Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【翻译解析失败】 { "chinese_translation": "尼塔塔数字图书馆\n藏文\n目录 分发\n搜索 选项\n\n上一页 幻化网忿怒灌顶仪轨饮血金刚大笑。莲花生不变大海。\n幻化网忿怒灌顶仪轨饮血金刚大笑。莲花生不变大海。\n幻化网忿怒灌顶仪轨饮血金刚大笑，名为此住。幻化网忿怒总集灌顶仪轨饮血金刚大笑，名为此住。顶礼世尊大喜金刚嘿噜嘎！\n拥有无量大悲藏恒常之皈依，\n一切部和坛城之遍主最胜尊，\n赡部洲众生之引导者金刚持，\n顶戴吉祥上师双足而供养。\n决定密乘之顶尖精髓之精华，\n示真实本性之决定之道，\n于五十八饮血尊坛城中，\n以金刚大笑之调引入之法而唱诵。\n于此，从嘿噜嘎总集续中说：\n首先是土地之仪轨，\n其次是准备之住，\n第三是进入之仪轨。\n如是所说，第一晚的土地仪轨和第二天的准备仪轨等其他部分，按照至尊上师所造的坛城仪轨金刚鬘来做。此处，令弟子特别安住的仪轨，是在坛城的东南方，在一肘见方的曼荼罗上画四辐轮。在上师面前，将牙木等下方所需的一切用具备齐。然后，弟子们沐浴，驱逐障碍，观修防护轮之后，先进行共同的佛法开示。连接的特别之处在于：这是三藏和一切续部的根本或流出基础般的吉祥大幻化网的法门。其中也有成熟和解脱两个次第。此处正是授予令成熟的灌顶之时。该灌顶也有加行、正行、结行三部分。此处是加行准备的特别之处，是修习令弟子特别安住的法。为此，首先将你们自身的身体、受用、三时以及与之相关的功德资粮大海一同", "english_translation": "Nitartha Digital Library\nTibetan\nTable of Contents Distribution\nSearch Options\n\nprevious Illusory Net Wrathful Empowerment Ritual Vajra Laughter of the Blood Drinker. Padma Gyurme Gyatso.\nIllusory Net Wrathful Empowerment Ritual Vajra Laughter of the Blood Drinker. Padma Gyurme Gyatso.\nThe ritual of the wrathful empowerment of the Illusory Net, called the Vajra Laughter of the Blood Drinker, resides here. The ritual of the condensed wrathful empowerment of the Illusory Net, called the Vajra Laughter of the Blood Drinker. Homage to the Blessed One, the Greatly Joyful Vajra Heruka!\nPossessor of the treasury of immeasurable compassion, the eternal refuge,\nThe supreme pervading lord of all families and mandalas,\nThe guide of beings in Jambudvipa, the Vajradhara,\nI worship the two feet of the glorious guru upon my crown.\nThe peak of the definite secret vehicle, the essence of the heart,\nThe definite path showing the nature of reality as it is,\nInto the mandala of the fifty-eight Blood Drinkers,\nThe method of entry, the vajra laughter, is sung in melody.\nRegarding that, here from the Heruka Collection Tantra, it is said:\nFirst is the ritual of the ground,\nSecond is the stage of preparation,\nThird is the ritual of entry.\nAs it is said, the first night's ritual of the ground and the second day's ritual of preparation and other parts are to be done according to the mandala ritual, the Vajra Garland, composed by the venerable guru. Here, the ritual for the special abiding of the disciple is to draw a four-spoked wheel on a mandala one cubit square in the southeast of the mandala. Before the guru, all the necessary implements for below, such as tooth-wood, etc., should be made complete. Then, the disciples should bathe, expel obstacles, and after meditating on the protection circle, a common dharma teaching precedes. The special point of connection is: This is a category of dharma of the glorious Great Illusory Net, which is like the root or basis of emanation of all the Tripitaka and Tantras. Of that, there are also two stages, ripening and liberation. Here, it is the occasion for bestowing the ripening empowerment itself. That empowerment also has three parts: preparation, main part, and conclusion. Here, it is the specific part of the preparation, the preliminary, which is the performance of the dharmas for the special abiding of the disciple. For that purpose, first, your own body, enjoyments, the three times, and the ocean of merit associated with them, together with", } ============================================================
