Verse130※Dhāraṇā104 – VBT47

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 130 –
Dhāraṇā 104(Lakshmanjoo) / 105(Jaideva Singh) / 105(Paul Reps) / VBT 47(Osho)


भिया सर्वं रवयति सर्वगो व्यापकोऽखिले
इति भैरवशब्दस्य संततोच्चारणाच्छिवः
bhiyā sarvaṁ ravayati sarvago vyāpako’khile
iti bhairavaśabdasya saṁtatoccāraṇācchivaḥ [Lakshmanjoo]

Bhairava is one who with His luminous consciousness makes every thing resound or who being of luminous consciousness joined with kriyāśakti comprehends the whole universe, who gives everything, who pervades the entire cosmos. Therefore by reciting the word Bhairava incessantly one becomes Śiva. [Jaideva Singh]

ENTER THE SOUND OF YOUR NAME AND, THROUGH THIS SOUND, ALL SOUNDS. [Paul Reps · Osho]

進入你底名字的音聲之中,並由此聲而入衆聲。 [徐進夫]

進入你名字的聲音,透過這個聲音,所有的聲音。 [謙達那]

進入你名字的聲音,透過此聲音,一切的聲音。 [桑雅]

[譯解比對]
     Paul Reps對Vijñānabhairava的英譯傾向於意譯乃至詩意化, 這在此句經文尤其明顯. 只有他將需進入的聲音譯解為“your name”──自己的名字. 其他各家皆按原句所示, 因此該聲音即“Bhairava”——Vijñānabhairava篇名所題之神. 也就是說, 需進入與呼喊的聲音為Bhairava此神的尊名.
     自Lakshmanjo開始, 幾位註釋者皆對Bhairava這個字的首尾結構作了釋義. Lakshmanjo的解析是Bha—威脅, 恐懼; Ra—尖叫, 喊叫; Va—遍滿, 臨在, 神性意識的臨在. 此技巧的修習者, 當他極其畏怖地高喊「喔, Bhairava, 神啊, 保護我, 我已到盡頭了……」, 正是在這麼強烈且不中斷的情感意志下Bhairava的含義完全彰顯, 修習者蛻變為Bhairava, 任何恐懼皆不復見.
     Jaideva Singh對Bhairava一詞有著不盡相同的分析. Bhā是指光, 意識之光; ai象徵活動力; rava有出現在經文裡的ravayati之義, 即領會, 含括. 於是Bhairava可解作「那意識之光結合了活動之力量者領會了全體宇宙即祂自身」. 他又援引了Abhinvavagupta對Bhairava的幾種解釋:宇宙的支持與保護者; 那經常振響偉大梵咒—“I”, 即我—之人; 祂將無畏給予那些對無常輪迴感到恐懼的人們.
     Lilian Silburn的註解近似Jaideva Singh, 進一步點明前述的梵咒“I”即梵語的AHAM, 以及Rava是等同於自性覺知的宇宙共振或意識脈動. 這兩位皆強調對Bhairava的呼喊不該變成機械性的頌念, 而要發自內心, 那包括內化的呼吸能量, suṣumna即中脈, 來到dvādaśānta即呼吸能量的含攝點或Brahmarandhra即頂輪, 而與Bhairava合一.
     Lorin Roche對Bhairava所含的畏怖之義別具想法.
     奧修依循Paul Reps的翻譯, 對於進入該聲音是從自己的名字開始談起, 於是此技巧增添了心理層面, 潛意識和自我意識的作用. 接著他提到傳統上會以神的名字來命名, 於是孩子的名字同時成為神對他與家人的揭示. 然後奧修以跋彌仙人, 印度Raga音樂, 乃至部隊行軍, 阿里巴巴寓言為例, 說明了梵咒頌念與聲音能量的精微原理.

[各家原文與譯解]
Lakshmanjoo
भिया सर्वं रवयति
सर्वगो व्यापकोऽखिले ।
इति भैरवशब्दस्य
संततोच्चारणाच्छिवः ।।१३०।।
bhiyā sarvaṁ ravayati
sarvago vyāpako’khile /
iti bhairavaśabdasya
saṁtatoccāraṇācchivaḥ // 130 //

     Just find out the meaning of “bhairava“. When you want to find out the meaning of “bhairava“, you have to explain these three letters of “bhairava“: “bha“, “ra“, and “va“. “Bha" means, threat, fear. “Ra" means, screaming, crying, “Va" means, all-pervading, present—-the presence of God consciousness. There you find the presence of God consciousness. When you scream [to God] in fear, God is there.
     BRUCE: Does it mean the intensity of that experience?
SWAMIJI: The intensity of that fear. The fear that [causes one to scream)], “O God, protect me! I am finished! I am ruined!"
     BRUCE: Why is it at that moment that God consciousness is more accessible?
     SWAMIJI: Because when you want It…..when you scream, you want It. It means you are screaming for wanting the support of God. You just scream and God is there.
     ERNIE: But then why wouldn’t it be also available to you if you didn’t cry, if you were afraid, but didn’t…..?
     SWAMIJI: But you don’t want to have It. There, you don’t want to have It. When you scream [for It], you want to have It. When you cry [for It], you want to have It. There is the urge for having That support. If you don’t scream [for God], there is no urge for having that God to support you.
     ERNIE: So really, this is just about fear.
     SWAMIJI: Fear, yes.
     ERNIE: This technique is just about fear.
     SWAMIJI: When you are afraid, He is your refuge.
     BRUCE: But you don’t…..it’s not a mental; you do not think that you want Him and then you scream. It’s automatic.
     SWAMIJI: No, it is just the explanation of “bhairava“, what is the state of Bhairava. “Bhairava" means, when you are afraid and scream [to Him], He is there. Vyāpakaḥ means, He is pervading, He is there.
     Iti bhairava śabdasya, when you find out and when you want to explain, discriminate, the state of Bhairava, this word “bhairava“, samtatoccāraṇāt, in continuity, you will become Bhairava. When you become yourself Bhairava, what fear is there?
     This is śāktopāya.
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Verse107※Dhāraṇā81 – VBT106

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 107 –
Dhāraṇā 81(Lakshmanjoo) / 83(Jaideva Singh) / 82(Paul Reps) / VBT 106(Osho)


स्ववदन्यशरीरेऽपि संवित्तिमनुभावयेत्
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत्
svavadanyaśarīre’pi saṁvittimanubhāvayet
āpekṣāṁ svaśarīrasya tyaktvā vyāpī dinairbhavet [Lakshmanjoo]

One should, leaving aside the need of his own body (in other ases), contemplate that the (same) consciousness is present in other bodies as in his own. Thus he will become all-pervasive in a few days. [Jaideva Singh]

FEEL THE CONSCIOUSNESS OF EACH PERSON AS YOUR OWN CONSCIOUSNESS. SO, LEAVING ASIDE CONCERN FOR SELF, BECOME EACH BEING. [Paul Reps · Osho]

把每一個人的意識作爲你自己的意識加以體會,如此則放開自我的關注而成爲每一個人。[徐進夫]

將每一個人的意識感覺成你自己的意識,所以,不要顧慮到自己,變成每一個人。 [謙達那]

感覺每個人的意識有如你自己的意識。因此,拋開對自身的顧慮,成為每一個存在。 [桑雅]

[譯解比對]
     除了Jaideva Singh, 其他幾位都指出與他人情感或感受方面程度不一的連繫. Lakshmanjoo的說明是從近於同情心的連結開始, 再到己身的自我意識轉變成神性意識. Lorin Roche明確點出慈悲心, 然後與Lakshmanjoo一樣談到共同承受, 接著是他對經文裡的śarīra即身體如何靜心冥思的一些個人體會.
     Silburn強調了anubhū一詞—全然擁抱, 強烈體驗, 對等——的豐富含義以及在此經句裡的核心位置. 藉由這般強烈的共振, 對自身的顧慮消失了, 與他人的界線模糊了, 於是超越所有對立的遍在合一就能清楚顯現.
     另外, Silburn引“Kaumudi”(16或17世紀Vijñānabhairava註釋者Ānanda Bhaṭṭa的著作)提出第二種解釋, 即經文裡的他人, 他人身體其實是指Śiva的宇宙身體. Jaideva Singh或許就是依循此種理解, 所以對經文的譯解為意識應不受己身限制, 同於他人進而全體遍滿, 實現Bhairava的本性.
     奧修對此同一的意識是從感覺到對方談起, 而這意味著能將每個人感受為自由, 珍貴的生命與存在. 他也瞭解對現代人而言要在生活裡維持此狀態是困難的, 於是奧修具體建議每天一小時在樹木, 花朵, 天空, 河流等容易親近, 且是自己所愛的事物上面練習這樣的同理心. 然後再進展為對每一個經過身邊, 出現在四周的人都能如此同感, 甚至感覺到他人為中心點, 自己成了外圍. 最終來到與宇宙全體的密切交流, 而那才是祈禱最初的意義.

[各家原文與譯解]
Lakshmanjoo
स्ववदन्यशरीरेऽपि
संवित्तिमनुभावयेत् ।
अपेक्षां स्वशरीरस्य
त्यक्त्वा व्यापी दिनैर्भवेत् ।।१०७।।
svavadanyaśarīre’pi
saṁvittimanubhāvayet /
āpekṣāṁ svaśarīrasya
tyaktvā vyāpī dinairbhavet // 107 //

     Put your consciousness of feeling in other living beings also, in the same way [as for yourself]. As you would feel the prick of a needle in your body paining you, feel the prick of a needle in some other’s body. Feel that way also, that way, too.
     Don’t laugh at that prick [upon another], don’t weep at your own prick. If you get a prick on your body, you will weep. If you get a prick on some other’s body, you will laugh, you will just enjoy. It is not to be done. Put your consciousness in each and every being just like you have put [it] in your own body.
     Apekṣāṁ svaśarīrasya tyaktvā. What will be the fruit of this act? Do you know what will be the fruit of this act? The fruit of this act will be that you will lose, day by day, the I- consciousness of your body, and this universal consciousness, God consciousness, will get its rise day by day.
     This is śāktopāya.
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Verse51※Dhāraṇā28 – VBT6

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 51 –
Dhāraṇā 28(Lakshmanjoo) / 28(Jaideva Singh) / 27(Paul Reps) / VBT 6(Osho)


यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् ।
प्रतिक्षणं क्षीणवृत्ते-र्वैलक्षण्यं दिनैर्भवेत् ।।५१।।
yathā tathā yatra tatra dvādaśānte manaḥ kṣipet /
pratikṣaṇaṁ kṣīṇavṛtter-vailakṣaṇyaṁ dinairbhavet [Lakshmanjoo]

If one fixes one’s mind at dvādaśānta again and again (pratikṣaṇaṃ) howsoever and wheresoever, the fluctuation of his mind will diminish and in a few days, he will acquire an extraordinary status. [Jaideva Singh]

WHEN IN WORLDLY ACTIVITY, KEEP ATTENTION BETWEEN TWO BREATHS, AND SO PRACTICING, IN A FEW DAYS BE BORN ANEW. (Lakshmanjoo says this is his favorite.) [Paul Reps · Osho]

在從事世間的工作時不息凝注於兩息之間,如此練習,不數日即可新生。(拉克希曼爾喬說這是他所做的修持方法之一。) [徐進夫]

當處於世俗的活動之中,將注意力放在兩個呼吸之間,以這樣的方式來練習,在幾天之內就會重新誕生。 [謙達那]

處在世間活動時,始終凝神於兩氣息之間,如此練習,不需幾日即獲新生。 [桑雅]

[譯解比對]
原文裡的dvādaśānte, 雖然在Verse24至27即VBT1至4關於呼吸的技巧並沒有出現, Lakshmanjoo解說時有談到這是呼吸在外部的轉換點(bāhya dvādaśānta, 內部則是hṛdaya). 不知Paul Reps是否因此將其譯為"between two breaths". 在解說中Lakshmanjoo是將dvādaśānte定義為身體裡的中心, 而且任何中心皆有可能:「此dvādaśānta狀態並非僅只在兩眉之間, 也不是只在喉部凹陷處, 亦非僅在心.」
不過他也提及找到此中心的方式為「吸氣進來, 吐氣出去, 於是熟悉這個中心.」Jaideva Singh的解釋是應從身體將意識定著在任何dvādaśānta, 無論它是外部的或是內部的(āntata dvādaśānta). 奧修先是延續他對VBT1的解說, 即觀照點為呼吸內外的兩個空隙, 隨後亦論及到中心處. Silburn則認為應專注在上方頭部的中心.
另外Lakshmanjoo還提到對此中心應該加以視覺化.
Yathā tathā yatra tatra, Lakshmanjoo的解釋主要為日常例行的行為舉止, 也就是Paul Reps的"worldly activity". Jaideva Singh的"howsoever and wheresoever"以及Silburn的"anyway and wherever you are"含有時地行為加上狀態之意. 奧修在這點上更有發揮, 談到了人生戲劇, 命定的角色. 於是原本此技巧可能容易被解讀為在日常行為中分開注意力, 傾向於保存能量與意識, 奧修的詮釋則進一步探入本體層面的顯現, 也因此與其他涉及內心情緒狀態的VBT技巧有所聯結.

[各家原文與譯解]
Lakshmanjoo
यथा तथा यत्र तत्र
द्वादशान्ते मनः क्षिपेत् ।
प्रतिक्षणं क्षीणवृत्ते-
र्वैलक्षण्यं दिनैर्भवेत् ।।५१।।
yathā tathā yatra tatra
dvādaśānte manaḥ kṣipet /
pratikṣaṇaṁ kṣīṇavṛtter-
vailakṣaṇyaṁ dinairbhavet // 51 //

Next, fifty-one.
Or, in each and every action, focus your mind in dvādaśānta. Yathā tathā yatra tatra dvādaśānte manaḥ kṣipet, when you are walking or talking, or doing some household work, or doing any other nonsense act, just concentrate your mind on [any] dvādaśānta. Your mind must hold the state of dvādaśānta in each and every act of your daily routine of life. But this must be held in continuity (pratikṣaṇa). Then, one is born anew. One is born anew in days, not in months. Vailakṣaṇyaṁ dinair bhavet, some days will take place and he will be born anew, he will become new, all-round new.

