曼荼罗

Mandela derives from the Hindu language meaning 'concentric energy circle.

曼荼罗起源于印度语意思是'同心能量圆'。

The ten wrathful deities who reside in one of the outer, concentric circles of the mandala serve as its protectors.

曼荼罗的外部，同心圆之一中住的十位愤怒神担任它的保护者职责。

Later in the conference, Hansa Knox Johnson, director of PranaYoga and Ayurveda Mandala in Denver, who had participated in the panel just mentioned, led a workshop,"Our Body: Silent Communicator of the Spirit," which included movement, discussion and observation of other participants to determine blockages and imbalances.

后来在会议上，汉莎诺克斯约翰逊PranaYoga和吠陀在丹佛，谁曾在刚才提到的小组参加曼荼罗总监，他领导了一个讲习班，"我们的身体：无声的精神通讯"，其中包括运动，讨论和观察其他参与者，以确定障碍和不平衡。

However, in the Lamaist tradition where there is no difference between the aesthetic and the sacred and where art is always sacred art, the Mandala is a spiritual power vortex, an assembly point of gods and demons, a palace of the divine, a spiritual battery from where powerful energies are radiating. It is also connected with the Lamaist idea that the place, where the Mandala is erected, stands under the absolute control of its divine or, we would say, demonic "inhabitants".

但是在喇嘛教的传统里，审美与神圣并没有区别，曼荼罗被看作是一种灵塔，是神灵与魔鬼的汇聚点，是一种神殿，就象是一种精神电池，从其中可以发出强大的能量，曼荼罗建立之地被认为处于圣灵的绝对控制之下，或者说，在魔鬼的绝对控制之下。

Although one would desire to believe in its peace producing energy, realistically one has to accept, that the construction of this magic circle after more than 25 years in the West has brought no more appeasement to the people than it did in Tibet which has suffered much.

尽管我们想要相信曼荼罗能够产生和平的能量，我们却不得不接受这一事实：自魔力圈在西方被建造起来的25年里，它并没有给人们带来比它在西藏给人们带来的更多的欢乐。

Central pessac leognan || regarding aruk, klik unearthed from the dunhuang frescoes of pure, Japan MaMan disguised as AMiTuo mandala vanity, twenty-five bodhisattva to meet, the figure of religious image

中亚贝沙克鲁克出土之壁画、敦煌出土之净土变相、日本当麻曼荼罗虚空会、阿弥陀二十五菩萨来迎图中，皆有此法器之图像。

There was once a time that venues such as those were my mandala halls! Not any more.

过去有一段时间，那些场所曾经是我的曼荼罗场！

Nevertheless the construction and destruction of the Mandala is presented by the Dalai Lama as a contribution to world peace.

然而，曼荼罗的建造和毁灭却被达赖喇嘛包装成对世界和平的贡献。

The two mandalas appeared in this period should be related to the translations or re-translations of Sarvatathagatatattvasamgraha and Dharmadhatu-Vagisvara- Mandala.

西藏西部地区的水平式构图的曼荼罗是一种古老的构图形式，出现于发展充分的圆圈式曼荼罗出现之前。

These paired mandalas consist of the main theme of the wall paintings, almost each monastery or cave has these two mandalas painted.

成对出现的金刚界曼荼罗和法界语自在曼荼罗是这一时期比较突出的题材，几乎每一座寺院或石窟都有这一对曼荼罗出现，并且在图像上均十分完备。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。