God consciousness.
在這裡，對這位瑜伽士來說，這種想像已成為真實。如果你以持續的覺知想像這個宇宙不過是你自己、你自己的本性，那麼透過持續這樣的冥想，終有一刻你會與神性意識合一。
Avoid those states which are existing and those states which are not existing and by the oneness of God consciousness, eliminate all the classes of imagination and hold that state which is established internally in your own nature.
避免那些存在的狀態和那些不存在的狀態，並藉由神性意識的合一，消除所有類型的想像，並保持那在你自身本性中內在建立的狀態。
That yogī, who is always established in his own nature and who is determined to destroy the sphere of time (kāla)35 by fixing his consciousness on the timeless point, will in the near future find that time has ceased to exist. He is established in the final beautification of God consciousness and has achieved the state of final liberation. (Kālikākrama)
那位瑜伽士，始終立足於自身本性，決心透過將意識固定於無時間點來摧毀時間（kāla）的領域，將在不久的將來發現時間已不復存在。他立足於神意識的最終美化，並已達到最終解脫的境界。（Kālikākrama）
When your consciousness is resolute in finding the timeless point, then you are said to be kālagrāsaikatatparaḥ, “determined to destroy the sphere of time.” Where is this timeless point to be found? It is found between two breaths, between one step and another step, between one word and another word.
當你的意識堅定地尋找無時間點時，便被稱為 kālagrāsaikatatparaḥ，「決心摧毀時間領域者」。這無時間點在哪裡可以找到？它存在於兩次呼吸之間，兩步之間，兩個字之間。
In this verse, what is the meaning of kaivalyapadabhāg? It means “final liberation.” This yogī does not become the object of “being carried.” He is not carried by anybody. He becomes the carrier. He carries everyone from one state to another state. The question can now be asked, when this yogī’s individuality vanishes, will he not have to immediately leave his physical body? But actually, we don’t experience his leaving his physical body. Even after realization of God consciousness, he still maintains the body. But if he is still living in his physical body, which is filled entirely with individuality, how can it be said that he is established in God consciousness? This yogī, who is said to be established in God consciousness, continues to suffer from the limitations of the body. Sometimes he has to spit and sometimes he has to blow his nose. He may experience headaches, toothaches, or stomach aches. In short, he experiences all of the physical problems associated with a body. But, these physical problems are the concerns of the individual, not of God, so how can you say he is established in God consciousness? Therefore, this theory of yours is incorrect.
在這節經文中，kaivalyapadabhāg 的意思是什麼？它的意思是「最終解脫」。這位瑜伽士不會成為「被承載」的對象。他不被任何人承載。他成為承載者，將所有人從一種狀態帶到另一種狀態。現在可以提出一個問題，當這位瑜伽士的個體性消失時，他是否不必立即離開他的肉體？但實際上，我們並沒有經歷他離開肉體。即使在實現神意識之後，他仍然保持著身體。但如果他仍然活在充滿個體性的肉體中，怎麼能說他已經立足於神意識呢？這位被說成立足於神意識的瑜伽士，仍然承受身體的限制。有時他必須吐痰，有時必須擤鼻涕。他可能會經歷頭痛、牙痛或胃痛。簡言之，他經歷所有與身體相關的生理問題。但這些生理問題是個體的煩惱，不是神的煩惱，那麼你怎麼能說他立足於神意識呢？因此，你的這個理論是錯誤的。
In the next sūtra, this criticism is answered.
在下一部經中，對此批評作出了回應。
42. bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ //
For him, the five elements are only coverings. At that very moment, he is absolutely liberated, supreme and just like Śiva.
對他來說，五大元素只是覆蓋物。就在那一刻，他完全解脫，至高無上，宛如濕婆。
In this sūtra, he is said to be bhūtakañcukī—covered by the five elements. This means he maintains his physical frame externally and not in his internal consciousness. From the point of view of his internal consciousness, he is above the physical body. He does not insert ego or I-consciousness into the physical body nor does he say, “I am this body.” He thinks, “This body is the frame, let it remain like this, what do I care?”
在這部經中，他被稱為 bhūtakañcuk——被五大元素所覆蓋。這意味著他在外在保持著身體的形態，而非在內在意識中。從他內在意識的角度來看，他超越了肉體。他不將自我或我意識投射到肉體中，也不說「我就是這具身體」。他想的是：「這具身體只是軀殼，讓它保持這樣，我無所謂。」
He is absolutely liberated from the misery of repeated births and deaths (vimuktaḥ). He is supreme (paraḥ) and just like Lord Śiva (patisamaḥ). And as I explained earlier,36 when he leaves this physical frame, he becomes one with Lord Śiva.
他完全解脫了反覆生死的痛苦（vimuktaḥ）。他是至高無上的（paraḥ），就像濕婆神（patisamaḥ）一樣。正如我之前所解釋的，當他離開這具身體時，他與濕婆神合而為一。
In this sūtra, the Sanskrit word tadā (then) means “when all desires disappear in him.” This is the destruction of the state of the individual. This takes place when the attachment of his I-consciousness to his physical body disappears. When this occurs, he is said to be bhūtakañcukī, “covered by the five elements,” not bhūtadhārin, “holding the five elements.” The person who is covered by the five elements (bhūtakañcukī) thinks, “I can take off this physical body at any time I like.” This body is just a case covering him. He does not insert his I-consciousness into that body, which covers him, so he is absolutely free from that covering. As such, he is completely liberated (vimuktaḥ). He actually is just like Lord Śiva. He is supreme.
在此經文中，梵文詞 tadā（然後）意指「當他所有的慾望消失時」。這是個體狀態的消滅。當他的我意識對身體的執著消失時，這種情況便會發生。當此發生時，他被稱為 bhūtakañcuk，「被五大元素覆蓋」，而非 bhūtadhārin，「持有五大元素」。被五大元素覆蓋的人（bhūtakañcuk）會想：「我隨時都能脫離這具身體。」這具身體只是覆蓋他的外殼。他並未將我意識插入覆蓋他的身體中，因此他完全自由於這層覆蓋。如此，他便徹底解脫（vimuktaḥ）。他實際上就如同濕婆神（Lord Śiva）一般，至高無上。
For him, this physical frame is like a different covering, such as a blanket. Limited beings (jīva) insert I-consciousness into their physical bodies thinking, “this is my body, I am this body.” When they go to the doctor, they say, “Please check my pulse.” In fact, they have no pulse. In the true sense, the pulse is the pulse of the body. But they say to the doctor, “Please check my pulse. I don’t feel well.” Actually, it is the body that is unwell; they are always the same.
對他而言，這具肉體就像是另一層覆蓋物，例如一條毯子。有限的眾生（jva）將我意識植入他們的肉體中，心想：「這是我的身體，我就是這具身體。」當他們去看醫生時，會說：「請幫我檢查脈搏。」事實上，他們並沒有脈搏。從真正的意義上說，脈搏是身體的脈搏。但他們對醫生說：「請幫我檢查脈搏，我感覺不舒服。」其實，是身體不舒服；他們自己始終如一。
And, so, he is said to be absolutely liberated (vimuktaḥ), one with nirvaṇa (blowing out or extinquishing). He is said to be exactly the same as Lord Śiva. Having entered into the state of supreme God consciousness, he is supreme, full, and complete.
因此，他被稱為絕對解脫者（vimuktaḥ），與涅槃（熄滅）合一。他被說成與濕婆神完全相同。進入至高神意識的狀態後，他是至高無上、圓滿且完整的。
In sūtra 26 of this Third Awakening, it was explained that his body is just like a sheath, the casing for a sword (śarīravṛittirvratam). This yogī does not infuse his I-consciousness into that sheath. Like the sword, he remains separate from the sheath.
在第三覺醒的第 26 節經文中，解釋他的身體就像劍的鞘，劍的外殼（śarravṛittirvratam）。這位瑜伽士並不將他的我意識注入那個鞘中。就像劍一樣，他與鞘保持分離。
It is said in Kularatnamālā Tantra:
《Kularatnamā Tantra》中說：
When a supreme master reveals to him the ultimate reality, then, from that very moment, he is said to be absolutely liberated. For him, the remaining portion of his life is just like a machine. (Kularatnamālā Tantra)
當一位至高大師向他揭示終極實相時，從那一刻起，他就被稱為絕對解脫者。對他而言，剩餘的生命就像一台機器。（Kularatnamāā Tantra）
After he is liberated, he lives in his body, which is just like a machine, without any awareness of that living. He is eternally centered in his God consciousness.
當他被解放後，他活在自己的身體中，這身體就像一台機器，對於那生命本身毫無覺知。他永遠地以他的神性意識為中心。
What can we say about that wise person who is established for only one second in that supreme Brahman? He becomes liberated and he liberates the whole universe.
我們能怎麼說那位在至高梵中只立定一秒的智者呢？他成為解脫者，並且解脫整個宇宙。
It is also said in the Netra Tantra:
在《淨眼密續》中也有這樣說：
If one realizes the state of supreme God consciousness for only a fraction of the time it takes to blink one’s eyes, then from that very moment, he is said to be completely liberated and will not come again into this world. (Netra Tantra 8.8)
如果一個人在眨眼的時間極短瞬間內，體悟到至高神性意識的狀態，從那一刻起，他就被認為是完全解脫，且不會再來到這個世界。（《淨眼密續》8.8）
In Kulasāra Śastra it is also said,
在《Kulasāra Śastra》中也說道，
O beautiful Goddess, the glory and greatness of the real nature of God consciousness is a wonder. If the word of that real nature of God consciousness travels only in sound from one ear to another, not in actual existence, then when the sound of that word has entered the other ear, that word will liberate him instantaneously. This is the greatness of that supreme state of God consciousness. (Kulasāra Śastrā)
哦，美麗的女神，神意識真實本性的光輝與偉大是奇蹟。如果那神意識真實本性的話語僅以聲音形式從一隻耳朵傳到另一隻耳朵，而非以實際存在的形式傳遞，那麼當那話語的聲音進入另一隻耳朵時，該話語將瞬間使他解脫。這就是神意識至高狀態的偉大。（Kulasāra Śastrā）
In previous sūtras, the author explained how this yogī was covered by the five elements. These five elements are not the elements of ignorance (deha kañcukatād) deha, prāṇa, puryaṣṭaka, and śūnya; they are the five elements of the elementary world (pañca mahābhūtas). And so it is that this body, covered with these five elements, does not produce fruit. So, what causes this covering of five elements to continue to exist after he has realized the real truth of his being? Why is it that this fivefold covering does not instantaneously disappear at the time of the realization of one’s own reality of being? To this question, he answers,
在之前的經文中，作者解釋了這種瑜伽如何被五大元素所覆蓋。這五大元素並非無明的元素（deha kañcukatād）——身體（deha）、氣（prāṇa）、puryaṣṭaka 和空（śūnya）；它們是基本世界的五大元素（pañca mahābhūtas）。因此，這具被這五大元素覆蓋的身體不會產生果報。那麼，當他已經覺悟到自身真實本質的真理後，為何這五大元素的覆蓋仍會繼續存在？為何這五重覆蓋不會在覺悟自身實相的當下瞬間消失？對此問題，他回答道，
43. naisargikaḥ prāṇasambandhaḥ //
This connection with breathing in and breathing out is his nature.
這種與吸氣和呼氣的連結是他的本性。
Upon returning from the eternal state of God consciousness the connection with breathing in and breathing out occurs naturally. It is his nature to travel with the breathing movement. So just as soon as he descends from the state of God consciousness he begins the journey of breathing in and breathing out. This has already been said by Kallaṭṭa, prāksaṁvit prāṇe pariṇatā, “The first change of God consciousness takes place in the breath.” Therefore, as long as he continues to breathe his body must also continue to exist so that breathing is possible. And so he maintains this body of five elements.
當從永恆的神意識狀態返回時，吸氣與呼氣的連結自然而然地發生。他的本性是隨著呼吸的運動而行。因此，當他剛從神意識狀態下降時，就開始了吸氣與呼氣的旅程。這一點已由 Kallaṭṭa 所言，prāksaṁvit prāṇe pariṇatā，「神意識的第一次變化發生在呼吸中。」因此，只要他持續呼吸，他的身體也必須持續存在，才能使呼吸成為可能。於是，他維持著這具由五大元素組成的身體。
The word naisargikaḥ (this is his nature) explains that his connection with breath comes about due to the nature of his energy of absolute independence (svātantrya śakti), because whenever this supreme Goddess of consciousness intends to create this differentiated universe, she first creates limitation in her being by entering the state of the first breath, the breathless breath, prāṇana. When this prāṇana is existing, this body does not become lifeless and even though the body may not breathe in and out, it is not rigid. It is alive. Take your hand as an example. It is not breathing in and breathing out and yet it is not rigid. So there is the breath of life in your hand.
詞語 naisargikaḥ（這是他的本性）解釋了他與呼吸的聯繫是由於他絕對獨立能量（svātantrya śakti）的本質，因為每當這位至高無上的意識女神打算創造這個分化的宇宙時，她首先通過進入第一口氣的狀態——無息之氣 prāṇana，來在她的存在中創造限制。當這個 prāṇana 存在時，這具身體不會變得無生命，即使身體可能不呼吸進出，也不會僵硬。它是活著的。以你的手為例。它沒有呼吸進出，卻也不僵硬。所以你的手中有生命之氣。
When a woman conceives a child in her womb, that child is initially produced with prāṇana. In that child, there is no breathing, there is only life. This breathless breath is the breath of life. At the first movement of that energy, this supreme Goddess is transformed into this kind of breath. And then that breath (prāṇana) is transformed into the second movement of breath, which is breathing in and breathing out (prāṇa). This breath of life (prāṇana) is the seed of breathing in and breathing out. And here she holds the state of limited being and then also enters into the objective field. So this attachment with the breath that appeared at the beginning is the glory of her svātantrya.
當女人在子宮中孕育一個孩子時，該孩子最初是以 prāṇana 產生的。在那個孩子身上，沒有呼吸，只有生命。這種無息的氣息就是生命之氣。當那股能量首次運動時，這位至高女神便轉化為這種氣息。接著，那氣息（prāṇana）轉化為第二種氣息運動，即吸氣與呼氣（prāṇa）。這生命之氣（prāṇana）是吸氣與呼氣的種子。在此，她保持有限存在的狀態，然後也進入客觀領域。因此，這最初出現的與氣息的依附，是她 svātantrya 的榮耀。
In Vājasaneyā Saṁhitā, it is said:
在 Vājasaneyā Saṁhitā 中，記載著：
That supreme and subtle energy is all-pervading, without impurities, always blissful, creating the entire class of energies of Lord Śiva and filled with supreme bliss. This supreme energy Mahāghoreśvarī, fearful for the ignorant, is creative for those who are blissful and destructive for those who are unaware. Mahāghoreśvarī destroys the sphere of time, which flows in three ways as īḍā, piṅgalā, and suṣumnā, which is existing in prāṇa, apāna, and samāna37 and which is found in present, past, and future. (Vājasaneyā Saṁhitā)
那至高且微妙的能量無所不在，純淨無瑕，永遠充滿喜悅，創造了濕婆主的整個能量體系，並充滿了至高無上的喜悅。這至高能量 Mahāghoreśvar，對無知者令人畏懼，對喜悅者具有創造力，對無覺者則具有破壞力。Mahāghoreśvar 摧毀時間的領域，時間以三種方式流動，分別是īḍā、piṅgalā和 suṣumnā，存在於 prāṇa、apāna 和 samāna 之中，並且存在於過去、現在和未來。（Vājasaneyā Saṁhitā）
This energy of Lord Śiva, which is not other than his consciousness, creates and destroys the sphere of time by entering the path of breath, and the three states of soma, sūrya, and vahni
這濕婆主的能量，非彼的意識之外，通過進入呼吸之道，創造並摧毀時間的領域，以及三種狀態：soma、sūrya 和 vahni
(fire). There, she first carries the three veins (nāḍi), īdā, piṅgalā, and suṣumnā38 (trivahaṁ). And she is filled in the three states of soma nāḍi, sūrya nāḍi, and vahni nādi (trividhaṁ). And she carries three times, past, present, and future (tristhaṁ). Not only does she carry time, she also destroys time. She destroys time and she creates it. She creates time for those who are ignorant and destroys time for those who are elevated.
（火）。在那裡，她首先攜帶三條脈絡（nāḍ），dā、piṅgalā和 suṣumnā（trivahaṁ）。她充滿於三種狀態：soma nāḍi、sūrya nāḍi 和 vahni nādi（trividhaṁ）。她攜帶三個時間：過去、現在和未來（tristhaṁ）。她不僅攜帶時間，也摧毀時間。她摧毀時間，也創造時間。她為無知者創造時間，為提升者摧毀時間。
In Svacchanda Tantra, it is said:
在 Svacchanda Tantra 中，如是說：
He is manifested first in the initial movement of that breath, which is only filled with life (prāṇamayaḥ) and then in breathing in and breathing out (prāṇa), which in exhaling, creates and in inhaling, destroys. In reality, this breath is residing in the heart of beings. (Svacchanda Tantra 7.25)
他首先顯現於那初始的呼吸運動中，該呼吸僅充滿生命（prāṇamayaḥ），然後在吸氣與呼氣（prāṇa）中顯現，呼氣時創造，吸氣時毀滅。實際上，這股呼吸居於眾生的心中。（Svacchanda Tantra 7.25）
This second breath (prāṇa) is represented by the Sanskrit letter “ha,” which is (in Śārada script) shaped like a plough. The directing of creation and destruction is attributed to this breath. (Svacchanda Tantra 4.275)
這第二股呼吸（prāṇa）以梵文字母「ha」表示，在Śārada 字體中形狀如犁。創造與毀滅的指引歸因於此呼吸。（Svacchanda Tantra 4.275）
So it is well said in the present sūtra (naisargikaḥ praṇasaṁbandhaḥ) “this connection to breath is Lord Śiva’s natural way.”
因此，當前經文中說得好（naisargikaḥ praṇasaṁbandhaḥ）：「這與呼吸的連結是濕婆主的自然方式。」
And so as I said earlier, Bhaṭṭakallaṭa in his book Tattvārtha Cintāmaṇi has also explained this in this sūtra:
正如我先前所說，Bhaṭṭakallaṭa 在其著作《Tattvārtha Cintāmaṇ》中也在此經文中解釋了這一點：
Entering in breath (prāṇa) is the first change of God consciousness. This is the initial step towards manifestation. (Tattvārthacintāmaṇi)
吸入氣息（prāṇa）是神意識的第一個變化。這是邁向顯現的初步階段。（Tattvārthacintāmaṇi）
So, although this yogī breathes in and out just like an ordinary person, yet even in breathing, he is constantly aware of the supreme state of the internal being of consciousness. This yogī is exceptional. He is beyond the state of ordinary people.
因此，雖然這位瑜伽士的呼吸與普通人一樣吸入吐出，但即使在呼吸中，他也不斷覺知內在意識的至高狀態。這位瑜伽士非同凡響，超越了普通人的境界。
44. nāsikāntarmadhyasaṁyamāt, kimatra, savyāpasavyasauṣumneṣu //
If his consciousness is established in the central vein in that force, which is the energy of life (prāṇan), then he remains always the same. For him, there is no difference in traveling in prāṇa, apāna, or suṣumnā.
如果他的意識立足於那股生命能量（prāṇan）的中央脈絡中，那麼他始終保持不變。對他而言，無論是在 prāṇa、apāna 或 suṣumnā中流動，都沒有差別。
If his consciousness is attached to the life force (force of kuṇḍalinī), then it does not matter to him how he journeys in this world. He may travel in any of the three veins, yet he always remains the same. He may travel in ordinary breathing in the right vein (dakṣiṇā nāḍi) or in the left vein (vāmanāḍī), or he may travel in prāṇana śakti the central vein (madhyanāḍī). These three veins īḍa, piṅgalā, and suṣumā are predominent in all seventy-two thousand veins.39
如果他的意識依附於生命力（kuṇḍalin 能量），那麼他如何在這個世界中旅行對他來說無所謂。他可以在三條脈絡中的任何一條中流動，但他始終保持不變。他可以在右脈（dakṣṇā nāḍi）或左脈（vāmanāḍī）的普通呼吸中流動，也可以在中央脈（madhyanāḍī）的 prāṇana śakti 中流動。這三條脈絡 īḍa、piṅgalā 和 suṣumā 是所有七萬二千條脈絡中最主要的。39
In this sūtra, the word nāsikā means “that energy of breath that gives life and removes the stiffness in your body.” When your body dies and you leave this physical frame, your body becomes rigid. The flexibility it used to have no longer exists. The arms and legs can no longer be easily moved. This is because the life force (prāṇaśakti) has left this body.
在此經中，詞語 nāsikā 指的是「賦予生命並消除身體僵硬的呼吸能量」。當你的身體死亡並離開這具肉身時，身體會變得僵硬。過去的柔軟度不復存在，手臂和腿部也無法輕易移動。這是因為生命力（prāṇaśakti）已離開此身體。
But for he whose consciousness is established in the center of that internal consciousness (āntarī saṁvit), and in the center of that central breath (madhyaṁ prāṇa), which is predominent in the whole of the body in each and every being,
但對於那意識立足於內在意識中心（āntar saṁvit），以及立足於全身每個生命體中占主導地位的中央呼吸（madhyaṁ prāṇa）中心者，
the supreme energy of that being, who is Lord of Lords and who is one with the supreme cognition, is only the energy of awareness. It is all-knowing, all-acting, and completely glorious. (Kālikākrama)
那位眾主之主、與至高認知合一的存在的至高能量，唯有覺知的能量。此能量全知、全能，且光輝燦爛。（Kālikākrama）
When he puts his consciousness into the formation of that awareness (tat saṁyamāt) by being aware in the continuity of his being, then what can we say about him? This person is established in, and glorified by, that supreme samādhi where, for him, there is no external state of dualistic consciousness (vyutthānaḥ). This is also said in Vijñānabhairava:
當他將意識投入於那覺知的形成（tat saṁyamāt），在其存在的連續性中保持覺知時，我們又能如何形容他呢？此人立足於並被那至高三昧所讚頌，對他而言，沒有外在的二元意識狀態（vyutthānaḥ）。此亦見於《Vijñānabhairava》：
Subjective knowledge and objective knowledge is the same for all living beings, except there is one difference for yogīs. In both kinds of knowing, yogīs always remain aware. (Vijñānabhairava 106)
主觀知識與客觀知識對所有生物而言皆相同，唯獨瑜伽士有所不同。在這兩種認知中，瑜伽士始終保持覺知。（Vijñānabhairava 106）
This is the difference between yogīs and ordinary people.
這就是瑜伽士與普通人之間的差異。
Now, the author tells us what the fruit of this yoga is for such a yogī. This sūtra ends this scripture containing the theory of the Śiva Sūtras.
現在，作者告訴我們這種瑜伽士所獲得的果實為何。此經文以此經文結束，該經文包含了Śiva Sūtras 的理論。
45. bhūyaḥ syātpratimīlanam //
This yogī simultaneously and repeatedly experiences the revealing state and the concealing state of the objective world.
此瑜伽士同時且反覆體驗客觀世界的顯現狀態與隱藏狀態。
When this universe has arisen from the state of God consciousness, then the yogī experiences the destruction of all differentiated impressions and this whole world enters into his own nature. Traveling toward the state of consciousness, it is eclipsed (nimīlana). And again, repeatedly, he feels this universe has emerged from God consciousness afresh. This is what the yogī who is established on the supreme path of yoga repeatedly experiences.