This is āṇavopāya towards śāmbhavopāya.
JOHN: Both fifty and fifty-one are āṇavopāya?
SWAMIJI: Fifty is śāktopāya. Fifty-one is āṇavopāya to śāmbhavopāya.
DEVOTEE: How is the area of dvādaśānta found?
SWAMIJI: For instance, I have put the [spectacles] in my case and I am taking it [out]. Just do all these [mundane] actions in that, in that awareness of dvādaśānta. That state must be held in each and every act, in continuity. If [yeur awareness] remains in continuity, then you will be born anew in days, not in months. Some days will be…..
DEVOTEE: ….enough.
SWAMIJI: Um, yes.
For this śloka, “kṣanair bhavet" is another reading. Vailakṣaṇ-yaṁ, vailakṣaṇātha, something new will happen to hìm,not in days, [but] in moments—vailakṣaṇyaṁ kṣanair bhavet.
JOHN: And the other reading is, “after some time"
SWAMIJI: In days, in days, not in months. It won’t take a month. In a few days, you will get that bliss.
JAGDISH: “Kṣīṇa vṛtter" is the sādhaka?
SWAMIJI: Kṣīṇa vṛtter sādhakasya, the sādhaka who is kṣīṇa vṛtter, whose mind is just one-pointed, who has become one pointed, [this happens] to him, not to that sadhaka whose mind is not one-pointed.
GEORGE: Is dvādaśānta a state or dvādaśānta is the heart?
SWAMIJI: No, dvādaśānta is the center, any center. Wherever you go, if you are talking, put your mind in the center. If you are laughing, put there also your mind in the center. That is to be done. It is not to just only laugh. While laughing, you have to put your mind in the center While making jokes, put your mind in the center without a break. Because the center, once you have realized [it]—you just breathe in and breathe out and be acquainted with the center—and that center you have to visualize in each and every movement of your livelihood. It must come into your vision. That is…..
JOHN: State of dvādaśānta.
SWAMIJI: ….dvādaśānta.
Yathā tathā yatra tatra, it is not only in the pūjā room, the meditation room. While walking, while doing any absurd things, dvādaśānte manaḥ kṣipet, the mind must be centered in dvādaśānta. Any movement, in any movement, not once, not twice, not thrice, [but] pratikṣaṇa, in continuity you have to put that mund in dvādaśānta. Then kṣīṇa vṛtter, his mind will cease to function. His mind will cease to function altogether and he will become a new man in some moments, or in a few days, not months. Then nothing is to be done afterwards. Then his everything is there.
The state of dvādaśānta is not only between the two eyebrows, [or] only [in the throat pit], [or] only in the heart.
GEORGE: That center, any center.
SWAMIJI: Any center!
GEORGE: Yes.
SWAMIJI: Bas, you must visualize it. You must keep it in vision and then put your mind breaklessly [there], without a break, then you will become new within days, or within moments.
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Verse96※Dhāraṇā71 – VBT26

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 96 –
Dhāraṇā 71(Lakshmanjoo) / 73(Jaideva Singh) / 71(Paul Reps) / VBT 26(Osho)


झगितीच्छां समुत्पन्ना-मवलोक्य शमं नयेत् ।
यत एव समुद्भूता ततस्तत्रैव लीयते ।।९६।।
jhagitīcchāṁ samutpannām-avalokya śamaṁ nayet /
yata eva samudbhūtā tatastatraiva līyate [Lakshmanjoo]

Having observed a desire that has sprung up, the aspirant should put an end to it immediately. It will be absorbed in that very place from which it arose. [Jaideva Singh]

WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT. [Paul Reps · Osho]

慾望來時,思之。而後猝然棄之。 [徐進夫]

當某一個慾望來臨,考慮它,然後,突然間,停止它。 [謙達那]

當某個慾望出現,正視它。於是,突然地,免除它。 [桑雅]

[譯解比對]
     如同出入息, 音聲, 目光等等, 在慾望和情緒波動時的「不動心」「平等心」亦為VBT112個技巧中的一大類別. 此技巧的重點為免除, 消去.
     奧修與Lakshmanjoo, Jaideva Singh, Silburn的不同之處在於, 他強調必須先能不去壓抑, 不受任何新舊觀念制約地正視和審視. 如果這確實成為優先條件, 那麼在面對該慾求時, 能做的很可能只有讓自己進入那慾望行為. 然而奧修認為, 就像他在解說裡所舉的生動例證, 正是在慾望散布全身, 翻攪全身時仍能正對著它, 仔細地看著它, 那才是擺脫它和去除它的正確時刻.
     其他三位談的則是需趁慾望初生未現之際立即結束它. 同時很重要的是, 覺知能夠轉向與進入慾望的源起地, 也就是在兩慾望之間潛伏的靈性實體(unmeṣa), 亦即神性意識.
     Lorin Roche的看法為靜心者可以去選擇這兩個方向, 本身的態度則較像是傾向奧修. 他在解說中提到desire的拉丁字源據說為de sidere, 意思是來自天上諸星.

[各家原文與譯解]
Lakshmanjoo
झगितीच्छां समुत्पन्ना-
मवलोक्य शमं नयेत् ।
यत एव समुद्भूता
ततस्तत्रैव लीयते ।।९६।।
jhagitīcchāṁ samutpannām-
avalokya śamaṁ nayet /
yata eva samudbhūtā
tatastatraiva līyate // 96 //

     When any desire comes in your mind, let it come, let it flow out. As soon as this desire flows out, put an end to it at once. Do not let it function at all. As soon as it begins to function, let this functioning be seized by your force of concentration, awareness. And then, wherefrom this desire had risen, it is dissolved in that point again, and then you enter into that desirelessness.
     DEVOTEE: Is that desire to be resisted, sir?
     SWAMIJI: not resisted—abolished, because it is that point of beginning. It must flow out. That energy, when it flows out, at the point when it flows out—it has not (yet) flown—it begins to flow and then stop it, at that very moment.
     This is śāmbhavopāya. This is not śāktopāya. This is śāmbhavopāya because, at that very first start of desire, you enter in the desire-less state, the thought-less state of God consciousness.
     DEVOTEE: This is why it is called “icchopāya“.
     SWAMIJI: Icchopāya, it is śāmbhavopāya.
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Verse47※Dhāraṇā24 – VBT94

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 47 –
Dhāraṇā 24(Lakshmanjoo) / 24(Jaideva Singh) / 23(Paul Reps) / VBT 94(Osho)


सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे
विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत्
sarvaṁ dehagataṁ dravyaṁ viyadvyāptaṁ mṛgekṣaṇe
vibhāvayettatastasya bhāvanā sā sthirā bhavet [Lakshmanjoo]

O gazelle-eyed one, (if the aspirant is incapable of śūnyabhāva immediately), let him contemplate over the constituents of his body like bone, flesh, etc. as pervaded with mere vacuity. (After this practice), his bhāvanā (contemplation) of vacuity will become steady, (and at last he will experience the light of consciousness). [Jaideva Singh]

FEEL YOUR SUBSTANCE, BONES, FLESH, BLOOD, SATURATED WITH THE COSMIC ESSENCE. [Paul Reps · Osho]

感覺你的實體、骨頭、肌肉,以及血液都充滿字宙的精華。 [徐進夫]

感覺你的實質、骨頭、肉、和血液被宇宙的本質所充滿。 [謙達那]

感覺你的實體,骨,肉,血,浸透著宇宙精華。 [桑雅]

[譯解比對]
sarvaṁ dehagataṁ dravyaṁ字面上的意思依Lakshmanjoo所說是存在於身體裡的物質,因此從他自己到Paul Reps,Jaideva Singh,Lilian Silburn皆釋義為骨,血,肉等等。Silburn多加了一句「無論它外在形象為何」。
Paul Reps所譯的「浸透」,在Lorin Roche的解說可對應經文裡的bhavana,因其含有infusion之意。不過Lakshmanjoo和Jaideva Singh則將bhavana譯為覺知或沉思。
對於接在「身體裡的物質」也就是骨血肉後面的經文,Lakshmanjoo的解釋是想像它們內部什麼都沒有,是中空的;於是建立起空無,空性的覺知。Jaideva Singh所說的是求學者先建立空性再沉思身體裡的組織為其滲透(pervaded)。Silburn則有兩種解釋。讓身體物質灌注著(imbue)能夠振奮且和緩的氣體——這近似Paul Reps的「宇宙精華」。或者讓那身體稀釋,有如擴充並散布自身至天空或無盡的空無。後者根據Vijñānakaumudī,作者是16或17世紀的Ānanda Bhaṭṭa。
奧修的解說相當重視浸透,他認為要能瞭解身體是多孔洞的,可滲透的,內部流動著生命能量。而在觀想身體為宇宙精華所浸透或灌注之前,奧修建議一開始應從個人心情做起,而且是先嘗試負向再轉為正向,如此實踐才有效果。決心修行入道之人應慎重以對。

[各家原文與譯解]
Lakshmanjoo
सर्वं देहगतं द्रव्यं
वियद्व्याप्तं मृगेक्षणे ।
विभावयेत्ततस्तस्य
भावना सा स्थिरा भवेत् ।।४७।।
sarvaṁ dehagataṁ dravyaṁ
viyadvyāptaṁ mṛgekṣaṇe /
vibhāvayettatastasya
bhāvanā sā sthirā bhavet // 47 //

This is also śāktopāya.
Just imagine that dravyam, the material, deha gatam, that is existing in your body (flesh, bones, and marrow, those are existing in your body), just imagine there is nothing inside.
DENISE: It’s hollow?
SWAMIJI: It is hollow there. Then that awareness on the void becomes established. Tatas tasya bhāvana sā, sā bhāvanā sthirā bhavet, that awareness, that state of awareness on the void, becomes established (sthirā bhavet). It becomes firm and so enters in the nirvikalpa state of samadhi.
This is śāktopāya, pure śāktopāya.
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Verse122※Dhāraṇā96 – VBT23

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 122 –
Dhāraṇā 96(Lakshmanjoo) / 97(Jaideva Singh) / 97(Paul Reps) / VBT 23(Osho)


वस्त्वन्तरे वेद्यमाने शनैर्वस्तुषु शून्यता
तामेव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति
vastvantare vedyamāne śanairvastuṣu śūnyatā
tāmeva manasā dhyātvā vidito’pi praśāmyati [Lakshmanjoo]

When one perceives a particular object, vacuity is established regarding all other objects. If one contemplates on this vacuity with mind freed of all thought, then even though the particular object be still known or perceived, the aspirant has full tranquillity. [Jaideva Singh]

FEEL AN OBJECT BEFORE YOU. FEEL THE ABSENCE OF ALL OTHER OBJECTS BUT THIS ONE. THEN, LEAVING ASIDE THE OBJECT-FEELING AND THE ABSENCE-FEELING, REALIZE. [Paul Reps · Osho]

觸摸你眼前的一件東西。感知所有其他的一切東西皆不在你的面前——除了這一件。而後,丟開那東西的感覺和不在的感覺,予以體會。 [徐進夫]

感覺放在你面前的客體,除了這個客體之外,感覺其他所有客體的不在,然後,將這個客體的感覺和那個不在的感覺擺在一旁,達成。 [謙達那]

感覺你面前的某個事物,感覺除此之外其他所有事物都不存在。這時,拋掉事物存在之感與不存在之感,體悟。 [桑雅]

[譯解比對]
Lakshmanjoo對Vastvantare的解釋是"在這之前", 也就是此刻之前所察覺到的. 於是此技巧的練習方式為在察覺(vedyamāne)當前的事物時, 立即想到先前所察覺的事物, 若先前事物浮現了, 就再往前推, 直到所有事物都溶化在空無之中(śanair vastuṣu śūnyata).
然而Jaideva Singh, Silburn, 以及奧修的解釋皆非如此. 前兩位認為那個空無是修學者的意識完全在一個事物上, 以致在它之外的所有事物都溶解所形成的. 此時他的意識或分別心再溶入這空無, 因此進入了神性意識——無論原本那一個事物是否還在.
奧修與這兩位又有些不同. 他說先是專注在面前這一個事物, 忘掉其他所有一切, 然後連此事物都忘掉. 這時仍留下來的就是純然的空無, 是所有客體都消失後所顯現的主體意識之光.
Lorin Roche的Radiances Sutras是從個人的體會出發, 並參照各版本的譯註和Monier-Williams等梵英辭典而著成. 對於Vastvantare的解釋他分為字首Vastu: 成為光, 成為黎明, 任何真實存在實體或本質的座落處; 以及字尾Antare: 在其之間, 位於其中.
奧修另外強調, 需先完成前半段即僅剩一個對象在意識裡, 然後才去作後半段的溶於空無之中.

