Tibetan
【处理错误】 [ { "chinese_translation": "饮血尊胜庄严", "english_translation": "Ornament of the Sacred Blood Drinker" }, { "chinese_translation": "饮血尊胜庄严", "english_translation": "Ornament of the Sacred Blood Drinker" }, { "chinese_translation": "拉克达布桑达昂嘎拉斯雅室利尔夏玛。", "english_translation": "Raktabsamdangkaraśrīrṣama." }, { "chinese_translation": "饮血尊胜庄严之首。", "english_translation": "The beginning of the Ornament of the Sacred Blood Drinker." }, { "chinese_translation": "顶礼吉祥黑汝嘎！翻译饮血之坛城，三摩地之次第有四：如是性之三摩地、普现之三摩地、因之三摩地、圆满之三摩地。其中第一，如是性之三摩地者，经云：无生之中一切生，生者亦无有生。如是，无生者，法界也；生者，轮涅一切法也；生之时，知其即是法界之自性者，一切法本然安住之实相也，故名如是性之三摩地。普现之三摩地者，经云：于空性中极明了，当修慈悲之境。如是，三界一切有情皆是慈悲之境，然就胜义而言，法界虽是空性，亦是自性光明，然由错乱之识，成为痛苦之所依，故为具证悟者慈悲之境，慈悲之境有情显现者，名曰普现之三摩地。因之三摩地者，经中亦云：吽字决定即金刚，彼即大吉祥黑汝嘎。如是，此处因之三摩地中，身语意圆满具足，意之自性，深蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），化为九尖黑色金刚杵，具十六忿怒面，燃劫末之火。彼化现吉祥普贤黑汝嘎，深蓝色，头、手、足不定。如是亦有记载，暂且莲花生大师之意趣如是认为：九头十八臂，具八种足姿，中央三面深蓝色，右三面白，左三面红色。前两手持金刚杵与颅血，其下二手，左手持人肉，右手以其血肉供养之，其下二手，右手持日，左手持月，于胸前捧持之，其下二手，右手持琼鸟，左手持猫头鹰，施与违犯誓言之瑜伽士。", "english_translation": "Homage to glorious Heruka! In the translation of the Blood Drinker's Mandala, there are four stages of Samadhi: Suchness Samadhi, All-Appearing Samadhi, Causal Samadhi, and Perfect Samadhi. First, Suchness Samadhi: The scripture says, 'In the unborn, all are born; even in the born, there is no birth.' Thus, the unborn is the Dharmadhatu; the born are all the phenomena of samsara and nirvana. Knowing that at the moment of birth, it is the nature of the Dharmadhatu, is the reality of all phenomena abiding primordially. Therefore, it is called Suchness Samadhi. All-Appearing Samadhi: The scripture says, 'In emptiness, be perfectly clear; contemplate the object of compassion.' Thus, all sentient beings of the three realms are objects of compassion. Although, in ultimate truth, the Dharmadhatu is emptiness and naturally clear light, due to deluded consciousness, it becomes the basis of suffering. Therefore, it is the object of compassion for those with realization. The appearance of sentient beings as objects of compassion is called All-Appearing Samadhi. Causal Samadhi: The scripture also says, 'From the definite Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) comes the great Vajra; from that, the great glorious Heruka.' Thus, in this Causal Samadhi, body, speech, and mind are fully present. From the dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, which is the nature of mind, comes a nine-pointed black Vajra, with sixteen wrathful faces, blazing with the fire of the eon. From that, the glorious Samantabhadra Heruka appears, dark blue, with indefinite heads, hands, and feet. It is also said that, for the time being, the intention of Guru Padmasambhava is considered as follows: Nine heads, eighteen arms, with eight kinds of feet. The three central faces are dark blue, the three on the right are white, and the three on the left are red. The first two hands hold a Vajra and a skull cup filled with blood. The next two hands, the left holds human flesh, and the right offers it with its blood. The next two hands, the right holds the sun, and the left holds the moon, holding them at the heart. The next two hands, the right holds a Garuda, and the left holds an owl, offering them to the yogis who have broken their vows." } ] ============================================================