Chinese
将所有这些汇集一处，作供养之意乐，请供养刹土。如是说，供养曼荼罗。然后弟子们应生起菩提心。那也有两种。第一，为了生起世俗菩提心，请随我念诵此。我与无边有情众，虽本是佛然，由分别之势力，于轮回中，生起殊胜菩提心。三次。第二，生起胜义菩提心是：哎玛吙！稀有殊胜法！一切圆满佛之密！从无生中一切生，生时即无生。哎玛吙！稀有殊胜法！一切圆满佛之密！从无灭中一切灭，灭时即无灭。哎玛吙！稀有殊胜法！一切圆满佛之密！从无住中一切住，住时即无住。哎玛吙！稀有殊胜法！一切圆满佛之密！从无缘中一切缘，缘时即无缘。哎玛吙！稀有殊胜法！一切圆满佛之密！从无来去中来与去，来去时即无来去。三次。作为回应，上师说：哎玛吙！从善逝藏中，由自分别业所化现，种种身与受用，处所与痛苦等等，分别执著为我与我所。无人所缚，无缚，无所应缚。由分别执著为我，强行于虚空中打结。无缚无解脱之，本来任运圆满佛法，我将善妙开示于你。如是说。此时，对于解释曼荼罗的意义，应生起定解。那有本体、词源、分类三种。本体是：从《心滴》中说：“于七阶段取心要，何种布置圆满即本体。”由此，布置显现为圆满之本尊坛城。词源是：从曼荼罗（Mandala）之音，有执持心要或摄取心要之义；或者以圆形或围绕之义为曼荼罗。分类是：从法义上分三种，从小释中分十二种。
English
Having gathered all [these] into one, having made the aspiration to offer, please offer the pure realms. Having said thus, offer the mandala. Then the disciples should generate bodhicitta. Of that also, there are two. First, for the purpose of generating relative bodhicitta, please repeat after this. I and all limitless sentient beings, although originally are buddhas, from cyclic existence due to the power of conceptual thought, generate the mind towards supreme bodhi. Three times. Second is the generation of ultimate bodhicitta: Emaho! Wondrous, excellent dharma! The secret of all perfect buddhas! From non-arising, all arises. When arisen, there is no arising. Emaho! Wondrous, excellent dharma! The secret of all perfect buddhas! From non-ceasing, all ceases. When ceased, there is no ceasing. Emaho! Wondrous, excellent dharma! The secret of all perfect buddhas! From non-abiding, all abides. When abiding, there is no abiding. Emaho! Wondrous, excellent dharma! The secret of all perfect buddhas! From non-objectification, all is objectified. When objectified, there is no objectification. Emaho! Wondrous, excellent dharma! The secret of all perfect buddhas! From non-going and coming, there is going and coming. When going and coming, there is no going and coming. Three times. In response to that, the master said: Emaho! From the Sugata essence, manifested by one's own conceptual thoughts and karma, various bodies and enjoyments, places and suffering, etc., are grasped separately as self and mine. By no one is it bound, there is no binding, there is nothing to be bound. By conceptual thought grasping at self, a knot is forcefully cast upon space. Unbound, without liberation, the originally spontaneously perfect buddha dharma, I shall perfectly teach to you. Thus he said. At this point, regarding the explanation of the meaning of mandala, certainty should be generated. Of that, there are three: the nature, the etymology, and the divisions. The nature is: From the Thug Thig [text], "In the seven stages, the essence is taken. Whatever arrangement is complete, that is the nature." By this [statement], the arrangement appearing complete as the wheel of deities. The etymology is: From the sound of mandala, the meaning of holding the essence or taking the essence, or by the meaning of round or encircled, is mandala. The divisions are: from the Dharma meaning, three, and from the small commentary, divided into twelve.