[各家原文與譯解]
Lakshmanjoo
वस्त्वन्तरे वेद्यमाने
शनैर्वस्तुषु शून्यता ।
तामेव मनसा ध्यात्वा
विदितोऽपि प्रशाम्यति ।।१२२।।
vastvantare vedyamāne
śanairvastuṣu śūnyatā /
tāmeva manasā dhyātvā
vidito’pi praśāmyati // 122 //

Vastvantare vedyamāne śanair vastuṣu śūnyatā. When you perceive something (e.g., you perceive this stand), at the time of the perception of this stand, don’t think of this stand, think of what you have perceived before that (that is vastvantara; vastvantara is, another object which you have perceived already, before that). At the time of perceiving this present object, don’t perceive this present object, go to that previous object. Vastvantare vedyamāne śanair vastuṣu śūnyata, by doing this technique—what will happen?—you won’t find, you won’t perceive, anything in this world. You won’t perceive anything. Śanair vastuṣu śūnyata, all objects will melt in nothingness, by and by. Tāmeva manasā dhyātva, and, through your mind, focus on that nothingness, how all these objects are dissolved in nothingness in the end.
Because, when I perceive Stephanie, [and] then I perceive Ellen, at the time of perceiving Ellen, I must perceive Stephanie. At the time I am perceiving Ernie, I must perceive Ellen. So it works like this, that everything becomes dissolved in nothingness. You don’t perceive anything. When you perceive a pencil, you perceive this [previous object]; at the time of perceiving this, you perceive this; at the time of perceiving this, you perceive this. So you will neither perceive this, nor this, nor this. There will be only śūnya, nothingness. Nothingness will appear in you, in the cycle of the objective world—-śanair vastuṣu śūnyata tāmeva manasā dhyātvā.
[Then] vidito’pi, after going in the cycle of perception also, you will enter in the appeased position of God consciousness (praśāmyati; praśāmyati is the appeased state of God consciousness where there is nothing).
This is śāktopaya.
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Verse121※Dhāraṇā95 – VBT29

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 121 –
Dhāraṇā 95(Lakshmanjoo) / 96(Jaideva Singh) / 96(Paul Reps) / VBT 29(Osho)


भक्त्युद्रेकाद्विरक्तस्य यादृशी जायते मतिः ।
सा शक्तिः शाङ्करी नित्यं भावयेत्तां ततः शिवः ।।१२१।।
bhaktyudrekādviraktasya yādṛśī jāyate matiḥ /
sā śaktiḥ śāṅkarī nityaṁ bhāvayettām tataḥ śivaḥ // 121 // [Lakshmanjoo]

The sort of intuition (mati) that emerges through the intensity of devotion in one who is perfectly detached is known as śakti of śaṅkara. One should contemplate on it perpetually. Then he becomes Śiva Himself. [Jaideva Singh]

DEVOTION FREES. [Paul Reps · Osho]

誠敬可得自在。 [徐進夫]

奉獻使人解脱。 [謙達那]

奉獻而自由。 [桑雅]

[譯解比對]
Lakshmanjoo, Jaideva Singh, 和Silburn皆將bhakti, 奉獻的對象指明為神, 即經文中的Śiva (tataḥ Śivaḥ), 且需持以棄俗, 拋開世間種種執著的態度. 此條件滿足後三人都談到經文裡的mati, 動態式的直觀. Silburn的說明為此介於智性與成道之間的mati, 可再轉成citi即已不受激情束縛的純淨意識, 最後顯現出śakti—-Rudra(亦即Śiva)的仁善能量.
Lorin Roche和Osho則從愛談起. Roche認為在Bhakti yoga裡各種人間性質的情感都可以與神產生關聯, 包括激越情愛, 平等友誼, 甚至是將自己當作了父母, 神當作了孩子般的關照與呵護.
奧修則細述了感覺的心靈, 無須證明的信任, 以及自我隱沒並讓另一個人成為中心—-直到能為對方而活而死. 此與藏傳修心系統的自他交換頗為吻合. 文中舉出Meera及Ramakrishna, 可謂Bhakti虔信派, 宗教奉獻情感的極佳例證.

[各家原文與譯解]
Lakshmanjoo
भक्त्युद्रेकाद्विरक्तस्य
यादृशी जायते मतिः ।
सा शक्तिः शाङ्करी नित्यं
भावयेत्तां ततः शिवः ।।१२१।।
bhaktyudrekādviraktasya
yādṛśī jāyate matiḥ /
sā śaktiḥ śāṅkarī nityaṁ
bhāvayettām tataḥ śivaḥ // 121 //

There is another technique. That the intensity of love for God, the intensity [of devotion] ——bhakti udrekā.
When there is the intensity of love, you can’t understand anything else in this world. When there is the intensity of love for God, you won’t recognize Viresh, you won’t recognize John, you won’t recognize your body, you won’t recognize anything in this world. Viraktasya, vairāgya (detachment ) appears from all sides except for that intensity of love of God
Bhakti udrekā, by the intensity of love for the Lord, viraktasva, when detachment rises in your mind, yādṛśī jāyate matiḥ, and that position of your intellectual cycle at that time, the state of that intellectual cycle of yours, is [no longer] intellectual, is [no longer] the element of intellect in you, sā śaktiḥ śāṅkarī, that is the energy of God consciousness. That intellect is transformed in the energy of God consciousness, and you should perceive that this energy is the real energy. [By] detachment, being detached from all sides because of the intensity of love towards the Lord, bhāvayet you will find out that tataḥśivaḥ, you will become one with Śiva.
This is śāmbhavopäya, the technique of śāmbhavopāva.
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Verse38※Dhāraṇā15 – VBT38

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 38 –
Dhāraṇā 15(Lakshmanjoo) / 15(Jaideva Singh) / 14(Paul Reps) / VBT 38(Osho)


अनाहते पात्रकर्णे-ऽभग्नशब्दे सरिद्द्रुते
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति
anāhate pātrakarṇe-‘bhagnaśabde sariddrute
śabdabrahmaṇi niṣṇātaḥ param brahmādhigacchati [Lakshmanjoo]

One who is deeply versed and deeply bathed or steeped in Nāda which is Brahman in the form of sound (śabdabrahmaṇi niṣṇātaḥ), which is vibrating inside without any impact (anāhate), which can be heard only by the ear that becomes competent by yoga (pātrakarṇe), which goes on sounding like a river (sariddrute) attains to Brahman (brahmādhigacchati). [Jaideva Singh]

BATHE IN THE CENTER OF SOUND, AS IN THE CONTINUOUS SOUND OF A WATERFALL. OR, BY PUTTING THE FINGERS IN THE EARS, HEAR THE SOUND OF SOUNDS. [Paul Reps · Osho]

沐浴於音響中心,一似沐浴於瀑布底連續聲音之間,或以手指塞住耳孔,而後聽那泉聲之音。 [徐進夫]

沐浴在聲音當中,就好像在持續的瀑布聲裡,或者,用手指頭塞住耳朵,聽眾音的聲音。 [謙達那]

沐浴在聲音的中心,如同身在連綿的瀑布聲裡。或者,藉由手指堵住耳朵,聽見聲中之聲。 [桑雅]

[譯解比對]
原文裡聲中之聲, anāhate, 是首先提及的. 它的性質是pātrakarṇe, 亦即自行顯現, 不似一般聲音由物體摩擦和空氣振動所產生. 此等聲音(nāda)需足夠功力的瑜伽士才能聽見. 而沐浴(niṣṇātaḥ)在這如溪水連綿(bhagnaśabde sariddrute)的anāhate即最深的梵音(śabdabrahmaṇi)之中就是與梵天合一(brahmādhigacchati). 在Jaideva Singh和Silburn的解說裡引用了濕婆瑜伽, 早期奧義書, Nātha傳統, 以及Kabīra, Sainte Thérèse, 喀什米爾的Lallā等古經書宗派與聖人對此梵音作出印證.
不過Lakshmanjoo將bhagnaśabde sariddrute解釋為任何如瀑布溪水般連綿不絕的聲音, 並且明確指出修學者可直接冥思內在的梵音, 或者也可從外在的連綿之聲開始. 可能因為這樣, Paul Reps將"or"用在他的英譯裡. 手指堵住耳朵也是Lakshmanjoo解說中的建議作法.
奧修的解說按照Paul Reps的翻譯順序, 也如Lakshmanjoo區分為外在的連綿聲音與內在的聲中之聲. 然而他對兩種聲音都有更為詳盡, 結合科學與靈修經驗的精闢詮釋. 尤其他強調不該因為譯文中出現"或者", 練習時就只選一種去做. 他認為兩者應各以數月時間輪替進行, 如此在兩極之間移動才能證得生命的真義. 而這一向都是奧修對譚崔密宗, 對靜心, 對門徒運動所抱持的基本態度.

[各家原文與譯解]
Lakshmanjoo
अनाहते पात्रकर्णे-
ऽभग्नशब्दे सरिद्द्रुते ।
शब्दब्रह्मणि निष्णातः
परं ब्रह्माधिगच्छति ।।३८।।
anāhate pātrakarṇe-
‘bhagnaśabde sariddrute /
śabdabrahmaṇi niṣṇātaḥ
param brahmādhigacchati // 38 //

That sound which is un-struck is called anāhata.
[You must] pātra karṇe. Pātra karṇe means, [to meditate on the un-struck sound] which is heard in your own ears, the sound which does not come from outward sources, which is heard only in your ears—pātra karṇe. That is pātra karṇe (pātraṁ karṇau yasya).
Or, if you can’t meditate on the anāhata sound , [then] when any sound is produced without a break (abhagna śabde). Abhagna śabde means, that sound which has no breakage. The sound of a waterfall, it is without breakage—-that is abhagna śabde. To that [point], He explains, to make it clear. He says, sarit drute, just like the vega (the flow) of sarit (a stream), which is flowing in great speed, great velocity. That is sarit drute. Śabda brahmaṇi, that is śabda brahma, that is that sound which is one with Brahman.
And, in that śabda brahmani, whoever is niṣṇātaḥ, whoever has taken a bath, taken a dip (niṣṇātaḥ; niḥśeṣaṇa snāta, niṣṇātaḥ), paraṁ brahmādhi gacchati, he is sentenced to paraṁ brahma, he enters in the state of paraṁ brahma.
This is śāktopāya because there is no mantra. There is nothing of that sort to be done—-no mantra, no recitation, no breathing exercise. It is only just to concentrate on the continuity of that sound, waterfall, or anāhata śabda, [but] not both. Anāhata or a waterfall.
For instance, you put [your] fingers on [your] ears, you’ll find anāhata dhvani. Or, you put your hands just like a ball, cup shape [over your ears], you’ll feel that sound, the continuity of that sound. Just contemplate on that sound.
This is śāktopāya, pure śāktopāya.
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Verse24※Dhāraṇā1 – VBT1

विज्ञानभैरवः ※ Vijñānabhairava ※ Vigyan Bhairav Tantra ※ 奧祕之書
Verse 24 –
Dhāraṇā 1(Lakshmanjoo) / 1(Jaideva Singh) / 1(Paul Reps) / VBT 1(Osho)


ऊर्ध्वे प्राणो ह्यधो अधो जीवो विसर्गात्मा परोच्चरेत्
उत्पत्तिद्वितयस्थाने, भरणाद्भरिता स्थितिः
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret
utpattidvitayasthāne bharaṇādbharitā sthitiḥ [Lakshmanjoo]

Parā devī or Highest Śakti who is of the nature of visarga goes on (ceaselessly) expressing herself upward (ūrdhve) (from the centre of the body to dvādaśānta or a distance of twelve fingers) in the form of exhalation (prāṇa) and downward (adhaḥ) (from dvādaśānta to the centre of the body) In the form of inhalation (jiva or apāna). By steady fixation of the mind (bharaṇāt) at the two places of their origin (viz., centre of the body in the case of prāṇa and dvādaśānta in the case of apāna), there is the situation of plenitude (bharitāsthitiḥ which is the state of parāśakti or nature of Bhairava). [Jaideva Singh]

Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) — the beneficence. [Paul Reps · Osho]

光彩四溢的人呀,這個經驗可在一呼一吸之間明朗。 在吸氣完了(下)而呼氣將畢(上)之前——慈善。 [徐進夫]

發光的人,這個經驗可能會出現在兩個呼吸之間。在氣進入之後,以及就在它要出來之前——那個恩典。 [謙達那]

燦爛之人啊,這樣的體驗會在兩個氣息之間露出曙光。當氣進來(往下)後,正要轉上(往外)之前──慈恩。 [桑雅]

[譯解比對]
Lakshmanjoo解釋utpatti dvitaya sthāne為"這兩個起點", Paul Reps的英譯僅指出進來的氣與出去的氣之間. 奧修的解說補充了出去的氣與進來的氣之間, 不過從他援引佛陀的話語以及自己的闡釋可看出此技巧, 既然列於全篇112個同時是其中呼吸技巧的首位, 以前者即入息和出息在自身內部的轉換之處作為覺知重心是適當的.
奧修的解說則既提空隙的觀照也談呼吸的停止, 這已超前到Verse25至27也就是之後三個技巧的內容. 按照Jaideva Singh引Śivopādhyāya對Bharaṇāt所作的註釋, 應覺察的是在兩個轉換點呼吸暫歇之中, 依然留存並顯露出的神性脈動(spanda)與亮光. 隨後他提及此技巧的另一種詮釋, 即Lakshmanjoo認為的練習方法, 那就是在出去的氣—轉換點以及起來的氣—轉換點此過程中, 分別頌念sa—visarga, ha—’ṁ’-kara. Jaideva Singh歸納成公式’Haṃsaḥ’. Silburn亦提到有別處經句指出此公式.
兩個氣息於身內和身外的轉換點, 前者在Lakshmanjoo, Jaideva Singh, Silburn三人皆是指心(hṛdaya或hṛt), 後者則是從鼻尖算起12個指寬之處(dvādaśānta). Silburn另有談到, 當修行入微時dvādaśānta會移至頂輪.
經文裡有出現prāṇaḥ和jīvaḥ, 後者又稱apāna. 然而不同於普遍認知的吠陀與瑜伽觀念, 在這篇Vijñānabhairava裡prāṇaḥ是指出息, apāna是指入息. 另外, 一般會以prana來描述氣或生命能量, 奧修也是如此, 而Jaideva Singh的注釋則認為是apana即氣息的返回才能提供生命—-jiva. Lorin Roche的看法為prana是生命的氣息, jiva是有別於宇宙靈魂, 由生命氣息濃縮於自身而成的個體靈魂.
Visargātmā在Jaideva Singh的譯解裡直指無上的devī或最高的Śakti, Lakshmanjoo意譯為至上能量, Silburn則依據對它可能的解讀來判別此技巧所屬的路徑層次.