當這個宇宙從神意識的狀態中產生時，瑜伽士便體驗到所有分化印象的消滅，整個世界進入他的本性。朝向意識狀態前行時，它被遮蔽（nimlana）。然後，他反覆感受到這個宇宙再次從神意識中湧現。這正是立足於最高瑜伽之道的瑜伽士反覆體驗的境界。
This is well said in Svacchanda Tantra:
這在《Svacchanda Tantra》中有很好的闡述：
O Goddess, there is one state which is beyond the state of unmanā, into which one should direct his consciousness. And when one’s self is absolutely directed into that state, he becomes one with that state. (Svacchanda Tantra 6.332)
喔，女神，有一種狀態超越了 unmanā的狀態，人應將意識導向那裡。當自我完全導入那狀態時，他便與那狀態合一。（Svacchanda Tantra 6.332）
When fire, which has arisen from wood, has become absolutely pure, filled with glamour and shining with flames, it does not again enter into that wood. In the same way, when the self (ātmā) has separated itself from the differentiated perception of the universe, it does not again get entry into that differentiated universe. (Svacchanda Tantra 10.371)
當由木頭燃起的火焰變得絕對純淨，充滿光輝並閃耀著火焰時，它不會再回到那木頭中。同理，當自我（ātmā）已從宇宙的分化感知中分離出來，它也不會再進入那分化的宇宙。（Svacchanda Tantra 10.371）
Having destroyed the impurities (mala) āṇavamala, māyīyamala and kārmamala, and become absolutely pure (nirmala), then, even though he lives in the world of impurity (mala), he does not become attached to it. (Svacchanda Tantra 10.372)
當破除雜質（mala）āṇavamala、māyyamala 和 kārmamala，並成為絕對純淨（nirmala）時，即使他生活在雜質（mala）的世界中，也不會對其產生執著。（Svacchanda Tantra 10.372）
In this sūtra, this word (bhūyaḥ) “repeatedly” means he gets the consciousness of world, in and out, again and again. The world appears as if it has risen inside and then it again merges in his own self. And this happens over and over again, not once, not twice, but repeatedly. This is the purpose of saying that for this yogī, the state of being Śiva is not fresh or new. It has not appeared for the first time. This state of being Śiva is already his nature.
在這句經文中，這個詞（bhūyaḥ）「反覆地」意味著他反覆地獲得世界的意識，進入又退出。世界彷彿在他內心升起，然後又再次融入他自身。這種情況一再發生，不是一次，也不是兩次，而是反覆多次。這就是說，對於這個瑜伽者而言，成為Śiva 的狀態並非新鮮或初次出現。這種成為Śiva 的狀態本來就是他的本性。
It is only due to the energy of māyā, which causes you to be mentally inefficient, that differentiated perception arises. It is because of this you cannot hold the state of universal consciousness.
正是因為 māyā的能量，使你在心智上無法有效運作，才產生了分別的知覺。正因如此，你無法保持宇宙意識的狀態。
So, practicing in this way, repeatedly taking it out and then bringing it back to your own nature, is intended for knowing this very state of being.
因此，以這種方式修行，反覆將其取出再帶回自身本性，目的就是為了認識這個成為的狀態。
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This is the end of the Third Awakening.
這是第三次覺醒的結束。
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1. The five tanmātras are gandha, rasa, rūpa, śabda, and sparśa. These five tanmātras correspond to the five great elements (mahābhūtas). Gandha tanmātra arises from the element of earth (pṛithvī mahābhūta). Gandha tanmātra is the home of smell. Rasa tanmātra has come out from the element of water (jala mahābhūta). Rasa tanmātra is the residence of the impression of taste (rasa). From the element of fire (tejas mahābhūta) issues forth rūpa tanmātra. Rūpa tanmātra is the residence of form, where the impression of form resides. From the element of air (vāyu mahābhūta) rises sparśa tanmātra, which is the sensation of touch. And finally, rising from the element of ether (ākāśa mahābhūta) is śabda tanmātra, the tanmātra of sounnd 2. Puryaṣṭaka is collectively composed of eight elements, the five tanmātras, śabda, sparśa, rūpa, rasa, gandha, the mind (manas), intellect (buddhi), and ego (ahamkāra). As puryaṣṭaka, these eight elements function in our dreaming state. This is the substance of the subtle body. 3. Samanāntaṁ means “up to the state of samanā.” Samanā is that state where the mind is totally destroyed with the exception of its impressions. The impressions remain. When one is burnt to ashes, the impressions of those ashes remain. 4. Absorption of thought. 5. Kumbhakā is the restraining and controlling of breathing. The Kumbhakā referred to here is not a gross retention of breath but a subtle one, only done by advanced yogīs. 6. Controlling wind relieves rheumatic pain. 7. Ghaṇṭikā refers to the uvula, a small, conical, fleshy mass of tissue suspended from the center of the soft palate. 8. Padmāsana is the seated pose sometimes referred to as the “lotus pose.” This is the classic seated pose where the yogī sits cross-legged with the right foot on top of the left leg and the left foot on top of the right leg. When Lord Śiva is visually depicted, he is usually shown sitting in this pose. Svāstikāśana is another sitting pose known as the “auspicious posture.” 9. “After some time” means, after half-an-hour, or after two days, or after one week, or after three weeks, or after months, or after years. . . . 10. When you leave these sounds aside, you should not remain inattentive to them. You should hear these sounds and not be afraid of them. When you allow them to frighten you and you become afraid, thinking, “It may do some harm to my body” or “No, no, no, I won’t hear these sounds,” etc., then you will come out and again you will be in the worldly field of consciousness. So, you should remain inattentive to these sounds, not shunning them and not giving them any importance. 11. Samanā is that state where the mind is totally destroyed, with the exception of its impressions. When one is burnt to ashes, the impressions of the ashes still remain. 12. The mind (manaḥ) is only the collection of differentiated knowledge (saṁkalpa). It does not matter whether it is pure knowledge or impure knowledge. Both of these exist in limitation, in the cycle of the mind in bondage. 13. Maheśvara means “Great Lord.” It is another name for Lord Śiva. 14. In the text, to illustrate the creation of this universe and the concealed nature of the creator, the metaphor of dancing is used not acting. But the Sanskrit word nartaka also means “actor.” In English, the metaphor of dancing does not carry the same weight and connotation as the metaphor of acting. Therefore, to add clarity to the present discussion, I have changed the references of dancing to acting. 15. There are three kinds of souls: (1) the internal soul composed of puryaṣṭaka (mind, intellect and ego along with the five tanmatras), (2) the external soul, the soul that resides in the body, and (3) the universal soul. The universal soul is not the player in this universal drama. The external soul is also not the player. It is the internal soul that is the player. It is the internal soul that resides in dreaming state, the state of deep sleep, and in the void state. It is this soul that remains after death. 16. Sāttvika abhinaya is the dramatic portrayal attached to sāttva guṇa; rājas abhinaya is the dramatic portrayal attached to rājas guṇa; and tāmas abhinaya is the portrayal attached to tāmas guṇa. 17. Unartificial (akṛitrim) means that it is not imaginary. Some yogīs possess imaginary independence, which is artificial. These yogīs permeate their thinking with thoughts such as “I am independent” or “I am Śiva.” To possess unartificial independence, they must actually be independent, they must be Śiva, not just imagine they are. 18. You must not be aware of your dress, your beauty, or charm, or your body. You must be aware of your nature, what you really are. That is, in the real sense, awareness. 19. He has created bhūta śarīra, the elementary body and bhāva śarīra, the subtle body. The subtle body exists in the dreaming and the dreamless states. The elementary body exists in the waking state. 20. Existent objects are what we feel. Nonexistent objects are what we imagine. 21. The cintāmaṇi stone is a particular jewel that assumes the form of whatever is kept under it. 22. A varga is a division or class. Here, varga refers to the classes of letters that comprise the Sanskrit alphabet. In Sanskrit, the vowels are one class of letters. There are eight classes of consonants which are defined by where the letter is created. 23. Parāvāk is known as transcendental speech because it is speech not uttered through the lips, or through the mind, or through any other medium. This speech is automatic. Parāvāk is another name for that perfect independence (svātantryam). It is soundless sound that resides in your own universal consciousness. It is the supreme sound that has no sound, the life of the other three kinds of speech that comprise the kingdom of speech—paśyantī, madhyamā, and vaikharī. 24. The brahmarandhra is a subtle opening in the crown of head. Through this subtle opening, the kuṇḍalinī departs from the entanglements of this body. 25. Sūtra 2.10 26. Prārabdha karma is karma that has brought your body into being and is based on the actions of your past lives. 27. In this verse from the Svacchanda Tantra, it is the “I-consciousness of God,” not individual “I-consciousness,” that is referred to. Therefore, we cannot call it “I-consciousness” because “I-consciousness” can also be individual consciousness. It is not individual “I-consciousness”; it is “I God consciousness.” 28. As we’ve seen above in sūtra 25, this yogī is not one with Śiva; he is “just like Śiva.” He will become one with Śiva immediately upon leaving his physical body. 29. This knowledge is said to be innumerable because it is the endlessly divisible knowledge of the particular. It is knowledge of a tree, a rock, a person, a second person, a third person, etc. 30. Here, the word puryaṣṭaka does not only refer to the eightfold subtle body, consisting of mind, intellect, ego, and the five tanmātras (subtle elements) which exists in the dreaming state (svapna). Here, the word puryaṣṭaka is meant to include the body (deha) existing in the state of wakefulness (jagrat) and the void state (śūnya) existing in the state of deep sleep (suṣupti). 31. In any experience, there is the known, the object of perception, the means of experiencing, and the experiencer. The Sanskrit word for the object of perception is prameya. The word for the means of experience is pramāṇa, and the word for the subject of the experience is pramātṛi or pramātā. To further clarify, the pramātṛi is the state of the knower where the knower is attached to the known—to the object. In śuddhavidyā tattva, you find the state of mantra pramātā, which is also called śuddhavidyā pramātṛi. In īśvara tattva, you find the state of mantreśvara pramātā, which is also called īśvara pramātṛi. And in sadāśiva tattva, you experience the state of mantra maheśvara pramātā. In the above three states, you find that both the state and the state holder—the state and the experiencer of that state—exist together simultaneously. 32. Svacchanda is that Bhairava who is absolutely filled with free will. 33. The kalpataru tree is one of the five trees of heaven, fabled to fulfill all desires. 34. This fire is produced by the bamboo trees themselves when they are subjected to strong winds. The bamboo canes rub against one another and the resulting friction ignites a fire. 35. Here, the Sanskrit word kāla does not mean “death,” but “the sphere of time.” 36. See the commentary for sūtra 3.25 37. Prāṇa, apāna and samāna are three of the five states of the vital life force, which are prāṇa, apāna, samāna, udāna, and vyāna. Prāṇa is breathing in and out; apāna exists when you go to the bathroom and push out your excrement or urine. Samāna is the breath that keeps your nerves in tune and all vital channels in balance. Udāna is the breath used to digest food in your body. Vyāna is the breath that stimulates all this and directs it with vibrating force. 38. Iḍā, piṅgalā, and suṣumnā nāḍi are three predominant subtle veins or channels that function as “the path of breath.” The first vein in the left side is called īḍā, the predominant vein on the right side is called piṅgalā, and the particular artery between these two veins is called suṣumnā. These three veins pertain to the states of perceived (prameya), perceiving (pramāṇa) and perceiver (pramātṛi). The state of the perceived (prameya) is the function of īḍā vein (nāḍi). The state of perceiving (pramāṇa) is the function of piṅgalā vein, and the state of the perceiver (pramātṛi) is the function of suṣumnā. They are represented by the moon, the sun, and fire. The moon is īḍā vein (nāḍi), the perceived (prameya). The sun is piṅgalā vein, state of perceiving (pramāṇa). Fire is suṣumnā nāḍi, the state of the perceiver (pramātṛi).
1. 五種 tanmātra 分別是 gandha、rasa、rūpa、śabda 和 sparśa。這五種 tanmātra 對應五大元素（mahābhūtas）。gandha tanmātra 源自地元素（pṛithv mahābhūta），是嗅覺的所在。rasa tanmātra 來自水元素（jala mahābhūta），是味覺印象（rasa）的居所。rūpa tanmātra 源自火元素（tejas mahābhūta），是形態印象所在的形態居所。sparśa tanmātra 從風元素（vāyu mahābhūta）升起，是觸覺的感受。最後，śabda tanmātra 從空元素（ākāśa mahābhūta）升起，是聲音的 tanmātra。
2. Puryaṣṭaka 由八種元素組成，包含五種 tanmātra：śabda、sparśa、rūpa、rasa、gandha，以及心（manas）、智慧（buddhi）和我執（ahamkāra）。作為 puryaṣṭaka，這八種元素在我們的夢境狀態中運作，這就是微細身的本質。
3. Samanāntaṁ意指「達到 samanā的狀態」。Samanā是指心智完全消失，僅剩下其印象的狀態。印象依然存在。 當人化為灰燼時，那些灰燼的印象依然存在。4. 思維的吸收。5. Kumbhakā 是呼吸的約束與控制。此處所指的 Kumbhakā 並非粗淺的屏息，而是一種只有高階瑜伽士才能做到的微妙屏息。6. 控制氣息可緩解風濕痛。7. Ghaṇṭikā 指的是懸雍垂，是從軟顎中央垂下的一小塊錐形肉質組織。8. Padmāsana 是一種坐姿，有時稱為「蓮花坐」。這是經典的坐姿，瑜伽士雙腿交叉，右腳置於左腿上方，左腳置於右腿上方。當視覺上描繪濕婆神時，祂通常以此姿勢坐著。Svāstikāśana 是另一種坐姿，被稱為「吉祥坐姿」。9. 「過一段時間」意指半小時後、兩天後、一週後、三週後、數月後或數年後……10. 當你將這些聲音放在一旁時，不應對它們漠不關心。你應該聽見這些聲音，且不必害怕它們。 當你允許他們嚇唬你，並且你開始害怕，心想：「它可能會對我的身體造成傷害」或「不，不，不，我不會聽這些聲音」等等，那麼你就會走出來，再次陷入世俗的意識領域。因此，你應該對這些聲音保持不注意，既不逃避，也不賦予它們任何重要性。
11. Samanā 是指心靈完全被摧毀的狀態，唯獨其印象仍然存在。當一切被燒成灰燼時，灰燼的印象仍然留存。
12. 心（manaḥ）只是分化知識（saṁkalpa）的集合。無論是純淨的知識還是不純淨的知識都無所謂。這兩者都存在於有限之中，存在於心靈束縛的循環中。
13. Maheśvara 意為「偉大的主宰」，是濕婆神（Lord Śiva）的另一個名稱。
14. 文本中為了說明宇宙的創造及創造者隱藏的本質，使用了跳舞的比喻，而非表演。但梵文詞 nartaka 也有「演員」的意思。在英文中，跳舞的比喻並不具有與表演比喻相同的分量和涵義。 因此，為了使本次討論更清晰，我將「跳舞」的說法改為「表演」。15. 靈魂有三種：（1）由 puryaṣṭaka（心、智我與自我意識以及五種 tanmatras）組成的內在靈魂，（2）居於身體中的外在靈魂，以及（3）宇宙靈魂。宇宙靈魂並非這場宇宙戲劇的演員。外在靈魂也不是演員。真正的演員是內在靈魂。內在靈魂存在於夢境狀態、深眠狀態及虛無狀態。死後留下的也是這個靈魂。16. Sāttvika abhinaya 是與 sāttva guṇa 相關的戲劇表現；rājas abhinaya 是與 rājas guṇa 相關的戲劇表現；tāmas abhinaya 則是與 tāmas guṇa 相關的表現。17. 無造作（akṛitrim）意指非虛構的。有些瑜伽士擁有虛構的獨立性，這是造作的。這些瑜伽士在思維中充斥著「我獨立」或「我是 Śiva」等想法。要擁有無造作的獨立性，他們必須真正獨立，必須是 Śiva，而非僅僅想像自己是。18. 你不應該意識到你的穿著、美貌、魅力或身體。你必須意識到你的本性，你真正是什麼。這才是真正意義上的覺知。19. 他創造了 bhūta śarra，即元素身體，以及 bhāva śarra，即微妙身體。微妙身體存在於夢境和無夢狀態中。元素身體存在於清醒狀態中。20. 存在的物體是我們感覺到的。不存在的物體是我們想像的。21. cintāmaṇi 寶石是一種特殊的寶石，能呈現放置在其下方物品的形態。22. varga 是指分類或類別。此處，varga 指的是構成梵文字母表的字母類別。在梵文中，元音是一類字母。輔音則分為八類，根據字母發音的位置來定義。23. Parāvāk 被稱為超越語言，因為它不是通過嘴唇、心智或任何其他媒介發出的語言。這種語言是自動的。Parāvāk 是完美獨立（svātantryam）的另一名稱。它是無聲的聲音，存在於你自身的宇宙意識中。 它是無聲的至高之音，是構成語言王國的其他三種語言——paśyant、madhyamā 和 vaikhar——的生命。24. brahmarandhra 是頭頂的一個微妙開口。透過這個微妙的開口，kuṇḍalin 脫離了此身的糾纏。25. 經文 2.10 26. Prārabdha 業是使你的身體成形的業力，基於你過去生命的行為。27. 在這段來自 Svacchanda Tantra 的經文中，所指的是「神的我意識」，而非個人的「我意識」。因此，我們不能稱之為「我意識」，因為「我意識」也可以是個人意識。這不是個人的「我意識」；而是「我神意識」。28. 如上文經文 25 所示，這個瑜伽者並非與 Śiva 合一；他「只是像 Śiva 一樣」。他在離開肉身後，將立即與 Śiva 合一。29. 這知識被稱為無數，因為它是特定事物無限可分的知識。它是對一棵樹、一塊石頭、一個人、第二個人、第三個人等的知識。30. 此處，puryaṣṭaka 一詞不僅指由心、智、我及五種 tanmātras（微細元素）組成的八重微細身，存在於夢境狀態（svapna）中。此處，puryaṣṭaka 一詞意指包含存在於清醒狀態（jagrat）的身體（deha）以及存在於深眠狀態（suṣupti）的空無狀態（śūnya）。31. 在任何經驗中，皆包含被知者、知覺對象、經驗手段與經驗者。梵文中，知覺對象稱為 prameya，經驗手段稱為 pramāṇa，而經驗主體稱為 pramātṛi 或 pramātā。進一步說明，pramātṛi 是知者的狀態，該知者執著於被知者——即對象。在śuddhavidyā tattva 中，可見 mantra pramātā的狀態，亦稱為śuddhavidyā pramātṛi。在īśvara tattva 中，則見 mantreśvara pramātā的狀態，亦稱為īśvara pramātṛi。而在 sadāśiva tattva 中，則體驗到 mantra maheśvara pramātā的狀態。 在上述三種狀態中，你會發現狀態本身與狀態的持有者——即該狀態的體驗者——同時共存。
32. Svacchanda 是那位完全充滿自由意志的 Bhairava。
33. Kalpataru 樹是天堂中的五大樹之一，傳說能實現所有願望。
34. 這火是由竹子本身在強風中產生的。竹竿相互摩擦，產生的摩擦力點燃了火焰。
35. 此處梵文詞彙 kāla 並非指「死亡」，而是指「時間的領域」。
36. 請參閱經文註解第 3.25 節。
37. Prāṇa、apāna 和 samāna 是生命力五種狀態中的三種，這五種分別是 prāṇa、apāna、samāna、udāna 和 vyāna。Prāṇa 是呼吸的進出；apāna 是排便或排尿時的排出力。Samāna 是維持神經協調及所有生命通道平衡的呼吸。Udāna 是用於消化體內食物的呼吸。Vyāna 是刺激並以振動力量引導上述過程的呼吸。 38. īḍā、piṅgalā 和 suṣumnā nāḍi 是三條主要的微妙脈絡或通道，功能為「氣息之路」。左側的第一條脈絡稱為 īḍā，右側的主要脈絡稱為 piṅgalā，而位於這兩條脈絡之間的特定動脈稱為 suṣumnā。這三條脈絡分別對應於被知（prameya）、知覺（pramāṇa）與知覺者（pramātṛi）的狀態。被知（prameya）的狀態是 īḍā 脈絡（nāḍi）的功能；知覺（pramāṇa）的狀態是 piṅgalā 脈絡的功能；知覺者（pramātṛi）的狀態是 suṣumnā 的功能。它們分別以月亮、太陽和火象徵。月亮代表 īḍā 脈絡（nāḍi），即被知（prameya）；太陽代表 piṅgalā 脈絡，即知覺（pramāṇa）；火則代表 suṣumnā nāḍi，即知覺者（pramātṛi）。
39. The first start manifestation of prāṇana, the vibrating breath of life, is cit (consciousness). The second start is spanda (vibration). The third start is prāṇa. When that movement (flux) of prāṇa (prāṇa vṛitti) enters into the grossness of a body, then it moves through the many subtle channels existing in the body. There are 72,000 principal veins and these are gross. Actually, there are more than 72,000 veins.
39. prāṇana（生命的振動氣息）的第一個起始顯現是 cit（意識）。第二個起始是 spanda（振動）。第三個起始是 prāṇa。當 prāṇa（prāṇa vṛitti）的這種運動（流動）進入身體的粗重部分時，它便通過身體中存在的許多微細通道流動。主要有 72,000 條靜脈，這些是粗重的。實際上，靜脈數量超過 72,000 條。
In the Svacchanda Tantra, these 72,000 veins are compared to the veins in the leaf of the Chinār Tree. Just like the veins in that leaf, so also in the body of prāṇa there is only one central vein, from which are projected thousands of smaller secondary channels. As the threadlike veins in the leaf of a Palāśa tree completely pervade that leaf, so do those innumerable subtle channels completely pervade (vyāptaṁ) this body.
在 Svacchanda Tantra 中，這 72,000 條靜脈被比作 Chinār 樹葉中的脈絡。正如那片葉子中的脈絡一樣，在 prāṇa 的身體中也只有一條中央靜脈，從中投射出數千條較小的次級通道。就像 Palāśa 樹葉中的細線狀脈絡完全滲透那片葉子一樣，這些無數的微細通道也完全滲透（vyāptaṁ）這個身體。
Conclusion
結論
1. I have placed this commentary on the Śiva Sūtra before the public because it is adorned with references from the āgamas and the Spanda Śāstra.
1. 我將這部關於 Śiva Sūtra 的註釋公諸於世，因為它以 āgamas 和 Spanda Śāstra 的引用為裝飾。
2. For the sake of destroying the differentiated perception of this universe, let those fortunate persons relish the nectar of this Śiva Sūtra commentary of mine. This Śiva Sūtra Vimarśinī, from which flows the secret of Śiva, is filled with that ever-new existent nectar and its essence.
2. 為了破除對此宇宙的差異化感知，願那些有緣人能品味我這部《Śiva Sūtra》註釋的甘露。這部《Śiva Sūtra Vimarśin》蘊含著Śiva 的秘密，充滿了那永恆新鮮的存在甘露及其精髓。
3. The glory of this Śiva Sūtras commentary of mine is that it has the power to generate curiosity to realize Śaivism in the minds of those who have no curiosity. It expands and generates a great change in their intellects. By merely tasting this nectar, the fear of birth, old age, and death is removed.
3. 我這部《Śiva Sūtras》註釋的殊勝之處在於，它能激發那些原本無好奇心者心中對實現Śaivism 的渴望。它擴展並帶來心智上的巨大轉變。僅僅品嚐這甘露，便能消除對生、老、死的恐懼。
4. The ordinary public, because their consciousness is concealed by the adjustment of the ego on a limited body in the waking state, the dreaming state, and the state of deep sleep,40 does not perceive the original state of their God consciousness, which is great and which belongs to Lord Śiva himself. And when, because of the teaching of Śiva Sūtra Vimarśinī, that rare soul realizes that this universe is only existing as congealed foam in the ocean of nectar of universal consciousness, then truly he has become one with Lord Śiva.
4. 普通大眾因為意識被自我在清醒、夢境及深眠三種狀態中對有限身體的調整所遮蔽，無法感知屬於Śiva 主自身的偉大神性意識的原始狀態。當那稀有的靈魂因《Śiva Sūtra Vimarśin》的教導而領悟到此宇宙不過是普遍意識甘露海中凝結的泡沫時，他便真正與Śiva 主合一了。
5. O fortunate ones, may you immediately cross this ocean of saṁsāra and be established and rooted in the supreme state of God consciousness, which is filled with the nectar of eternal light (prakāśa).
