Tibetan
【处理错误】 [ { "chinese_translation": "幻化寂静大网", "english_translation": "The Great Net of Illusory Peace" }, { "chinese_translation": "幻化寂静大网", "english_translation": "The Great Net of Illusory Peace" }, { "english_translation": "M YĀ ŚĪ B M HĀ JA YĀ SYA ŚĪ RṢA M." }, { "chinese_translation": "幻化寂静大网之首。", "english_translation": "This is the beginning of the Great Net of Illusory Peace." }, { "chinese_translation": "嗡 索斯帝！ 五身任运金刚大权前，以普贤之清净敬礼！ 具足依止之补特伽罗，具有殊胜智慧，内外之誓言皆未失坏且圆满，已入一切灌顶之王位，具有一切智慧之能力，披上精进之盔甲者，欲于此生现证成佛，应入三身任运成就之坛城。彼亦有二种，未转变本然之坛城与转变饮血之坛城。未转变本然之坛城有四，如是性之等持，普现之等持，因之等持，与圆满之等持。其中，初者如是性之等持者，安住于舒适之座，以五禅定手印，身心调伏，安住于禅定。经中云：“诸法自性无有法，证悟言思皆超脱。”如是，内外一切法，显现而无自性，于法界心性之如实性中，以智慧体验之。此乃一切法之如是性。普现之等持者，“为利一切有情故，于虚空中修虚空。”如是，法界所遍之处，为未证悟之有情所遍。有情所遍之处，为瑜伽士证悟之加持悲心所遍。如是，瑜伽士之觉性广大而明晰，未证悟有情之界，乃自法界性中显现，此乃普现之等持。复次，因之等持，宣说二种意义，等持自身之体性，与于微细等持中，净除意之障碍。其中，自身之体性者，“当修胜妙之字。”如是，当修菩提心之自性，白色阿字。（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。于微细等持中，意", "english_translation": "Oṃ Svasti! I prostrate with pure devotion to the spontaneously accomplished, five-bodied, great vajra power! A qualified individual who is the basis [for practice], possessing supreme wisdom, whose inner and outer samayas are undiminished and complete, who has attained the throne of all empowerments, who possesses the skill of all wisdom, and who has donned the armor of diligence—if such a person wishes to manifestly attain Buddhahood in this very life, they should enter the maṇḍala of the spontaneously accomplished three kāyas. There are two types of maṇḍalas: the untransformed, natural maṇḍala and the transformed, blood-drinking maṇḍala. The untransformed, natural maṇḍala has four aspects: the samādhi of suchness, the samādhi of universal appearance, the samādhi of the cause, and the samādhi of complete fulfillment. Among these, the first, the samādhi of suchness, involves sitting on a comfortable seat, disciplining body and mind with the five meditative mudrās, and abiding in meditative equipoise. As the scripture states: \"Phenomena themselves are without phenomena; realization transcends the realm of speech and thought.\" Thus, one should experientially realize through wisdom that all inner and outer phenomena appear but lack inherent existence, [realizing] the suchness of the dharmadhātu, the nature of mind. This is called the suchness of all phenomena. The samādhi of universal appearance [is described as follows]: \"For the sake of compassion for all sentient beings, meditate on space in space.\" Thus, wherever the dharmadhātu pervades, it is pervaded by sentient beings who have not realized it. Wherever sentient beings pervade, it is pervaded by the compassionate blessing of the yogi's realization. Thus, the yogi's awareness is clear and expansive, and the realm of sentient beings who have not realized it appears from the very nature of the dharmadhātu. This is called the samādhi of universal appearance. Next, the samādhi of the cause is taught in two aspects: the essence of the samādhi itself and the purification of the obscurations of the mind through the subtle samādhi. Among these, the essence of the samādhi itself [is described as follows]: \"One should meditate on the supreme letter.\" Thus, one should meditate on the white letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), the nature of bodhicitta. In the subtle samādhi, the mind" } ] ============================================================
Chinese