[各家原文與譯解]
Lakshmanjoo
श्रीभैरव उवाच
ऊर्ध्वे प्राणो ह्यधो अधो जीवो
विसर्गात्मा परोच्चरेत् ।
उत्पत्तिद्वितयस्थाने,
भरणाद्भरिता स्थितिः ।।२४।।
śrī bhairava uvāca
ūrdhve prāṇo hyadho jīvo
visargātmā paroccaret /
utpattidvitayasthāne
bharaṇādbharitā sthitiḥ // 24 //

Ūrdhve means “from upwards".
The movement from upwards (ie., from the heart to dvādaśānta) is prāṇaḥ (prāṇaḥ means, the outgoing breath). Adhaḥ, from dvādaśānta to hṛdaya (the heart) is jīvaḥ (jīvaḥ means, the in-going breath).
The outgoing breath is represented by ‘sa’ and the ingoing breath is represented by ‘ha’. So ‘sa’ and ‘ha’, visargātmā parā uccaret utpatti dvitaya sthāne; utpatti dvitaya sthāne, [these are] two starting points. From the heart, there is one starting point, and from bāhya dvādaśānta, there is another starting point (that is utpatti dvitaya, two starting points). There, visargātmā parā uccaret, this supreme energy, which is full of visarga, appears. And by this process, bharaṇāt bharitā sthitiḥ, bharitā sthiti, bhairavasya sthitiḥ syāt, one becomes one with Bhairava, bharaṇāt, because of its fullness.
This upāya, this means, is connected with āṇavopāya. It can’t be śāktopāya or śāmbhavopāya. It is āṇavopāya because it is functioning in the field of objective consciousness.
Ūrdhve, you have to take the breath [out] from the heart to dvādaśānta, and take it in from dvādaśānta to the heart again, and recite prāṇa and jīva. “Recite prāṇa" means, recite ‘sa’, the letter ‘sa’, and “recite jīva” [means, recite] the letter ‘ha’. And, in these utpatti dvitaya, in these two starting points, you have to recite visarga and ‘ṁ’-kara. The visarga of ‘sa’ will be recited in the outward dvādaśānta, and the ‘ṁ’-kara of ‘ha’ will be recited in the heart. When you take your breath inside, [the recitation of “ha"] will end in ‘ṁ’. When you take it out, [the recitation of ‘sa’ will end in visarga – ‘saḥ’. And, in these two starting points, if you concentrate, you will become one with Bhairava because of its fullness.
This is āṇavopāya.
繼續閱讀

奧祕之書:112技巧原文與中譯 (持續修訂)

* 梵文擷自"Manual for Self Realization: 112 Meditations of the Vijnana Bhairava Tantra",英譯為Paul Reps之筆,取自"The Book of Secrets",中譯由桑雅依此英譯而作。各種參考資料有 “Vijñānabhairava or Divine Consciousness","Le Vijñāna Bhairava",Daniel Odier譯文,"The Radiance Sutras",以及"禪的故事","譚崔經典"等。



विज्ञानभैरवः
Vigyan Bhairav Tantra

DEVI ASKS:
OH SHIVA, WHAT IS YOUR REALITY?
WHAT IS THIS WONDER-FILLED UNIVERSE?
WHAT CONSTITUTES SEED?
WHO CENTERS THE UNIVERSAL WHEEL?
WHAT IS THIS LIFE BEYOND FORM PERVADING FORMS?
HOW MAY WE ENTER IT FULLY, ABOVE SPACE AND TIME, NAMES AND DESCRIPTIONS?
LET MY DOUBTS BE CLEARED!
女神問起:
喔,濕婆!什麼是你的實體?
什麼是這充滿驚奇的宇宙?
是什麼構成了種子?
是誰立下宇宙的輪心?
什麼是這超出形式又遍布形式的生命?
我們該如何完全進入它,超乎時間與空間,名相與表述?
讓我的疑惑一掃而空吧!


SHIVA REPLIES:
1. RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS. AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) – THE BENEFICENCE.
濕婆回答:
1. 燦爛之人啊,這樣的體驗會在兩個氣息之間露出曙光。當氣進來(往下)後,正要轉上(往外)之前──慈恩。
ऊर्ध्वे प्राणो ह्यधो अधो जीवो विसर्गात्मा परोच्चरेत्
उत्पत्तिद्वितयस्थाने, भरणाद्भरिता स्थितिः
ūrdhve prāṇo hyadho jīvo visargātmā paroccaret
utpattidvitayasthāne bharaṇādbharitā sthitiḥ


2. AS BREATH TURNS FROM DOWN TO UP, AND AGAIN AS BREATH CURVES FROM UP TO DOWN – THROUGH BOTH THESE TURNS, REALIZE.
2. 當氣從下轉向上,以及當氣再從上彎向下時──透過這兩個轉折,體悟。
मरुतोऽन्तर्बहिर्वापि वियद्युग्मानुवर्तनात्
भैरव्या भैरवस्येत्थं भैरवि व्यज्यते वपुः
maruto’ntarbahirvāpi viyadyugmānuvartanāt
bhairavyā bhairavasyetthaṁ bhairavi vyajyate vapuḥ


3. OR, WHENEVER IN-BREATH AND OUT-BREATH FUSE, AT THIS INSTANT TOUCH THE ENERGY-LESS, ENERGY-FILLED CENTER.
3.或者,每當進來的氣與出去的氣消融之際,在這瞬間碰觸到那無有能量,又滿載能量的中心。
न वजेन्न विशेच्छक्ति-र्मरुद्रूपा विकासिते
निर्विकल्पकतया मध्ये तया भैरवरूपता
na vajenna viśecchaktir marudrūpā vikāsite
nirvikalpakatayā madhye tayā bhairavarūpatā


4. OR, WHEN BREATH IS ALL OUT (UP) AND STOPPED OF ITSELF, OR ALL IN (DOWN) AND STOPPED – IN SUCH UNIVERSAL PAUSE, ONE’S SMALL SELF VANISHES. THIS IS DIFFICULT ONLY FOR THE IMPURE.
4.或者,當氣完全出去(上)並自行停止,或完全進來(下)且停止時──在如此宇宙性的停頓裡,人渺小的自己消失無蹤。這只對不純淨之人才是困難的。
कुम्भिता रेचिता वापि पूरिता या यदा भवेत्
तदन्ते शान्तनामासौ शक्त्या शान्तः प्रकाशते
kumbhitā recitā vāpi pūritā vā yadā bhavet
tadante śāntanāmāsau śaktya śāntaḥ prakāśate


5. ATTENTION BETWEEN EYEBROWS, LET MIND BE BEFORE THOUGHT. LET FORM FILL WITH BREATH ESSENCE TO THE TOP OF THE HEAD AND THERE SHOWER AS LIGHT.
5.專注在兩眉之間,讓心落在思緒之前,讓形體直到頭頂充滿呼吸的精髓,從那裡如光一般灑落。
तयापूर्याशु मूर्धान्तं भङ्क्त्वा भ्रूक्षेपसेतुना
निर्विकल्पं मनः कृत्वा सर्वोर्ध्वे सर्वगोद्गमः
tayāpūryāśu mūrdhāntaṁ bhaṅktvā bhrūkṣepasetunā
nirvikalpaṁ manaḥ kṛtvā sarvordhve sarvagodgamaḥ


6. WHEN IN WORLDLY ACTIVITY, KEEP ATTENTION BETWEEN TWO BREATHS, AND SO PRACTICING, IN A FEW DAYS BE BORN ANEW.
6.處在世間活動時,始終凝神於兩氣息之間,如此練習,不需幾日即獲新生。
यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत्
प्रतिक्षणं क्षीणवृत्तेर्वैलक्षण्यं दिनैर्भवेत्
yathā tathā yatra tatra dvādaśānte manaḥ kṣipet
pratikṣaṇaṃ kṣīṇavṛttervailakṣaṇyam dinairbhavet


7. WITH INTANGIBLE BREATH IN CENTER OF FOREHEAD, AS THIS REACHES HEART AT THE MOMENT OF SLEEP, HAVE DIRECTION OVER DREAMS AND OVER DEATH ITSELF.
7.隨著前額中心裡那無形的呼吸,在沉睡的時刻抵達於心,對夢和死亡本身都已掌握。
पिनां च दुर्बलां शक्तिं ध्यात्वा द्वादशगोचरे
प्रविश्य हृदये ध्यायन्-सुप्तः स्वातन्त्र्यमाप्नुयात्
pināṁ ca durbalāṁ śaktiṁ dhyātvā dvādaśagocare
praviśya hṛdaye dhyāyan-suptaḥ svātantryamāpnuyāt


8. WITH UTMOST DEVOTION, CENTER ON THE TWO JUNCTIONS OF BREATH AND KNOW THE KNOWER.
8.懷著最大之奉獻,以呼吸的兩個轉接點為中心,知道了知者。
वायुद्वयस्य संघट्टा-दन्तर्वा बहिरन्ततः
योगी समत्वविज्ञान-समुद्गमनभाजनम्
vāyudvayasya saṁghaṭṭād-antarvā bahirantataḥ
yogī samatvavijñāna-samudgamanabhājanam


9. LIE DOWN AS DEAD. ENRAGED IN WRATH, STAY SO. OR STARE WITHOUT MOVING AN EYELASH. OR SUCK SOMETHING AND BECOME THE SUCKING.
9.如死去般躺下來。憤怒激起時,待在如此。或眼睛眨也不眨地直瞪著。或吸吮某樣東西並變成那個吸吮。
करङ्किण्या क्रोधनया भैरव्या लेलिहानया
खेचर्या दृष्टिकाले च परावाप्तिः प्रकाशते
karaṅkiṇyā krodhanayā bhairavyā lelihānayā
khecaryā dṛṣṭikāle ca parāvāptiḥ prakāśate


10. WHILE BEING CARESSED, SWEET PRINCESS, ENTER THE CARESS AS EVERLASTING LIFE.
10.在接受輕撫時,甜美的公主啊,如永恆持續之生命進入那輕撫。
कुहनेन प्रयोगेन सद्य एव मृगेक्षणे
समुदेति महानन्दो येन तत्त्वं प्रकाशते
kuhanena prayogena sadya eva mṛgekṣaṇe
samudeti mahānando yena tattvaṁ prakāśate

11. STOP THE DOORS OF THE SENSES WHEN FEELING THE CREEPING OF AN ANT. THEN.
11.當身上出現蟲蟻爬行的感覺時關上知覺的門戶。就在那時。
सर्वस्रोतोनिबन्धेन प्राणशक्त्योर्ध्वया शनैः
पिपीलस्पर्शवेलायां प्रथते परमं सुखम्
sarvasrotonibandhena prāṇaśaktyordhvayā śanaiḥ
pipīlasparśavelāyāṁ prathate paramaṁ sukham


12. WHEN ON A BED OR A SEAT, LET YOURSELF BECOME WEIGHTLESS, BEYOND MIND.
12.在床上或在座位上時,讓自己變得沒有重量,超出了心靈。
आसने शयने स्थित्वा निराधारं विभावयन्
स्वदेहं मनसो क्षीणे, क्षणात् क्षीणाशयो भवेत्
āsane śayane sthitvā nirādhāraṁ vibhāvayan
svadehaṁ, manaso kṣīṇe kṣaṇāt kṣīṇāśayo bhavet


13. OR, IMAGINE THE FIVE-COLORED CIRCLES OF THE PEACOCK TAIL TO BE YOUR FIVE SENSES IN ILLIMITABLE SPACE. NOW LET THEIR BEAUTY MELT WITHIN. SIMILARLY, AT ANY POINT IN SPACE OR ON A WALL – UNTIL THE POINT DISSOLVES. THEN YOUR WISH FOR ANOTHER COMES TRUE.
13.或者,想像在那無垠空間裏孔雀尾部的五彩圓圈成為你的五個感官。現在讓它們的美融化在你裡面。同樣地,就在空間或牆上的任何一點──直到那一點溶解。這時你對另個世界的渴望將會實現。
शिरिवपक्षैश्चित्ररूपै-र्मण्डलैः शून्यपञ्चकम्
ध्यायतोऽनुत्तरे शून्ये प्रवेशो हृदये भवेत्
śikhipakṣaiścitrarūpair-maṇḍalaiḥ śūnyapañcakam
dhyāyato’nuttare śūnye praveśo hṛdaye bhavet
ईदृशेन क्रमेणैव यत्र कुत्रापि चिन्तना
शून्ये कुड्ये परे पात्रे स्वयं लीना वरप्रदा
īdṛśena krameṇaiva yatra kutrāpi cintanā
śūnye kuḍye pare pātre svayaṁ līnā varapradā


14. PLACE YOUR WHOLE ATTENTION IN THE NERVE, DELICATE AS THE LOTUS THREAD, IN THE CENTER OF YOUR SPINAL COLUMN. IN SUCH BE TRANSFORMED.
14.將你整個注意力放在神經脈絡上,細緻如蓮花的紋路,就在你脊柱的中心。在如此之中得到蛻變。
मध्यनाडी मध्यसंस्था बिससूत्राभरूपया
ध्यातान्तर्व्योमया देव्या तया देवः प्रकाशते
madhyanāḍī madhyasaṁsthā bisasūtrābharūpayā
dhyātāntarvyomayā devyā tayā devaḥ prakāśate


15. CLOSING THE SEVEN OPENINGS OF THE HEAD WITH YOUR HANDS, A SPACE BETWEEN YOUR EYES BECOMES ALL INCLUSIVE.
15.用雙手關閉頭部的七個開口,你雙眼之間的空隔變得含括一切。
कररुद्धदृगस्त्रेण भ्रूभेदाद्द्वाररोधनात्
दृष्टे बिन्दौ क्रमाल्लीने तन्मध्ये परमा स्थितिः
kararuddhadṛgastreṇa bhrūbhedāddvārarodhanāt
dṛṣṭe bindau kramāllīne tanmadhye paramā sthitiḥ


