Tibetan
【处理错误】 [ { "english_translation": "Oh! Although being a Buddha in essence, due to the power of conceptualization, one wanders in samsara. I generate the supreme Bodhicitta. The nature of mind itself is Buddha, but it is not realized because it is obscured by darkness. From this path of Bodhicitta, I shall enter the Buddha-ground. Thus, three times. Secondly, if it is said that in the ultimate sense there is no arising, ceasing, abiding, or focusing, etc., then arising, ceasing, etc., appear to the mind. Merely appearing, it is not established as such. Therefore, transforming the five consciousnesses into the five wisdoms of union, this is the ultimate Bodhicitta. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unborn, all arises. In the very arising, there is no arising. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unceasing, all ceases. In the very ceasing, there is no ceasing. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unfocused, all is focused. In the very focusing, there is no focusing. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. From the non-abiding, all abides. In the very abiding, there is no abiding. Emaho! The secret of all perfect Buddhas. From the non-going and non-coming, there is going and coming. In the very going and coming, there is no going and coming. Thus, three times. To the disciple who has thus generated Bodhicitta, the master, abiding in the nature of Heruka, bestows permission: Ema, the meaning of the Sugata-garbha! The supreme essence of the Great Vehicle Secret Mantra! The Buddha Dharma, spontaneously perfect from the beginning, I shall thoroughly reveal to you. Thus, it is said. At this time, in the Vajra Sequence it is said: The meaning and qualities of the mandala, make clear and generate supreme joy. As it is said, by explaining the meaning of the mandala, certainty is generated. The nature of that mandala is that it appears complete with the arrangement of the assembly of deities. The etymology is: From the word Mandala, Maṇḍa (藏文，梵文天城体：मण्ड，梵文罗马拟音：Maṇḍa，汉语字面意思：essence) is essence or core, and la is holding or taking. Because it holds the basis of the qualities of the essence, it is called Mandala because it takes the essence. The divisions are: nature, samadhi, image, or the division of body, speech, and mind as three. In the expanded illusion it says: This is the nature mandala, the three images that are additional images, the samadhi that is additional samadhi, and the supreme assembly of Bodhicitta and the assembly. Thus, seven, and from those also divided into twelve, etc., there are many divisions. Here, according to the system of the Guhyasamaja Tantra,", "next": null } ] ============================================================
Chinese
以及，禅定，形象和荟供轮坛四种。自性轮坛是，法界离戏如是之轮坛，以及，智慧无碍自性任运成就之轮坛二者无别双运是大乐根本菩提心之轮坛。于彼之界中，轮涅之法全部不杂圆满安住是自性基之轮坛，如是证悟是自性果之轮坛。如是亦于《意集经》中云：不可思议之诸佛，如是安住于如是性。如是性与一切亦，无二如是即彼性。如是性之彼性是，思量衡量无边际故，是无量诸佛之宫殿。于彼一切陈设彼一处。如是说。禅定之轮坛是，随顺自性之轮坛而修，意为：意念殊胜任运成，禅定轮坛殊胜也。以及，《怖畏闪电经》中云：其后咒师入于等持，观想禅定轮坛而明观。如是。形象之轮坛是，《意集经》中云：何者于地上诸佛之形，全部善妙而作，以五种颜料而美饰，则成为解脱智慧之所依。以及，《怖畏闪电经》中亦云：于布或苎麻树皮，或贝叶或尸林布，或细布等之上，若书写手印之形象，则说为生起征相之所依。以及，于地台形状良好美观之上，以粉末颜料混合之物，若作形象之轮坛，则彼亦是生起成就之所依。如是说。荟供之轮坛是，寂怒聚之轮坛等。于彼，修持之基础自性基之轮坛本身以形象而表示，以禅定而明晰，与自性果之轮坛无别而作是秘密之轮坛。于彼进入并灌顶等之方便简易而迅速，故而与殊胜之果和共同之成就相结合无疑。 《怖畏闪
English
as well as, Samadhi, Image, and Mandala of Gathering, four types. The Mandala of Nature is: the Dharmadhatu free from elaboration, the Mandala of Suchness, and the union inseparable of the two, the Mandala of Spontaneous Perfection of Wisdom without obstruction, is the Great Bliss Root Bodhicitta Mandala. In that realm, all phenomena of Samsara and Nirvana reside completely and unmixed, which is the Mandala of the Basis of Nature. Such realization is the Mandala of the Fruit of Nature. As it is said in the Gongdü (Compendium of Intentions): "The immeasurable Buddhas, reside in Suchness as it is. Suchness and