消除业障的方法是：从完全依靠白色阿字中，生起极其微细的阿字。如是说：阿 斯pha 惹 纳 啪特。（藏文：ཨ་སྥ་ར་ན་ཕཊ྄，梵文天城体：असफरन फट्，梵文罗马拟音：aspharana phat，汉语字面意思：阿 斯pha 惹 纳 啪特。）依靠那个白色阿字，从它生起一个白色阿字，依靠它生起两个，依靠它生起四个，像这样越来越增多，越来越长地生起，直到充满观想心间范围的白色阿字，如油菜籽般大小。桑 哈 惹 纳 吽。（藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हूँ，梵文罗马拟音：samharana hum，汉语字面意思：桑 哈 惹 纳 吽。）再次光芒收回，根本的阿字增长，向外生起许多阿字，根本的阿字减少。应当了知这是菩提心的特征。无论生起其他什么字，也应当像这样了知。这以下是四种圆满次第的第一个，生起次第的两种，即生起所依和所依之上的本尊坛城。其中生起所依的两种中的第一个，生起下基：从阿字生起埃 扬 邦 朗 桑 然等字，从埃字生起三尖形的法生，蓝色，广阔如虚空。从扬字生起坚硬牢固的风轮，颜色烟色，形状半月形。在其上，从邦字生起白色圆形的水轮，底部以宝瓶为标志。在其上，从朗字生起黄色方形的金地，底部以金刚宝瓶为标志。在其上，从桑字生起由四种珍宝组成的山王须弥山，形状方形，宽度和开口相等。在其上，从然字变成火轮，一半向下燃烧，使下方的元素平衡，一半作为须弥山的装饰，观想成燃烧的火山的坛城。吽字向下燃烧，变成金刚交杵。嗡 班匝 惹 恰 惹 恰 吽 班仲。（藏文：ༀ་བཛྲ་རཀྵ་རཀྵ་ཧཱུྃ་བྷྲཱུྃ，梵文天城体：ओँ वज्र रक्ष रक्ष हूँ भ्रूँ，梵文罗马拟音：om vajra raksha raksha hum bhrum，汉语字面意思：嗡 班匝 惹 恰 惹 恰 吽 班仲。）观想交杵变成圆形金刚帐幕。口诀之间说，像帐篷一样用各种金刚来做。然后是生起住所：从班仲字生起。班仲 比 希瓦 比 秀德。（藏文：བྷྲཱུྃ་བྷི་ཤྭ་བྷི་ཤུདྡྷེ，梵文天城体：भ्रूँ भिश्वा भिशुद्धे，梵文罗马拟音：bhrum bhishva bhishuddhe，汉语字面意思：班仲 比 希瓦 比 秀德。）这里说从吽字观想成各种金刚交杵变成帐篷，也是口诀的补充。注释：说的是，法性。由五种珍宝组成的宫殿。为了表示法界自性无边无际，范围没有限制。
English
The method of purifying obscurations is: From completely relying on the white Ah syllable, generate extremely subtle Ah syllables. As it says: A spharana phat. (藏文：ཨ་སྥ་ར་ན་ཕཊ྄，梵文天城体：असफरन फट्，梵文罗马拟音：aspharana phat，汉语字面意思：A spharana phat.) Relying on that white Ah syllable, generate one white Ah syllable from it, relying on it generate two, relying on it generate four, like that increasingly more and more, increasingly longer and longer, until filling the extent of the visualized heart with white Ah syllables, the size of mustard seeds. Sam harana hum. (藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हूँ，梵文罗马拟音：samharana hum，汉语字面意思：Sam harana hum.) Again, the rays of light gather back, the root Ah syllable increases, outwardly generating many Ah syllables, the root Ah syllable decreases. One should know that this is the characteristic of bodhicitta. Whatever other syllable is generated, one should know it in the same way. From here on, this is the first of the four complete stages, the two of the generation stage, which are generating the support and the mandala of the deity on the support. Among them, the first of the two of generating the support is generating the lower base: From the Ah syllable, generate the syllables E Yam Bam Lam Sum Ram, etc. From the E syllable, generate the triangular dharma origin, blue, as vast as the sky. From the Yam syllable, generate the solid and firm wind mandala, color smoky, shape crescent. On top of that, from the Bam syllable, generate the white and round water mandala, the bottom marked with a vase. On top of that, from the Lam syllable, generate the yellow square golden earth, the bottom marked with a vajra vase. On top of that, from the Sum syllable, generate Mount Meru, the king of mountains, made of four kinds of jewels, shape square, width and opening equal. On top of that, from the Ram syllable, it becomes a fire mandala, half burning downwards, balancing the elements below, half as an ornament of Mount Meru, visualize it as a mandala of a burning volcano. The Hum syllable burns downwards, becoming a crossed vajra. Om Vajra Raksha Raksha Hum Bhrum. (藏文：ༀ་བཛྲ་རཀྵ་རཀྵ་ཧཱུྃ་བྷྲཱུྃ，梵文天城体：ओँ वज्र रक्ष रक्ष हूँ भ्रूँ，梵文罗马拟音：om vajra raksha raksha hum bhrum，汉语字面意思：Om Vajra Raksha Raksha Hum Bhrum.) Visualize the crossed vajra becoming a round vajra tent. In between the instructions, it is said to make it like a tent with various vajras. Then, generating the dwelling place: From the Bhrum syllable, generate. Bhrum Bhishva Bhishuddhe. (藏文：བྷྲཱུྃ་བྷི་ཤྭ་བྷི་ཤུདྡྷེ，梵文天城体：भ्रूँ भिश्वा भिशुद्धे，梵文罗马拟音：bhrum bhishva bhishuddhe，汉语字面意思：Bhrum Bhishva Bhishuddhe.) Here it is said that from the Hum syllable, visualize various crossed vajras becoming a tent, which is also a supplement to the instructions. Note: It is said, the nature of dharma. A palace made of five kinds of jewels. To indicate that the nature of the dharma realm is boundless, the extent is not limited.