16. BLESSED ONE, AS SENSES ARE ABSORBED IN THE HEART, REACH THE CENTER OF THE LOTUS.
16.有福之人啊,當各種感官知覺都已攝入於心,到達了蓮花的中心。
हृद्याकाशे निलीनाक्षः पद्मसंपुटमध्यगः
अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात्
hṛdyākāśe nilīnākṣaḥ padmasaṁpuṭamadhyagaḥ
ananyacetāḥ subhage paraṁ saubhāgyamāpnuyāt


17. UNMINDING MIND, KEEP IN THE MIDDLE – UNTIL.
17.卸心於心,執於中──直至。
सर्वतः स्वशरीरस्य द्वादशान्ते मनो लयात्
दृढबुद्धेर्दृढीभुतं-तत्त्वलक्ष्यं प्रवर्तते
sarvataḥ svaśarīrasya dvādaśānte mano layāt
dṛḍhabuddherdṛḍhībhutaṃ tattvalakṣyaṁ pravartate


18. LOOK LOVINGLY AT SOME OBJECT. DO NOT GO TO ANOTHER OBJECT. HERE IN THE MIDDLE OF THE OBJECT – THE BLESSING.
18.懷著愛地看著某個客體。不要去到別的對象。就在此對象之中間處──賜福。
भावे त्यक्ते निरुद्धा चित् नैव भावान्तरं व्रजेत्
तदा तन्मध्यभावेन विकसत्यति भावना
bhāve tyakte niruddhā cit naiva bhāvāntaraṁ vrajet
tadā tanmadhyabhāvena vikasatyati bhāvanā


19. WITHOUT SUPPORT FOR FEET OR HANDS, SIT ONLY ON THE BUTTOCKS. SUDDENLY, THE CENTERING.
19.不靠腳或手的支撐,僅以臀部去坐。突然間, 歸於中心。
मृद्वासने स्फिजैकेन हस्तपादौ निराश्रयम्
निधाय तत्प्रसङ्गेन परा पूर्णा मतिर्भवेत्
mṛdvāsane sphijaikena hastapādau nirāśrayam
nidhāya tatprasaṅgena parā pūrṇā matirbhavet


20. IN A MOVING VEHICLE, BY RHYTHMICALLY SWAYING, EXPERIENCE. OR IN A STILL VEHICLE, BY LETTING YOURSELF SWING IN SLOWING INVISIBLE CIRCLES.
20.在移動中的交通工具裏,藉由有節奏地晃動,體驗。或是在靜止的交通工具裡,藉由讓自己以緩慢無形的圓圈擺動。
चलासने स्थितस्याथ शनैर्वा देहचालनात्
प्रशान्ते मानसे भावे देवी दिव्यौघमाप्नुयात्
calāsane sthitasyātha śanairvā dehacālanāt
praśānte mānase bhāve devī divyaughamāpnuyāt


21. PIERCE SOME PART OF YOUR NECTAR-FILLED FORM WITH A PIN, AND GENTLY ENTER THE PIERCING AND ATTAIN TO THE INNER PURITY.
21.以尖針刺入你注滿甘露之形體某處,輕柔地進入這穿刺,於是達到內在的純淨。
किञ्चिदङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः
kiñcidaṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ
tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ


22. LET ATTENTION BE AT A PLACE WHERE YOU ARE SEEING SOME PAST HAPPENING, AND EVEN YOUR FORM, HAVING LOST ITS PRESENT CHARACTERISTICS, IS TRANSFORMED.
22.將專注力放在你從那裡正看見一些過去在發生之處,於是連你的形體,失去了它現有的屬性,都蛻變了。
वस्तुषु स्मर्यमाणेषु दृष्टे देशे मनस्त्यजेत्
स्वशरीरं निराधारं कृत्वा प्रसरति प्रभुः
vastuṣu smaryamāṇeṣu dṛṣṭe deśe manastyajet
svaśarīraṁ nirādhāraṁ kṛtvā prasarati prabhuḥ


23. FEEL AN OBJECT BEFORE YOU. FEEL THE ABSENCE OF ALL OTHER OBJECTS BUT THIS ONE. THEN, LEAVING ASIDE THE OBJECT-FEELING AND THE ABSENCE-FEELING, REALIZE.
23.感覺你面前的某個事物,感覺除此之外其他所有事物都不存在。這時,拋掉事物存在之感與不存在之感,體悟。
वस्त्वन्तरे वेद्यमाने शनैर्वस्तुषु शून्यता
तामेव मनसा ध्यात्वा विदितोऽपि प्रशाम्यति
vastvantare vedyamāne śanairvastuṣu śūnyatā
tāmeva manasā dhyātvā vidito’pi praśāmyati


24. WHEN A MOOD AGAINST SOMEONE OR FOR SOMEONE ARISES, DO NOT PLACE IT ON THE PERSON IN QUESTION, BUT REMAIN CENTERED.
24.當憎惡某人或喜愛某人的心情生起,不要將它放在涉及之人身上,而是保持歸於中心。
न द्वेषं भावयेत्क्वापि न रागं भावयेत्क्वचित्
रागद्वेषविनिर्मुक्तौ मध्ये ब्रह्म प्रसर्पति
na dveṣam bhāvayetkvāpi na rāgaṁ bhāvayetkvacit
rāgadveṣavinirmuktau madhye brahma prasarpati


25. JUST AS YOU HAVE THE IMPULSE TO DO SOMETHING, STOP.
25.就在你衝動著要做些什麼時,停住。
यस्य कस्येन्द्रियस्यापि व्याघाताच्च निरोधतः
प्रविष्टस्याद्वये शून्ये तत्रैवात्मा प्रकाशते
yasya kasyendriyasyāpi vyāghātācca nirodhataḥ
praviṣṭasyādvaye śūnye tatraivātmā prakāśate


26. WHEN SOME DESIRE COMES, CONSIDER IT. THEN, SUDDENLY, QUIT IT.
26.當某個慾望出現,正視它。於是,突然地,免除它。
झगितीच्छां समुत्पन्ना-मवलोक्य शमं नयेत्
यत एव समुद्भूता ततस्तत्रैव लीयते
jhagitīcchāṁ samutpannām-avalokya śamaṁ nayet
yata eva samudbhūtā tatastatraiva līyate


27. ROAM ABOUT UNTIL EXHAUSTED AND THEN, DROPPING TO THE GROUND, IN THIS DROPPING BE WHOLE.
27.四處遊走直到精疲力盡,此時,整個摔落在地上,在這樣的倒落中成為完整的。
भ्रान्त्वा भ्रान्त्वा शरीरेण त्वरितं भुवि पातनात्
क्षोभशक्तिविरामेण परा संजायते दशा
bhrāntvā bhrāntvā śarīreṇa tvaritaṁ bhuvi pātanāt
kṣobhaśaktivirāmeṇa parā saṁjāyate daśā


28. SUPPOSE YOU ARE GRADUALLY BEING DEPRIVED OF STRENGTH OR OF KNOWLEDGE. AT THE INSTANT OF DEPRIVATION, TRANSCEND.
28.彷彿你正逐漸被剝奪力量或知識。在完全喪失的瞬間,超越。
आधारेष्वथवाऽशक्त्या-ऽज्ञानाच्चित्तलयेन वा
जातशक्तिसमावेश-क्षोभान्ते भैरवं वपुः
ādhāreṣvathavā’śaktyā-‘jñānāccittalayena vā
jātaśaktisamāveśa kṣobhānte bhairavaṁ vapuḥ


29. DEVOTION FREES.
29.奉獻而自由。
भक्त्युद्रेकाद्विरक्तस्य यादृशी जायते मतिः
सा शक्तिः शाङ्करी नित्यं भावयेत्तां ततः शिवः
bhaktyudrekādviraktasya yādṛśī jāyate matiḥ
sā śaktiḥ śāṅkarī nityaṁ bhāvayettām tataḥ śivaḥ


30. EYES CLOSED, SEE YOUR INNER BEING IN DETAIL. THUS SEE YOUR TRUE NATURE.
30.閉起眼睛,詳細看見你的內在本體。於是見到你的真實自性。
कपालान्तर्मनो न्यस्य तिष्ठन्मीलितलोचनः
क्रमेण मनसो दार्ढ्यात्-लक्षयेल्लक्ष्यमुत्तमम्
kapālāntarmano nyasya tiṣṭhanmīlitalocanaḥ
krameṇa manaso dārḍhyāt lakṣayellakṣyamuttamam


31. LOOK UPON A BOWL WITHOUT SEEING THE SIDES OR THE MATERIAL. IN A FEW MOMENTS BECOME AWARE.
31.將目光放在一個碗上,然非見其形貌或材質。不需多久變得覺知。
घटादिभाजने दृष्टिं भित्तिस्त्यक्त्वा विनिक्षिपेत्
तल्लयं तत्क्षणाद्गत्वा तल्लयात्तन्मयो भवेत्
ghaṭādibhājane dṛṣṭiṁ bhittistyaktvā vinikṣipet
tallayaṁ tatkṣaṇādgatvā tallayāttanmayo bhavet


32. SEE AS IF FOR THE FIRST TIME A BEAUTEOUS PERSON OR AN ORDINARY OBJECT.
32.美麗之人或普通事物,都像初次遇見那樣去看。
स्थूलरूपस्य भावस्य स्तब्धां दृष्टिं निपात्य च
अचिरेण निराधारं मनः कृत्वा शिवं व्रजेत्
sthūlarūpasya bhāvasya stabdhām dṛṣṭiṁ nipātya ca
acireṇa nirādhāraṁ manaḥ kṛtvā śivaṁ vrajet


33. SIMPLY BY LOOKING INTO THE BLUE SKY BEYOND CLOUDS, THE SERENITY.
33.僅是藉由看向雲朵之外的藍天,靜謐。
आकाशं विमलं पश्यन् कृत्वा दृष्टिं निरन्तराम्
स्तब्धात्मा तत्क्षणाद्देवि भैरवं वपुराप्नुयात्
ākāśaṁ vimalaṁ paśyan kṛtvā dṛṣṭiṁ nirantarām
stabdhātmā tatkṣaṇāddevi bhairavaṁ vapurāpnuyāt


34. LISTEN WHILE THE ULTIMATE MYSTICAL TEACHING IS IMPARTED. EYES STILL, WITHOUT BLINKING, AT ONCE BECOME ABSOLUTELY FREE.
34.聽啊,當這最終的神祕教誨已然傳遞。雙眼凝神,絲毫不眨,瞬間成為絕對地自由。
संप्रदायमिमं देवि शृणु सम्यग्वदाम्यहम्
कैवल्यं जायते सद्यो नेत्रयोः स्तब्धमात्रयोः
saṁpradāyamimaṁ devi śṛṇu samyagvadāmyaham
kaivalyaṁ jāyate sadyo netrayoḥ stabdhamātrayoḥ


35. AT THE EDGE OF A DEEP WELL LOOK STEADILY INTO ITS DEPTHS UNTIL – THE WONDROUSNESS.
35.在一口深井的邊緣,持續看進它的深處,直到──那嘆為觀止的。
कूपादिके महागर्ते स्थित्वोपरि निरीक्षणात्
अविकल्पमतेः सम्यक् सद्यश्चित्तलयः स्फुटम्
kūpādike mahāgarte sthitvopari nirīkṣaṇāt
avikalpamateḥ samyak sadyaścittalayaḥ sphuṭam


36. LOOK UPON SOME OBJECT, THEN SLOWLY WITHDRAW YOUR SIGHT FROM IT, THEN SLOWLY WITHDRAW YOUR THOUGHT FROM IT. THEN.
36.看著某件事物,然後從它上面緩緩撤回你的目光,再從它那裡緩緩撤回你的思緒。就在此時。
क्वचिद्वस्तूनि विन्यस्य शनैर्दृष्टिं निवर्तयेत्
तज्ज्ञानं चित्तसहितं देवि शून्यालयो भवेत्
kvacidvastūni vinyasya śanairdṛṣṭiṁ nivartayet
tajjñānaṁ cittasahitaṁ devi śūnyālayo bhavet


37. DEVI, IMAGINE THE SANSKRIT
LETTERS IN THESE HONEY-FILLED FOCI OF AWARENESS, FIRST AS LETTERS, THEN MORE SUBTLY AS SOUNDS, THEN AS MOST SUBTLE FEELING. THEN, LEAVING THEM ASIDE, BE FREE.
37.女神啊,想像梵文字母在這些注滿蜂蜜的覺知光點裏,一開始是字體,接著更微妙地是聲音,然後是最精微的感受。此時,離開它們,成為自由。
क्रमद्वादशकं सम्यग् द्वादशाक्षरभेदितम्
स्थूलसूक्ष्मपरस्थित्या मुक्त्वा मुक्त्वान्ततः शिवः
kramadvādaśakaṁ samyag dvādaśākṣarabheditam
sthūlasūkṣmaparasthityā muktvā muktvāntataḥ śivaḥ


38. BATHE IN THE CENTER OF SOUND, AS IN THE CONTINUOUS SOUND OF A WATERFALL. OR, BY PUTTING THE FINGERS IN THE EARS, HEAR THE SOUND OF SOUNDS.
38.沐浴在聲音的中心,如同身在連綿的瀑布聲裡。或者,藉由手指堵住耳朵,聽見聲中之聲。
अनाहते पात्रकर्णे-ऽभग्नशब्दे सरिद्द्रुते
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति
anāhate pātrakarṇe-‘bhagnaśabde sariddrute
śabdabrahmaṇi niṣṇātaḥ param brahmādhigacchati


39. INTONE A SOUND, AS AUM, SLOWLY. AS SOUND ENTERS SOUNDFULNESS, SO DO YOU.
39.頌唸一個聲音,譬如‘唵’,緩緩地。當聲音進入遍滿之聲,你亦如此。
प्रणवादिसमुच्चारात् प्लुतान्ते शून्यभावनात्
शून्यया परया शक्त्या शून्यतामेति भैरवि
praṇavādisamuccārāt plutānte śūnyabhāvanāt
śūnyayā parayā śaktyā śūnyatāmeti bhairavi