everything, are non-dual, Suchness itself." And: "The Suchness of Suchness, is immeasurable in thought and measure, therefore, it is the palace of immeasurable Buddhas. There, all arrangements reside in one place." So it is said. The Mandala of Samadhi is: to meditate in accordance with the Mandala of Nature, meaning: "The intention is supremely spontaneously accomplished, the Samadhi Mandala is supreme." And in the Ngamglok (Fearsome Lightning): "Then the mantra practitioner enters into equipoise, and clearly visualizes the Samadhi Mandala." So it is. The Mandala of Image is: in the Gongdü (Compendium of Intentions): "Whoever makes the forms of the Buddhas perfectly on the ground, and adorns them with five colors, then it becomes the support for the wisdom of liberation." And in the Ngamglok (Fearsome Lightning) also: "On cloth or hemp bark, or palm leaves or charnel ground cloth, or fine cloth, etc., if the forms of hand gestures are written, then it is said to be the support for the arising of signs." And, "On a well-shaped and beautiful platform, with materials mixed with powdered colors, if the Mandala of Image is made, then that too is the support for the arising of accomplishment." So it is said. The Mandala of Gathering is: the Mandalas of Peaceful and Wrathful deities, etc. There, the basis of practice, the Mandala of the Basis of Nature itself, is represented by the image, clarified by Samadhi, and made inseparable from the Mandala of the Fruit of Nature, which is the Secret Mandala. Entering into it and empowerment, etc., are easy and quick methods, therefore, there is no doubt that it connects with the supreme fruit and common accomplishments. The Ngamglok (Fearsome Lightning)
Chinese
从此以后，在秘密殊胜的坛城中，进行进入、祈求成就和灌顶等事业。如果这样，即使在今生也能获得佛果，更不用说其他的成就了。如是说。不仅如此，在《现观庄严论》中说：在无数劫中，先前所造的罪业，一旦见到这样的坛城，那些罪业就会消尽。如果安住于无边名声的密咒行持之法，更不用说了。如果念诵救护的秘密咒语，就能获得无上的果位。因此，即使只是见到坛城，也能清净无数劫中所积累的罪障，更何况进入坛城接受灌顶，并通过证悟和习惯的修持来实践呢？因此，你们应当思维欢喜，认为凭借这条安乐而迅速的道路，必定能获得大手印殊胜的成就，从而获得了最极的利益。然后，为了陈述特殊的意义，以鲜花合掌，向与上师黑汝嘎无二无别的本尊祈请： 祈请文： 皈命薄伽梵普贤黑汝嘎，坛城主尊我敬礼。我欲求得大解脱，彼之灌顶与誓言，以及怙主勇士我皈依，请引入大乘殿堂，智慧明觉赐予我。 如是念诵三遍。 这样，对于金刚乘生起了求法之心，通过确定是此乘之根器的方式，呼唤成为弟子的行者，给予允许和引导： 让其手持金刚杵，说道： 弟子你来这里，为了行持一切安乐之事，次第修行，受持身语意金刚，为了安住于圆满智慧大乐之中，以不悭吝的意乐，布施并坚定自心，圆满赐予大集会灌顶。 这样将其引导至自己面前。 然后是隐藏寿命之法： 上师念诵བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字），观想各自的头顶梵穴之中，有一个红色月形的宫殿，只有一个天窗。 在那宫殿的中央，念诵ཧཱུྃ་（藏文，हूं，hūṃ，种子字），观想在日轮之上，有一个蓝色的ཧཱུྃ་字
English
From then on, in the secret and supreme mandala, activities such as entering, requesting accomplishments, and bestowing empowerments are performed. If so, even in this very life, one can attain Buddhahood, what need is there to mention other accomplishments? Thus it is said. Moreover, in the Manifest Enlightenment of the All-Knowing, it says: In countless eons, whatever sins were previously committed, as soon as one sees such a mandala, those sins will be exhausted. If one abides in the practice of the limitless fame mantra, what need is there to mention? If one recites the secret mantra of protection, one will attain the supreme state. Therefore, even just seeing the mandala can purify the accumulated sins and obscurations of countless eons, what need is there to mention entering the mandala, receiving empowerment, and practicing through the union of realization and habituation? Therefore, you should cultivate joy, thinking that by relying on this blissful and swift path, you will surely attain the supreme accomplishment of the Great Seal, and thus have attained the most excellent gain. Then, in order to state the special meaning, with palms joined together with flowers, pray to the master Heruka, who is inseparable from the deity: Prayer: Bhagavan Samantabhadra Heruka, I prostrate to you, the main deity of the mandala. I desire great liberation, its empowerment and vows, and I take refuge in the protector hero, please lead me into the great vehicle's mansion, and bestow upon me