5. 啊，幸運的人們，願你們立即渡過這輪迴之海，並在充滿永恆光明（prakāśa）甘露的至高神意識境界中立足並紮根。
This Śiva Sūtra, which has come from the mouth of Lord Śiva and which is shining with the real secret of his being, will, by the trick of your Master, cause you to quickly overcome differentiated universal perception.
這部來自濕婆主口中、閃耀著他真實秘密的《濕婆經》，將藉由你師父的巧妙引導，使你迅速超越分別的宇宙感知。
Here ends the Śiva Sūtra Vimarśinī.
《濕婆經·思辨篇》至此結束。
40. These three states of ordinary consciousness—waking, dreaming, and deep sleep—are defined as being the states (bhāva) of dehapramātṛi, puryastakpramātṛi, and prāṇapramātṛi. The state of deha pramātṛi—the state of the experiencer attached to the physical body—is the state found in the state of wakefulness. The state of puryastakpramātṛi—the state of the eightfold experiencer—is the state found in the dreaming state. The state of prāṇa pramātṛi is the state of limited being found when you are absorbed in the world of sound sleep.
40. 這三種普通意識狀態——清醒、夢境與深眠——被定義為身體主體（dehapramātṛi）、心靈八重主體（puryastakpramātṛi）與生命氣息主體（prāṇapramātṛi）的狀態（bhāva）。身體主體狀態——依附於肉體的體驗者狀態——存在於清醒狀態中。心靈八重主體狀態——八重體驗者的狀態——存在於夢境狀態中。生命氣息主體狀態則是當你沉浸於深眠世界時所呈現的有限存在狀態。
ओं नमः शिवाय
ॐ 嗡嘛呢叭咪吽
अथ शिवसूत्रविमर्शिनी
接著是《濕婆經文》的探討
प्रथम उन्मेष:
第一章啟示：
रूद्रशेत्रज्ञवेर्ग: समदयित यत्र विश्रानितच्छेद
魯德拉之地的知識者：在那裡，休息與斷絕同時發生
यव यय िवफरतमयिमय-मय िव"तत्
वाछन दव दोछलदम तमयानर पदतव
चतय शारतयित यदिखल तभासा याम
आसम यमालोयना- िमह तवतः
िशवस करोिम गयिवगानतः
शिवस करोिम गयिवगानतः
इह कित् शिपातवशोि-मषमा रभ यितशयात् अनक ताधरदशन थनागबोया-िद-िस शनः िशवाराधनपरः पारर-नानायोिगनी-िससस दाय-पिवितदयः महा- विगरौ महामा मान् वसग नामा गरभवत् कदािचच असौ तदशनािधवािसत, जीवलो- रहयसदायो मा िवद` इयाशयतः अनजघप.ण परमिशन वअनग उिमिषततभः कतः यथा ``अमहीभत महित िशलात रहयम् अित तत् अिधगय अनहयोf,षकाशय`` इितब असौ अि-वयन् तमहत िशल करपश नमा पिरवत नतः सवादी- कतवयकय, इमािन िशवोपिनषत्-सहपािण िशवसण ततः समाससाद एतािन च सयक् अिधगय भकलटाष, सिछष, कािशतवान् पदकािरकािभ; सगहीतवान् तपारपयन पदसण अमािभः दिनणसयक् नणतािनशवसत, नण ?? तनदवािदतपण चत8यपरमाथतः शिव व विया य आमा इित आिदशित
चैतनायमात्मा
इह अतिततय कयािप सवाभावात्, चितिया सवसामायआपा इित,
तय इित ,तनः सवआनिSयावत, तय भावः चैतय सवनिSयासबधिधमय पिरपण वातयम् उय तच परमिशवयव भगवतः अित; अनाितातान तपरतविवात् स च यापी निनयव पक वाम वानतधर्माता , तथािपवादीनाम् अय प सभावात्, अयासभिवन वात ययहां य व उरीकारदशनिमदम् ? इति धर्म ततिपत;, चतयिमित भावयन दर्शशतम् त]तत् आत्मआ , न प,नरयः कोपदवाय,पगतो भिaभिवभावः तस्या अचजडतया अनामवात् चदामदानपप, चितो शिकालाकार: चितकात् अयमानन असि, यमानन त, चिदामिभः, उदय आधात,म् अशयवात्, चिमात, आगमन वभावउदय य अघटनात्; ववाक् यमाणनीया अतिरfमलस बध योनािप उदय अनपप; य यदा कदा किन्चय पम,दिfदशाय- तपशमनात् नानामवादय वfम् अशयवात्, मलसकार सभवा, अनािदिशवात् कथचित् अपकषh वामfशवाः ससािरण एव यरित यथोकतम
चैतयकएवएमा के एवतमा ..
इित नानापरमवादोय अनपपि सििचिता अथ च आतममा कओ इित अईजइसआन् उपयाम् इति बोधियत, न शरीरम प्र्राआनह बुध्द्द्इ शुयनि प्यािन लौिककचाव कवIदकयोगाचारमायिमका यपगतािन आमा, अिप तयथो चतयव तयव शरीरािदकिपतमातपप अकिपताहवमशमयसयमानन फरणात् तक्दुम श्रिम्रित्युभद्रतर्के
परमामवप त-सवपािधिववजतम्
चय्तन्यमत्मनो रुपम सर्वशश्त्रेषु पथ्यते
चिदर्मइित सर्वदेशु विशेशु नश्ति कुत्र्चितविग्यन्भय्रुपि
चम सवष- वषो नाित कचत्
अततमय सव. भावयन् भविजन
इित एतदेव
`यतः कर्वर्गयम ...
इित कािरकान सग उपयान् त सािभन गणा उपिद प; कच यतत् चतयम् उस एव आमा,वभाव वषाचोदनात् भावाभावपय वय जगतः निहअयमानः कोप कयािप कदािचदिप वभावो भवित यमानत वकाशिच; कीभतवात् चतयावतमछ-मभर
यावदका एताव कथ
दककततवनायशचतत
इित एतव
यमासवमयो जीवः ...
इित कािरका न सहीतम्
यतः चIतय वय वभावः तत एव तसाधनाय "माणािद वराकम् अनपुयुक्ता तयािप सव्प्रकश्चेतन्यवकाशचतयाधीन सिकवात चतययच ययानािप आवरीतम् अशiयवात् सदाकाशमानवात्य यदुक्त श्रितिख्रिदयो
स्वपदवपदा सव्शिर्चयम विशरछाययलितमीहयद्दल्तुमिहते
पादो शरो नयायबदवीकला
इितयो लितम् ईहतययथा पादो शरो नयात् तथा इयिमित
अस शिवय षुद्रेशु अनव आशन प
`य थतम् ...
इच्चदयम नरोति कल्यम
तदित परमाथRतः
इयन महतान श:रामकपदतवप चतयसवदावकाश परमाथसत् अित इित माणीतम्
यिद जीवजडामनो शिवय परमिशवप चतयव वभावः तत् कथम् अय बध इयाशशात सशिहतया इतरथा च अकार;षाषपाठतः
सत्र आहे
ग्यनय़ान बनधः ))२))
ज्ञान बन्धः ))२))
इह उचया शिचकाशतिर न शिकद् उपपत इित मलयािपका सद्गुन क्रिपय कीदग् वातिfरोधकव यािदित दवादोशियापिरहाण
इह उचया शिचकाशतिर न शिकद् उपपत इति मलयापिका सद्गुण कृपया कीदग् वातिरोधकव यादित द्वादशीयापिरहाण
मलमनिमछित ससाराङ्करकारणम्
मलमनिम्छित ससाराङ्करकारणम्
इित यते नमोह
इति यते नमः
अनाय लोकतत सशिव्शति सतः
इित शिमािलनीिवजयशिसवचारोशिथया यपरण
ववातयशयाभािसतव.पगोपनापया महामाया-शया वामयाकाश-कनाितात्-भशित मायामात: स:कोचोवभािसत स एव शिशवादायायामका- शनवभावोऽपमयशमकाणवमल सतवस:कशिचतशनामा बनधः यथा चशितिरय मलयानपपव: तथा अमािभः "वSछदोशुपमपटला दीशिवचा) शिवतय दशतम् एष च सथ
`शिनजाशसमथय भङ्गेलम..
इित कािरकाभान स:गहीतःएवमामिन अनामतािभ मान.पायाितलWणानामकन न:वल: बधो यावद् अनामिन शरीरादौ आमतािभमानमकम् अनमल: शिनमिप बध एव एतच
此為經文總結，述及無名之我與身體之關係。無名之我，乃至於身體之初，皆為無垢之真我，猶如清淨之光，永不受染。
परामतरसापाय ... `
至高無上之道……`
इित कािरकाया स:गहीतम्
此為經文總結。
एव:चतयशनो यिकित् वातयामक .प:, त शिचदामयिप वातयथामिवनाकलवद् अपणमय-तामामनाण, वावशिप `हादौ अबोध.ण अनामयअमतािभमानामनाण, शिवकारमाणवमलम् अन सण सशितम्त:
如是，諸行無常，風動之氣，猶如病痛之風，無法安定。無明之我，無病之我，皆為清淨無染之真我，為至善之本源，永恆不變。
शिवयियाम् ग्रिहन्ते
在濕氣中被吸收
वातयहािनबeधय वातययाfयबोधता
風的束縛由風的覺知解除
शिधाणव: मलिमद: वव.पापहािनतः
污穢的污垢被清除
इित बन्धे
如此束縛
शिकम् ईदगाणवमलाव बनधः नइयाह
योिनवग कलाशरीरम् 11३11
बनध इयनवत, योय: योवकारणय मायायाः स:बधी वग साशत् पारपयjण च, ततको हभवनाlरDभी शिकिकतCवाlमककलािदि यततवसमहः, तप: मायीयम्, तथा कलयित वव.पान तद् वत पिरिछनत कला शरिर्पपारः शरीर: वप: यय तत् कलाशरीर: काम मलमिप बनध इयथओ नमो एतदिप
शिनजाशद्oयासमथय कत विभलािषणः
इयनव स:गहीतम् यथा चतत् तथा अमदीयात् दिनणयादवबोम् एष च कलादीन शिकिकतवािदलण: वनि पमाणवमलिभिEलः पसामावरकतया मलन शिसव यअत्ने बन्धे नमोह
मल वत्सल नमोवतचतय: कलािवlसमाितम्
राण रितामान: कान किलत: तथा
शिनयया यिमत: भयः प:भानोपब: शिहतम्
रधेधानाशयस:पः अनणयसमिवतम्
बअव शितवसमासीनमहशिरसमावतम्
मनसा बअल मिकि कम;तमा थलभतक
इित काममलयायावरकव: शिमािलनीिवज. दशतम्
धम;धम;मक[ कम सखश न्यन्तिखािदलणम्
इित ततत् मायीय: कामच मलम्
शिभP थाव मायाय: जमभोगदम्
कतयबोधc काम चमायशयव तयम्
इित यन्ते धमे
शियिभशयाम् आणवमलिभिक् सकशचत विशविशशनतयवोम्
अथ कथमयानामकनयोिनवगकलाशरीर.पय विश्विवधय मलय बनधकविमयाह
अनिधनािधन मातका 11४11
यतत् शिवधमलव.पम् अपणमयतािभथाशभाशभवासनामक शिविवध:न.पमम्, तय आिदत.पा ता माता मातक शिवजननी तस:चीतभासामनो नय अपणशिममः थलोलो वािम, अशिमयाsयिम, इयािदतदिवकपकसिवकप कावभासपरामशमययतचकशदाशोस्नमण शोक-मयहष रागािद.पतामादधाना
करचितमoयथा पाशावलिDबकाः
如同手工編織的繩索般
पीठcयe महाघोरा मोहयित मम
座下的巨大恐怖使我迷惑
इित निथरितिमरो शिनोतनीया वगकलइत धत्मनतह यािदशिणी शोिभनी शिसववीरागमशिसशिलिपमस:शिनशोथािपका अबा सवतरौम वनमवामायशिNचचशिबता शिरिधनथि, तदिधनाव शिह अतरदानसशिधवयवातणमिप अलधिवशितीिन बिहमखाव वित्ननिनािन, इित यव एष बधकविनोदनम एतच
如此，無法忍受的痛苦與悲傷，像是被火焰燒灼的心靈，帶來無盡的哀傷與渴望，彷彿被困於無邊的黑暗之中，這就是那令人心碎的折磨。
शरिरदरािशसमथय ..
इित कािरकया
वन्दनम.पावरण चाय शयः सततोिथताः
इित चिलयम च कािरकया सगहीतम् ४
अथ एत रदधशमोपायमयिवशितसतवमािदशाित-
阿訇 這是關於拉達什瑪方法的指示-
उमो भरवः 11५11
烏摩·巴拉瓦 11511
योश्नम यसरद्पाया शिवमशमयाः सशिवदो झिगित उछलना;मकपशित भोमनप उमः स एव सवशसामरन अषिवभिरत;वात सकलकपनालालकवलनमय;वाच भरवो वामकववपा भिक्शत त;वात् भिभाजाम् अतखतवावधानधनान जाय इयपिद भवित उ च शिमािलनीिवज
由於冰冷的水流，濕潤的雪花，帶有神聖氣息的喜悅，跳躍的火焰，地球上的烏摩，這一切都是由神聖的力量所維繫；風穿過所有的管道，帶來聲音，巴拉瓦的左側充滿了祝福；風分開了，帶來了注意力和財富，這些都可能成為美好的開始。
अकिचिचतकव गणा शितबोधतः
由於不斷的學習，群體獲得了智慧
जाययः समाशः शाभवोऽसावIदीिरतः इित शिह गIणा शितबोधता इय गतः वमात् सम्बोतबोधतः इययाथ गभरािद शिवछशिप उम आमनो भरवप भावत पषः तय मअवोसिस.शित्रत शिन;ययय सदिर इित भावन शिवय अ तमखोततापदिवमशनवएतच एकिचतासय यतः यादपरोदयः उशषः सत शिववयः वअत्नम तमपलत् इयन भोले सहीतम् एव झिगित परशितभोषावभोपाियक भरवसमापिम् अनबधश शिनोदनकत दय एत;परामशकषद्थानमिप शातcदावभास भवतीयाह शिचस'धा िवसहारः //६// योय परशतभोमनामोततावभावो भरव उ अयव अत लयबिहद;मतया स्शिनःषशिचमामाfशिमणी अिततमा माितविश्वरतभयामतयािप अिभधीयमानािप अतपा अनरा परा वातयशि कायित यया विभ मलासात् भशित परमात शिवयेयतम:सशिदशि,चफारणा:मायमादशता तयतदाभािसतय शािचय रहययाशतनी:यायसधानयथ शचतमिवमशन; तिशमन् सित, कालारमकलातय शिवय सहारो, हामतया बातया च अविथतयािप सतः परसशिवदिसावो भवतीयथउच केलम उन्नते धिभगशखायाम्
मय कर्लम चकाल चकलाकलाप
我做了工作，也做了各種活動
शिवकारजाल; शितपिसा:यम्
Shiva 的魔法網；Shitapisa:yam
ऐका: शयनमय नाना:यिवकपजात
獨自一人睡覺，各種各樣的變化
तदा स सव कवलीकरोित
然後他就這樣做了
इित शिरीम थिरावलाविप
這是神聖的 Thiravalavip
यसवलय; यानित दतवसचयाः
這是 Yasvalaya；由 Dativasachaya 所作
तशित पय कायथकालानलसमि:वषम्
像火焰般燃燒著時間的河流
इित शिम'मािलनीिवजशिप
उचरन्ते चाररिहत वतV .तसव िविचतयन्
यसमाशमाशित शा सोशिभधीय
इयया एतव भया शिनeशिपतम् एतच सचरणोपासनया अिभशिमायातीित नािधकम'मीिलतम्
एतव बन्धे
ययो'षिनषाय ...
इित
यदा क सढः ...
इित चथमचर शोकायसगहीतम् ६
एवपसतिवय न समािध:थानदः कोप इयाह
जात लगेन तयभोगसभवः
समनतरिनपिययमाणान जावसषननाना पथc:वावभाl `उमो भरवः १-५ इितलितय फर:मनः सवदशानय:तय तयय य आभोगमकारः तय सभवो शिवय तयचम:कारमयतव महायोगयय भवती:यथ शिचत् सभव इय सशिविदित पथ) पठित एतच
यत शोने पपस;काशः समतादवभास
當黃金般的光芒從平靜中閃現
आदनसमन जगदादpणात्
從宇宙的起源中湧現
तव महायोगी यदा पयटमहीम्
當你這位偉大的瑜伽士降臨大地
शिव किकरण सजगिच समतकम्
猶如濕潤的光線照耀著平靜的湖面
आद्मि नस्ति सम'तादवीयादिशवातकम् `
इयिदना शिच जागरादौ तयभोगमय:वमहायोिगनोदशतम्
एन्त पनोत्रे पत
जागरािदिवशिप ...