40. IN THE BEGINNING AND GRADUAL REFINEMENT OF THE SOUND OF ANY LETTER, AWAKE.
40.在任何字母聲音之最初與逐漸精細中,覺醒。
यस्य कस्यापि वर्णस्य पूर्वान्तावनुभावयेत्
शून्यया शून्यभूतोऽसौ शून्याकारः पुमान्भवेत्
yasya kasyāpi varṇasya pūrvāntāvanubhāvayet
śūnyayā, śūnyabhūto’sau śūnyākāraḥ pumānbhavet


41. WHILE LISTENING TO STRINGED INSTRUMENTS, HEAR THEIR COMPOSITE CENTRAL SOUND; THUS OMNIPRESENCE.
41.聆聽絃樂器時,聽見它們綜合而成的中心之聲;於是遍在。
तन्त्र्यादिवाद्यशब्देषु दीर्घेषु क्रमसंस्थितेः
अनन्यचेताः प्रत्यन्ते परव्योमवपुर्भवेत्
tantryādivādyaśabdeṣu-dīrgheṣu kramasaṃsthiteḥ
ananyacetāḥ pratyante paravyomavapurbhavet


42. INTONE A SOUND AUDIBLY, THEN LESS AND LESS AUDIBLY AS FEELING DEEPENS INTO THIS SILENT HARMONY.
42.吟頌一個可聽見的聲音,然後越來越無法聽見,此時情感已深入這寧靜的和諧裡。
पिण्डमन्त्रस्य सर्वस्य स्थूलवर्णक्रमेण तु
अर्धेन्दुबिन्दुनादान्तः शून्योच्चाराद्भवेच्छिवः
piṇḍamantrasya sarvasya sthūlavarṇakrameṇa tu
ardhendubindunādāntaḥ śūnyoccārādbhavecchivaḥ


43. WITH MOUTH SLIGHTLY OPEN, KEEP MIND IN THE MIDDLE OF THE TONGUE. OR, AS BREATH COMES SILENTLY IN, FEEL THE SOUND “HH”.
43.嘴巴微張,留意在舌心處。或者,當氣安靜地進來時,感覺那聲音“HH”。
मध्यजिह्वे स्फारितास्ये मध्ये निक्षिप्य चेतनाम्
होच्चारं मनसा कुर्वं-स्ततः शान्ते प्रलीयते
madhyajihve sphāritāsye madhye nikṣipya cetanām
hoccāraṁ manasā kurvaṁ-stataḥ śānte pralīyate


44. CENTER ON THE SOUND ”AUM” WITHOUT ANY “A” OR “M”.
44.在聲音“AUM”上面歸於中心,不帶任何“A”或“M”。
अबिन्दुंअविसर्गं च अकारं जपतो महान्
उदेति देवी सहसा ज्ञानौघः परमेश्वरः
abinduṁavisargaṁ ca akāram japato mahān
udeti devī sahasā jñānaughaḥ parameśvaraḥ


45. SILENTLY INTONE A WORD ENDING IN “AH”. THEN IN THE “HH”, EFFORTLESSLY, THE SPONTANEITY.
45.安靜地吟頌一個字尾是“AH”的字。然後是“HH”,不費力地,自發狀態。
वर्णस्य सविसर्गस्य विसर्गान्तं चित्तिं कुरु
निराधारेण चित्तेन स्पृशेद्ब्रह्म सनातनम्
varṇasya savisargasya visargāntaṁ cittiṁ kuru
nirādhāreṇa cittena spṛśedbrahma sanātanam


46. STOPPING EARS BY PRESSING AND THE RECTUM BY CONTRACTING, ENTER THE SOUND.
46.藉由按壓與收縮將耳朵和肛門堵住,進入那聲音。
संकोचं कर्णयोः कृत्वा ह्यधोद्वारे तथैव च
अनच्कमहलं ध्याय-न्विशेद्ब्रह्म सनातनम्
saṁkocaṁ karṇayoḥ kṛtvā hyadhodvāre tathaiva ca
anackamahalaṁ dhyāyan-viśedbrahma sanātanam


47. ENTER THE SOUND OF YOUR NAME AND, THROUGH THIS SOUND, ALL SOUNDS.
47.進入你名字的聲音,透過此聲音,一切的聲音。
भिया सर्वं रवयति सर्वगो व्यापकोऽखिले
इति भैरवशब्दस्य संततोच्चारणाच्छिवः
bhiyā sarvaṁ ravayati sarvago vyāpako’khile
iti bhairavaśabdasya saṁtatoccāraṇācchivaḥ


48. AT THE START OF SEXUAL UNION KEEP ATTENTIVE ON THE FIRE IN THE BEGINNING, AND SO CONTINUING, AVOID THE EMBERS IN THE END.
48.在性結合一開始時,專注在那初始之火,如此延續下去,避開最後的餘燼。
वहनेविषस्य मध्ये तु चित्तं सुखमयं क्षिपेत्
केवलं वायुपूर्णं वा स्मरानन्देन युज्यते
vahnerviṣasya madhye tu cittaṁ sukhamayaṁ kṣipet
kevalaṁ vāyupūrṇaṁ vā smarānandena yujyate


49. WHEN IN SUCH EMBRACE YOUR SENSES ARE SHAKEN AS LEAVES, ENTER THIS SHAKING.
49.處在這般的擁抱中,你的感官如葉子般顫動起來,進入此顫動。
शक्तिसङ्गमसंक्षुब्ध-शक्त्यावेशावसानिकम्
यत्सुखं ब्रह्मतत्त्वस्य तत्सुखं स्वाक्यमुच्यते
śaktisaṅgamasaṁkṣubdha-śaktyāveśāvasānikam
yatsukhaṁ brahmatattvasya tatsukhaṁ svākyamucyate


50. EVEN REMEMBERING UNION, WITHOUT THE EMBRACE, TRANSFORMATION.
50.即使只是記起這結合,並沒有擁抱,蛻變。
लेहनामन्थनाकोटैः स्त्रीसुखस्य भरात्स्मृतेः
शक्त्यभावेऽपि देवेशि भवेदानन्दसंप्लवः
lehanāmanthanākoṭaiḥ strīsukhasya bharāt smṛteḥ
saktyabhāve’pi deveśi bhavedānandasaṁplavaḥ


51. ON JOYOUSLY SEEING A LONG ABSENT FRIEND, PERMEATE THIS JOY.
51.喜悅地見到久違之友時,瀰漫於此喜悅中。
आनन्दे महति प्राप्ते दृष्टे वा बान्धवे चिरात्
आनन्दमुद्गतं ध्यात्वा तल्लयस्तन्मना भवेत्
ānande mahati prāpte dṛṣṭe vā bāndhave cirāt
ānandamudgataṁ dhyātvā tallayastanmanā bhavet


52. WHEN EATING OR DRINKING, BECOME THE TASTE OF FOOD OR DRINK, AND BE FILLED.
52.在吃喝之時,成為那食物或汁液的滋味,並為之充滿。
जग्धिपानकृतोल्लास-रसानन्दविजृम्भणात्
भावयेद्भरितावस्थां महानन्दस्ततो भवेत्
jagdhipānakṛtollāsa rasānandavijṛmbhaṇāt
bhāvayedbharitāvasthāṁ mahānandastato bhavet


53. OH LOTUS-EYED ONE, SWEET OF TOUCH, WHEN SINGING, SEEING, TASTING, BE AWARE YOU ARE AND DISCOVER THE EVER-LIVING.
53.喔,蓮花眼之人啊,甜蜜的碰觸,當唱著、看著、嚐著時,覺知到你存在並發覺那永生的。
गितादिविषयास्वादा-समसौख्यैकतात्मनः
योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता
gitādiviṣayāsvādā-samasaukhyaikatātmanaḥ
yoginastanmayatvena manorūḍhestadātmatā


54. WHEREVER SATISFACTION IS FOUND, IN WHATEVER ACT, ACTUALIZE THIS.
54.無論在何處發現了滿足,何種行為中,將此實現。
यत्र यत्र मनस्तुष्टि-र्मनस्तत्रैव धारयेत्
तत्र तत्र परानन्द-स्वरूपं संप्रवर्तते
yatra yatra manastuṣṭir-manastatraiva dhārayet
tatra tatra parānanda-svarūpaṁ saṁpravartate


55. AT THE POINT OF SLEEP, WHEN THE SLEEP HAS NOT YET COME AND THE EXTERNAL WAKEFULNESS VANISHES, AT THIS POINT BEING IS REVEALED.
55.在即將入睡的剎那,當睡眠尚未到來而外圍的清醒已然消失,就在這瞬間本體顯現了。
अनागतायां निद्रायां प्रणष्टे बाह्यगोचरे
सावस्था मनसा गम्या परा देवी प्रकाशते
anāgatāyāṁ nidrāyāṁ praṇaṣṭe bāhyagocare
sāvasthā manasā gamyā parā devī prakāśate


56. ILLUSIONS DECEIVE, COLORS CIRCUMSCRIBE, EVEN DIVISIBLES ARE INDIVISIBLE.
56.幻象蒙蔽著,顏色劃界著,即便可分隔的都是不可分隔的。
माया विमोहिनी नाम कलायाः कलनं स्थितम्
इत्यादिधर्मं तत्त्वानां कलयन्ना पृथग्भवेत्
māyā vimohinī nāma kalāyāḥ kalanaṁ sthitam
ityādidharmaṁ tattvānāṁ kalayannā pṛthagbhavet


57. IN MOODS OF EXTREME DESIRE, BE UNDISTURBED.
57.在極度欲求的心情中,不為所動。
कामक्रोधलोभमोह-मदमात्सर्यगोचरे
बुद्धिं निस्तिमितां कृत्वा तत्तत्त्वमवशिष्यते
kāmakrodhalobhamoha-madamātsaryagocare
buddhiṁ nistimitāṁ kṛtvā tattattvamavaśiṣyate


58. THIS SO-CALLED UNIVERSE APPEARS AS A JUGGLING, A PICTURE SHOW. TO BE HAPPY, LOOK UPON IT SO.
58.這所謂的宇宙有如上演著戲法,連環圖畫。開心地,如此看待它。
इन्द्रजालमयं विश्वं न्यस्तं वा चित्रकर्मवत्
भ्रमद्वा ध्यायतः सर्वं पश्यतश्च सुखोद्गमः
indrajālamayaṁ viśvaṁ nyastaṁ vā citrakarmavat
bhramadvā dhyāyataḥ sarvaṁ paśyataśca sukhodgamaḥ


59. OH BELOVED, PUT ATTENTION NEITHER ON PLEASURE NOR ON PAIN, BUT BETWEEN THESE.
59.喔,摯愛,注意力既不在歡愉也不在痛苦,而是兩者之間。
न चित्तं निक्षिपेद्दुःखे न सुखे वा परिक्षिपेत्
भैरवि ज्ञायतां मध्ये किं तत्तत्त्वमवशिष्यते
na cittaṁ nikṣipedduḥkhe na sukhe vā parikṣipet
bhairavi jñāyatāṁ madhye kiṁ tattattvamavaśiṣyate


60. OBJECTS AND DESIRES EXIST IN ME AS IN OTHERS. SO ACCEPTING, LET THEM BE TRANSFORMED.
60.事物與慾望存在於我亦存在於他人。因此接受吧,令其蛻變。
घटादौ यच्च विज्ञान-मिच्छाद्यं वा ममान्तरे
नैव सर्वगतं जातं भावयन्निति सर्वगः
ghaṭādau yacca vijñānam-icchādyaṁ vā mamāntare
naiva sarvagataṁ jātaṁ bhāvayanniti sarvagaḥ


61. AS WAVES COME WITH WATER AND FLAMES WITH FIRE, SO THE UNIVERSAL WAVES WITH US.
61.如同浪潮現之於水,燄光現之於火,宇宙亦是如此與我們波動著。
जलस्येवोर्मयो वह्नेर्ज्वालाभङ्ग्यः प्रभा रवेः
ममैव भैरवस्यैता विश्वभङ्ग्यो विभेदिताः
jalasyevormayo vahner-jvālābhaṅgyaḥ prabhā raveḥ
mamaiva bhairavasyaitā viśvabhaṅgyo vibheditāḥ


62. WHEREVER YOUR MIND IS WANDERING, INTERNALLY OR EXTERNALLY, AT THIS VERY PLACE, THIS.
62.無論你心遊蕩何方,裡或外,就在此處,即此。
यत्र यत्र मनो याति बाह्ये वाभ्यन्तरेऽपि वा
तत्र तत्र शिवावस्था व्यापकत्वात्क्व यास्यति
yatra yatra mano yāti bāhye vābhyantare’pi vā
tatra tatra śivāvasthā vyāpakatvāt kva yāsyati


63. WHEN VIVIDLY AWARE THROUGH SOME PARTICULAR SENSE, KEEP IN THE AWARENESS.
63.當透過某個特定感官鮮明地覺知時,保持在此覺知中。
यत्र यत्राक्षमार्गेण चैतन्यं व्यज्यते विभोः
तस्य तन्मात्रधर्मित्वा-च्चिल्लयाद्भरितात्मता
yatra yatrākṣamārgeṇa caitanyaṁ vyajyate vibhoḥ
tasya tanmātradharmitvāc-cillayādbharitātmatā


64. AT THE START OF SNEEZING, DURING FRIGHT, IN ANXIETY, ABOVE A CHASM, FLYING IN BATTLE, IN EXTREME CURIOSITY, AT THE BEGINNING OF HUNGER, AT THE END OF HUNGER, BE UNINTERRUPTEDLY AWARE.
64.噴嚏一開始,驚嚇時,焦慮裡,深淵之上,戰鬥中飛奔,極度好奇,飢餓出現,飢餓消失,不中斷地覺知。
क्षुताद्यन्ते भये शोके गह्वरे वा रणाद्द्रुते
कुतूहले क्षुधाद्यन्ते ब्रह्मसत्ता समीपगा
kṣutādyante bhaye śoke gahvare vā raṇāddrute
kutūhale kṣudhādyante brahmasattā samīpagā