Chinese
下面的两只脚，右边拿着风，左边拿着火轮，使所有世界都散落并焚烧。下面的两只脚，右边拿着水的坛城，左边拿着须弥山，洗涤所有习气，镇压所有我慢。最后两只脚，右边拿着盔甲，左边拿着如意宝珠，连同器皿。瑜伽士无论如何也无法抵挡，并赐予三种成就。八足踩着八大天神。身上装饰着十六种华丽的饰物，在劫末之火燃烧的中央，具有身发光的九种舞姿，如恐怖时代的火焰般安住。那是生起所有坛城的主宰，也是因，因此称为因之三摩地。以三种意义来阐释圆满的三摩地：忿怒本性的坛城、忿怒秘密的坛城和自性任运成就的坛城。其中，首先是忿怒本性的坛城，分为两种：以生起自己为佛子之门而生起的幻化，以及以生起佛子为自己之门而灌顶的幻化。其中，生起的幻化又分为两种，首先是生起所依。经文中说：“བྷྲཱུྃ་（藏文，भ्रूम्，bhrūṃ，恐怖）大尸陀林，极其恐怖，血海翻腾之中。”等等，以此类推。从自己的心间散发出ཨེ་ཡྃ་བྃ་མྃ་ཀེཾ་རྃ་（藏文）等。从ཨེ་（藏文）生出三角形的法生，深蓝色，广阔如虚空。在其上方，从ཡྃ་（藏文）生出坚硬的风坛城，颜色如烟，形状为半月形。在其上方，观想从བྃ་（藏文）生出血海，波涛汹涌，形状为圆形。在其上方，观想从མྃ་（藏文）生出大肉地，坚硬而平滑，形状为方形。在其上方，观想从ཀིཾ་（藏文）生出黑色的骨骼须弥山，开口和宽度相等，鲜血滴答滴答地流淌。在其上方，观想从རྃ་（藏文）生起劫末之火燃烧，火焰截断一半，使下方的诸元素平衡，一半成为须弥山的装饰，劫末之火燃烧
English
The lower two feet hold wind on the right and a wheel of fire on the left, scattering and burning all worlds. The next two feet hold a mandala of water on the right and Mount Meru on the left, washing away all imprints and suppressing all pride. The last two feet hold armor on the right and a wish-fulfilling jewel with its container on the left. Yogis cannot withstand it, and it grants the three kinds of accomplishments. The eight feet trample the eight great gods. The body is adorned with sixteen glorious ornaments, and in the center of the burning fire of the eon, it possesses the nine dances of an emanation body, dwelling like the fire of a terrifying time. It is also the master who generates all mandalas, and it is also the cause, therefore it is called the Samadhi of Cause. The complete Samadhi is shown with three meanings: the mandala of the wrathful nature, the mandala of the wrathful secret, and the spontaneously accomplished mandala of nature. Among them, the first is the mandala of the wrathful nature, which has two parts: the miracle of generating the Victorious One as one's own son, and the miracle of empowerment by generating oneself as the son of the Victorious One. Among these, the miracle of generation has two parts, the first of which is generating the support. From the scriptures: "BHRUM (藏文，भ्रूम्，bhrūṃ，Terror) in the great charnel ground, most terrifying, in the midst of the churning ocean of blood." And so on. From one's own heart, emanate ཨེ་ཡྃ་བྃ་མྃ་ཀེཾ་རྃ་(藏文). From ཨེ་(藏文) arises a dark blue triangular dharma source, its expanse equal to the sky. Above that, from ཡྃ་(藏文) arises a solid and hard wind mandala, the color of smoke, shaped like a crescent moon. Above that, visualize an ocean of blood churning with waves arising from བྃ་(藏文), shaped like a circle. Above that, visualize a great fleshy earth arising from མྃ་(藏文), solid, smooth, and shaped like a square. Above that, visualize a black Mount Meru of skeletons arising from ཀིཾ་(藏文), its opening and width equal, with rakta blood dripping and flowing. Above that, visualize the fire of the eon blazing from རྃ་(藏文), the fire cutting off halfway, balancing the elements below, and half becoming an ornament of Mount Meru, the fire of the eon burning.