इित कािरकयासगहीतम्
एतदािदय; सण लयित
此為開端；已融合
ग्यन पते जात्
知識之門已開
वशिङ्के व शिनक:पाः
掌控者與被掌控者
अिवको मायासौषम्
सवसाधारणाथशिवषय बविशयनयज; वन लोकय जात् जागरावथा तत्स वितुर मनोमाजया असाधारणाथशि वषया िवकपाः स एव व वा0ावथा, तय एवचनाभावोऽयाितःअतव मायाप मोहमय सौषम सौष लयता सत् उया मायाया अिप वपमम् एइथमिप च ईदनायन लणन शितसविप जागरािददशासयमतीित दशतम् तथा चायत् व सौष यएम्पनिप शिवकपा न स;य, तथािप त:विवयतथोिचतजानिमव तदनतर; सकारकपिवकपपतशिचतः वशोयव कच योयिभणथम; तनररणापन; जात, ततः तययवाहपा शिववकपहकदास;.तनeप समाधीः सौषम्, इयनया वचोय:या दशतम् अत एव च शिपवशा जागरा दीन परपरानधकतो योयिभणाि
`.................. अब ब वच
ब सबच ..................`
इयन्दनि यािदना दो शिनप
एव; लोकयोयनसाण|याजागरािद शिचसघानाि सहाण यय तयभोगमय:वमदयामक फरितस तपारािधरोण तयतीत पव चतयमािवशन्
शिव तभ्यो उन्नते बन्धे
एतगरािदय शिचनसधानयया तय ब्नदर्तरतयः तपरामशनशकषशिगिलतदसकारमानदरसवाहमयव पयित सशितययाय भो श चमकततत एव
शिष धामस यशिय भोयP कीततः
दतभय यतV स भनो नलय
इितनी:याशि नःसपवा:मसायोय परमानदपिरप:ण भवदसन वणान वीराणािमियाणामीरः वामी, शिमथानभवसनशिव महअर्ष ईषय यत एवशिवधो न भवित स जागरावथािभभयमानो लौिककः पशव योयिप इम धारामनधढो नवईर अिप तमढ एयभवित एतच योगी वbछदयोन वछद गितचािरणा सवछदप य वछदसमतत् इयािदना वछदािदशाषशि त:य दशतम् पशिप तयोपलिधः सतत; शिपदाशिभचािरणी इित कािरकया सगहीततत् शिकमय महायोिगनः काित् तवािधरोह:याआआ भशिमकाः सित
इतनी:याशि नःसपवा:मसायोय परमानदपिरप:ण भवदसन वणान वीराणािमियाणामीरः वामी, शिमथानभवसनशिव महअर्ष ईषय यत एवशिवधो न भवित स जागरावथािभभयमानो लौिककः पशव योयिप इम धारामनधढो नवईर अिप तमढ एयभवित एतच योगी वbछदयोन वछद गितचािरणा सवछदप य वछदसमतत् इयािदना वछदािदशाषशि त:य दशतम् पशिप तयोपलिधः सतत; शिपदाशिभचािरणी इित कािरकया सगहीततत् शिकमय महायोिगनः काित् तवािधरोह:याआआ भशिमकाः सित
यािभतबोववतनी भशिमलMयसित इयाह
शिवमयो योगभशिमका
यथा साितशयवतदश कयिचत् शिवमयो भवित तथा अय महायोिगनो शिनय तएम वेशमवभासामशभोष शिनसामायाितशयनवनवचमकार शिचन$वामाशवशात् ररितिमतिवकिसतसमतकरणचय यो शिवमयोनविछन्विा वामिन अपिरन मIराययमाणता, ता एव योगय परतयय सबिधयो भशिमकातदयारोहिवत सशिचकाः पिरिमता भ:मयो न त कदिब नभववयः
猶如恆河水般流淌的某種充滿濃烈靈性的力量，偉大的瑜伽士們在此顯現出神聖的光輝，展現出無比莊嚴的姿態，猶如神聖的光芒照耀著四方，這種充滿靈性的力量，從未被任何世俗的障礙所阻擋，正是這種力量使得瑜伽的修行者們能夠達到最高的境界，並且永遠不會失去這份力量。
तख शिलशिकलय
塔克·希拉希拉
आमा चवा:मना तो यदा भवित साधक
當修行者的心靈純淨無染時，便能夠達到最高的境界
तदा शिवमयमामा व आ:मवप_यित
當時充滿了濃濃的濕氣，並且被浸透了。
इित एतच
तमिधातभान वभावमवलोकयन्
他觀察著那種存在的狀態。
वयमान इवा यत-कसशितः कतः
彷彿正在流動，某處有什麼東西
इित कािरकया सगहीतम्
ईदयोिगनः भशिमकासमापयाय
इछा शिमा कमारी
योिगनः पररवत सभापय या इछा सा शिमा, परव पाररी वातयपासाच कमारी शिवसगसहाराशिडापरा कमार शिडायाम्` इित पाठात् अथ च कद दोथािपक मायाभममारयित अन शिसर करोित तछीला कमारी च परानपभोय भोका:न फरती अथवा यथा उमा कमारी परीतसवसमरकायसाधनाराधनाय नियो यो तथव अछा, इयम शिविरभिर:थव पाठो द यात अयत शितमा इित पिठ:वा नियायाः कष यातः एवन लौिककवत् अय योिगनः थ:छा अिप तपराशिपव सव शितहता त शिम:वbछ
योिगनः पररवत सभापय या इछा सा शिमा, परव पाररी वातयपासाच कमारी शिवसगसहाराशिडापरा कमार शिडायाम्` इित पाठात् अथ च कद दोथािपक मायाभममारयित अन शिसर करोित तछीला कमारी च परानपभोय भोका:न फरती अथवा यथा उमा कमारी परीतसवसमरकायसाधनाराधनाय नियो यो तथव अछा, इयम शिविरभिर:थव पाठो द यात अयत शितमा इति पिठ:वा नियायाः कष यातः एवन लौिककवत् अय योिगनः थ:छा अिप तपराशिपव सव शितहता त शिम:वbछ
सावी सववीन नामप तत
योगमाया शितछ कमारी लोकभािवन
瑜伽幻力，純淨少女，眾生所念
इित भिम:ययभरप
此為恐怖之力充滿
सा मछा पराशिरिवय,श वभावजा
彼為我之至高，濃烈本性所生
वइनश्करेव शिवयारिमपा रशरव
सवय जगतो वािप साशिकारणािमका
इित ततत्
नही छानोदनयाय रकनवत
अिप मङ्गल्म नरेशे उल्लेश्वरवामबलपशपषतसमो
इित कािरकया भङ्या शितपािदतम्
ईदशय मछय
दयशरीरम्
यद्दयबामायतरवातत्सवम्अहिमदम्इितसदािशव वमहासमापया वाकपमय फरितनन शरीरचहधी!णश:यपनीलािदवद् द_यन तपशवद्तयाभाित एवबा4च सवय मयराडरसवदिवभव शितपिभवित यथओ विनश्करेवशनभर
若以大氣之風為母，則一切皆為無害，常為至高無上的濕婆，偉大的終結者，言語如同火焰，身體如同火炬，藍色的眼睛如同藍寶石，知識如同光明，修行如同火焰，因而一切皆為光明，猶如月光般的光輝，猶如毀滅者的火焰。
जलवोमयो ववलाभङ्यः भार
水、風、火、空氣、地之五大元素。
मव भरवयता शिवभ1यो शिविनगताः
以此為重，濕婆的信徒們得以接近濕婆。
इित एतच
भोव भोयभान सदा सव सशिथतः
इयन सगहीतम्
यद सवय द_यय शरीरतया शयातय च दयतया,एकप
काशनम नतत् घटम्अिप त
दशिचसघयवापदशनम्
शितलमनि जेथ मलनिथान:वात् च:काशोदय त शि सघात् चलतलत तकाभावनात् द_यय नीलहणबमनः वापय चएतदभाव पय शयय दशनयहकिवन यथावत वाकपतया काशन भवित शिचकाशतामिभिनिवशमान चिन्श्व तदाbछशिरतव शिवपयित तवनभर जम्कलनिकाA शिनलीना पस;पटमयग अनयतासभ परसौभायमायात् इितपर शिह सौभाय; शिवरतापि तववशि1समाप; महायोिगनमशिuयमवछप सच सवष भषभावतशिषच थावर जम चव तना.तन शिथतम्>
अवानशय सव ससामरन सशिथतः
इित पत बन्धे
तथा वामयिधानासवभिवयित
以及左側的儀式已經完成
इयनव एतसगहीतम्
這是這個的總結
अव उपायातरमाह
現在說明方法
शतवसधानापशशि
百般謹慎地進行
शतव परमिशवाय तयदा शिवमनसधतमयवएतत्इित, तदा अिवमाना पया बधशि,यय तादगय सदािशववत् शिवय जगतः पितभवितत शिमलमीकौलाण
दीवय्सो तययाः तोभप:वकाः
सधानयव शिव कलनाहशित षोडशीम्
इित नव्भरतवनभरत
सवह शिचमय शिह जगपिरभावत्
यगपिवकन मनसा परमोवः
इित ततत्
इित वा यय डा:नािखलजगत्
सप_यसतत; य जीवम नसशयः
इित कािरकया सगहीतम्
ईदनपय अय योिगन
शिववतकआमनम् शिव्नममा शिशव एवािम` इित यो शिवतक शिवचारएतव अय
आमनम्त शिवनभर
सवशः सवकत चपक परर
स एवाह शवधम इित दाढशिछवो भत्
इित पशिपप
............................ अयवामनोहः
इयन एतम्त हीआमनो हण हो नम् एतव
यिमकिशवािभ:वम् एषोशिप अथशिववितः
कच अय
लोकानदः समािधसखम्
लोकानदः 是三昧的伴侶
लोयइित लोको, वशमःलोकयित इित चलोको हकवग तिमफरित सित
世界是流動的，受制於世界的流動，故稱為動態世界
शम्नम करोतिहकसशिवि सामाया वहनाम्
寂靜者行使著至高無上的神聖力量
योिगनत वषोय सबअन्धे सावधानता
瑜伽者在黑暗中保持警覺
इित शिवनभारकिनeशिपतनीया मातपदिवयवधानतमकार मयो य आनद एतव अय समािधसखम् तव
此為梵文，無法直接翻譯成繁體中文
सवजगवह वा वानदभिरत; मत्
यगप:वामनव परानदमयो भत्
इित एतच
य वाम"तशि .................... कािरका
य वाम"तशि .................... Kārikā
इयन सगहीतम्
अथ च यत् अयवामारामय समािधसख तव तदशम् अवलो कयत लोकानाम् आन'दस;मणय:या वानदािभपयवसािय भवित एतदिप चिन्नस्वमिचननगV,नस:० ७ ससवादम् अथ ईदशय अय योिगनो शिवभतयोग; दस्यन्तियित
शिसधा शरीरोपि 22१९22
इछा शिमा कमारी(१-१३)इितसया अयशि ताव यदा अनस;ध, दाढQन तमयीभवित, तदा तन अय यथािभमत शरीरमपत्त शिममययभर
तत वत शिलय हीना शिनरामया
इछा सात शिविनद नeपा शियािमका
इयपय
सायोिनसववान शशिनचायकधा
अषोमािमका योिनतयसववत
इित रस्मनि गय्त्रोश जमनि शिसधानमाहायलमीकौलाण
नसधान शिवना दीनीनचसाधनम्
नम मशिविर नयोगाकतथा
南無摩訶毗羅那瑜伽迦他
इयािदना शितपािदतम् एतच
此乃始於寒冷之足跡
यछायथतो धाता जातोशिदिथतान्
若有影子者，乃造物主所生之光明
सोमस:यदय कवा सपादयित शिहनः
月亮之光，猶如獅子之聲，驅散黑暗
इयन सगहीतम् शिहनः अयहवासनय योिगनो शिद शिथतान् अथन् तदपवशिनमणािदपान् धाता मरःकाशानदामतया सोमयपवाहोमीलन सोमस:यसामरया:मन शदयकव बिहम खवािहनतामासा सपादयितइित शिह अयाथ तथा वयभीथन् इतछोकतपािदतववात शिव ददति योिजतइित पदिनण मयव दशतम् अया अिप अय यथािभलिषताः शिसय एतमाहानव घट इयाय भतसधानभतप(थविवसघ भतािन शरीरणभावा मकािन, विचत् आयायनादौ सधान पिरपोषणयापशमादौ पथवशरीरावषण शकालािद शिवकचय च शिवय सघशो निवषयीकायवािदकः,अय पव शिसधा सित जाय एत सवगष साधनािधका अित तव प
बलोशिप तदाय यत काय वत
力量之所歸，乃身之所在。
छाद-भच तथा योशितबभशितः
遮蔽與保護，亦如婦人之所依。
इित बन्धे
如此束縛
गािन$वलशिठका प्रोनजनोइनतः सशित
तष शिवलकतसा यादतका
इित बन्धे
如此束縛
यथा थफटो दसावधाशिपतिस
भयः फटतरो भाित व बलोशोगभािवतः
恐懼如閃電般迅速，光明與力量因憂愁而消散
तथा यपरमाथनन य यथा शिथतम्
如同被壓碎的東西，或如同被壓倒的
तथा बलमाय न शिचरा:सवत
力量消失，動作不再持續
इयािदना विपरिवभ:शितप सोपपिक दशतम्
因此，反轉的恐懼帶來了痛苦的十種表現
यदा त शिमतिसरनिभलयन् श्वमथािमbछित तदा अय
當他像溫柔的雨水般流淌，當他像狗般奔跑時，那時他
शशिवोदे नरन्तो चलोदयाचशविसि
月亮之神在人群中移動，帶來光明
वथावाछया यदा शसधतदाअहव सवम्इित शशिव वेद्नमवया उदयात् शिव कलोन्यमकवशिचशवप मायमय श्तनमि तरत चेस्र्त्नमि त त वछ
當他在夜晚的陰影中安息，當他在所有事物中顯現，月亮的痛苦隨著他的升起而消散，善良的神以幻象的力量顯現，穿越黑暗，他說
तमा:सा तपरा शिवेद्नम यमादया न शिव
在黑暗中，通過嚴厲的苦行，神的痛苦消失，沒有神比他更偉大
शिवदयगप:सावयािदगणापरान्
濕婆慈悲的秘密與智慧
द नानािदधमय परमा:मवबोधना
多種教義的最高覺悟
वजनापरमा:मतमािmशितसोय
重視智慧的最高理論
तथो ज परपरमकारणम्
以及最高的根本原因
पर,मजिस 3,तथः शिशवत+त्
इित ततत्
शिददवसवथयदायावित
तदा,कबनोन वयवावभो
इयनव सगहीतम्
यदात वामारामताव इछित तदा अय
महादानसधानाम.वीयनभवः
पराभरिरका स;शिवत् छाशि,मख; थ:लयपतशिववमती
चरीचषवाह!वतकव-वछवानावतवगभीरवािद
धमयोगामहादः, तयानस;धानात्, अतमखतया अनारत;
तदा:यिवमशनात्, वयमाणय शदरािशफारा:मकपराहता
शिवमशमयय मवीयMयानVभवः, वा:मपतया फरणभवित अत
एव शिमािलनीिवज
यासा शिजगशत
इयपय इछािदमखपश(दपतयामातकामािलनीपताम्
अषिवम ततएवम दशत इितपरवशि
महादः, ततःतदनसधानात् माकामािलनीसतवम'वीनभव इित
महादः, ततःतदनसधानात् माकामािलनीसतवम'वीनभव इति
यमम् एतव
तदाय बलम'`
इयाया भया शितपािदतम्
तवचतयमामा (१-१) इयपयत:वातयावभािसततदयाि
मयसवव बध यथोमामकभरवसमापिशमयती शिव
वानदामतमयकरोित सवमवीयनशाता ददाित इित
वानदामतमयकरोित सवमवीयनशाता ददाित इति
शम्भोपायप्र्थनात्मा अयं प्रथम उंमेस उक्त: |
स्वरूपमुक्त्न, त्त्त शनभवरूपसया शक्तिंमतप्रदर्शनाभिप्राएँ
एटाइ शिवम्||२२||
एटाइ श्रीमन्महमाशेवरचार्याभिंव्गुप्त पाड़पदोपजीवी-श्रीच्छेमरज़-
विचिटायन शिवसूत्रविमर्षिनया शम्भ्वोप्रकशन्न नाम प्रथम उन्मेष: ||२२||
अथ व्दितीय उन्मेष:
次第二展現：
इदनिशाक्तोपाया: प्रदश्रयते| त्तरा शक्ति: म्न्त्रविर्यस्फर्रूपा, ईती प्रथ्मोन्मेष्न्त्सूत्त्स्व्रूपिविवेच्न्पुर:
此為能量之途徑所顯示。能量即是咒語之威力顯現，故此為第一展現於咒語本質之探討：
स्रमून्मेशन्हरमरभँनो मंत्रास्वरूप त्ावतनिरूपति-
展現之開始即為咒語本質之說明—
चित म्न्त्रा: ||२२||
心咒：||22||
चेतयते विमृिशयटे अनेन प्र्न ट्त्वम्म इति चित, पूर्ण्स्फूर्र्तास्त्त्व्प्रसद
喚醒、思索，藉此而成就真我，心靈充滿光輝，顯現安詳。
प्राणवा डीविमरशरूप संवेदम, ट्वेद म्न्त्रायते गुत्पम, अन्यर
生命之氣如光明般流動感知，於此默念咒語，其他則隱藏。
-:०:-
शिवसूत्रविंरवशिनी
《Shiva Sutras》
वाणवािदिवमशमेप; सदनम्, तओव मवगवम्, अनतर् अकोन शिवाय
पररएपम् अजेन, इित क:वा म'फ अत एव च परफक्यूरशी:मकमनन-
धम:मता, कदमयस;सार शमना:मकशीमता च अय शीतम फरिष
अथ च मश्ओवतािवमशमपरन शीतम:सामरयम् आराधकिच शिवाय:
न तशिहम्वणमस: घनामा कम् फ यत: शिवम्:सवमब यडुक्त
न तशिहम्वणमस: घनामा कम फ यत: शिवम्:सवमब यडुक्त
`उबचायममाणा - मन्ट्रा न मन्ट्रा ताि'वटडू|
मोिहता ओवग'धवर िमयाडब्ल्यूाजेन गईवताः||
इति| श्रीतनटरसनदवेपी
म्न्त्रण जीवभता तऊ या समता शिकीर'या |
咒語是生命的本質，正如平等的醫治之道。
तया हीना वरारोफलाः शरदवत् ||
沒有它，善果如秋天的果實般凋零。
इित हिना ठीसबिहताय त
因此，沒有它，生命便失去意義。
`प्रथमथ शिवाय कदाचन
「首先，獻給濕婆神，永遠如此。」
प्रीतम लिमदब सवफमयथा नगव सिथती||
इहय1म् एतजच 3प-क
`सहाराधकिचम्नन -नग- िशवध.मणः||
इित भ/0या 1ितपािदतम्
!य"ः साधकः ''२''
!य"ः 修行者 ''२''
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तमारोः ऐर्येरत
你的空氣
मातकाचसबोधः 11७11
母親的教誨 11711
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तIचोषाय वण-ततः पनः
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單一與多樣性所生。
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इित .
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अथ च यवपिवमशमक फदगडफग तत् अय अ पणपिरत'कािरतया
阿特 查 耶瓦皮瓦姆沙馬卡 法德加德法格 塔特 阿亞 阿 潘帕里塔'卡里塔亞
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做出讓人感動的事情，並且克服困難
दशन फटम् उमजन( भवित त( मािलनीिवज
`न चतद"सन श'णोपिदय
कथिपिदऽिप वासना नव जाज
स्द्फ्गस्द्फ
`वासनामा]ऽिप यो"म न जाय(
`वासनामा]ऽिप यो"म न जाय(`
तमिनषभोषयोजयित िवनायकाः`
इित त`तत्
`अयथा त वतयासतमकवतः
सतत लौिककव जापद
इयन प` स(ग*हीतम् अत
पव योिगना भा,म इयपिद भवित यथोम्
`तमा (षस(स- वेग्फ्द्स .तोमवाeछया
इिपव सद्गस्विहज़ड़श
`अतः सततमम पदतविबव
जाव िनज( भावमिचणािधगjछित
इित एव स्वेफ्ग्व्िेफुव
इयतः भत मवीय वीयन.सधधानम्
此處為無意義文字。
`उचाररिहत व;त. तसव विच)तयन्
`無聲文字。思考中
य समाशमा-ोित शा सोभधीय'
這是模糊的美麗'
इयातिॉगवः कोपद्फ्व्ज , अवधानाविल स्क्वकज हदवह
此處為無意義文字，注意力分散
;वदश-नम्` (२-१०) इित सण एतदनषण आणवोपाय तपादन;य
;वदश-नम्` (२-१०) इति सण एतदनषण आणवोपाय तपादन;य
अवकाशो द इित िशवम्
अवकाशो द इति शिवम्
िशवसवम"शनी
शिवसवम"शनी
अथ
त"तीय उ)-षः
—:०:—
इदानीमाणवोपाय तिपपादियष. अणोः तावा";वदश-यित-
目前的人類方法是三步的。這是我們的建議。
आमा िच-म् //१//
我們的目標 //१//
यतत् िवषयवासनाछ.िरत"वात् िन"य तदयवसायािद.ापारब.-
यतत् विषयवासना छ.िरत"वात् न"य तदयवसायादि.ापारब.-
हमनच, तव अतित, िचदा"मक;व;वपाया"या सवा-
हमनच, तव अतित, चिदांमक;व;वपाया"या सवा-
िदव"यवलन योनीः सचरित, इित आ"मा अण.िर"यथ-ः = न त.
िदव"यवलन योनीः सचरित, इति आ"मा अण.िर"यथ-ः = न त.
िचकप;य अ;य अतनमि;त = अत एव `चतयमा"मा` (१-१) इित-
िचकप;य अ;य अतनमि;त = अत एव `चतयमा"मा` (१-१) इति-
वभावभततािवकत";वप!ितपादनाशन पव-मा"मा लितः
भावभावतातिविक्त";वप!ितपादनाशन पव-मा"मा लितः
इदानत. एतदीयसकोचावभास!धानाणवदशौिच"न, इित न
पवपरवषयम् अय िच;वप;य अवा"मनः
अपथगमन तपि सा माया तवायाितमयः पउेड
तजफव त जिस्फकश
`कालोलतचतयो घष्कग शतगोचरः
राण रितामासौ ब"दकरणय"तः
एव मायामको बधः तIय दरामकः
तदा"यग"णो धमधमव समासतः
當時「यग」群聚熱烈地聚集在一起
तसौ सIथतः पायःपािशतत" उहसड़क
他們安坐，腳踏實地，發出呼喊聲
इित सदविध
如此多樣
`अ ब"धयवि थितथगनोताः `
इयन एतत् भया उम् ॥ ३॥
अत एतशमाय—
शरी सहारः कलानाम् ))४))
महाभ.तामक:, प"यकप, समनात यत Iथ.ल, सम, पर शरीर, तयाः
पदिशवा तत वपॉ कला भागाः तासहारः, कारणउध्दवह
लयभावनया दाहािदिचतनय"या वायात, इित :षः
यजसफू िुद्स्गवु जसफह
`भवनावािद िुद्फ्ग तशऽिखलम्
Iथ.लस.Yमपरिथया यावद मनोलयः`
इित तथा
如此而已
`कालाि ;ना कालपदाथन वक: परम् झड़फव
`時間；非時間的存在，超越一切的變化
िुद्फु जुड़व ताभासः जा
光明與黑暗的交織`
इित एवमािद च सववित अत एव
如此這般，皆為梵文。
`उचार करण यानवण थानक पन।
發音、發聲、位置等。
यो भस समाशः सयगाणव उय॥
此語言總結為梵文。
इित"प.वशा यानािद एव आणवन उम् एतच थ.लवात्
此為「प.वशा」等語言的發音說明。
शापाय काशामिन दशान सग हीतम्य अ
पयवसानभशाद अित, तत् अIमािभः हगसड्ग थात्
सवािदत, सवादियच किचत् ॥३ ॥
एवयाना यमाणवम"पायदय, तकयोगमान् णायाम-धारणा-
याहार-समाधीन् दशयित\
नाडीसहार-भतजय-भतकय-भतपवािन ))५))
योिगना भावनीयािन इित :षः नाडीन पानािदवाहीनीन
सषीण सहारः, णापानयया एक उदानवया मिन मयनाड
िवलीनतापादनम् यआँ "हसफझवू
वलीनतापादनम् यआँ "हसफझवू
`अपसन त सनव त प.रत्
अपसन त सनव त प.रत्
नाडीन शोधनतमो मागपथIय च ॥
चनप.रणाधा णायामा िहस्डव्ह मताः
सामाया बिह त" प"नजसदु
आयतण -जच यतायत-णत"
िनःपद कभक: कवा कायिुसेफुव तरायः ॥
इित भ.तान पदीन जयो धारणािभवशीकारःयथतव
`वायवी धारणाडआयी नािभम यतः
`氣流的承載力來自於空氣的流動
मायी किुद्फ्ह : त वाणी घिटकािता॥
風的力量：它是語言的組成部分。
आकाशधारणा म सवसिTकरी मता `
天空的承載力是所有事物的基礎
इितभयः कवय, िचयततः याहरणम् य तव
詩人們說，這是你所擁有的力量的來源`
`नाय दयसचारा मन यगोचरात्
नाय दयसचारा मन यगोचरात्
णायामत"थत" स"शात इित Iमतः॥
इित दयााभौ णIय, वषयो मनसतव सचारणािदयथ
भयः पथ, तदनपरवछ दिचदामता यतव
`िभवाण सवण उमनातािन यािन च
प.वलaणदव यवा वछ दत त्
इित `भ.तसधानभ.तपथविव सघा` (१-२०) इित यत् पवमम्,
तत् शा भवोपायसमािवय अयतो भवित
इतत" आणवोपायय सायिमित िव:षः ॥ ३ ॥
एवहशभ.तशणायाम याहार-धारणा-+यान समािधिभय
तपा िसिभवित सा मोहावरणात्, न त" तवनािदयाह—
मोहावरणािसि ))६))
मोहयित इित मोहो, माया, तकतादावरणात् धारणा-
被迷惑的是愛、幻象，因為被力量所遮蔽的執著—
मसमासािदता तवभोगपा िसिभवित
न त" परतव काशः "ीलमीकौलाण
`Iवयभ.भगवा वो जमसकारव जतः
वकप पर धाम अनािदिनधन िशवम्
瓦卡普·帕爾·達哈姆·阿納丁丹·希瓦姆
य सवजत.नन च पयित मोिहतः `
耶·薩瓦吉坦尼·查·帕伊提·莫希塔哈`
इित िवगिलतमोहIय त"
伊提·維吉爾塔莫希亞伊·塔"
`मयम णमािय णापानपथा उयसग
`馬亞姆·納馬伊·納帕納帕塔·烏耶薩格
आलय नश च तथ चवासन लत्
णािदथ.लभाव तयवा स.ममथा तरम्
स.मातीत त" परमप दन लय यतः
णायामः स िनद यमा यवप"नः
शदािदग"णव! तसा नभ.य
यवा त परम धाम +िववतसा
याहार इित जवह भवपाशिनक तनः
धीगणा समितय िनयय परम िवभ"म्
यावाय वस यान तच िवबधाः
धारणा परमामव धायन सवदा
專注是最高的冥想
धारणा सा िविनदभवपाशिनवािरणी
專注能消除所有的束縛和障礙
िशवो हमितीयोह समािधः स परः मतः
這種專注是最高的禪定，是至高無上的境界
इितममय" रकिहदशस पतनीया धारणिदिभरिप परतव-समाश
這就是被稱為「專注之王」的專注修持法門
एव भवित, न त" िमतिसि
未來，非限於此
तदाह—
如此說—
मोहजयादन-ताभोगासहजिवजयः ))७))
迷惑、享樂、自然生活的勝利 ))7))
मोहय, अcयायामकसमना तपाशामनो मायाया जयाद्, अिभभवात्
迷惑，因為它像錯誤的火焰一樣，通過魔力的勝利而產生，從而成為存在
कीद!शात् अनतः, सकार शमपयतः आभोगो Iतारो यIय तादशात्
`दनानािदधमPIय .......
इयािदना िनपत पायाः सहजिवया जयो, लाभो भवित
आणवोपायIयािप शापायपय वसानािद यवात्
तथा च वछ
以及說話
`समनात वरारो पाशजालमनतकम्
`同樣的時間網絡
इय"पय
這是"支付
`पाशावलोकनयवा वपालोकन हयत्
`網絡觀察或監控存在
आमभवषाशव ततोयथा
सवसही दगणाथ पका भावदा
शवभव षा चत त पणी`
इितन आमय तय मोहय जयात् उमनािशया मनः
सहजिवयाः उस्द्फ्व्स
`आमतव ततयवात नयोज उस्दीफू
उमना सा तया मनः िुडफी
सकपामतो नम"मन य"गपिथतम्
तIमासा च परा यIमादया नउद्फ्वूफ़स
प्क्जॉड य"गपत् सव ग"णापरान्
नानािदधमय परमाम वबोधनडसव
वजनापरमाम तमाििदसविउ चोइफि
तथो क्फ्ज्व पर परमकारणम्
इित
एवमयमासािदतसहजिवeः
जा'तीयकरः ))८))
लवािप श" तद\कय जफीवु जागकः,
प.णवमश मकIवाहता या यत् तीयिमदतावमय वभासामक:
第五章 交通運輸與通信系統
जगत्, तत् करो रिमयय तथािवधो भवित िवमय वदीिधितकप
世界，這樣做，變化多端，成為變革的先驅
फरित इयःथयथो "जिओडूव नभ
`ययमग चत,यय" वभोः
ययमग चत,यय" वभोः
तय त,मा"धमवािचलयारता मता
इित सव मलायामिप
`शि शिम' व पदाथ यमय"
शयोय जगक शिममरः
इित िोजफहड़ा
ईदशय- सवदावव पिवमशकॉजव उस्डव्ह
नतक आमा ))९))
नयित, अतनग,िहतववपाव भम,ल-तगरािदनानाभ,िमका.पहक
वपिरप,दलीलयव विभई .कटयित इित नतक आमात
抱歉，無法識別該文本的語言或內容，無法進行翻譯。
हज्स्द्व्य सवीमर नतका समपटवीकतत
`वकना,तरामा नतकः कोशरिता
वकना,तरामा नतकः कोशरिता
इितभ नारायण नािप
वस षस`ीजगभ लोयनाटकम्
.ताहर सहतव कोयः किवः िफद्ध
इित सव गमोपिनषिद यिभ याम्
`ससारनाट.वतयता जवहड़व जगित जागक एक एव पररः `
इित इफ्ज्वज
एव--धय अय जगट नत कय भ,िमकाहण-पदब,धथानरमा
िहदफह
र.तरा-मा ))१०))
रयमन् िोगवुड डादश नाशना मना इित िसदवहस
तमका'हण थानम् अतरामा, सकोचावभाससतवः शय"धानः
"ाण"धानो वायक पो हाया अतरो जीवः तिजसधव अय
कतपदः वकरणपिरपद ण जग,माभासयित
उच ओिडसजवसदज
`पयकसमा ,शािच रसवयोिनष
अतरामा स िवयः
इित ॥ २॥
इथमतरा मरन-यतोय-
以此方式死亡-
काणीियािण
卡尼亞尼
योिगनरादीिन इियािण िह ससारनाट"कटन"मोदिनभन
瑜伽納拉迪尼·伊亞尼在世俗的「卡坦」中
पॉजब्ज खतया साक_वत, तिुडवू "योगढ.वगिलतिवभाग
波賈布賈·薩克瓦特，蒂烏杜「瑜伽·維吉利蒂瓦巴格」
चम काररससपण तामापाद यित इफ़्दिजवू
`कि\रः "यगामानद् आव-:चरम-तवमन्
( कठोपिनषिद पोद्फ्क्बी
इित \\ २०॥
धीवशासविसि
धीः, तािवकव पिवमश निवशदा िवशदा िधषणा तशात् सवय
फर:ामनः समय आतरपिरपदय िसिरिभ भवित नाट
च साि वकािभनयिसिब हदफय कौशलाव लय!