65. THE PURITY OF OTHER TEACHINGS IS AN IMPURITY TO US. IN REALITY, KNOW NOTHING AS PURE OR IMPURE.
65.其他教誨的純淨之於我們是種不淨。真實之中,不將任何事情看作純淨或不純淨。
किञ्चिदङ्गं विभिद्यादौ तीक्ष्णसूच्यादिना ततः
तत्रैव चेतनां युक्त्वा भैरवे निर्मला गतिः
kiñcidaṅgaṁ vibhidyādau tīkṣṇasūcyādinā tataḥ
tatraiva cetanāṁ yuktvā bhairave nirmalā gatiḥ


66. BE THE UNSAME SAME TO FRIEND AS TO STRANGER, IN HONOR AND DISHONOR.
66.以不同之同,及於友人與陌生者,榮辱皆然。
समः शत्रौ च मित्रे च समो मानावमानयोः
ब्रह्मणः परिपूर्णत्वा-दिति ज्ञात्वा सुरवो भवेत्
samaḥ śatrau ca mitre ca samo mānāvamānayoḥ
brahmaṇaḥ paripūrṇatvād-iti jñātvā sukhī bhavet


67. HERE IS THE SPHERE OF CHANGE, CHANGE, CHANGE. THROUGH CHANGE CONSUME CHANGE.
67.此處是變動的界域,變動,變動。透過變動耗盡變動。
अतत्त्वमिन्द्रजालाभमिदं सर्वमवस्थितम्
किं तत्त्वमिन्द्रजालस्यइति दार्ढ्याच्छमं व्रजेत्
atattvamindrajālābham-idaṁ sarvamavasthitam
kiṁ tattvamindrajālasya-iti dārḍhyācchamaṁ vrajet


68. AS A HEN MOTHERS HER CHICKS, MOTHER PARTICULAR KNOWINGS, PARTICULAR DOINGS, IN REALITY.
68.如母雞撫育她的小雞,撫育特定的了解,特定的作為,在實相之中。
आत्मनो निर्विकारस्य क्व ज्ञानं क्व च वा क्रिया
ज्ञानायत्ता बहिर्भावा अतः शून्यमिदं जगत्
ātmano nirvikārasya kva jñānaṁ kva ca vā kriyā
jñānāyattā bahirbhāvā ataḥ śūnyamidaṁ jagat


69. SINCE, IN TRUTH, BONDAGE AND FREEDOM ARE RELATIVE, THESE WORDS ARE ONLY FOR THOSE TERRIFIED WITH THE UNIVERSE. THIS UNIVERSE IS A REFLECTION OF MINDS. AS YOU SEE MANY SUNS IN WATER FROM ONE SUN, SO SEE BONDAGE AND LIBERATION.
69.既然,在真理之中,束缚與自由是相對的,這些話只對恐懼這個宇宙之人而說。此宇宙是諸心的反映。如同你在水裏見到的許多太陽皆來自同一個太陽,如此看待束缚與解脫。
न मे बन्धो न मे मोक्षो जीवस्यैता विभीषिकाः
प्रतिबिम्बमिदं बुद्धे-र्जलेष्विव विवस्वतः
na me bandho na me mokṣo jīvasyaitā vibhīṣikāḥ
pratibimbamidaṁ buddher-jaleṣviva vivasvataḥ


70. CONSIDER YOUR ESSENCE AS LIGHT RAYS FROM CENTER TO CENTER UP THE VERTEBRAE, AND SO RISES “LIVINGNESS” IN YOU.
70.將你的本質視為從中心到中心沿脊椎而上的光線,因此在你裡面升起那“活生生的”。
आ मूलात्किरणाभासां सूक्ष्मात् सूक्ष्मतरात्मिकाम्
चिन्तयेत्तां द्विषट्कान्ते शाम्यन्तीं, भैरवोदयः
ā mūlātkiraṇābhāsāṁ sūkṣmāt sūkṣmatarātmikām
cintayettāṁ dviṣaṭkānte śāmyantīṁ, bhairavodayaḥ


71. OR IN THE SPACES BETWEEN, FEEL THIS AS LIGHTNING.
71.或於各間隔之空隙,感覺此如閃電一般。
उद्गच्छन्तींतडिद्रूपां प्रतिचक्रं क्रमात्क्रमम्
ऊर्ध्वं मुष्टित्रयं यावत् तावदन्ते महोदयः
udgacchantīṁ taḍidrūpāṁ praticakraṁ kramātkramam
ūrdhvaṁ muṣṭitrayaṁ yāvat tāvadante mahodayaḥ


72. FEEL THE COSMOS AS A TRANSLUCENT EVER-LIVING PRESENCE.
72.將此宇宙感覺成晶瑩剔透,永生不滅之存在。
सर्वं देहं चिन्मयं हि जगद्वा परिभावयेत्
युगपन्निर्विकल्पेन मनसा परमोदयः
sarvaṁ dehaṁ cinmayaṁ hi jagadvā paribhāvayet
yugapannirvikalpena manasā paramodayaḥ


73. IN SUMMER WHEN YOU SEE THE ENTIRE SKY ENDLESSLY CLEAR, ENTER SUCH CLARITY.
73.夏日裡你看著整個無盡晴朗的天空,進入這般的清澈。
तेजसा सूर्यदिपादे-राकाशे शबलीकृते
दृष्टिर्निवेश्या तत्रैव स्वात्मरूपं प्रकाशते
tejasā sūryadipāder-ākāśe śabalīkṛte
dṛṣṭirniveśyā tatraiva svātmarūpaṁ prakāśate


74. SHAKTI, SEE ALL SPACE AS IF ALREADY ABSORBED IN YOUR OWN HEAD IN THE BRILLIANCE.
74.夏克提,在光輝之中將一切空間看作仿彿已納入你自身頭部。
लीनं मूर्ध्नि वियत्सर्वं भैरवत्वेन भावयेत्
तत्सर्वं भैरवाकार-तेजस्तत्त्वं समाविशेत्
līnaṁ mūrdhni viyatsarvaṁ bhairavatvena bhāvayet
tatsarvaṁ bhairavākāra-tejastattvaṁ samāviśet


75. WAKING, SLEEPING, DREAMING, KNOW YOU AS LIGHT.
75.醒著、睡著、夢中,將你自己認知為光。
किञ्चिज्ज्ञातं द्वैतदायी बाह्यालोकस्तमः पुनः
विश्वादि भैरवं रूपं ज्ञात्वानन्तप्रकाशभृत्
kiñcijjñātaṁ dvaitadāyī bāhyālokastamaḥ punaḥ
viśvādi bhairavaṁ rūpaṁ jñātvānantaprakāśabhṛt


76. IN RAIN DURING A BLACK NIGHT, ENTER THAT BLACKNESS AS THE FORM OF FORMS.
76.在漆黑的雨夜,如諸形相之形相,進入那黑暗。
एवमेव दुर्निशायां कृष्णपक्षागमे चिरम्
तैमिरं भावयन् रूपं भैरवं रूपमेष्यति
evameva durniśāyāṁ kṛṣṇapakṣāgame ciram
taimiraṁ bhāvayan rūpaṁ bhairavaṁ rūpameṣyati


77. WHEN A MOONLESS RAINY NIGHT IS NOT PRESENT, CLOSE EYES AND FIND BLACKNESS BEFORE YOU. OPENING EYES, SEE BLACKNESS. SO FAULTS DISAPPEAR FOREVER.
77.當無月的雨夜不存在時,閉上眼睛並發現在你面前的黑暗。張開眼睛,看見那黑暗。於是種種過錯永遠消失。
एवमेव निमील्यादौ नेत्रे कृष्णाभमग्रतः
प्रसार्य भैरवं रूपं भावयंस्तन्मयो भवेत्
evameva nimīlyādau netre, kṛṣṇābhamagrataḥ
prasārya bhairavaṁ rūpaṁ bhāvayaṁstanmayo bhavet


78. WHEREVER YOUR ATTENTION ALIGHTS, AT THIS VERY POINT, EXPERIENCE.
78.無謂你的注意力落在何處,就是在這個點上,體驗。
यत्र यत्र मनो याति तत्तत्तेनैव तत्क्षणम्
परित्यज्यानवस्थित्या निस्तरङ्गस्ततो भवेत्
yatra yatra mano yāti tattattenaiva tatkṣaṇam
parityajyānavasthityā nistaraṅgastato bhavet


79. FOCUS ON FIRE RISING THROUGH YOUR FORM FROM THE TOES UP UNTIL THE BODY BURNS TO ASHES BUT NOT YOU.
79.注意力集中在從腳趾沿著你的形體升起之火,往上直到身體燃成灰燼,但不是你。
कालाग्निना काअपदा-दुत्थितेन स्वकं पुरम्
प्लुष्टं विचिन्तयेदन्ते शान्ताभासस्तदा भवेत्
kālāgninā kāapadād-utthitena svakaṁ puram
pluṣṭaṁ vicintayedante-śāntābhāsastadā bhavet


80. MEDITATE ON THE MAKE-BELIEVE WORLD AS BURNING TO ASHES AND BECOME BEING ABOVE HUMANAS.
80.冥想這假扮的世界燃成灰燼,成為在人之上的存有。
एवमेव जगत्सर्वं दग्धं ध्यात्वा विकल्पतः
अनन्यचेतसः पुंसः पुंभावः परमो भवेत्
evameva jagatsarvaṁ dagdhaṁ dhyātvā vikalpataḥ
ananyacetasaḥ puṁsaḥ puṁbhāvaḥ paramo bhavet


81. AS SUBJECTIVELY, LETTERS FLOW INTO WORDS AND WORDS INTO SENTENCES, AND AS, OBJECTIVELY, CIRCLES FLOW INTO WORLDS AND WORLDS INTO PRINCIPLES, FIND AT LAST THESE CONVERGING IN OUR BEING.
81.以主體來看,字母流動成單字而單字形成句子,既而,以客體來看,圓形流動成世界而世界形成定理,最終發現此皆匯集於我們本體裏面。
भुवनाध्वादिरूपेण चिन्तयेत्क्रमशोऽखिलम्
स्थूलसूक्ष्मपरस्थित्या यावदन्ते मनोलयः
bhuvanādhvādirūpeṇa cintayetkramaśo’khilam
sthūlasūkṣmaparasthityā yāvadante manolayaḥ


82. FEEL: MY THOUGHT, I-NESS, INTERNAL ORGANS – ME.
82.感覺著:我之思緒,此我體性,諸內部器官──我。
चित्ताद्यन्तःकृतिर्नास्ति ममान्तर्भावयेदिति
विकल्पानामभावेन विकल्पैरुज्झितो भवेत्
cittādyantaḥkṛtirnāsti mamāntarbhāvayediti
vikalpānāmabhāvena vikalpairujjhito bhavet


83. BEFORE DESIRE AND BEFORE KNOWING, HOW CAN I SAY I AM? CONSIDER. DISSOLVE IN THE BEAUTY.
83.在欲望之前與認知之前,我怎能說我在?深思。溶入那美。
यदा ममेच्छा नोत्पन्ना ज्ञानं वा, कस्तदास्मि वै
तत्त्वतोऽहं तथा भुत-स्तल्लीनस्तन्मना भवेत्
yadā mamecchā notpannā jñānaṁ vā, kastadāsmi vai
tattvato’haṁ tathā bhutas-tallīnastanmanā bhavet


84. TOSS ATTACHMENT FOR BODY ASIDE, REALIZING I AM EVERYWHERE
ONE WHO IS EVERYWHERE IS JOYOUS.
84.將對身體的執著扔在一旁,領悟到我無所不在。那無所不在之人是喜悅的。
विहाय निजदेहास्थां सर्वत्रास्मीति भावयन्
दृढेन मनसा दृष्ट्या नान्येक्षिण्या सुरवो भवेत्
vihāya nijadehāsthāṁ sarvatrāsmīti bhāvayan
dṛḍhena manasā dṛṣṭyā nānyekṣiṇyā sukhī bhavet


85. THINKING NO THING WILL LIMITED-SELF UNLIMIT.
85.心無一物,那受限之自我將無有侷限。
निराधारं मनः कृत्वा विकल्पान्न विकल्पयेत।
तदात्मपरमात्मत्वे भैरवो मृगलोचने
nirādhāraṁ manaḥ kṛtvā vikalpānna vikalpayet
tadātmaparamātmatve bhairavo mṛgalocane


86. SUPPOSE YOU CONTEMPLATE SOMETHING BEYOND PERCEPTION, BEYOND GRASPING, BEYOND NOT BEING. – YOU.
86.假設你沉思某樣超出知覺的事物,超出掌握,超出了不存在──你。
यदव्येद्यं यदग्राह्यं यच्छून्यं यदभावगम्
तद्सर्वं भैरवं भाव्यं तदन्ते बोधसंभवः
yadavyedyaṁ yadagrāhyaṁ yacchūnyaṁ yadabhāvagam
tadsarvaṁ bhairavaṁ bhāvyaṁ tadante bodhasaṁbhavaḥ


87. I AM EXISTING. THIS IS MINE. THIS IS THIS. OH BELOVED, EVEN IN SUCH KNOW ILLIMITABLY.
87.我存在著。此即我有。此即為此。喔,摯愛,即便在這般之中無限地了悟。
अहं ममेदमित्यादि-प्रतिपत्तिप्रसङ्गतः
निराधारं मनो कृत्वा तद्ध्यानप्रेरणाच्छमी
ahaṁ mamedamityādi-pratipattiprasaṅgataḥ
nirādhāraṁ mano kṛtvā taddhyānapreraṇācchamī


