Vyāsa said:
毗耶娑说：
1. On hearing the words of Sūta, the great sages said, “Please narrate the wonderful Purāṇa that fully treats of the essence of Vedānta”.
听闻苏塔这番话，伟大的圣贤们说道：“请（为我们）讲述那部完全汲取吠檀多精华的殊胜的《往事书》。”
2. Very delighted at the request of the sages Sūta meditated on Śiva and spoke to them.
苏塔对圣贤们的恳求非常高兴，他冥想湿婆并对他们说。
Sūta said:
苏塔说：
3. Contemplating on Śiva free from ailments may ye all hear this Śivapurāṇa, the foremost among Purāṇas, that amplifies the essence of the Vedas.
冥想湿婆可免于疾病，你们都应该听闻这部《湿婆往事书》——《往事书》中最重要的，它详述了《吠陀经》的精华。
4-5. Where the trio, Bhakti (Piety), Jñāna (Wisdom), and Vairāgya (non-attachment) has been proclaimed and the object which is knowable only through Vedānta, has been particularly described.
在该书中，虔诚（Bhakti）、智慧（Jñāna）、不执（Vairāgya）三者已被宣告，并且只有通过吠檀多才能认知的对象已被特别描述。
Sūta said:
苏塔说：
6-8. May ye all hear the Purāṇa that imbibes the essence of the Vedas. Formerly, when many Kalpas (Aeons) elapsed and this Kalpa started with the process of creation, a great dispute arose among the sages of six clans who held divergent views as to which is great and which is not. They approached Brahmā the Creator, to ask him about the imperishable.
可能你们都听闻过汲取了《吠陀经》精华的《往事书》，从前许多劫（Kalpas）过去了，这一劫从创世过程开始，在六个宗族的圣贤之间产生了一场巨大争议，他们对谁是最伟大谁不是持有不同观点，于是他们向梵天（创世主）请教关于不朽的问题。
9-12. All of them with palms joined in reverence addressed him with words couched in humility—“Thou art the creator of the entire universe, the cause of all causes. Who is that Being older than all Principles, the greatest of the great?
他们双手合十，毕恭毕敬地对梵天说着谦恭的话语：“您是整个宇宙的创世主，是万有之因。谁是那比一切原则更古老，伟大中最伟大的存在呢？”
Brahmā said:
梵天说：
“That from whom words recede, not approaching him even with the mind; that from whom this entire universe beginning with Brahmā, Viṣṇu, Rudra and Indra, along with all elements and all sense-organs, is evolved at first; he is the lord Mahādeva the omniscient, the lord of the universe. He can be realised by supreme devotion and not by other means.
“那个无言可述、无心可度，从祂整个宇宙开始于梵天、毗湿奴、楼陀罗和因陀罗，连同所有元素和所有感觉器官，是进化的初始；他是主大天（Mahādeva）——全知的、宇宙之主。他可以通过至上奉献而非其他方式来参悟。
13. Rudra, Hari, Hara and other lords of Devas are ever desirous of seeing Him, moved by great devotion.
楼陀罗、诃利（Hari毗湿奴）、诃拉（Hara湿婆）和其他天神们被巨大虔诚驱使，总是渴望见到“他”。
14. Of what avail is a verbose statement? One is liberated by devotionun to Śiva. Devotion to the deity is due to His Grace; and His grace is due to devotion just as the seed gives rise to the sprout and the sprout produces the seed.
冗长的陈述有什么用？个人凭借对湿婆的虔诚将获得解脱。对神的虔诚是由于“他的”恩典，“他的”恩典是出于虔敬，就像种子发芽，萌芽长出种子。
15. Hence, O Brahmins, all of you descend to the earth, to propitiate the Lord. You have to perform a sacrifice of long duration for a thousand years.
因此，婆罗门们啊，你们所有人都要下凡来取悦主，你们必须进行长达一千年的献祭。
16. It is by the grace of Śiva alone who will be the presiding deity of this sacrifice that the means of achievement of the Achievable can be realised and that is the essence of the Vidyā (mystic learning) mentioned in the Vedas.