wisdom and knowledge. Recite this three times. Thus, having generated a mind seeking the meaning of the Vajra Vehicle, by determining that one is a vessel of this vehicle, call the disciple and bestow permission and guidance: Have him hold the vajra in his hand, and say: Disciple, come here, in order to practice all blissful activities, practice in stages, hold the vajra of body, speech, and mind, in order to abide in the great bliss of perfect wisdom, with a mind free from stinginess, give and hold your mind steady, fully bestow the empowerment of the great assembly. Thus guide him to your front. Then is the method of concealing life: The master says བྷྲཱུྃ་ (Tibetan, भ्रूं, bhrūṃ, seed syllable), visualize in the fontanel of each individual's head, a red moon-shaped palace with only one skylight. In the center of that palace, say ཧཱུྃ་ (Tibetan, हूं, hūṃ, seed syllable), visualize a blue ཧཱུྃ་ letter abiding on a sun disc
Chinese
在左边生长的男人的左臂，和在右边生长的女人的右臂，用双重缠绕捆绑。从事业宝瓶中洒水，并用金刚杵交叉加持。念诵：嗡 班杂 Raksha Raksha 吽 帕特。给予普巴橛：净化。从空性中，从吽字生出的殊胜之子，上半身是忿怒尊，下半身是燃烧的普巴橛的形象，具有保护免受障碍的能力。智慧尊，班杂 萨玛扎 扎 吽 班 霍，融为一体。念诵：嗡 班杂 吉利 吉拉亚 萨瓦 维格南 班 吽 帕特。并给予。第三，为了不扰乱梦境，给予吉祥草：净化。从空性中，从吽和地字生出的吉祥草，呈蓝绿色，根和尖端未受损，具有使梦境不被扰乱的能力。念诵：嗡 阿 地 吽 梭哈。然后，小者作为枕头，给予右手；大者作为垫子，给予左手。然后，为了在此处增添乐趣，讲述灌顶的基础，请好好聆听。在此，在雪域藏地，密宗分为新旧两派。荣 सोम 确吉桑布说道：宁玛派密宗比新派有六个卓越之处。哪六个呢？施主、处所、译师和。供养物、所依和法的卓越。如是说。宁玛派密宗以六个卓越之处胜过新派。其中有远传的噶玛、近传的掘藏、深奥的净相等三种传承。此处，根据早期噶玛派拉杰 兰钦波的观点。雪域藏地有四大灌顶河流降临。哪四大呢？次第乘之河流，各自传承之源流的河流，以及印度的灌顶河流，和藏地的灌顶河流的说法。第一，次第乘之河流是：总的九乘灌顶，从大圆满的口诀中宣说，以及分开的教言，分为生起次第、圆满次第、究竟次第的九乘灌顶，以圆满经部的仪轨来授予的两种教言。第二，各自传承之源流的河流分为五个部分来宣说：莲花生大师的弟子 夏安达 嘎尔布传给 贤拉瓦
English
Binding with a double wrap the left arm of a man born on the left and the right arm of a woman born on the right. Sprinkling water from the activity vase and sealing with a crossed vajra. Recite: Oṃ Vajra Raksha Raksha Hūṃ Phaṭ. Giving the phurba: Purify. From emptiness, the supreme son born from Hūṃ, the upper part is a wrathful deity and the lower part is in the form of a burning phurba, endowed with the power to protect from obstacles. Wisdom being, Vajra samājaḥ Jaḥ Hūṃ Vaṃ Hoḥ, become inseparable. Recite: Oṃ Vajra Kīlī Kīlāya Sarva Vighnān Vaṃ Hūṃ Phaṭ. And give. Third, to prevent disturbing dreams, give kuśa grass: Purify. From emptiness, kuśa grass born from Hūṃ and Dhī, blue-green, with roots and tips intact, endowed with the power to prevent disturbing dreams. Recite: Oṃ Āḥ Dhī Hūṃ Svāhā. Then, the smaller one as a pillow, give to the right hand; the larger one as a mat, give to the left hand. Then, in order to create joy at this time, tell the basis of empowerment, please listen well. Here, in the land of Tibet, Secret Mantra is divided into two: new and old. Rongzom Chökyi Zangpo said: The Nyingma Secret Mantras have six superior qualities that surpass the Sarma. What are the six? Patron, place, translator, offering support, dharma are superior. As it says. The Nyingma Secret Mantra is superior to the Sarma by six superior qualities. Among them are the long lineage Kama, the close lineage Terma, and the profound Dagnang, which exist as three traditions. Here, according to the view of Lharje Lanchenpo of the Early Translation Kama. In the land of Tibet, it is said that four great rivers of empowerment descended. What are the four? The river of the order of vehicles, the river of the source of each lineage, and the Indian river of empowerment, and the Tibetan river of empowerment. First, the river of the order of vehicles is: the general empowerment of the nine vehicles, explained from the Great Perfection of Oral Instructions, and the specific teachings, divided into the three stages of generation, completion, and ultimate, the two teachings of empowerment of the nine vehicles bestowed in the manner of the complete Sutra. Second, the river of the source of each lineage is explained in five parts: Śāntamgarbha, a student of the great teacher Padmasambhava, to Gshenla.