English
Think that letter becomes one with the unmoving green-black sword and threatening finger, performing the work of protection. As for the second, of the two: driving away obstacles and separating obscurations. The first is: the master, with the pride of Vajra Wrath. By reciting HŪṂ HŪṂ HŪṂ VIŚVA VAJRA KRODHA JVĀLA MAṆḌALA PHAṬ PHAṬ PHAṬ | HALA HALA HALA HŪṂ |, emanated inconceivable hosts of wrathful deities. Filled all realms of the world. And with the fifteen great signs and the great miraculous display of the appearance of Dharma, think that all hosts of māras and obstacles that lead astray are threatened, driven away, and destroyed. Namo. I prostrate to the Three Jewels. By the truth of the Three Jewels, and the truth of the utterly pure reality, and the truth of the unfailing cause and effect of phenomena, and especially by the truth of the hosts of deities of the maṇḍala of the Bhagavān's illusory display, and by the blessings of the great truth, by reciting the power of truth as a preliminary. May all elemental beings that possess and harm the disciples gathered here depart from this place! Saying this, and reciting the four HŪṂ mantra three times etc., fumigate with guggul, sprinkle with mustard seeds. Again, the wrathful deities gather back, and think that all directions and intermediate directions are bound by a tent of wrathful deities and vajras, raining down weapons, and blazing garlands of fire radiating everywhere, so that it is utterly indestructible. The second is: on the five fingers of the master's right hand, on top of each sun maṇḍala, marked by HŪṂ, ĀUṂ, SVĀṂ, ĀṂ, HĀṂ. On the five fingers of the left hand, on top of each moon maṇḍala, marked by MŪṂ, LĀṂ, MĀṂ, PĀṂ, TĀṂ, think that they become the ten, the five families of fathers and mothers. Saying OṂ SURATA STVAṂ, join the palms. Saying VAJRA AÑJALI, interlace the fingers. Saying VAJRA BANDHA BAṂ, by binding the mudra. Think that the five families of fathers and mothers are equally united. By reciting the power of truth as a preliminary, as above. May all the heaps of obscurations, such as the obscurations of karma, the obscurations of afflictions, the obscurations of the knowable, the obscurations of inferior views, the obscurations of lacking Dharma, and the obscurations of negative propensities, and so forth, that exist in the minds of these disciples, be removed by the rays of light from this mudra!
Chinese
以双腿右伸的姿势安住，以九种舞蹈姿态庄严，以寒林饰物装饰。安住于智慧火焰炽燃的中央。以“空性”等自部主宰的五组五咒加持。以“身金刚”等作加持。以(བཛྲ་ས་མཱ་ཛཿ, Vajra Samāja, 瓦吉拉 萨玛佳, 金刚 集会)迎请。以(ཨེ་ཧྱེ་ཧི་, Ehyhehi, 诶嘿嘿, 来来)牵引。以(ཛཿཧཱུཾ་བྃ་ཧོཿ, Jah Hūm Bam Hoh, 扎吽班霍, 融入)融入。以(ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་བཛྲ་, Kāyavākcittavajra, 嘎雅 瓦嘎 积大 瓦吉拉, 身语意 金刚)作稳固。以普贤菩萨四交足供养后。由父佛母平等双运的贪爱所生，向金刚嘿噜嘎父佛母祈请而生的灌顶物是伞、胜利幢和右边的顶髻。向佛部嘿噜嘎父佛母祈请而生的灌顶物是饮食。向宝部嘿噜嘎父佛母祈请而生的灌顶物是顶饰和花鬘。向莲花部嘿噜嘎父佛母祈请而生的灌顶物是左边的顶髻。向羯磨部嘿噜嘎父佛母祈请而生的灌顶物是铠甲。向五部祈请而生的灌顶物是五种心髓和宝瓶。由手印天女的灌顶所散发的服饰灌顶和成就灌顶的剩余物品被净化和清净。从空性之中，每一个(ཧཱུཾ, Hūm, 吽, 种子字)字完全转化。自显现为心性智慧无碍的幻化，炽燃饮血尊的座垫、手持物、饰物、服饰、成就物等，各自形相清晰不混杂，观想其具有赐予事业和成就力量的无碍能力。然后是实际的仪轨。有进入坛城的仪轨，以及对已进入者赐予明显灌顶的仪轨，共两种。第一种是：如《根本续》所说：“一切皆已作，主宰以慧入。然后应引入，弟子入坛城。”因此，有上师进入的两种法，和弟子进入的十九种法，总共有二十一个要点。第一，上师进入是：当坛城建造和修成的所有次第都完成后，上师自己如同弟子进入坛城一样进入，并以自入的方式接受灌顶。如果不能如此，则恭敬地坐在坛城的东门，抛洒智慧花，并按照修法仪轨催请成就，即可成就。第二，为引入弟子而作的忏悔，是寂静的：(ༀ, Om, 嗡, 皈敬/种子字)。能获得金刚智慧的。如来...