Chinese
无与伦比。东方白色，以轮宝庄严。南方黄色，以珍宝庄严。西方红色，以莲花庄严。北方绿色，以宝剑庄严。上方深蓝色，以金刚杵庄严。以珍珠网和半网庄严。所有柱饰和柱帽都做成燃烧的珍宝。由塔拉纳支撑。半个太阳和月亮。自生地的星窗悬挂。拂尘和大型拂尘的凉风轻轻飘动。铃铛和大型铃铛发出声音。对于普贤的智慧，显现为五种欲望的享受。作为法性的庄严，作为智慧的象征，各种美丽的形象，各种悦耳的声音，各种芬芳的气味，各种甜美的味道，各种柔软的触感，如天空中的云朵般聚集，如空中的雨水般降落，如大地上的植物般生长，观想其摇曳生姿。此外，在其外部，以金色的链条连接的塔拉树的串联，以金色的链条装饰的如意树，以及充满甘露的八解脱池塘，观想其遍布一切。宫殿内的中央轮之中心是圆形的深蓝色。生出四个黄色的轮辐，轮辐之间是蓝色的。其外部环绕着金刚杵围墙，竖立着八根金刚杵柱。其外部有四个角和四个凸出的城堡状结构。其外部有四个带神幡的门。然后是铺设的座垫：以四十二坛城庄严。狮子、大象、马和鹏鸟。天空飞翔的大宝座上。日月莲花珍宝。如是说。中央显现出象征四种无畏的八狮宝座。东方显现出象征十力的八象宝座。南方显现出象征四神足的八马宝座。西方显现出象征十自在的八孔雀宝座。北方显现出象征四事业的八妙音鸟宝座。在这些之间的间隙中，以珍宝柱装饰的珍宝座上，珍宝座上覆盖着珍珠网，其上是莲花。
English
Incomparable. The east is white, adorned with a wheel. The south is yellow, adorned with jewels. The west is red, adorned with lotuses. The north is green, adorned with swords. The top is dark blue, adorned with a vajra. Adorned with a net of pearls and a half-net. All the pillar decorations and pillar caps are made of blazing jewels. Supported by Tarana. Half sun and moon. The star windows of one's own place hang. The cool breeze of whisks and large whisks gently sways. The sound of bells and large bells resounds. To the wisdom of Samantabhadra's mind, appearing as the enjoyment of the five desires. As an adornment of the nature of reality, as a symbol of awareness, various beautiful forms, various pleasant sounds, various fragrant smells, various sweet tastes, various soft touches, gathering like clouds in the sky, falling like rain in the space, growing like plants on the earth, contemplate them swaying. Furthermore, outside of that, a string of tala trees connected by golden chains, a wish-fulfilling tree adorned with golden chains, and ponds of the eight liberations filled with nectar, contemplate them pervading everything. Inside that palace, the center of the central wheel is a round, dark blue. Four yellow spokes emerge, with blue spokes in between. Outside of that, surrounded by a vajra fence, eight vajra pillars stand. Outside of that, there are four corners and four protruding castle-like structures. Outside of that, there are four doors with divine banners. Then the seat is laid out: Adorned with forty-two mandalas. Lion, elephant, horse, and garuda. On the great throne of the sky-soaring one. Sun, moon, lotus, jewel. Thus it is said. In the center, as a symbol of the four fearlessnesses, a throne of eight lions appears. In the east, as a symbol of possessing the ten powers, a throne of eight elephants appears. In the south, as a symbol of possessing the four miraculous legs, a throne of eight horses appears. In the west, as a symbol of the ten powers, a throne of eight peacocks appears. In the north, as a symbol of the four activities, a throne of eight shangs appear. In the spaces between these, on a jewel throne adorned with jewel pillars, the jewel throne is covered with a net of pearls, and on top of that is a lotus.