毕业论文外文翻译，跪求高手帮忙！

毕业论文外文翻译，跪求高手帮忙！
Ritual actions performed towards the gods form an important way ofdefining relationships between humans and other beings in the landscape. InSamdo, the shrine (lha-to)to the local god is often near the base of themountain on another small hill. Villagers (men and women) go to their nearestor the village yul-lha shrine to make offerings, burn incense, and hang prayerflags (longta meaning ‘wind horses’). This is generally a biannual traditionperformed at Tibetan New Year (Losar) and before the harvest in the ninth monthof the Tibetan calendar, but also on any auspicious dates or whenever peopleneed the deities’ help. This ritual observance constitutes part of the calendarof regular rites within the household and monastery. Ritual practice takesplace on a continuum from the personal and domestic, for example on daily basisin the home with regard to household gods and protective deities (often carriedout by women), to exterior spaces of the fields, forest and mountains.
Ritual attention to the water spirits, lu, regarded as quite differentbeings, consists of offerings of milk, wool, tree branches and barley made inJune and July of the lunar calendar, after the lu awake. One, named Bemalen, isthe most significant for the whole valley; others are more locally importantand historically associated with particular lineages and groups of houses.Senior clerics at the monastery are also involved in ritual practice towardsthe local deities. Using a supra-worldly god invoked through the use of tantricpractice, they order the yul-lha to protect people and not to punish them. Thisis a re-enactment of the subduing of the worldly gods, a common theme in TibetanBuddhism, recalling the initial control exerted over the landscape by the incomingreligion (Ramble 1999).In addition, every day, a monk chants scriptures in the‘protector temple’ (gon-khang) of Bengpo monastery and devotes a few minutes toentreating the worldly gods to protect the earth from natural disasters.
By far the most important yul-lha in Samdo, the territorial deityfor the whole valley, is named Dorjetsemo. Every Tibetan household interviewedspoke of it as their yul-lha, and many people (28ofthe50householdssurveyed)said they had circum-ambulated its mountain domain (approximately10 km) andmade offerings to it in the previous year (2009).Dorjetsemo is considered theleader of all the lesser deities in the valley. Dorjetsemo, like otherindigenous gods, may have found its way into the formal Buddhist pantheonthrough the use of the word dorje meaning ‘diamond,’ and given auxiliary functionsby acting as emanations of a god or guardians of the‘doors’ tothese gods (Tucci 1988). Indeed, Dorjetsemo is allied with another much morefamous pilgrimage site further south in Daocheng county – the peaks of RigsumGompo at Yading - the three protector bodhisattas (beings motivated by compassionto be dedicated to attaining enlightenment).

orefamous pilgrimage site further south in Daocheng county – the peaks of RigsumGompo at Yading - the three protector bodhis
人工——翻译