仅凭湿婆（他将是该献祭的主神）的恩典，可实现目标的手段是可实现的，这就是《吠陀经》中提及的神秘学习（Vidyā）的精髓。
The sages said:
圣贤说：
17. What is that great Achievable? What is that great means of achievement? Of what sort is the performer of the rite? Please mention the seprecisely.
什么是那个伟大的可实现目标？什么是那个伟大的可实现手段？仪式执行者是何种人？请准确开示。
Brahmā said:
梵天说：
18. The attainment of Śiva’s region is the Achievable. Means of achievement is the servicer endered unto Him. Sādhaka (the performer of the rite) is the person who is free from desire even for permanence which attitude is the result of His grace.
湿婆界的达到是可以实现的，实现的手段是为“他”服务，仪式执行者（Sādhaka）是从欲望（甚至对永恒的渴望）中解脱之人，该态度是“他的”恩典的结果。
19. Rites mentioned in the Vedas should be performed with the fruits thereof dedicated to Him. Thence, through Sālokya① he attains the feet of the great Lord.
《吠陀经》中提到的仪式应该用献给“他的”成果来完成，因此，通过与神同界（Sālokya）① 他到达伟大的主之圣足下。
20. All attain the great fruit according to the standard in devotion achieved. The ways of achieving these standards are manifold as expounded by Isa Himself.
所有人均按所达到的虔诚标准获得伟大成果，达到这些标准的方法是多种多样的，正如神（Isa）自己所详述的。
21-22. I shall condense the same and tell you the essential means. Listening to the glory of Śiva, glorifying him by means of words, and deliberation in the mind, these constitute the greatest of the means. Maheśvara is to be heard, glorified and meditated upon.
我将浓缩同样方法，告诉你主要的方法。听闻湿婆的荣耀、用语言赞美他、在心里深思，这些构成了最伟大的方法。大天（Maheśvara）是要被听闻、赞美和冥想的。
23. Thus Śruti② is our authority. Resorting solely to this great means, all of you attain the Achievable.
因此《天启经》（Śruti）是我们的权威，单靠这个伟大方法，你们所有人均达到可实现的目标。
24. Regarding visible things people see with their eyes and begin their activity. Concerning the invisible everywhere, they know through the ears and activise themselves.
对于可见之物，人们用眼睛看，然后开始行动。关于无处不在的无形之物，他们通过耳朵了解，并让自己行动起来。
25. Hence Śravaṇa (listening) is the first rite. The intelligent scholar must listen to the oral explanation of the preceptor and then practise the other rites. ——Kīrtana (glorifying) and Manana (deliberation).
因此听闻（Śravaṇa）是第一个仪式，智慧学者必须先听闻导师的口头解释，然后再修习其他仪式。——赞美（Kīrtana）和深思（Manana）。
26-27. When all the means upto Manana are well exercised, Śivayoga (unification with Śiva) results gradually through Sālokya etc. All the ailments of the body are nullified and supreme bliss is realised. Painful indeed is the process but later on everything becomes auspicious from beginning to end.
当所有的方法至深思被很好地修习后，逐渐通过与神同界（Sālokya）等（阶段），最终与湿婆合一（Śivayoga）。身体所有疾病皆被消除，无上喜乐被实现。过程确实是痛苦的，但后来自始至终一切将变得吉祥。
① The devotee attains exemption from further transmigration and his identification with the deity, gradually through four stages; viz. Sālokya(being in the same world with the deity), Sāmīpya (nearness to the deity), Sāyujya (intimate union with the deity) and Sārūpya (assimilation to the deity). SP. adds Sārṣṭi (9.26) (equality in rank, condition or power) as one of the grades of Mukti.
信徒获得不再轮回的豁免，他的身份同于神，逐渐通过四个阶段，即：与神同界（Sālokya）；近乎神（Sāmīpya）；与神亲密合一（Sāyujya）；与神同化（Sārūpya）。——《湿婆往事书》Sārṣṭi(9.26)（在地位、条件或能力上平等）作为解脱（Mukti）的阶段之一。
② The word Śruti in the Purāṇas does not mean ‘sacred tradition’ but simply‘tradition’.—Pargiter ‘Ancient Indian Historical Tradition’ (Pargiter) Ch. II.
Śruti这个词在《往事书》中并不是“神圣传统”的意思，而只是“传统”的意思。
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