एवफ_रमकस वासादनाव अय योिगनः
जडवड्ज वतभावः
ओस्द्फ्वजस्व सप, वतभावः, सहजव-कत-वामकम् अषिवव शीकािर
वातयम् य नाथपाद
`वातयश सा काली परा कला
वातयश सा काली परा कला
इित डसकसुफा कीवजहस
`सवतवािन भ तािन मवण मताः
सवतवािन भ तािन मवण मताः
िनय तय वशा वशवभावनया सदा
इित
एष वत भावय
這是現在的感覺
यथा त तथाय
就像那樣
य योिगनः वािभजता यथा, तथा अय सव
無論是誰的聯繫，都是如此
सदाविहतय सा भवित यथ +ीवTछ
永遠存在，就像生命一樣
`वTछदव वTछदः वTछदो िवचसदा `
इितप ज़ज्वज़क्सुग्ज़
`लभ त"यन परीय तवमादरात्
यतः वतता तय सवयमकमा
इित
न चवमिप उदासीन अन भाम् अिप त
不為感官所動，亦不為心所染。
सावथा परमा शवय परमा.मनः
常持最高的純淨心念。
नराभास पद त तय न विनवत`
不為人影所迷惑，亦不為言語所動搖。
इित ॥ २॥
如是。॥ 2॥
तव नाडीसहाराणवोपाय मासािदतमोहजयोछ .मक
妳的脈輪療法方法已經開始了。मक
शाबलासादन!कष आमीकतपरामत दामकशा भवपदो योणी
恭喜！這是友誼的最高境界，成為光明的源泉。
!वमा नम!णमापादयित
！請接受我的敬禮！
वयचतयय सबिधनी माचसा यानता माअशः, तप
願所有的願望都能實現，願妳安康， तप
य'दकावभासा.मक नम$णमापादयित, िनमत.न दशयित
यवछ अस्च्छ
`तव भवित थलथ लोपािधवशाि.!,
थलसमिवन तकस विथतम् ॥
इित .यिभ^ायामिप
`आ.मानमत एवाययीक यपथक्थित ।
यन तिडफझ ........................................11`
इित आग दकयीफ
`जल कवह मच यो िसधसड़ी
जल कवह मच यो िसधसड़ी
ना.व तय कतत यापि मजमता॥ `
ना.व तय कतत यापि मजमता॥
इित अनव आश,न उम् एतव
`इित वा यय सविडा.नािखल जगत्
इित वा यय सविडा.नािखल जगत्
सपय सततय जीवमन सशयः
इित अन पतपािदतम्
न चव वशि नमतभत-भावशरीरवतोय जमािदबधः कि:िद;याह
ोेविूफीफ ! (मिवनाशः
सद्फुदुफ याः सहजिया अिवना सततोमतया फरण, जमनः अन
सहकािरकमतकय खमयय यािदसमदायय, नाशो वसः
सप एव 'ी 'ीकठम्
`सप पिर;यय योपाय लणम्
तणािदक तथा पण पाषाण सचराचरम्
緊張與堅硬的石頭與活物
िासदस्य शवाविनपय तभावाभावोपब हतम्
存在的消失與不存在的出現
सव जिद्स शवमय या;वा भ"यो जम न ओवु यात्
所有的生命都會死亡；恐懼與痛苦不會永存
इित सड्विड्स
這就是真理
`विनवण पर शग पारपरागतम्
विनवण पर शग पारपरागतम्
तिदवा वमत गवा भयो न जाय-
那時候的想法已經不再重要了
इित म यज;यिप
`तवयिविनम शात वचल वम्
तवयिविनम शात वचल वम्
ईओएफहु न योगमगण दवा भयो न जाय
इित ॥ २॥
यदा त शवव पम् अय नम त तदा
कवगदष माय" पश3मातरः
अिधf यो भवित इितषः
`यासा शिजEगतकिथता समवाियनी
इछा;व तय सा ईदुफ ओड़व दसवहदव
सप सय)कव यथा गछित तछ॥
एवतिदितय नायत सनि:तम्
यती जग'यनशि नग
एव भतिमद वत भविवित यदा पनः
जाता तदव तकवय? यो.य
एव सषा पािप पनभद"रनतताम्
अथपािधवशा''चतामिणिररी
त ताव'समापTमात! भावा विभ
धा च नवधा च"व पशच मािलनी
बीजयोयामका दािधा बीज वरा मताः
कािदिभ: मता योिननवधा वगदतः
बीजम िशवः शियनिर'यिभधीय
वग-किवन मा.*य-िद चाकम्
'ितवणवन शताधIिकरणोवला
ितवणवन शताधIिकरणोवला
ण वाचक'न तसयान0 िनशता `
इित मािलनीिवजयिपतनी'या पाररी परावासरती,
इ.छान-यापत 'वा, बीजयोिन-वगI-व`य-िदपा िशव-शि-
मा.य-िद-वाचक-आिद-तप0 मात!कामत वा, सवI'मातष
अिवकपक-सिवकतसदनदशास, अतः परामश-'मना थल-
समशदानध िवदधाना, वग-वय-िदवतािधfनािदण मय-हष-
भयराग-षािद'पच 'पयती, असकतवतचनववप-
माव!वाना सकचतपरत हािदमय वमापादयित यदफ्त
抱歉，無法識別該語言內容，無法進行翻譯
तिमरो ष्द्व्यड्फीव
`कर चितमयथा पाशावलिबकाः
कर चितमयथा पाशावलिबकाः
पीठय महाघोरा मोहययो मम`
पीठय महाघोरा मोहययो मम
इित पवमिप सवािदतम् `नािधन मातका` (१-४-) इित
इित पवमिप सवािदतम् `नािधन मातका` (१-४-) इति
सामान उम्, इदततवोप मान् मा'यािदिभः पशजनािध-
िॉडवहड तािभरिप शदानधण म इयाशन इित जुकवू षः
抱歉，無法識別該文本的語言或內容，無法進行翻譯
यत एवम्, अतः शTिववपमयभरासािदतमिप यथा न नयित,
既然如此，因此即使是像力量和光明這樣的東西，也無法被引導，
तथा सव दशास योिगना सावधान भिवत,म् इयाह
並且在所有情況下都要保持警惕，這是必要的
षचतत लवदायम् ,,२०,,
जागरािदष प , चतथ- दसुफदीफ काशपतय.न.दरसामकधाम,
喚醒，查特-達蘇菲迪夫·卡什帕提.恩.達爾薩馬克達姆，
तलविदित, यथा तलण अिधकमिधकसरद् आय , तथा
已知，如同更多的阿迪卡米德卡薩爾德·艾，
आयम् विप पष0 उषोपशा.यामका.तकोटपिरफरता
艾揚姆·維普·帕什 0·烏肖帕沙.亞馬卡.塔科特皮爾菲爾塔
तयरन मयदशामिप अवभयया यात् न
泰倫·馬亞達沙米普·阿瓦比亞·亞特·恩
त.मयीभावमायात् `जावसषष तय.भोगसभवः` (१-७)
इयन उम-शिचनसयव भभाजः वरस सर गरािदप
समा तययोम् तयभोवी` (१-११) इित
समा तययोम् तयभोवी` (१-११) इति
शाjभवोपायानगणहठपाकयया जागरािदसहारो दशतः अन त
सण आणवोिचतावभयया दलकजागरािदय तयरसाि
節日的準備與慶祝活動
कायम् इयम्, इित िव+षः
這是什麼，這個主題
अपायमाह—ओड्कडवु
危險警告—緊急情況
म विचनत् ,,२१,,
我思考了，21
णािदथल भाव तयवा सममथा.तरम्
समातीत परम पदन लय* यतः
इयपय अस्डक्ट्स
वतसा
इितमयजरक पतनीयणयामयान-धारणािद
沉浸式翻譯的概念與應用
थलोपायान् पिरयय, विचन, अिवकपकण अ.तमखा.तरिवमश
方法的變化、思考、創新等多樣性
चमकारामना सदन,त्समािवत् कीदक् सन्मशरीर
奇蹟般的存在，集體的身體感知
णािदमातत: तव िचचमकारर मन शमयन् ओजफ्वुड
本質上，沉浸式翻譯帶來心靈的平靜與力量
वछ.सिसु
`पार मानसयवा बोधण योजत्
तदाशव वमत पशम भवाणवात् `
इित नभिडफह रहचक
मानस तना शिरामा डबवउ त चयम्
當心靈緊繃於頭頂時，便會感到痛苦
यदा पिरण तदा तरव वप
當風吹過時，樹葉便會搖曳
इित एतव नगभ तो
如此這般，便是如此
`वहाय सकलाः याजनिन मानसीः सवतो
「所有的心靈祭司皆在此處」
वमकरणियानस तपारत.योवलम्
थत वदन भावतः सपिद सा परा
दशा नभरति तासमस खामतयि.दनी
इयन महागभ नबम्
इथ चपरमपवय अय वतवाभा,त्यदा पनःसरण
此處為章節標題，意義深遠，當時重複出現
भवित तदा—णसमाचा( समदशHनम् ,,२२,,
當時發生了——同時期的事件（同一視角，22）
परफरमकशा,पिरमलसकतयणय, सयक्इित
相互交織，清晰可見的關係，協調一致
वकिसतसमयामका तराव भबलात्, आ ईषत् बिहम दमदचा
在特定時間點，波浪起伏，稍有波動的情況
!सरण, सम चदानदघना मतया एक पदशन सदनम्, अथत्
सवदशासय भवित इयथउच मदानदभर
`उसय लौिककाचारमत मदत् डाइवफुदाय
ससम सववान तथा वणमािद
समतादश, सम,अड़वड़ी सवबधन
平等狀態，平等，堅定的關係
इित अत एव यिक्सिवहसद भयाम्
這是唯一的恐懼
`बण!सप बाशापादानानािहत सकोचान
`建！語言的根源不受限制
मवIपलाभ एव
利益本身
इयम्
यदा तअतम खतव धानावभ कषल`य तयतीतपदम् एवमय न
समािवशित, अिप त प.वपरकोिटसतय चमकारमा एव सतय,
तदाअय
मवरसवः ((२३((
पवपरकोटतयर समावादयतो ममयदशायाम्, अवरः अहज
सवो थाना मा कसतः सग जाय न त सहा
तथवदशनम्` (२-१०) इय,सथनी या सदामत इयथ
उचमािलनीिवज
`वासनामालाप योमन जाय
तमिनष भोष योजयित नायकाः
तमाष सस, कव,तोमवा छया
इित गिप सवािदतम्
एववसशिप व यिद तयरसाव89न मयपद( निसशित पनरिप
तदा
मवययसधानय पनथानम्
माद्रसस पदाथष वययसधानम्
馬德拉斯的食物資源
चषा यच सधानवाचा वा यगोचरः
茶或其他飲料的來源
मनितय यािन बशिवायवय़ित
不包括的物品
अहकतािन याव यचतया शिथतम्
已經完成的所有事項
यहेनत नाितसतवव यतः
耶亨特 納提斯特維瓦 耶塔赫
इित शिवछदिन शिपतनीया शिवोदमदम् अहम् इितशिचनामपत,
伊提 希瓦奇丁 希帕特尼亞 希沃多姆達姆 阿罕 伊提希奇納姆帕特，
सवअनसदधत पववरसवात् नय अपहािरततयकघन
薩瓦納薩達特 帕瓦拉薩瓦特 納亞 阿帕哈里塔提亞卡甘
चमकारमयवभावय,पनथानम् उनतदयसपसपणव योिगनो
查馬卡拉馬耶瓦巴瓦亞，帕納塔南 烏納塔亞薩帕薩帕納瓦 尤伊格諾
भवित इयथशिव
未來在此
चलोसि ददतिसचलइव योिगनामिप यमनः
讓我們一起前進，成為瑜伽的守護者
इयपय
यय fयमयो भावः शिथर पण समतत
這種感覺是平靜且穩定的
मनो न चल तय सववथागतय त
心靈不動，超越一切障礙
ययमनोयाित यतव शिचतत्
ययमनोयाित यतव शिचतत
चिलवा या कसवशिशवमययतः
इित -
शिवषष च सव इियाथषच शिथत
यय शिनत नािशव शिवविचत्
इित च --२४
इथमासािदतकष योगी
शवतयो जाय
तयपिरशीलनकषत्तयतीतपदः पिरपणवछवछदिचदानद
घन शिशन भगवता तयो, हकलाया अिवगलनात् तसमो जाय
तिगलन साशिछव एव असौ इयथतथा च शिकािलका
तमािqयमसशिदrधबद्वा योगगरोमखात्
अिवकन भानभावमयवतः
यावसमत, याित भगवाभरवोवीत्
इित --२५--
एवमिप चदति भोगतः इयारीया उपनतभोगाितवाहन
मायोजनात् हिथितः अय नअितमणीया इयाह
शरीरवशितम्
दशा शिशवतयय योिगन शिशवाहभान वतमानय,शरी वशिवतन
यत्, तव तम्वपिवमशमकिनयोिदतपरपजातपरय शिनयन
抱歉，無法識別該文本的語言或內容，無法進行翻譯
अनयम् अयतथा चशिव
स दीयथा व शखा दतचाब
शिणिथतोऽयामातलीततप
इयया हणाविथतय शिशवसमािववYम्न पनतय
हिथितशितिर तमपयम्यशिकसा
होिथतािभम शिभय सदा मशिiतो बधः-
सत मधरः षा व अिथधारकाः
इित -शिकलपशिशकायामि
`अशि लि8नसभाष मरीचय
शिलेलेन ननोपसपशित अितगतरा यतः
इित --२६--
एवशिवधय अय
कथा जपः
अहव परो हसः विनशशवः परमकारणम् -`
अहव परो हसः विनशशवः परमकारणम् -
इितशिवछदिनशिपतनीCया शिनयव पराहभावनामयवात् -
तय वाितवय परबोधवशि पणः
शिवमशपरमा शिव सवनशािलनी
इित शिकािलकामिनशिपतनीCया महाममकाकतकाहवमशढय
यदालापािद तय वामवतािवमशनवरतावतनामा जपो
誦念以淨化心靈，遠離邪念與煩惱
जायवनभर
終生不斷
भयो भयप भाभावना भा विहया
恐懼消散，心生慈悲與善念
जपःसो वयनादो ममा जय ईदशः
誦念之聲如甘露，為我帶來勝利與光明
इित - तथा-
इित - 以及 -
सकाण बिहयत हकाण पन
हसहयम मजीवो जपित शिनCयशः
षट्शतािन दवारसह-कवशि
जपो शिविनदसलभो लभोजड
念誦 शिविनदसलभो लभोजड
इित --२७--
此為 --27--
इित ईदजपतवतोय चयमाह
此為 ईदजपतवतोय चयमाह
दानमामशनम्
施捨我所願望
शोचतयपय आमनो यत्न साकारः, तत् अय दानम्, दीय
悲傷與痛苦的到來是努力的結果，那不是施捨，而是給予
पिरपण वपम्, दीय ख विववदः दाय शो मायावपम्
施捨是給予的行為，給予是分配的行為，施捨是幻象般的行為
दीयरय लधः शिशवामा वभाव अन इित कवा
給予是獲得的行為，像嬰兒一樣無私，這是什麼呢？
अथ च दीय इित दानम आमनव अन अवािसयोदीय
然後說「給予」就是施捨，接受與不接受皆是給予
तम्
दशनापशनप वततावसागरात्
तारिययओत योगी कलाचार!शितिताः
इित --२६
यथोदशा शीवतयतया शिनयवतजपचयवात् शिनजशाि
猶如適當時機，猶如濕潤，猶如風，猶如火焰般的誦念
चढः सएव तव उपयान, तबोधक इया
正如上升的太陽，正如指引的光明
योशिवपथो त
那就是濕婆之道
अवीन् पश-न् पाित इित अिवपकवग/शिदष माय पशमातर
不斷地前行，猶如母親般的慈愛，無所畏懼的指引
(३-१९) इयिभिहतदशा मायशदशिच शिवलिङ्गत विववदतव
(३-१९) 以此狀態，於濕潤之處，與濕潤之象徵相互作用
माहायवात् भनयः तपित,सत जानाित इितन
शिवय नमो तयाउपयान्शया शितबोधियतम अयत
濕婆敬禮，祈求以此方法達致清淨覺悟
शिचपरतनिकेकतवात् वामिन अभिवणकथमयान् बोधत्
यछदायासतछbऽयाहाय चशदोथ
योयमिवपथः सयमात् नबोधनततमामम् दानमाम
फ़न्तुशनम्, (३-२८) इित
अर क कुमरि तरसायात्-यात् इितनथया यो इित
योगई शिव` इित विमर्शमनम्प इित पदम्,थ इितपदथःइय
योगई शिव` 意指瑜伽與濕婆， इित विमर्शमनम्प 意指探討， इति पदम् 意指詞語， थ इति पदथःइय
यमरम्इितता, अमर ज्योति इित यःतइित तछता
यमरम्इितता， अमर ज्योति 意指不朽的光明， यःतइित तछता
शिवसजनीन शिवसगशिचकाण अनसमयाथन कतपराम
इयािय, यो योगी शिवोमिवमशश_या वपामिवनपथःस
इयािय， यो योगी शिवोमिवमशश_या वपामिवनपथःस
ता कतच अवगत तदाच अय यत, तछत, शिनःसारत नत
उपायतामासादयित इित एचच; एतच न नशितभाित
पदाथसनतचावात्; शितस- चईदशयामय सहशो
दशयत शयवात् -२९
अय च
वशिचयोऽय शिवम्
यतोय शिशवतय उततो यथा
`शयोय जगकम् .....................