88. EACH THING IS PERCEIVED THROUGH KNOWING. THE SELF SHINES IN SPACE THROUGH KNOWING. PERCEIVE ONE BEING AS KNOWER AND KNOWN.
88.每件事物都是透過了悟而察覺。本我透過了悟而閃耀在宇宙中。將同一存有覺察為知者與被知者。
ज्ञानं प्रकाशकं लोके आत्मा चैव प्रकाशकः
अनयोरपृथग्भावात् ज्ञानी ज्ञाने विभाव्यते
jñānaṁ prakāśakaṁ loke ātmā caiva prakāśakaḥ
anayorapṛthagbhāvāt jñānī jñāne vibhāvyate


89. BELOVED, AT THIS MOMENT LET MIND, KNOWING, BREATH, FORM, BE INCLUDED.
89.摯愛,就在此刻將心,認識,呼吸、形體,全納進來。
मानसं चेतना शक्ति-रात्मा चेति चतुष्टयम्
यदा प्रिये परिक्षीणं तदा तद्भैरवं वपुः
mānasaṁ cetanā śaktir-ātmā ceti catuṣṭayam
yadā priye parikṣīṇaṁ tadā tadbhairavaṁ vapuḥ


90. TOUCHING EYEBALLS AS A FEATHER, LIGHTNESS BETWEEN THEM OPENS INTO HEART AND THERE PERMEATES THE COSMOS.
90.如羽毛般碰觸眼球,某種輕盈在它們之間開啟並入心,在那瀰漫著整個宇宙。
धामान्तः क्षोभसंभूत-सूक्ष्माग्नितिलकाकृतिम्
बिन्दुं शिखान्ते हृदये लयान्ते ध्यायतो लयः
dhāmāntaḥ kṣobhasaṁbhūta-sūkṣmāgnitilakākṛtim
binduṁ śikhānte hṛdaye layānte dhyāyato layaḥ


91. KIND DEVI, ENTER ETHERIC PRESENCE PERVADING FAR ABOVE AND BELOW YOUR FORM.
91.慈愛的女神啊,進入那遠布於你形體上下之乙太存在。
पृष्ठशून्यं मूलशून्यं युगपद्भावयेच्च यः
शरीरनिरपेक्षिण्या शक्त्या शून्यमना भवेत्
pṛṣṭhaśūnyaṁ mūlaśūnyaṁ yugapadbhāvayecca yaḥ
śarīranirapekṣiṇyā śaktyā śūnyamanā bhavet


92. PUT MINDSTUFF IN SUCH INEXPRESSIBLE FINENESS ABOVE, BELOW AND IN YOUR HEART.
92.將心思內容放進如此難以言表的華美裡,於你心之上、下、和內。
पृष्ठशून्यं मूलशून्यं हृच्छून्यं भावयेत्स्थिरम्
युगपन्निरिविकल्पत्वा-न्निर्विकल्पोदयस्ततः
pṛṣṭhaśūnyaṁ mūlaśūnyaṁ hṛcchūnyaṁ bhāvayetsthiram
yugapannirivikalpatvān-nirvikalpodayastataḥ


93. CONSIDER ANY AREA OF YOUR PRESENT FORM AS LIMITLESSLY SPACIOUS.
93.將你當下形體的任何區域皆視為無有極限地寬廣。
तनूदेशे शून्यतैव क्षणमात्रं विभावयेत्
निर्विकल्पं निर्विकल्पो निर्विकल्पस्वरूपभाक्
tanūdeśe śūnyataiva kṣaṇamātraṁ vibhāvayet
nirvikalpaṁ nirvikalpo nirvikalpasvarūpabhāk


94. FEEL YOUR SUBSTANCE, BONES, FLESH, BLOOD, SATURATED WITH THE COSMIC ESSENCE.
94.感覺你的實體,骨,肉,血,浸透著宇宙精華。
सर्वं देहगतं द्रव्यं वियद्व्याप्तं मृगेक्षणे
विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत्
sarvaṁ dehagataṁ dravyaṁ viyadvyāptaṁ mṛgekṣaṇe
vibhāvayettatastasya bhāvanā sā sthirā bhavet


95. FEEL THE FINE QUALITIES OF CREATIVITY PERMEATING YOUR BREASTS AND ASSUMING DELICATE CONFIGURATIONS.
95.感覺那創造力的精純質地瀰漫著你的胸部並示現出精緻的輪廓。
स्वदेह जगतो वापि सूक्ष्मसूक्ष्मतराणि च
तत्त्वानि यान्ति निलयं ध्यात्वान्ते व्यज्यते परा
svadeha jagato vāpi sūkṣmasūkṣmatarāṇi ca
tattvāni yānti nilayaṁ dhyātvānte vyajyate parā


96. ABIDE IN SOME PLACE ENDLESSLY SPACIOUS, CLEAR OF TREES, HILLS, HABITATIONS. THENCE COMES THE END OF MIND PRESSURES.
96.安住在某無盡寬廣之處,一無樹木、山丘、居民。內心壓迫因之消除。
निर्वृक्षगिरिभित्त्यादि-देशे दृष्टिं विनिक्षिपेत्
विलीने मानसे भावे वृत्तिक्षीणः प्रजायते
nirvṛkṣagiribhittyādi-deśe dṛṣṭiṁ vinikṣipet
vilīne mānase bhāve vṛttikṣīṇaḥ prajāyate


97. CONSIDER THE PLENUM TO BE YOUR OWN BODY OF BLISS.
97.將此充盈之整體視為你自己的喜樂體。
सर्वं जगत्स्वदेहं वा स्वानन्दभरितं स्मरेत्
युगपन्स्वामृइतेनैव परानन्दमयो भवेत्
sarvaṁ jagatsvadehaṁ vā svānandabharitaṁ smaret
yugapansvāmṛitenaiva parānandamayo bhavet


98. IN ANY POSITION GRADUALLY PERVADE AN AREA BETWEEN THE ARMPITS INTO GREAT PEACE.
98.在任何姿勢中將兩腋間的某個區域逐漸遍入極大的祥和。
उपविश्यासने सम्यक् बाहू कृत्वार्धकुञ्चितौ
कक्षव्योम्नि मनः कुर्वन् शममायाति तल्लयात्
upaviśyāsane samyak bāhū kṛtvārdhakuñcitau
kakṣavyomni manaḥ kurvan śamamāyāti tallayāḥ


99. FEEL YOURSELF AS PERVADING ALL DIRECTIONS, FAR, NEAR.
99.感覺自身遍及所有方向,遙遠,臨近。
व्योमाकारं स्वमात्मानं ध्यायेद्दिग्भिरनावृतम्
निराश्रया चितिः शक्तिः स्वरूपं दर्शयेत्तदा
vyomākāraṁ svamātmānaṁ dhyāyeddigbhiranāvṛtam
nirāśrayā citiḥ śaktiḥ svarūpaṁ darśayettadā


100. THE APPRECIATION OF OBJECTS AND SUBJECTS IS THE SAME FOR AN ENLIGHTENED AS FOR AN UNENLIGHTENED PERSON. THE FORMER HAS ONE GREATNESS: HE REMAINS IN THE SUBJECTIVE MOOD, NOT LOST IN THINGS.
100.對客體和主體的欣賞之於成道者與非成道者都為相同。前者有一卓越之處:他會保持在主體心境裏,非迷失在事物中。
ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्
योगिनां तु विशेषोऽयम् संबन्धे सावधानता
grāhyagrāhakasaṁvittiḥ sāmānyā sarvadehinām
yogināṁ tu viśeṣo’yam saṁbandhe sāvadhānatā


101. BELIEVE OMNISCIENT, OMNIPOTENT, PERVADING.
101.信任那全知,全能,遍及一切。
सर्वज्ञः सर्वकर्ता च व्यापकः परमेश्वरः
स एवाहं शैवधर्मा इति दार्ढ्याद्भवेच्छिवः
sarvajñaḥ sarvakartā ca vyāpakaḥ parameśvaraḥ
sa evāhaṁ śaivadharmā iti dārḍhyādbhavecchivaḥ


102. IMAGE SPIRIT SIMULTANEOUSLY WITHIN AND AROUND YOU UNTIL THE ENTIRE UNIVERSE SPIRITUALIZES.
102.想像靈魂同時於你裡面和四周,直到全部宇宙都轉為靈性。
निजदेहे सर्वदिक्कं युगपद्भावयेद्वियत्
निर्विकल्पमनास्तस्य वियत्सर्वं प्रवर्तते
nijadehe sarvadikkaṁ yugapadbhāvayedviyat
nirvikalpamanāstasya, viyatsarvaṁ pravartate


103. WITH YOUR ENTIRE CONSCIOUSNESS IN THE VERY START OF DESIRE, OF KNOWING, KNOW.
103.以你全部意識,在欲望、認知的最初之際,了悟。
इच्चायामथवा ज्ञाने जाते चित्तं निवेशयेत्
आत्मबुद्ध्यानन्यचेतास्ततस्तत्त्वार्थदर्शनम्
iccāyāmathavā jñāne jāte cittaṁ niveśayet
ātmabuddhyānanyacetās-tatastattvārthadarśanam


104. O SHAKTI, EACH PARTICULAR PERCEPTION IS LIMITED, DISAPPEARING IN OMNIPOTENCE.
104.喔,夏克提,每個特定知覺都是受限的,消失在那全能之中。
निर्निमित्तं भवेज्ज्ञानं निराधारं भ्रमात्मकम्
तत्त्वतः कस्यचिन्नैत-देवंभावी शिवः प्रिये
nirnimittaṁ bhavejjñānaṁ nirādhāraṁ bhramātmakam
tattvataḥ kasyacinnaitad-evaṁbhāvī śivaḥ priye


105. IN TRUTH FORMS ARE INSEPARATE. INSEPARATE ARE OMNIPRESENT BEING AND YOUR OWN FORM. REALIZE EACH AS MADE OF THIS CONSCIOUSNESS.
105. 在真理中形式不可分隔。那無所不在的存有與你自身的形體無法分隔。明瞭一切皆由此意識而成。
चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्
अतश्च तन्मयं सर्वं भावयन्भवजिज्जनः
ciddharmā sarvadeheṣu viśeṣo nāsti kutracit
ātaśca tanmayaṁ sarvamṁ bhāvayanbhavajijjanaḥ


106. FEEL THE CONSCIOUSNESS OF EACH PERSON AS YOUR OWN CONSCIOUSNESS. SO, LEAVING ASIDE CONCERN FOR SELF, BECOME EACH BEING.
106.感覺每個人的意識有如你自己的意識。因此,拋開對自身的顧慮,成為每一個存在。


107. THIS CONSCIOUSNESS EXISTS AS EACH BEING, AND NOTHING ELSE EXISTS.
107.此意識存在為每一個存有,於此之外無有存在。
स्ववदन्यशरीरेऽपि संवित्तिमनुभावयेत्
अपेक्षां स्वशरीरस्य त्यक्त्वा व्यापी दिनैर्भवेत्
svavadanyaśarīre’pi saṁvittimanubhāvayet
āpekṣāṁ svaśarīrasya tyaktvā vyāpī dinairbhavet


108. THIS CONSCIOUSNESS IS THE SPIRIT OF GUIDANCE OF EACH ONE. BE THIS ONE.
108.此意識為指引眾生的神靈。成為此者。
नित्यो विभुर्निराधारो व्यापकश्चाखिलाधिपः
शब्दान् प्रतिक्षणं ध्यायन् कृतार्थोऽर्थानुरूपतः
nityo vibhurnirādhāro vyāpakaścākhilādhipaḥ
śabdān pratikṣaṇaṁ dhyāyan kṛtārtho’rthānurūpataḥ


109. SUPPOSE YOUR PASSIVE FORM TO BE AN EMPTY ROOM WITH WALLS OF SKIN – EMPTY.
109.設想你被動的形體為一個具有皮膚外牆之空的房間──空無。
देहान्तरे त्वग्विभागं भित्तिभूतं विचिन्तयेत्
न किञ्चिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत्
dehāntare tvagvibhāgaṁ-bhittibhūtaṁ vicintayet
na kiñcidantare tasya dhyāyannadhyeyabhāgbhavet


110. GRACIOUS ONE, PLAY. THE UNIVERSE IS AN EMPTY SHELL WHEREIN YOUR MIND FROLICS INFINITELY.
110.華美之人啊,玩耍吧。此宇宙為中空之殼,你心可無盡嬉戲於其中。
विश्वमेतन्महादेवि शून्यभूतं विचिन्तयेत्
तत्रैव च मनो लीनं ततस्तल्लयभाजनम्
viśvametanmahādevi śūnyabhūtaṁ vicintayet
tatraiva ca mano līnaṁ tatastallayabhājanam


111. SWEET HEARTED ONE, MEDITATE ON KNOWING AND NOT-KNOWING, EXISTING AND NOT-EXISTING. THEN LEAVE BOTH ASIDE THAT YOU MAY BE.
111.心地甜美之人啊,冥想知道與非知道,存在與非存在。然後將你可能所屬的這兩者一舉拋開。
उभयोर्भावयोर्ज्ञाने ध्यात्वा मध्यं समाश्रयेत्
युगपच्च द्वयं त्यक्त्वा मध्ये तत्त्वं प्रकाशते
ubhayorbhāvayorjñāne dhyātvā madhyaṁ samāśrayet
yugapacca dvayaṁ tyaktvā madhye tattvaṁ prakāśate


112. ENTER SPACE, SUPPORTLESS, ETERNAL, STILL.
112.進入那空間,無所支撐,永恆,靜止。
नित्ये निराश्रये शून्ये व्यापके कलनोज्झिते
बाह्याकाशे मनः कृत्वा निराकाशं समाविशेत्
nitye nirāśraye śūnye vyāpake kalanojjhite
bāhyākāśe manaḥ kṛtvā nirākāśaṁ samāviśet