Chinese
在乐神和梵天男女之上，出现了八张红白水牛的宝座。在南方轮的辐条上，在陶罐和阎罗男女之上，出现了八张豹子的宝座。在西方轮的辐条上，在罗刹男女和龙之上，出现了八张老虎的宝座。在北方轮的辐条上，在夜叉男女及其之上，出现了八张誓言的宝座。在这些之间，观想珍宝宝座上各有珍珠网、莲花、月亮和太阳的坐垫。四个大辐条、四个角和八个上，在八个交叉田地上各有一个太阳坐垫。在神布上，在八个单独田地上有太阳。在四个门上，在四个单独田地上有太阳。外面的中间走廊是棕榈树，里面的田地是菜园，东面六个，南面六个，西面六个，北面六个，在二十八个上观想各自的太阳菜园。然后是稳固诸神的坛城生起的幻化：因为我自身是所有佛的身语意的金刚之主，是本初的忿怒之王。从如是性的法界中，显现出忿怒母自在母。如是说，从我的心间生出忿怒母自在母，身色深蓝黑色，与父相似，或者一面二臂，右手拥抱父，左手拿着颅碗，父母进行无执的嬉戏。念诵：吽 吽 吽 比湿瓦 瓦日拉 玛哈 卓达 瓦拉 曼达拉 帕特 帕特 帕特。哈拉 哈拉 哈拉 吽。由此，自身生出头、手、足与虚空界微尘相等。另一种形式是，有九百个头，一千八百只手，八百只脚，手中持有与虚空界微尘相等的武器。在菩提心中也说，忿怒尊的面容和手不确定，身量约三千由旬，从中生出与虚空界微尘数量相等的化身，所有虚空界的凶猛行为都被降伏，为了所有众生的利益，又从十方汇聚回来，显现为果位的饮血尊。自身中央是佛饮血尊，身色紫黑色，右面白，左面红。
English
Upon the Gandharvas and Brahma male and female, appeared eight thrones of reddish-white buffaloes. On the spokes of the southern wheel, upon the pot and Yama male and female, appeared eight thrones of leopards. On the spokes of the western wheel, upon the Rakshasa male and female, and upon the Nagas, appeared eight thrones of tigers. On the spokes of the northern wheel, upon the Yaksha male and female and upon them, appeared eight thrones of oaths. In between these, on the precious thrones, one should visualize a net of pearls, and lotus, and moon, and sun cushions each. On the four great spokes, four corners, and eight, on the eight intersecting fields, one sun cushion each. On the divine cloth, on the eight single fields, the sun. On the four doors, on the four single fields, the sun. The outer intermediate corridor is palm trees, the inner fields are vegetable gardens, six to the east, six to the south, six to the west, six to the north, on the twenty-eight, one should visualize one sun vegetable garden each. Then, the manifestation of creating the mandala of the stable deities is: Because I myself am the vajra lord of body, speech, and mind of all Buddhas, and am the wrathful king from the beginning, from the realm of suchness, the wrathful mother, the powerful one, is manifestly brought forth. As it says, from my heart, the mother, the wrathful powerful one, body color dark blue-black, similar to the father, or one face, two arms, the right embracing the father, the left holding a skull cup, the father and mother performing the play of non-attachment. Reciting: Hūṃ hūṃ hūṃ bhi śva vajra mahā kro dha jvā la maṇḍala phaṭ phaṭ phaṭ. hala hala hala hūṃ. By this, it is said that oneself arises with heads, hands, and feet equal to the dust of a thousand realms. In one form, there are nine hundred heads, one thousand eight hundred hands, eight hundred feet, holding weapons equal to the dust of a thousand realms in the hands. Also, from the Bodhicitta, the wrathful one's face and hands are uncertain, the body size is about three thousand yojanas, from which emanate a number equal to the fine dust of a thousand realms, all the violent actions of the thousand realms are subdued, having done the benefit of all sentient beings, again gathering back from the ten directions, arising as the fruition blood drinker. Oneself in the center is Buddha blood drinker, body color smoky black, the right face white, the left red.
Chinese
黄色箭女，双手拉满弓箭，折磨主尊的心间。 西方愚昧母，身色红黑，右手高举摩羯鱼旗，左手捧满红色颅器。 北方摧毁母，身色深蓝黑，右手九股金刚杵，左手从矮小尸体的头颅上啜饮。 东南角，香女身色红黄，左手抓住尸体，右手用绳索牵引尸体的肠子。 西南方，暴怒母身色绿黑，左手持颅血，右手用金刚杵搅拌并啜饮。 西北方，具痣者，身色黑色，双手抓住尸体，从腹部抽出心肺食用。 东北方，母众母身色蓝绿，双手分离尸体的头和身体。 这八位天女，具有尸体的腰带和虎皮裙，用肠鬘缠绕身体，以油脂、大灰和血滴装饰，头和身体以颅骨鬘装饰，以八大龙王装饰，在劫火熊熊燃烧的中央，在交错尸体的座垫上，安住着从法界产生的奇妙，以及从大吉祥的心中化现的奇妙，以及调伏所化众生的奇妙这三者。 生起八位方位神女的方法是：在菩提心之云上念诵“嘿”。由此化现为八位兽首母。东方为狮面母，身色黄色，具狮子头，食人肉，双手交叉结三股印，双足以威严姿态安住在单人尸体的座垫上。南方为虎面母，身色红黑，具老虎头，于尸体前专注地看着谷物，双手交叉结单股印。西方为狐面母，身色黑色，具狐狸头，双手拿着尸体的皮，舔舐脓血。北方为犬面母，身色蓝色，具狼头，双手抓住尸体，剖开腹部看着里面的心肺。东南方为鹫面母，身色红黑，具鹫鹰头，右手持弯刀左手持颅血。西南方为乌鸦面母，身色棕色。