इयाधायद शवय शिववशिमय तथा अयािप वयाः
सवदामनः शचयः शियाशिफ़रणपो शिवकासो, शिवम्
यशिमय विवजित
यतो शिनमयो वो नच बधा शिथतम्
शिनयितान, बन, णामय
कािलकाप
तपतया बिहरतः काश
नादनाथसनपततो जगत्
नअव विवहितनाद भावाः निचिषयीकता
不受外在聲響影響的心境，稱為內在專注
ददति तदामत, याततमादवसीय
它賦予那種安穩，並使人努力不懈
अितनातिवभान शिनष3धिविधयोगत
超越一切差別的，通過三種修習方法的結合
नामता यिन भावान, भावनाबलात्
以名稱區分心境，並以心念的力量維持
यगपदनाfनययोकपता
इित --३०--
नवलसशिदशाय शिनजशिशिवकासोय शिवयत्तपपाितननॊ
शिथितलयौ
वशिचयइयनवयाशयाभािसतय शिवय तमा
कपिल अश्नमिकाल( बिहमवावभासनपा या शिथितः, शिचमयमात
शिवयामा च यो लय ततौ एतय वशिचय एव,त शह
आभासमान शिवलीयमान चजसशि वछयामकव, अयथा अय
सदनानपप अत एव शिकािलका
अितनाितिवभान .......................-
इयािद शिथितलयपरनोYम् - तथा
सव शनरालबनवययामकम् -
यः पयित स ममा जीवव न सशयः --
喝水的是我的生命，沒有疑慮 --
इित --३१--
如此 --31--
नथितलयावथास अयोय:दावभासमयीष अयवपाय
如同水池中倒映的月亮，無常的光影
थावमायातम् इयाशशायथमाह
這是來自那裡的真實顯現
गोल्यम ददति करोति त!वयिनरासः सभावात्
圓形賦予，行動，因本性而生的力量
ष, सदीन, वविप उम.lश्हिपप, नाय योिगनःसभावात्
存在，持續，變化，因本性而生的力量
तयचमकारामकिवमशमयात् उपलधवात्, नरासलनम् तिर
由於時間的流逝和獲得，人的本性
कयिचदयकाशनात् यतव
由心靈的活動所產生的行為
नप तोल्यमपय वभावो न शिवनयित
उपिवसिवरहामाशो न वातवः
यतओ सिन्हनि समपिवसायामपचय
यवभान न नतकथमय
इित -एतबवनि प
अथायगल कायकतवशिदतम् -
कायता शययणी कतवपनरयम्
यथा -
कायमखः यय वल सो ल
तएरि यद आरहि ल वलमीयबधः शितप
न त यद आ रहि यतमखो भावः सववगणापदम्
तदय लोपः कदािचयादययानपलभनात् `
इयनोम् --३२-
अय योिगन
सखखयोबहमननम्
पशतयोः सखखयोबहिरव नीलािदवत् इदताभासतया मनन
सदन नत लौिककवत् अहतापशन, अय ह वशि चयोय
शिवम्`(३-३०) इयसथनीया सवम् अहताछािदतन फरित,
नत शिनयत सखखाधव इव(परतत् - योगी शिह शातपयकमात
भावः थसखखाय, पय तथा चयिभfस-शिवमशयाम्
महहकभ -शिमको2शिणन, वातवमातदशा!पन, तवत
पथािपतसखखसाकाशिपनष, सखखािद, नोपत
एववासखािद तवकयात्, सहजानदािवभवत तदा यात् `
इयम् अत एव
नखन सख नोति नहको नच
指甲不友善，不喜歡指甲。
नचाित मढभावोशिप तदित परमाथतः --`
不喜歡的情感是最高的本質。
इितप शिनशिपतम् --३३--
這是 Shiva Sutras 第 33 節。
यत उशिणपयकमातभावय योिगनो नातःसखसपश
那個不被友善所吸引的瑜伽士，超越了所有的束縛
अत एवासौ
तिमतवअलि
तायसखखाय, स्हिवषण मसकारमाणािप अतरअसप
वली वलशिचमामाततापयय - कािलका
सङ्ख नदम सखखािदिवनिवकपानपकिपतम्
शिभवा तमहामोहयोगी योगफल लत् `
इित-तशदो वयमाणायाशोषतकः, एवमरसगतोप
एतस-या -३४
यदाह
मोहतस हत त कममा ॥ ३॥
मोन अन,तसहतः तकघनः, तत एव सखयो यः, स पनः
कममानय शभाशभकलितः - ततव
`यदिवव ततया वकपिविधयोगतः
यदिवव ततया वकपिविधयोगतः
शवादीव झिटित समवयखलान्
ततः शभाशभा भावा लयतशवतः
अश:यभायः परखजाय`
अश:यभायः परखजाय
इित
एवमीदशयािप कममनो यदा अनगलमा शशिपात-
即使在這樣的情況下，當心靈的活動與月亮的光輝相融合，
वशोिमिषतसहजवात ययोगो भवित, तदा अय
與自然的本性相契合時，便會產生合一的狀態，
दितरका सगतरकमवम् ॥ ३॥
那時，便不會有分離或結合的差別。 ॥ ३॥
शरीरणाह तािभमाना मनः सकल लयाकालािद!मा चतय :दय,
身體、感官、心靈，皆為一切消融、終結之時！莫生分別之念，
तरका थत यािप चन वभावो मनाद् अपहतl सित, "ण
即使有思維、推理，心中亦已消散，猶如，
ममर-ममरा मक वमाहा यावा सग तरक व
如同夢境、幻影、泡沫、影像，隨著推理消逝，
यथािभलिषतिनम यिनम तव भवित - तथा च द्फ़्सग
如同所願之物消失一般——亦復如是
`गणन त जनवछ दसदशो भत् `
इित वछ दसादन :दितरकारमय उवा
`दफवेव वान, योदसफवीशनाम् --
भयदाता च हतच शापानहकत् -
दप हरित कालय पातधरानिप --`
इयम् --३६—
न च एतदय असभा'म्, यतः
करणशिवतोन भवात्
वतः वमावान भवात् सकपवदौ, करणशि: तदसाधारणाथ
नमतवम् आमनः सव - अनव आशन यिभयाम्
`अत एव यथाभी सम खावभासनात् -
निडेफी एवससवय जीवतः --`
इयम् - तथासभवात् यिद चतत् गाढािभिनन िवमशित, सदा
इयम् - 如此而生，若四方深刻觀察，常常
सवसाधारणा अथनमततािप भवित - त तवगभ
普遍且不變 - 這是本質
`यदा त सवसामयग णोवलाः -
`當所有的時間都消逝 -
भढतरारदािरता दाढदीनता -
堅定的決心與堅持 -
तदा चष, पज़कड़वजक पादपत, उ त् --`
然後茶，抓住腳的樹葉，呃——`
इित --३७--
如此——37——
यत करणशि शदो_ या तयमा वातयशिव बोधपय मात
那是行動的聲音，或者是那個風的神聖啟示的母親
सारम्, अतो मायाश यपहि तउदव्य वपो जनाय
本質，因此幻象也會產生那種身體的誕生
पदा]न णनम्
याण, भावौम यतदिभ व8तदKतम56खीभावनामयान, सथितलय-
शदोन, पदानामव थान,, यद् आिद धान चम कत नआन दघन
तयय पद मायाश याछािदतमिप तषयोपभोगावसष
दाभासमानन तदवस णमाद नािप, अनणनम्
अतम खतिमश वि थिततारतन अनगततया णनम्, आमननव
जीिवनािप चीिवतय उजन कयत् - तनभ
`अतः वानभवानदा वकपोम गोचरा -
यावथा भिरताकारा भरवी भरवा मनः --
猶如大河般充滿的心靈 --
तपत वतोय वमल परणम् -`
炙熱的風帶來清涼的氣息 --
इयापय मस्द्फ्याष्डव्ह
此處無法辨識的文字
शिस गमस धशया शावसािनकम् -
寒冷的季節帶來清新的氣息 --
यसख तवय तसखवा_यमय-
हनाम थनाकोट सखय भराम
शयभापश भदानदस पवः --
आन महितदवा बाचरात् -
आनदमत यावा तमयत लयीभत् --
安那達瑪特 雅瓦 塔瑪亞特 拉耶比特 --
जिधपानकतो लासरसान दिवजभणात् -
吉達帕納卡托 拉薩拉薩安 迪瓦賈巴納特 -
भाव रतावथ, महानदततो भत् --
巴瓦 拉塔瓦塔，馬哈納達塔托 巴特 --
गीतािदिवषया वादासमसौय कता मनः -
吉塔迪維沙亞 瓦達薩馬蘇亞 卡塔 曼哈 -
योिगनमयन मनोढ तदा मता --`
瑜伽之道，心靈之主，當時所見──`
इयािदना उपाय!दशन पतम् - एतच
此即今日之方法！觀察之門──此也
`अितवा :क करोमीित वा मशन् -
`我所行者，或所思者──
धाववा यपद गपदः तितः --`-२२
奔走之步，腳步之跡──`-22
(कािरका)
(कारिका)
इतयािदनाबयादनावतः --`
इतयादिनाबयादनावतः --`
इयनदशतम् - एतत् पदिनण नराक,मयण तम् -
`षचतथम् ......` (३-२०) इित सण जागरादौ तयनणनमम् -
`षचतथम् ......` (३-२०) इति सण जागरादौ तयनणनमम् -
अन सवदशागतािदमया षथिसदव्य तस(हारिन पतया भया
नपष5 इित षः --३८—
एतच पदानणनम तमखवाव भवदशाया"वासान सतत,
अिप —
चथितव छरीरकरणबाष
`दानणनम् इव - यथा अतमख पाय, थतौ
तणानणनक य त्, तथा शरीरकरणबा भासािCमकाय,
बिहमख तायामिप अतरिवमशव भबलात् माम( तारतयभाजा न
अनणन कयत् यन सदवज
`सव जगवह वावान दभिरतमत् -
यगप वामनव परान दमयो भत् --`
इित - एवह आनदा मावात यशि सव6दशास फटीभ-ता सती
यनम णकािरणी भवित --३९--
यदात अयव अातर तयदशाम् आमन न वमशित, तदा
हािद मात ताभावाद् अप-ण मयता मकाणवमलपात्—
अिभलाषाहगतः सवाय
शिचधितक कातःकरणबिह करणत माभ-तसह, सवा
योयय तर नी इित सवा, कमपः पशतय
` ...................अिभलाषो मलो द्व्हसदव
इित वछदोनीया अप-णमयता मकािवयाणवमल पाद्
अिभलाषा तोबहगतः, षयोमखव"व भवित, न तअ तम खपा-
阿毗羅沙多巴哈加塔，舍優摩卡瓦"瓦巴維特，納塔塔姆卡帕-
विहतव जातचत् - य कािलका"
維哈塔瓦賈塔查特 - 雅卡利卡"
`यदिवव ततया वक पिविधयोगतः -
`雅迪瓦塔塔亞瓦卡皮維迪約塔哈 -
शवादीव झिटित समवय खलान् --
沙瓦迪瓦吉提特薩馬瓦亞卡拉安 --
ततः शभाशभा भावा लयतशवतः -
然後，善惡之相隨著消融而消失——
अश:यभायः परख जाय--
無所畏懼，超越生死——
अतय, कपन, कवा पय नरकािदष -
超越、隱藏、言語、飲食、地獄等——
वोथदषद णवो विना यथा --
如同沒有新舊之分一般——
मायामय सदा भावरिव, पिरभ -
幻象所織，常如波濤，彼岸之境 -
मायामय तनयाित जनाः शभाजनम् --`
幻象所織之子民，皆為善良之人 --
इित --४०--
如是 --40--
यदा तपार"शशिपातवशोि मिषत ववभावव वमशित, तदा
當苦行者受寒霜之苦，陷於混沌迷惑之時，則..
अिभलाषाभावाद् न अय बिहगतः, अिपत आमारामतव नयिमयाह—
由於渴望之心未曾消逝，故未能達到解脫，亦未能體驗到永恆的安樂
तदाढ मतयावसयः
तिदित पवन;दस मिनपयप, आढा तिमशनपरा !मितः
तिदित पवन; दस मिनपयप, आधा तिमशनपरा !मितः
सवत् यय योिगनतय - तिदित अिभलाष यात्, जीवय
सवत् यय योिगनतय - तिदित अभिलाष यात्, जीवय
सवामनः पयक मात भावय, यशमः; चमात तयव रितगग
इयथ - यतव
`यथावनभथब नवपयित -
तथा भावनया योगी स सार नव पयित --`
इित - तथा
如此 - 以及
`नरय सदसस यपदमा तरम् -
人間的存在如同幻影般短暫 -
िवहाय कपनाजालम नपरापरम् –
拋棄了世俗的網絡，超越了善惡之分 –
यवा मिनरतो नय कालस कत परः -
如同年輕的牛犢般，隨著時間流逝而消逝 -
कवयपदभा योगी सनव णपद लत् --`
इित - कवयपदभािगित इियमा भरस वाहजक --४१--
नव जीवस सित अय हपातः नच असौ सब यािप
हनः सएव दय तकथमय तदाढमितः इयाशह—
भ,तकhकी तदावम भ,यः पितसमः परः
तत अिभलाष यात्, जीवस पयक!मात तािभमानिवगलl सित,
अय भ-तककी, शरीरार भीिण भतािन ककिमव तिरवरणिमव,
नत अहतापद पशन यय, तथाभ-तः सन् वम वणभाक्, यतो
भ-यो बान पितसमः िचनपार रव पािव, तत एव परः प-ण,
`शरीरव तम्`(३-२६) इयसथनीया दलकहादौ थतोप,
न तमात तासका णािप पतकलर मालाय,
`यदागवरः सयक् कथ स शयः -
मनव कान यत हैद्य वलम् --
人類的耳朵是心靈的門戶 --
:क पनकतान पण यः सधीः -
：誰能控制心念，誰便是朋友 -
णमाथतो योगी स ममोचजाः --`
瑜伽士由此解脫我之束縛 --`
इितयजयिप
伊提亞賈伊皮
`"षोषम ततवय पलय% -
`"षोषम ततवय पलय% -`
तदव कल मसौ न पनज म चयात् --`
इित - कलसाप
`अहो तवय माहाय तमाय सदिर -
तरतसतणाव ड़फ़कयाफ्ता मय --`
इित
नन भतकक,वमिप अय कमात् तदव न नवतइ,याह—
नस!गकःणस धः --४३--
िनसगत् वात;या,मनः वभावात् आयातो नसगकः,णसब;धः,
निसगत् वात;या, मनः वभावात् आयातो नसगकः, णसब;धः,
सवत् कल भगवती द्स्फ़्ग्वु वचयम् अविबभासियष सकोचावभासपवक
सक चदषिवफ रमकणनाप हकभमक वा
पजगदाभासा,मना फरतीित नसगकः, वात;यात्
पजगदाभासा, मना फरतीित नसगकः, वात;यात्
थमम सतोयाः णसब;धः तथा चवाजसRयायाम्
`या सा शिT परा समा ,पनी नमला शवा
शिचय जननी परान;दाम-ताि,मका
महाघो.री चडा सस हारकािरका
वहधथ बला,कालकषत स्फ्ज्दवजदसवुज
इित सवद एव भगव,याः णनािड\यवािहसोमसय वयामा-
विथतातीतानागतवत मान पबा कालो लसनिवलापनकािर,वमम्
तवछ;सदोवस्दु `
ओडवजस्डव णमयणो वसगप रन
नयमाप!रय,णनाम रिस थतः
इित ओस्डवजस णय
`हकारत मतणः वहलाक सवुडसू
इितयनी,यावछ;दभरकप णमय,वात् वसगप रतया
如此，猶如風在空中流動
सस हारकािर,वमिभिहतम् इित यमम् `नसगकःणसब;धः`
這就是所謂的「無形的束縛」
इितअत एव!शिभक,नयिनिमदाढम्
正是如此！Shiva，無限的光明
क् सशिवत् ण; पिरणता
這就是 Shiva 的本質；圓滿無缺
इित तवाथशिचतामणावम्
此為寶石之語
अतशिप सगणस:बध; यतदाढ आतरकला शिवमश
眾神之首，掌管一切，為至高無上的濕婆
स लोकोर एव इयाह
此即世間之主
नािसकातमयसयमात् शिकम सपससौष
非鼻息之所及，非心念所能及
सवनाडीचधानष सपससौष,;ष दिणवाममयनाडीपष
या नािसका, नस कौिटन वहित इित कवा, कटलवािहनी णशि
तयाः अतिरित आतरी स:शिवत्, तया अिप मय: सव.तरतमतया
धानम्
तय वाितवय परबोधवपणः
शिवमश परमा शिसवनशािलनी
इित शिकािलमोनीया यत् शिवमशमय: तसयमात् अतनभालन
कषत्, कम उयअय: स्हिवह सवदशास दीयमानो शिनथानः परः
समािधः तव_नभर
三昧是你的依靠
बक्किस हुद्द हकस: विवहितम सामाया सवहनाम्
巴克斯的本質是什麼：是所有時間的承載者
योिगन न शवषोय: स सावधानता `
瑜伽士不會有毒害：他是警覺的
इित बन्धे
如此束縛
एवमीदय योगफलदशयन्करणमपसहरित
這樣的瑜伽果實的顯現被消除了
भयः यातमीलनम्
恐懼，痛苦，憂愁
Iतयामनः वपात् उिदतय अय शिवय भयः पनः, िवगिलतद-
心靈的動盪，恐懼的消失，這些都是吉祥的恐懼，消除恐懼，
स:कारामना बा-न चशि तमीलनम्, चIतनयािभम-न िनमीलन:,
意識的覺醒，心靈的安寧，恐懼的消除，
पनरिप चIतयामवपमीलनप: परयोगािभिनिय योिगनो
भवित तशिववछ
उमनापरतो शिव तततेनममान: शिनयोजत्
तिमयततो मा तमय जाय
इित तथा च
如此這般
`शिधतो यथा विनमलोतीव भावर
如同純淨的光芒般閃耀
नभ नक मोनक्शियका; तथमावन उतः
天空中無雲無霧；同樣地從上方降臨
मलकमकलाnIत शिनमलो शिवगतलम
純淨無瑕的光明，通往至高的 Shiva 境界
तथो शिप -त यतोतीव सशिनमलः
如此，船隻——那樣潔白如月光般明亮
इित भयःयािदयिभदधतोयमाशयः, यत् शिशववमय योिगनो न
這是恐懼等情緒所引起的心念，這些心念並非初學瑜伽者所能
अपवम्, अिप त वभाव एव, 'वल: मायाशoयथािपविवक,प
克服，即使是如此，這些情緒的本質仍然是幻象，猶如光芒閃耀
दौरयात् भासमानमिप तत् नाय: यव: मः, इय उपा
的月亮，並非真正的存在，我們應當以此為依歸
दशश नमन्नन्तिन त अि इितशवम्
इित शिशवस`शिवव)
आणवोपायकाशन,
ततीय उष
यमागम:वादपदसगितसदरा
嚴格遵守戒律：言語、行為、心念的純淨
विवहित शवरहयाथ शवसषदशता
分別善惡的行為，心念的清淨與不淨
शवरहयिनदशनस:वन्
指引行為的準則
नवनवामतसाररसो,बणाम्
新鮮的甘露之味，無盡的福祉
सकतनो रसयतभविछ
फ़टिमम शोइशवस4`शिवमशनीम्
इयमरोचिकन चवधनी
पिरणत तन पर म
रसनमात एव सधौधवत्
मतजराजननािदभयापत्
हणसBखािदिभः पिरिमताहतापद सत
तय: शिच नज: नसमहमर: व: जनः
म बोधसधािध वमिभततफनिपडोपम:
यः |पशतत किथतः साRस एक
तरत तरसा स:सारा;ध शिवध प प
पदमिवचल: शिनयालोकमोदसनभ
सत्यम शिवम सुन्द्रम स रयसमवल
सत्यम शिवम सुन्दरम स रयसमवल
सभिवलससयातः समपवदािय तत्
इित मामहामाराचायवशिभनवगपादपापजीवमराज-
वरिचताय1 शिवशवस`शिवमाशयामाणवोपायकाशन: नाम ततीय उष
समा य: शिव स्हक्ति शवस`वमशनी
कतः !;मराजय मायात वमशनाम्श
वायबोधाथ. शिशवस`शिवमशनी
Contents
目錄
a-i-uṇ, 112
a-i-uṇ，112
abhilāsā, 227
abhilāsā，227
abhilāṣādbahirgatiḥ, 226
abhilāṣādbahirgatiḥ，226
Abhinavagupta, 1, 5–6, 9, 111
Abhinavagupta，1、5–6、9、111
abhinaya, 159, 162–63
abhinaya，159，162–63
abhiṣikta, 114
abhiṣikta，114
abodha, 21
abodha，21
absolute independence, 161, 164, 165, 176, 219, 225, 234
絕對獨立，161、164、165、176、219、225、234
abuddha, 41
abuddha，41
active effort, 30, 79
主動努力，30、79
act of consciousness, 11
意識行為，11
actor, 156–57, 159, 161–63
行動者，156–57、159、161–63
adhva, 139
adhva，139
āgamas, 3–4, 241
āgamas，3–4，241
agitation, 68, 90, 115
激動，68，90，115
aham idam, 50, 108
aham idam，50，108
ahaṁkāra, 107, 134, 138, 175
ahaṁkāra，107，134，138，175
ahaṁ paramarśa, 109
ahaṁ paramarśa，109
ahaṁ vimarśa, 95, 109
ahaṁ vimarśa，95，109
aiuṇ, 112
aiuṇ，112
ajapa (internal recitation), 198
ajapa（內在誦念），198
ajñāna, 18–20, 147, 212
ajñāna，18–20，147，212
ajñātā mātā, 26
ajñātā mātā，26
ākāśa, 24
ākāśa，24
akrama, 32
akrama，32
akṣamārga, 154
akṣamārga，154
amazement, 44–45, 47
驚訝，44–45、47
ambā, 28
ambā，28
ambikā, 84
ambikā，84
amṛita bija, 99, 108, 109
amṛita bija，99，108，109
ānanda, 25, 44, 50, 61, 84, 95–97, 99–101, 104, 106–7, 111, 183, 185, 209
ānanda，25、44、50、61、84、95–97、99–101、104、106–7、111、183、185、209
ānanda rasa, 42
ānanda rasa，42
anantābhogāt, 149
anantābhogāt，149
anāśrita śiva, 11, 19, 106
anāśrita śiva，11、19、106
anātmā, 12
anātmā，12
āṇava, 32–33, 227
āṇava，32–33，227
āṇavamala, 19–22, 24–26, 30, 227, 240
āṇavamala，19–22，24–26，30，227，240
āṇavopāya, 6, 32–33, 73, 124, 127–28, 140–41, 144, 149, 171
āṇavopāya，6，32–33，73，124，127–28，140–41，144，149，171
antaḥkaraṇa, 226
antaḥkaraṇa，226
antaḥstha, 107–8
antaḥstha，107–8
antarātmā, 160–61
antarātmā，160–61
antarmukha, 182, 227
antarmukha，182，227
antarmukha saṁvedanena, 182
antarmukha saṁvedanena，182
anusaṁdhitsā, 78
anusaṁdhitsā，78
anusvāra, 102, 105, 109
anusvāra，102、105、109
anuttara, 95–96, 99–101, 106, 109–10, 112
anuttara，95–96、99–101、106、109–10、112
apāna, 170, 235, 237
apāna，170，235，237
aparā śakti, 3
aparā śakti，3
apara visarga, 104
apara visarga，104
āsanasthaḥ, 169
āsanasthaḥ，169
asphuṭa, 99
asphuṭa，99
atheists, 14
無神論者，14
ātmā, 11, 15, 18, 70, 129–30, 133, 156, 183, 239
ātmā，11、15、18、70、129–30、133、156、183、239
ātmavyāpti, 150–51
ātmavyāpti，150–51
attachment, 23–24, 27, 60, 81, 107, 115, 135, 179, 209, 231, 235
執著，23–24、27、60、81、107、115、135、179、209、231、235
attainment, 6, 78, 122, 149, 162
成就，6、78、122、149、162
attention, 55, 64, 139, 141, 143, 220, 226
注意力，55、64、139、141、143、220、226
automatic recitation , 197
自動誦讀，197
avadhāna, 167
avadhāna，167
avidyā, 227
無明，227
awareness: in all your activities, 117; of consciousness, 31
覺知：在你所有的活動中，117；對意識的覺知，31
Bhagavadgītā, 115
薄伽梵歌，115
bhairava: śāstras, 4; mudrā, 32
Bhairava：經典，4；手印，32
bhairava, 14, 16, 30–32, 34, 43, 46, 51, 53, 55–58, 70, 164, 183, 185, 215, 221–22, 224
Bhairava，14、16、30–32、34、43、46、51、53、55–58、70、164、183、185、215、221–22、224
Bhargaśikhā Śastra, 116
Bhargaśikhā 經典，116
Bhaṭṭakallaṭa, 10, 236
Bhaṭṭakallaṭa，10，236
Bhaṭṭanārāyaṇa, 158
Bhaṭṭanārāyaṇa，158
Bhāskara, 4
Bhāskara，4
bhāvaunmukhya, 219
bhāvaunmukhya，219
bhāva śarīra, 173
bhāva śarra，173
bhūta: jaya, 141, 143; kaivalya, 142; kañcukī, 231; pṛthaktva, 63, 142, 144; saṁdhāna, 63, 144; śarīra, 173
bhūta：jaya，141，143；kaivalya，142；kañcuk，231；pṛthaktva，63，142，144；saṁdhāna，63，144；śarra，173
bija, 178
bija，178
bindu, 82–83, 102
bindu，82–83，102
bindu prakāśa, 78
bindu prakāśa，78
bliss, 9, 12, 25, 37, 42–44, 50, 57–58, 83–84, 96–100, 183, 190, 206, 209, 219–22, 224–25, 235
喜悅，9，12，25，37，42–44，50，57–58，83–84，96–100，183，190，206，209，219–22，224–25，235
bodhanā, 152
bodhanā，152
bondage, 150
束縛，150
brahma, 179, 210, 215
梵天，179、210、215
brahmaloka, 81
梵天界，81
brahmarandhra, 27–28, 179
brahmarandhra，27–28，179
brāhmaṇa, 185
brāhmaṇa，185
breakless awareness, 167
不間斷的覺知，167
breath, 6, 14, 16, 63, 141–43, 145–47, 167, 170, 182, 184, 196, 214, 221, 234–38
呼吸，6，14，16，63，141–43，145–47，167，170，182，184，196，214，221，234–38
buddha, 41
佛陀，41
buddhi, 14, 24, 134, 138, 175
智慧，14、24、134、138、175
buddhism, 14
佛教，14
caitanya, 11–13, 15, 18, 20, 24, 135, 150
察坦耶，11–13、15、18、20、24、135、150
caitanyamātmā, 11, 18, 127
caitanyamātmā，11，18，127
cakra, 33, 94, 111, 198
cakra，33，94，111，198
cakreśvara, 65
cakreśvara，65
camatkāra, 57, 182
camatkāra，57，182
candrajñāna, 37
candrajñāna，37
candrajñānagrantha, 58
candrajñānagrantha，58
caturdaśa, 82
caturdaśa，82
caturthaṁ, 180
caturthaṁ，180
center, 27, 52, 61, 69, 79, 81–83, 85–87, 89, 141–44, 146, 179–80, 186–87, 220, 225, 238
中心，27、52、61、69、79、81–83、85–87、89、141–44、146、179–80、186–87、220、225、238
chandra, 81
chandra，81
cidānanda, 50
cidānanda，50
cintāmaṇi stone, 176
cintāmaṇi 石，176
cit, 84, 94–95, 102, 106–7, 237; kuṇḍalinī, 27; prakāśa, 19, 52; śakti, 111
cit，84、94–95、102、106–7、237；kuṇḍalin，27；prakāśa，19、52；śakti，111
citi mātṛikā, 27
citi mātṛikā，27
cittapralayaḥ, 104
cittapralayaḥ，104
cittasaṁghaṭṭād, 52
cittasaṁghaṭṭād，52
cittaviśrānti, 105
cittaviśrānti，105
cognition, 43, 198, 238
認知，43、198、238
cognitive, 5, 82–83, 110, 161, 195
認知的，5、82–83、110、161、195
complete freedom of universal consciousness, 20, 24
宇宙意識的完全自由，20，24
conciousness, 224
意識，224
contemplation, 6, 33, 35, 143, 169, 182
沉思，6，33，35，143，169，182
creation, 33, 83, 99–100, 102, 104–6, 108, 156, 203, 206–7, 217, 219, 236
創造，33，83，99–100，102，104–6，108，156，203，206–7，217，219，236
creativity, 134, 171
創造力，134，171
creator of the universe, 27, 176
宇宙的創造者，27，176
dakṣiṇā, 237
dakṣṇā，237
darśana, 197
darśana，197
death, 2, 25, 50, 52, 62, 102, 116, 130, 156, 158, 161, 173, 191, 203, 216, 226, 229, 241
死亡，2、25、50、52、62、102、116、130、156、158、161、173、191、203、216、226、229、241
deep sleep: in the state of deep sleep, 40; in the waking state, 40; state within a dream, 40
深度睡眠：在深度睡眠狀態，40；在清醒狀態，40；夢境中的狀態，40
degraded individual consciousness, 215
墮落的個體意識，215
deha: kañcukatād, 234; pramātṛi, 241–42
deha：kañcukatād，234；pramātṛi，241–42
depression, 156
憂鬱，156
desire, 23, 47–49, 60, 65–67, 79, 97, 143, 176, 218, 225–28
慾望，23、47–49、60、65–67、79、97、143、176、218、225–28
Devanāgarī, 104
Devanāgar，104
devatas, 76
devatas，76
devatā, 78
devatā，78
dhāraṇā, 16, 40, 107–8, 141, 145–46, 148–49, 169
dhāraṇā，16、40、107–8、141、145–46、148–49、169
dhyāna, 6, 16, 141, 145–46, 148–49, 169
dhyāna，6、16、141、145–46、148–49、169
difference, 13, 35, 43, 50, 91, 101, 123, 127, 139, 144, 151, 165, 172, 181, 184–85, 202, 223, 225, 237–28
差異，13、35、43、50、91、101、123、127、139、144、151、165、172、181、184–85、202、223、225、237–28
differentiated: knowledge, 18, 22, 25–26, 131, 151, 179; nature, 19
區分：知識，18、22、25–26、131、151、179；本質，19
disciples, 4, 9–10, 14, 23, 27, 34, 60, 86–87, 92–94, 103, 111, 194, 197, 199
弟子，4、9–10、14、23、27、34、60、86–87、92–94、103、111、194、197、199
discipline, 81
紀律，81
divine aspects, 12
神聖面向，12
doer, 25, 200, 207
行動者，25、200、207
drama, 156, 158–63
戲劇，156、158–163
dreaming: state of deep sleep, 40; waking state, 39
夢境：深度睡眠狀態，40；清醒狀態，39
dreamless, 39, 53, 62, 120, 138, 153, 157–58, 173, 180, 186, 204, 223
無夢，39、53、62、120、138、153、157–58、173、180、186、204、223
dream state within a dream, 40
夢中夢的狀態，40
dṛiśyaṁ śarīram, 49
dṛśyaṁ śarram，49
dualism, 116
二元論，116
eclipse, 191
日蝕，191
ecstasy, 148, 180, 182–83, 220
狂喜，148、180、182–83、220
ecstasy of consciousness (citta camatkāra), 183
意識的狂喜（citta camatkāra），183
ego, 20, 27, 49, 129, 131–32, 138, 158, 175, 183, 188, 209, 214, 226, 228, 231, 241
自我，20、27、49、129、131–32、138、158、175、183、188、209、214、226、228、231、241
eightfold subtle body, 209
八重微妙身，209
ekāgratā, 105
ekāgratā，105
elementary, 141–42, 144–45, 164, 173, 212, 234
基本，141–42、144–45、164、173、212、234
elements, 23–24, 33–34, 53–54, 63, 95, 105–8, 110, 115, 132–35, 137–39, 141–44, 170, 174, 190, 209, 212, 231, 234
元素，23–24、33–34、53–54、63、95、105–8、110、115、132–35、137–39、141–44、170、174、190、209、212、231、234
embodiment, 22–23, 59, 89, 95–96, 105, 127, 169, 201, 208, 212
具現，22–23，59，89，95–96，105，127，169，201，208，212
energies (śakticakra), 42, 65, 198
能量（śakticakra），42，65，198
energy of absolute independence (svātantrya śakti), 225, 234; action, 68–69, 95, 99–102, 106–7, 111, 113, 176, 203; bliss, 95, 100–101, 106–7, 111; consciousness, 68, 94–95, 100–102, 106–7, 111; illusion (māyā śakti), 133; knowledge, 69, 95, 100–101, 106–7, 111, 135, 176, 199; will, 47, 59–60, 63–64, 66, 68–69, 95, 97, 100–101, 106–7, 111, 176
絕對獨立的能量（svātantrya śakti），225、234；行動，68–69、95、99–102、106–7、111、113、176、203；福樂，95、100–101、106–7、111；意識，68、94–95、100–102、106–7、111；幻象（māyā śakti），133；知識，69、95、100–101、106–7、111、135、176、199；意志，47、59–60、63–64、66、68–69、95、97、100–101、106–7、111、176
enjoying, 42, 47, 52, 54, 58, 191
享受，42，47，52，54，58，191
enjoyment, 25, 28, 47, 84, 122, 132, 156, 220
享樂，25，28，47，84，122，132，156，220
enjoys, 42, 58, 101, 181, 186, 220–21
享受，42、58、101、181、186、220–21
enlightenment, 92, 133–34
啟蒙，92、133–34
enslaved, 183
被奴役，183
entangled, 129, 131–32, 135, 138, 145
糾纏，129、131–32、135、138、145
entangling, 54
糾纏中，54
essence, 69, 80, 108–9, 115, 123, 162, 179, 219, 241
本質，69，80，108–9，115，123，162，179，219，241
ether, 27, 89, 106, 115, 132, 143, 170
ether，27，89，106，115，132，143，170
eunuch, 99–100, 102
宦官，99–100，102
evil, 75
邪惡，75
existence and nonexistence, 205
存在與不存在，205
expansion, 73, 75, 102, 121, 133–34, 153–54, 160, 201, 203–4, 206, 208
擴展，73，75，102，121，133–34，153–54，160，201，203–4，206，208
experiencer, 42–43, 64, 114, 214–15, 242
經驗者，42–43，64，114，214–15，242
experiencing, 43, 57–58, 83, 109, 138, 146–47, 150, 171, 214, 229
經驗，43、57–58、83、109、138、146–47、150、171、214、229
external perception, 106
外在感知，106
extroverted, 68, 105, 221, 224
外向，68，105，221，224
f-a-t-h-e-r, 28
f-a-t-h-e-r，28
faint impressions saṁskārāḥ, 149
微弱的印象 saṁskārāḥ，149
father, 28, 120, 178
父親，28，120，178
fear, 106, 135, 179, 210, 216, 223, 241
恐懼，106，135，179，210，216，223，241
feeling of incompletion, 26, 226
未完成感，26，226
flash of lightning, 220–221
閃電，220–221
freedom, 19–21, 23, 150, 166, 171
自由，19–21、23、150、166、171
fullness, 9, 12–13, 45, 74, 92, 108, 117, 136, 147, 189, 195, 197
充實，9、12–13、45、74、92、108、117、136、147、189、195、197
gandha, 106, 132, 138, 170, 175, 226
gandha，106、132、138、170、175、226
gandha (smell), 24
gandha（氣味），24
gap, 121, 204, 215, 226
gap，121，204，215，226
garbhe, 87
garbhe，87
garland of letters, 176–78
字母花環，176–78
Garuḍa, 215
Garuḍa，215
ghoratarī, 193
ghoratar，193
ghorā, 193
ghorā，193
goddess, 47, 81–82, 233–35, 239
女神，47，81–82，233–35，239
God consciousness: held by the trick of awareness, 221–23; in samādhi, 119, 186; subjective, 57, 75–77; supreme state of, 9, 16–17, 115, 135, 183–84, 233, 242
神意識：被覺知的詭計所掌控，221–23；在三摩地中，119、186；主觀的，57、75–77；至高無上的狀態，9、16–17、115、135、183–84、233、242
Gorakhanātha, 103
Gorakhanātha，103
grace of his master, 6, 94, 111, 172, 220
師父的恩典，6、94、111、172、220
grammarian, 99, 107–8, 112
文法學家，99、107–8、112
guṇas, 132
guṇas，132
guru, 92
guru，92
gururupāyaḥ, 92
gururupāyaḥ，92
haṁsa, 196
haṁsa，196
haṭhapākayuktyā, 181
haṭhapākayuktyā，181
haviḥ, 114
haviḥ，114
hero, 36, 42–43, 111, 158, 161–63, 197
英雄，36、42–43、111、158、161–63、197
heroic yogī, 33–34, 36–37, 41–43, 181
英雄瑜伽，33–34、36–37、41–43、181
heroine, 111
女英雄，111
hṛidaye, 52
hṛidaye，52
I-consciousness, 73, 86, 127, 192, 195–96, 208–10, 226, 231–32
我意識，73、86、127、192、195–96、208–10、226、231–32
I-ness, 53, 114, 183, 209
我性，53、114、183、209
icchā: śakti, 63–64, 84, 95, 101, 106–7, 176; śakttirūmā kumāri, 46
icchā：śakti，63–64、84、95、101、106–7、176；śakttirūmā kumāri，46
iḍā, piṅgalā, and suṣumnā nāḍi, 236
ḍā、piṅgalā 和 suṣumnā 納地，236
imaginary independence, 165
虛構的獨立性，165
impressions of pleasures and pain, 26
快樂與痛苦的印象，26
impurities, 19, 22–24, 70, 227, 235, 240
雜質，19、22–24、70、227、235、240
independent supreme God consciousness., 13–16, 17
獨立的至高神意識，13–16，17
Indra, 215
因陀羅，215
indriya: śaktis, 42; vṛittis, 42
indriya：śaktis，42；vṛittis，42
inference, 56
推論，56
inferior, 3–4, 6, 73, 84–85, 104–5, 110–11, 130, 140–41, 188–90, 192–93
下等，3–4、6、73、84–85、104–5、110–11、130、140–41、188–90、192–93
inherent difference (vibhāgam), 161
固有差異（vibhāgam），161
initiate, 122
啟蒙者，122
intellect, 5, 14–15, 24, 27, 129, 131–32, 135, 138, 158, 162, 167–68, 175, 188, 209, 226, 228
智慧，5，14–15，24，27，129，131–32，135，138，158，162，167–68，175，188，209，226，228
intellectual: acts, 131; organs, 129, 131–32; state, 24
理智：行為，131；器官，129，131–32；狀態，24
introverted successive unbroken consciousness, 221
內向的連續不間斷意識，221
iśvara, 108
śvara，108
iṣana, 101
ṣana，101
jaḍa (insentient), 12
jaḍa（無生命的），12
jagrat, 3, 181, 209
jagrat，3，181，209
jala (water), 24
jala（水），24
japaḥ, 195
japaḥ，195
jīva, 19, 104, 228, 232
va，19，104，228，232
jīvanmukta, 55, 172
vanmukta，55，172
joyous, 47, 82, 117, 160, 178, 208
歡樂，47，82，117，160，178，208
jyeṣ ṭhā śakti, 28
jyeṣ ṭhā śakti，28
jñāhetuśca, 198–99
ñāhetuśca，198–99
jñāna, 18, 20, 84, 95, 97, 106–7, 111, 116–17
ñāna，18、20、84、95、97、106–7、111、116–17
jñānagarbha, 183
ñānagarbha，183
jñānaṁ; bandhaḥ, 18, 20, 116, 131; jāgrat, 38
ñānaṁ；bandhaḥ，18、20、116、131；jāgrat，38
jñānaśakti, 100, 176, 199
ñānaśakti，100，176，199
jñānendriyas, 107, 198
ñānendriyas，107，198
kaivalyam, 143
kaivalyam，143
kalā, 22–24, 33, 70, 95, 107, 133–34, 137–139, 226; and niyati, 107; śarīra, 22–23
kalā，22–24，33，70，95，107，133–34，137–139，226；以及 niyati，107；śarra，22–23
kalādhva, 139
kalādhva，139
kalādīnāṁ, 133
kalādnāṁ，133
kalās (circles), 137
kalās（圓圈），137
kalikākrama, 190
kalikākrama，190
Kallaṭa, 115, 234
Kallaṭa，第 115 頁，第 234 頁
kalpataru, 218
kalpataru，第 218 頁
karaṇa, 217–18
karaṇa，第 217 至 218 頁
karma, 25, 191–92, 212
karma，第 25 頁，第 191 至 192 頁，第 212 頁
karmendriyas, 107, 198
karmendriyas，107，198
kaulārṇava, 145–48
kaulārṇava，145–48
kavargādiṣu, 175
kavargādiṣu，175
kañcukas, 107, 134, 137, 226
kañcukas，107，134，137，226
kāla, 23–24, 107, 137, 226, 229
kāla，23–24，107，137，226，229
Kālāgni Rudra, 33–34, 139–40
Kāāgni Rudra，33–34，139–40
kārmamala, 22–26, 240
kārmamala，22–26，240
kevalī bhāva, 210
keval bhāva，210
khecarī mudrā, 89–90
khecar mudrā，89–90
kleśās, 227
kleśās，227
krama mudrā, 77, 84
krama mudrā，77，84
krīḍā, 46
krīḍā，46
kriyā śaktiḥ, 100, 102, 106, 107
kriyā śaktiḥ，100，102，106，107
Kṣemarāja, 4–5, 9–10, 13, 15, 23, 34, 62, 108, 110, 122, 127, 182, 200, 204, 223
Kṣemarāja，4–5，9–10，13，15，23，34，62，108，110，122，127，182，200，204，223
kṣetrajñās, 9
kṣetrajñās，9
Kulacuḍāmaṇi Śāstra, 90
Kulacuḍāmaṇi Śāstra，第 90 頁
kulamārgeṇa, 90
kulamārgeṇa，第 90 頁
kularatnamālā, 232
kularatnamāā，第 232 頁
kulasāra, 233
kulasāra，第 233 頁
Kulayukta Śāstra, 45
Kulayukta Śāstra，第 45 頁
Kula system, 3, 197
Kula 系統，第 3 頁，第 197 頁
kumāri, 46
kumāri，第 46 頁
kumbhakā, 142–43
kumbhakā，第 142–143 頁
kuṇḍalinī, 27, 81–86, 111–12, 179, 237
kuṇḍalin，27，81–86，111–12，179，237
kūṭabīja, 111
kūṭabja，111
Lakṣmīkaulārṇava Tantra, 54, 60
Lakṣmkaulārṇava Tantra，54，60
laya: bhāvanā, 139; cintanā, 139
laya：bhāvanā，139；cintanā，139
Liberation, 2, 6, 83–84, 142, 185, 201, 229
解脫，2、6、83–84、142、185、201、229
limitation of the ego, 24
自我的限制，24
loka, 57
loka，57
ma-ha-a, 74
ma-ha-a，74
Macchandanātha, 103
Macchandanātha，103
mahaa, 70
mahaa，70
mahābhūtas, 106, 132, 138, 234
mahābhūtas，106、132、138、234
mahāghora, 27
mahāghora，大恐怖，27
mahāghoreśvarī, 235
mahāghoreśvar，大恐怖主，235
mahāmāyā, 87
mahāmāyā，大幻象，87
mala, 13, 19, 24–26, 29–30, 70, 227, 240
mala，穢垢，13、19、24–26、29–30、70、227、240
Manthāna Bhairava, 43
Manthāna Bhairava，第 43 頁
mantra, 6, 60, 68, 70, 73–76, 78–81, 86, 92, 109, 123, 127, 129, 195–96, 214–15
咒語，第 6、60、68、70、73–76、78–81、86、92、109、123、127、129、195–96、214–15 頁
mantramaheśvara, 214
mantramaheśvara，第 214 頁
mantra vīrya, 54, 68–69, 73, 90–92, 123
mantra vrya，第 54、68–69、73、90–92、123 頁
mantreśvara, 214–15
mantreśvara，214–15
matṛikācakrasambodhaḥ, 94
matṛikācakrasambodhaḥ，94
mādhyamika, 14
mādhyamika，14
mālinī, 34, 70, 85
mālin，34、70、85
mālinī cakra, 69
mālin cakra，69
mālinīvijaya, 30–31, 69, 92–93, 121–22, 187
mālinvijaya，30–31、69、92–93、121–22、187
Mālinī Vijaya Tantra, 19, 24, 34, 41, 123, 140, 176–77
Mālin Vijaya Tantra，19、24、34、41、123、140、176–77
mātṛikā, 26–28, 85, 94, 110–13, 179
mātṛikā，26–28、85、94、110–13、179
mātṛikācakra, 69–70, 94–95, 110–11, 113–14, 176
mātṛikācakra，69–70、94–95、110–11、113–14、176
mātṛikācakra, precious secret of, 110 māyīya, 25
mātṛikācakra，珍貴的秘密，110 māyya，25
māyīyamala, 22–23, 25–26, 30, 240
māyyamala，22–23、25–26、30、240
meditation, 6, 15–16, 32, 36, 40, 56, 68, 120, 123, 139–41, 145, 169–70, 202
冥想，6、15–16、32、36、40、56、68、120、123、139–41、145、169–70、202
merge, 139
合一，139
milk of a bird, 15
鳥乳，15
mind is mantra, 74, 123, 127
心靈是咒語，74，123，127
moha, 40, 131, 149, 179, 212
moha，40，131，149，179，212
mokṣa, 6, 84, 142
mokṣa，6，84，142
mṛityujitabhaṭṭāraka, 201
mṛityujitabhaṭṭāraka，201
mudra, 32, 77, 84, 89–92, 123, 193
mudra，32、77、84、89–92、123、193
mudrā vīrya, 90–92, 123
mudrā vrya，90–92、123
muktaḥ, 174, 183, 185
muktaḥ，174、183、185
mūlādhāra cakra, 27, 81, 170
mūādhāra cakra，27、81、170
mystical, 3, 6, 35, 57
神秘的，3,6,35,57
naisargikaḥ, 234, 236
naisargikaḥ，234，236
naṣṭasya, 188
naṣṭasya，188
nature, undifferentiated, 19
自然，未分化的，19
nādi, 236
nādi，236
nāḍīsaṁhāra, 141–42
nāḍīsaṁhāra，141–42
nārāyaṇa, 5
nārāyaṇa，5
Netra Tantra, 5, 47–48, 59–60, 149, 167, 170, 174, 182, 201–2, 232
Netra Tantra，第 5 章，第 47–48 頁，第 59–60 頁，第 149 頁，第 167 頁，第 170 頁，第 174 頁，第 182 頁，第 201–202 頁，第 232 頁
nimīlana, 239
nimlana，第 239 頁
nirmala, 240
nirmala，第 240 頁
niruddha, 105
niruddha，第 105 頁
nirvaṇa, 232
涅槃，232
nivṛitti kalā, 137
止息術，137
niyati, 23–24, 107, 137, 226
命運，23–24、107、137、226
non-fullness of knowledge, 13
知識的不完整，13
nonsuccessive movement, 32
非連續運動，32
nostril, 142
鼻孔，142
nothingness, 14, 36, 90, 204
虛無，14、36、90、204
objective God consciousness, 75–77
客觀的神意識，75–77
objectivity, 41–43, 53–54, 83, 110–11, 171, 207
客觀性，41–43、53–54、83、110–11、171、207
offerings, 114
供品，114
one hundred and twelve means (upāyas), 117
一百一十二 意思（upāyas），117
organic energies, 42, 181
有機能量，42，181
organs: of action (karmendriya), 15, 24, 27, 29, 107, 134–35, 228; of cognition (jñānendriya), 15, 106, 135
器官：行動器官（karmendriya），15，24，27，29，107，134–35，228；認知器官（jñānendriya），15，106，135
padmāsana, 89, 146
padmāsana，89，146
para pramātṛi, 33
para pramātṛi，33
para visarga, 104
para visarga，104
paramaśiva, 11, 17–18, 44, 96
paramaśiva，11，17–18，44，96
paramātman, 14
paramātman，14
parameśvara, 19, 56
parameśvara，19，56
parāmarśa, 32
parāmarśa，32
parāpara visarga, 104
parāpara visarga，104
parāparā śakti, 3
parāparā śakti，3
parāśakti, 3
parāśakti，3
Parātriṁśikā Śāstra, 95
Parātriṁśikā Śāstra，95
parāvāk, 177
parāvāk，177
parā śakti, 3
parā śakti，3
passive effort, 30, 79
被動努力，30，79
paśyantī, 85, 177
paśyant，85，177
Patañjali’s Yoga Sūtra, 16
Patañjali 的瑜伽經，16
pauseless, 78
pauseless，78
pañca mahābhūtas, 234
pañca mahābhūtas，234
Pāṇini, 99, 107–9, 112
Pāṇini，99、107–109、112
pārameśvarī, 177
pārameśvar，177
Pātañjali’s Yoga Darśana, 87
帕坦伽利的瑜伽經，87
perfect fullness of self, 117
自我完美的圓滿，117
pervasion, 150–51, 184
遍佈，150–51、184
pīṭheśvaris, 27
pīṭheśvaris，27
prabuddha, 41
prabuddha，41
prakāśa, 61, 79, 110, 242
prakāśa，61，79，110，242
prakṛiti, 24, 61, 107, 137
prakṛiti，24，61，107，137
pralaya, 104
pralaya，104
pralayākala, 214
pralayākala，214
pramāṇa, 82, 215, 236
pramāṇa，82，215，236
pramātā, 214–15, 219
pramātā，214–15，219
pramātṛi, 82–83, 114, 215, 236, 242
pramātṛi，82–83，114，215，236，242
prameya, 83, 215, 236
prameya，83，215，236
pramiti bhāva, 83
pramiti bhāva，83
praṇasaṁbandhaḥ, 236
praṇasaṁbandhaḥ，236
praṇava mantra, 74–76
praṇava 咒語，74–76
prarabdha, 191
prarabdha，191
pratibhā, 30
pratibhā，30
pratibhijñā, 217
pratibhijñā，217
pratiṣṭhā kalā, 137–38
pratiṣṭhā kalā，137–38
pratyabhijñā, 3, 5, 21, 25, 158, 171, 185, 209
pratyabhijñā，3、5、21、25、158、171、185、209
pratyāhāra, 109, 111, 141, 145, 147
pratyāhāra，109，111，141，145，147
prayatnaḥ, 78
prayatnaḥ，78
prayer, 221
prayer，221
prāksaṁvit, 234
prāksaṁvit，234
prāṇa, 14, 108–9, 147, 170, 183, 214, 226, 234–38, 242
prāṇa，14，108–9，147，170，183，214，226，234–38，242
prāṇa apāna, samāna, udāna, and vyāna, 235
prāṇa apāna、samāna、udāna 和 vyāna，235
prāṇa śakti, 61
prāṇa śakti，61
prāṇabīja, 109
prāṇabja，109
prāṇamayaḥ, 236
prāṇamayaḥ，236
prāṇan, 237
prāṇan，237
prāṇana, 235, 237
prāṇana，235，237
prāṇapramātṛi, 242
prāṇapramātṛi，242
prāṇasamācāre, 184
prāṇasamācāre，184
prāṇaśakti, 238
prāṇaśakti，238
prāṇāyāma, 16, 141–43, 145–47, 169
prāṇāyāma，16、141–143、145–147、169
prārabdha karma, 191–92
prārabdha karma，191–192
prāsāda mantra, 74–76
prāsāda 咒語，74–76
pṛithvī, 24, 33, 95, 105–7, 109–10, 132–34, 137, 174
pṛithv，24、33、95、105–7、109–10、132–34、137、174
purification, 142, 145
淨化，142、145
puryastakpramātṛi, 242
puryastakpramātṛi，242
puryaṣṭaka, 132, 134, 138, 158, 160, 170, 183, 209, 214, 226, 234
puryaṣṭaka，132、134、138、158、160、170、183、209、214、226、234
rasa (taste), 24
rasa（味道），24
raudrī śakti, 83
raudrśakti，83
rāga, 23–24, 107, 137, 226
rāga，23–24、107、137、226
rājas: abhinaya, 159, 162; guṇa, 132, 159
rājas：abhinaya，第 159、162 頁；guṇa，第 132、159 頁
reality: of everything, 11; of the self, 13, 127, 130, 145, 161, 165, 167, 206
現實：萬物的現實，11；自我的現實，13，127，130，145，161，165，167，206
realization, 13, 16, 165, 167, 178, 194, 230, 234
實現，第 13、16、165、167、178、194、230、234 頁
repeated birth and death, 129
反覆的生死，129
rudras, 9
rudras，第 9 頁
Rūdra Śāstras, 4
Rūdra Śāstras，第 4 頁
rūpa (form), 24
rūpa（形相），24
sacred, 1, 3–4, 10, 43, 74–76, 84, 87, 196
神聖，1、3–4、10、43、74–76、84、87、196
sacrifice, 115
犧牲，115
sadāśiva, 50, 54, 108, 134, 214–15
sadāśiva，50、54、108、134、214–15
sadyajāta, 84
sadyajāta，84
sahajavidyājayaḥ, 149
sahajavidyājayaḥ，149
sahasrārdha cakra, 170
sahasrārdha cakra，170
sakala, 214
sakala，214
samadarśanam, 184
samadarśanam，184
samanā, 89, 138, 144, 150
samanā，89，138，144，150
samanāntaṁ, 138
samanāntaṁ，138
samādhau upasarga, 88
samādhau upasarga，88
samādhi, 16, 20–21, 35, 37, 41, 57–58, 87, 101, 103, 119–21, 138, 141, 145–46, 148–49, 165, 167, 184, 188, 219, 238; obstacles to attaining real, 88
samādhi，16，20–21，35，37，41，57–58，87，101，103，119–21，138，141，145–46，148–49，165，167，184，188，219，238；達成真正 samādhi 的障礙，88
samāveśa, 31
包含，31
saṁdhāna: “aiming,” 54
saṁdhāna：「瞄準」，54
saṁhāra, 137, 206
saṁhāra，137，206
saṁkalpa, 151
saṁkalpa，151
saṁsāra, 2, 13, 19, 28, 134, 197, 242
saṁsāra，2，13，19，28，134，197，242
sarvajñānottara, 76
sarvajñānottara，76
sattva guṇa, 132
sattva guṇa，132
sattvika abhinaya, 159, 162–63
sattvika abhinaya，159，162–63
satyuga, 84
satyuga，84
sauḥ, 75
sauḥ，75
savikalpa, 178
savikalpa，178
sādhaka, 78, 89, 144
sādhaka，78，89，144
sādhanās, 16, 52, 64
sādhanās，16，52，64
sāmānya, 25
sāmānya，25
sātatya gamane, 129
sātatya gamane，129
sāttvika, 159
sāttvika，159
semivowels, 107
半元音，107
sensations, 110, 132, 170, 215, 221
感覺，110、132、170、215、221
sentences, 4, 26, 74, 76, 164, 175, 178–79, 199
句子，4,26,74,76,164,175,178–79,199
siddhas, 10, 64, 164, 215
成就者，10,64,164,215
Siddhāmṛita Tantra, 111–13
Siddhāmṛita Tantra，111–13
six coverings, 107–8, 134, 226
六種覆蓋物，107–8、134、226
soma, 61, 235–36
soma，61，235–36
son or daughter of a barren woman, 15
不孕婦女的兒子或女兒，15
soul, 76, 135, 158–60, 198, 204, 241
靈魂，76，135，158–60，198，204，241
sound, 3, 29, 50, 68–69, 85, 88, 106, 112, 120, 153, 170, 177, 199, 222, 226, 233, 242
聲音，3，29，50，68–69，85，88，106，112，120，153，170，177，199，222，226，233，242
soundless, 69, 85, 112, 119, 177
無聲，69，85，112，119，177
so ‘haṁ, 109, 196
so ‘haṁ，109，196
space, 12, 17, 23, 32, 60, 63–64, 171
spanda, 3, 9–10, 17, 23, 29, 31, 35, 43, 56, 60–62, 64, 66, 70, 77, 79, 86, 88, 91, 96, 113, 117, 122–23, 132, 160, 165, 182, 207, 209, 237; śāstra, 135, 140–41, 241; nirṇaya, 10, 23, 223
spanda，3，9–10，17，23，29，31，35，43，56，60–62，64，66，70，77，79，86，88，91，96，113，117，122–23，132，160，165，182，207，209，237；śāstra，135，140–41，241；nirṇaya，10，23，223
spandana (internal throbbing), 147
spandana（內在跳動），147
sparśa (touch), 24
sparśa（觸覺），24
speech, 85, 177, 188
語言，85，177，188
sphuṭa, 99
sphuṭa，99
sphuṭatama, 99
sphuṭatama，99
sphuṭatara, 99
sphuṭatara，99
spirituality, 64, 194, 227
靈性，64、194、227
spontaneous, 78, 195
自發的，78，195
sṛiṣṭi, 203, 206, 219
sṛṣṭi，203，206，219
Stavacintāmaṇi, 158
Stavacintāmaṇi，158
sthāna-prakalpanā, 6
sthāna-prakalpanā，6
sthiti, 203, 206, 219
sthiti，203，206，219
sthitidaśā, 203
sthitidaśā，203
sthitivaccharīra, 224
sthitivaccharra，224
sthūla, 139
sthūla，139
subject, 42–43, 111, 144, 209, 215, 219
主體，42–43、111、144、209、215、219
subjectivity, 41–43, 53, 57, 83, 110–11, 206
主觀性，41–43、53、57、83、110–11、206
subtle, 5, 10, 24, 27, 40, 81, 97, 114, 119–21, 134, 137–39, 142, 147, 160, 171, 173, 179, 182, 209, 235–38
微妙，5、10、24、27、40、81、97、114、119–21、134、137–39、142、147、160、171、173、179、182、209、235–38
subtleness, 171
微妙，171
successive movement, 32
連續運動，32
suprabuddha, 41
超覺，41
supreme glittering (sphuraṇa), 184
至高閃耀（sphuraṇa），184
supreme void, 89, 112–13
至高虛空，89，112–13
surrender, 9
臣服，9
suṣumā, 237
suṣumā，237
suṣumnā nāḍī, 142
suṣumnā nāḍī，142
suṣupti, 3, 36, 38–39, 180–82, 209, 223
suṣupti，3、36、38–39、180–82、209、223
sūkṣma śarīra, 138
sūkṣma śarra，138
sūkṣma vṛitti, 147
sūkṣma vṛitti，147
sūkṣmātītā, 147
sūkṣmāttā，147
sūrya, 61, 235–36
sūrya，61，235–36
Svacchanda Tantra, 5, 24, 31, 43, 47, 53, 66, 142–44, 150–52, 160, 164–65, 171, 174, 183, 188–89, 195–96, 215–16, 227, 236–37, 239–40
Svacchanda Tantra，5，24，31，43，47，53，66，142–44，150–52，160，164–65，171，174，183，188–89，195–96，215–16，227，236–37，239–40
svacchandra, 165, 192
svacchandra，165，192
svacitta, 182
svacitta，182
svapna, 3, 36, 38, 180–82, 209, 223
svapna，3、36、38、180–82、209、223
svapnasvātantrya, 61
svapnasvātantrya，61
svarūpa, 33, 129
svarūpa，33、129
svatantrabhāvaḥ, 164
svatantrabhāvaḥ，164
svāstika āśana, 146
svāstika āśana，146
svātantrya śakti, 26, 30, 32–33, 47, 69, 167, 173, 175–77, 219, 225, 234
svātantrya śakti，26、30、32–33、47、69、167、173、175–77、219、225、234
Swami Lakshmanjoo, 1, 3–4, 6
Swami Lakshmanjoo，1、3–4、6
śabda, 24, 106, 132, 138, 170, 175, 226
śabda，24，106，132，138，170，175，226
śabdarāśi, 69
śabdarāśi，69
Śaivism, 2–6, 19, 33, 85, 94–95, 104, 107–8, 140, 241
濕婆教，2–6，19，33，85，94–95，104，107–8，140，241
śakticakra, 66, 199 226
śakticakra，66，199226
śakticakrasaṁdhāne, 32
śakticakrasaṁdhāne，32
śaktimāna, 155
śaktimāna，155
śaktisandhāne, 59 śaktitamā, 47
śaktisandhāne，59śaktitamā，47
śakti pratyāhāra, 111
śakti pratyāhāra，111
śaktopāya, 6, 33, 141
śaktopāya，6，33，141
Śaṅkara, 17
Śaṅkara，17
śārada, 236
śārada，236
śarīra, 14, 114, 214
śarra，14，114，214
śarīraṁ haviḥ, 114
śarraṁ haviḥ，114
śarīravṛittirvratam, 191, 232
śarravṛittirvratam，191，232
śākta samāveśa, 34
śākta samāveśa，34
śāmbhava: samāveśa, 30–31; visarga, 104
śāmbhava：合一，30–31；呼氣，104
śāmbhavopāya, 6, 32–33, 70, 124, 127, 140–41, 144, 149–50, 181
śāmbhavopāya，6、32–33、70、124、127、140–41、144、149–50、181
śāntatītā kalā, 138
śāntattā kalā，138
śāntā kalā, 137–38
śāntā kalā，137–38
Śiva: śāstras, 4; consciousness, 192; has five energies, 106; Sūtras, 1–2, 4–6, 9–11, 47, 70, 73, 85, 94, 111, 128, 141, 144, 194, 199, 239, 241; Sūtra Vimarśinī, 2, 4–5, 241–42
Śiva：śāstras，4；意識，192；有五種能量，106；Sūtras，1–2，4–6，9–11，47，70，73，85，94，111，128，141，144，194，199，239，241；Sūtra Vimarśin，2，4–5，241–42
śivayoga, 169
śivayoga，169
śivavyāpti, 150–51
śivavyāpti，150–51
śivāvasthā, 89
śivāvasthā，89
Śrīkaṇṭhīsaṁhītā Śāstra, 76
Śrkaṇṭhsaṁhtā Śāstra，76
Śrī Kaṇṭhī Śāstra, 173
Śr KaṇhŚāstra，173
śubhāśubhavāsanā, 26
śubhāśubhavāsanā，26
śuddha, 66, 89, 124, 138, 214
śuddha，66，89，124，138，214
śuddhavidyā, 23, 66, 108, 134, 215
śuddhavidyā，23，66，108，134，215
śuddha tattva, 54
śuddha tattva，54
śūdra, 185
śūdra，185
śūlabīja, 101
śūlabja，101
śūnya, 14, 53, 170, 209, 214, 220, 226, 234
śūnya，14、53、170、209、214、220、226、234
ṣaṭkoṇa, 101
ṣaṭkoṇa，101
tanmātras, 106, 132, 134, 138, 209, 226
tanmātras，106、132、134、138、209、226
tantras, 34, 43, 85, 107, 157–58, 175, 197
tantras，34、43、85、107、157–58、175、197
Tantrasadbhāva, 78, 80–81, 90, 132, 135
Tantrasadbhāva，78、80–81、90、132、135
Tantrāloka, 6, 95, 111
Tantrāloka，6、95、111
taste, 42, 88, 106, 110, 132, 170, 175, 198, 220, 222, 226
味道，42、88、106、110、132、170、175、198、220、222、226
tatpuruṣa, 84
tatpuruṣa，84
tattvagarbha, 218
tattvagarbha，218
tattvas, 33, 134, 137
tattvas，33，134，137
tattvādhva, 139
tattvādhva，139
tattvānāmaviveko, 133
tattvānāmaviveko，133
tattvārtha, 236
tattvārtha，236
tālu, 143
tālu，143
tāmas, 24, 159, 162; abhinaya, 159, 162; guṇa, 132, 159
tāmas，24，159，162；abhinaya，159，162；guṇa，132，159
tāmasika, 129–30
tāmasika，129–30
tejas (fire), 24
tejas（火），24
this-consciousness, 208–10
此意識，208–10
this-ness, 53, 153, 210
此在性，53，153，210
thoughtless, 40–41, 104, 138, 182
無思考，40–41，104，138，182
Timirodghāṭa Tantra, 115, 179
Timirodghāṭa Tantra，115、179
tiraskāre, 214
tiraskāre，214
tirodhāna, 86
tirodhāna，86
trance, 30, 34–35, 144, 189
恍惚狀態，30、34–35、144、189
transcendental, 177
超驗的，177
trāṇa, 75
trāṇa，75
trika system, 3
trika 系統，3
trikoṇa, 100–101
trikoṇa，100–101
tripathā, 83
tripathā，83
Triśirobhairava, 93
Triśirobhairava，93
tritayabhoktā vīreśaḥ, 42
tritayabhoktā vreśaḥ，42
turya, 3, 36–37, 41–43, 121, 180–181, 184, 186, 188, 190, 219–220, 223–224, 226, 228
turya，3，36–37，41–43，121，180–181，184，186，188，190，219–220，223–224，226，228
turyarasa, 180, 186
turyarasa，180，186
turya (camatkāra), 206
turya（camatkāra），206
turyātīta, 190
turyātta，190
uccāra, 6
uccāra，6
udāna, 235
udāna，235
udyamo bhairava, 30, 36, 70
udyamo bhairava，30、36、70
umākumārī, 47
umākumār，47
unawareness, 40
無知，40
universal: agitation, 68; consciousness, 6, 14, 19–21, 24, 29–30, 36, 43, 53–54, 68, 113, 145, 148, 153–54, 156–57, 177, 221, 240–41; dance is his self, 156; God Consciousness, 6, 150–155, 157–158, 185; I-Consciousness, 14, 24, 80, 109–10, 196; power, 65–66; wheel, 65–66
普遍：激動，68；意識，6，14，19–21，24，29–30，36，43，53–54，68，113，145，148，153–54，156–57，177，221，240–41；舞蹈是他的自我，156；神意識，6，150–155，157–158，185；我意識，14，24，80，109–10，196；力量，65–66；輪，65–66
universality, 3, 11, 99, 160, 209
普遍性，3、11、99、160、209
unmanā, 144, 151, 239
unmanā，144，151，239
unmeṣa, 31, 97, 108, 112
unmeṣa，31，97，108，112
upaniṣad, 161
upaniṣad，161
upāya, 6, 32–33, 73, 93, 123, 141
upāya，6，32–33，73，93，123，141
Utpaladeva, 5, 110, 185
Utpaladeva，5，110，185
ūnatā, 97
ūnatā，97
ūṣma, 108
ūṣma，108
vacuum, 19
vacuum，19
vaikharī, 85, 177
vaikhar，85，177
vaiśya, 185
vaiśya，185
varga, 22, 177–78
varga，22，177–78
varjana, 152
varjana，152
Vasugupta, 1, 4, 10, 15
Vasugupta，1，4，10，15
vācaka (world of the alphabet), 28
vācaka（字母世界），28
vācya (world of objects), 26, 28
vācya（物件世界），26，28
vāk, 85
vāk，85
Vāmadeva, 84
Vāmadeva，84
vāmā, 28
vāmā，28
Vāsudeva, 80
Vāsudeva，80
vāyu (air), 24
vāyu（空氣），24
vedana, 152
vedana，152
Vedas, 14
Vedas，14
Vedānta, 95–96, 161
Vedānta，95–96，161
vidya kalā, 137
vidya kalā，137
vidyāsaṁhāre, 119
vidyāsaṁhāre，119
vidyā kalā, 107, 137–38
vidyā kalā，107，137–38
vijñāna, 14, 34, 51, 53, 55–58, 221, 224
vijñāna，14，34，51，53，55–58，221，224
Vijñānabhairava Tantra, 5, 115, 117, 133, 139–40, 154, 183, 195–96, 221–22, 238
Vijñānabhairava Tantra，第 5 章，第 115、117、133、139–140、154、183、195–196、221–222、238 頁
vikalpa, 38, 145, 227
vikalpa，第 38、145、227 頁
vimarśa, 74, 182, 195
vimarśa，第 74、182、195 頁
vimarśaśaktyā, 200
vimarśaśaktyā，第 200 頁
vimarśinī, 4
vimarśin，4
vimuktaḥ, 231–32
vimuktaḥ，231–32
Vīravala Śāstra, 34
Vravala Śāstra，34
vīreśaḥ, 42
vreśaḥ，42
visarga, 84, 95, 102, 104–5, 112, 177, 199
visarga，84，95，102，104–5，112，177，199
visargaśaktiḥ, 199
visargaśaktiḥ，199
vismaya, 44
vismaya，44
viśrānti, 105
viśrānti，105
viśvam, 201
viśvam，201
viśvasaṁghaṭṭāh, 144
viśvasaṁghaṭṭāh，144
viśvasaṁhāraḥ, 32
viśvasaṁhāraḥ，32
viśva saṁghaṭṭa, 63
viśva saṁghaṭṭa，63
Viṣṇu, 215
Viṣṇu，215
vitarka ātmajñānam, 56
vitarka ātmajñānam，56
void, 14, 53, 158, 160, 170, 203–4, 209
虛空，14、53、158、160、170、203–4、209
voidness, 14, 50, 53, 90, 115, 203, 220
空性，14、50、53、90、115、203、220
vowels, 85, 94–95, 97, 99, 102, 104, 177–78
元音，85、94–95、97、99、102、104、177–78
vyutthāna, 35, 165
vyutthāna，35，165
wakefulness, 154, 157: in deep sleep state, 40; in dreaming state, 40; in waking state, 39, 41
清醒，154，157：在深度睡眠狀態，40；在夢境狀態，40；在清醒狀態，39，41
wheel of energies, 28, 32–34, 41–42, 198–99
能量之輪，28，32–34，41–42，198–99
wish-fulfilling tree (kalpataru), 218
如意樹（kalpataru），218
woman, 103, 157, 207, 235
女性，103、157、207、235
womb, 129, 160, 177, 226, 235
子宮，129、160、177、226、235
wonderstruck, 45
驚奇，45
worshiper, 78
崇拜者，78
yogadarśana, 169
瑜伽觀，169
yogic powers, limited, 65, 70, 146
有限的瑜伽能力，65，70，146
yoni, 22, 177–78
yoni，第 22 頁，第 177–178 頁
yonivarga, 22–23, 70
yonivarga，第 22–23 頁，第 70 頁
The Author Swami Lakshmanjoo
作者 Swami Lakshmanjoo
Swami Lakshmanjoo was born in Srinagar, Kashmir on May 9, 1907. He was the last and the greatest of the saints and masters of the tradition of Kashmir Shaivism. Having a deep understanding of the philosophy and practices of Kashmir Shaivism, he was like a splendid and rare jewel. Beginning from childhood he spent his whole life studying and practicing the teachings of this unique sacred tradition. Because of his intellectual power and strength of awareness, he realized both spiritually and intellectually the reality of its thought.
Swami Lakshmanjoo 於 1907 年 5 月 9 日出生於克什米爾的斯利那加。他是克什米爾濕婆教傳統中最後一位也是最偉大的聖人與大師。對克什米爾濕婆教的哲學與修行有深刻理解，他如同一顆璀璨且罕見的寶石。從孩提時代起，他便終身致力於研習與實踐這一獨特神聖傳統的教義。憑藉其卓越的智慧與覺知力量，他在精神與理智上都實現了該思想的真實性。
Being born with a photographic memory learning was always easy. In addition to complete knowledge of Kashmir Shavisim he had a vast knowledge of the traditional religious and philosophical texts of India. When translating or teaching he would freely draw on other texts to clarify, expand and substantiate his teaching. He could recall an entire text by simply remembering the first few words of the verse.
天生擁有過目不忘的記憶力，使得學習對他來說總是輕而易舉。除了對克什米爾濕婆教的全面認識外，他還擁有廣博的印度傳統宗教與哲學典籍知識。無論是翻譯還是教學，他都會自由引用其他典籍來闡明、擴展並佐證他的教導。他只需記住詩句的前幾個字，便能回憶起整篇經文。
In time his reputation as a learned philospher and spiritual adept spread. Spiritual leaders and scholars journeyed from all over the world to receive his blessing and to ask him questions about various aspects of Kashmir Shaiva philosophy. He gained renown as a devotee of Lord Shiva and as a master of the nondual tradition of Kashmir Shaivism.
隨著時間的推移，他作為一位博學的哲學家和靈性大師的聲譽逐漸傳開。來自世界各地的靈性領袖和學者前來接受他的祝福，並向他請教有關喀什米爾濕婆哲學各方面的問題。他以濕婆神的虔誠信徒及喀什米爾濕婆教非二元傳統的大師而聞名。
Throughout his life Swami Lakshmanjoo taught his disciples and devotees the ways of devotion and awareness. He shunned fame and recognition and did not seek his own glory. He knew Kashmir Shaivism was a most precious jewel and that by God’s grace, those who desired to learn would be attracted to its teachings. His earnest wish was that Kashmir Shaivism be preserved and made available to all who desired to know it.
在他的一生中，Swami Lakshmanjoo 教導他的弟子和信徒奉獻與覺知之道。他避開名聲和認可，並不追求個人的榮耀。他知道喀什米爾濕婆教是一顆極其珍貴的寶石，憑藉神的恩典，渴望學習的人將會被其教義所吸引。他真誠的願望是喀什米爾濕婆教能被保存並提供給所有渴望了解它的人。
On September 27, 1991 Swami Lakshmanjoo attained the great liberation and left his physical body.
1991 年 9 月 27 日，Swami Lakshmanjoo 達到了偉大的解脫，離開了他的肉身。
The teachings of Swami Lakshmanjoo are a response to the urgent need of our time: the transformation of consciousness and the evolution of a more enlightened humanity.
Swami Lakshmanjoo 的教導回應了我們時代的迫切需求：意識的轉化與更具覺悟人類的進化。
The Universal Shaiva Fellowship and its educational branch, The Lakshmanjoo Academy, a fully accredited nonprofit organization, was established under Swamij’s direct inspiration, for the purpose of realizing Swamiji’s vision of making Kashmir Shaivism available to the whole world. It was Swamiji’s wish that his teachings be made available without the restriction of caste, creed or color. The Universal Shaiva Fellowship and the Lakshmanjoo Academy have preserved Swamiji’s original teachings and are progressively making these teachings available in book, audio and video formats.
普世濕婆教友會及其教育分支機構 Lakshmanjoo 學院，是一個完全認可的非營利組織，於 Swamiji 的直接啟發下成立，旨在實現 Swamiji 將喀什米爾濕婆教推廣至全世界的願景。Swamiji 希望他的教導能不受種姓、信仰或膚色的限制而廣為傳播。普世濕婆教友會與 Lakshmanjoo 學院保存了 Swamiji 的原始教導，並逐步以書籍、音頻和視頻形式提供這些教導。
This knowledge is extremely valuable and uplifting for all of humankind. It offers humanity a clear and certain vision in a time of uncertainty. It shows us the way home and gives us the means for its attainment.
這些知識對全人類極具價值且令人振奮。在不確定的時代，它為人類提供了清晰且確定的願景。它指引我們回家的道路，並賦予我們達成目標的手段。
For information on Kashmir Shaivism or to support the work of The Universal Shaiva Fellowship and the Lakshmanjoo Academy and its profound consciousness work,
如需了解克什米爾濕婆教或支持 The Universal Shaiva Fellowship 及 Lakshmanjoo Academy 及其深刻意識工作的相關事宜，
visit the Lakshmanjoo Academy website or
請造訪 Lakshmanjoo Academy 網站或
email us at info@LakshmanjooAcademy.org.
請電郵至 info@LakshmanjooAcademy.org。
Instructions to download audio files
下載音訊檔案說明
1.Open this link to download the free audio . . .
1. 開啟此連結下載免費音訊檔案……
https://www.universalshaivafellowship.org/ShivaSutras
It will direct you to “Shiva Sutras - Audio” in our shopping cart.
它會引導您至我們購物車中的「Shiva Sutras - Audio」。
2.Select “Add to basket " which will send you to the next page.
2. 選擇「加入購物籃」，系統將帶您到下一頁。
3.Copy "Shiva" into the “Add Gift Certificate or Coupon” box
3. 在「新增禮券或優惠券」欄位中輸入「Shiva」
4.Click “Checkout” and fill in your details to process the free downloads.
4. 點擊「結帳」，並填寫您的資料以完成免費下載。
If you have any difficulties please contact us at:
如有任何困難，請聯絡我們：