English
Dull! Just as it appeared dull in the past, if we now subdue the ten realms of beings to be liberated, in order to demonstrate the pride, tall body, and radiance of the Great Glorious One, we should meditate on the Samadhi of the Net of Illusions. By meditating on it, the conceptualizations of grasping and being grasped are pacified, and the three aspects of body, speech, and mind become the body, speech, and mind of the Thus-Gone One. Emaho, wondrous and marvelous Dharma! Emaho is awe towards the ultimate truth, which is the realization of the unborn Dharmadhatu of ultimate truth. Wondrous is awe towards the conventional truth, which is the arising of the glorious body of conventional wisdom. Marvelous Dharma is awe towards non-duality, which is the non-duality of Dharmadhatu and wisdom. Therefore, it is wondrous. The secret of all perfect Buddhas, whose domain is that? It is the domain of the perfect Buddhas, perfection being the completion of the two accumulations. Buddha is the purification of the five poisons, the faults of samsara. Increase is the increase of the five wisdoms, the qualities of greatness. All refers to all Buddhas of the ten directions and four times. Secret is secret because it is not an object of experience. All arises from the unborn, from the unborn nature of ultimate truth, the conventional truth is unimpeded, and the illusory nature appears in every way, and in the very arising is unborn. The two truths are inseparable in their own essence, non-duality is unconditioned. Ema, Samantabhadra! Ema, wonderful, that which arises from itself without being sought or fabricated, is wonderful, that is the necessity of Samantabhadra. In the bindu of great bliss, free from elaboration, great bliss is Suchness. Freedom from elaboration is the Dharmadhatu. Bindu is naturally abiding, free from all extremes of elaboration. Perfectly clear in emptiness, not a partial emptiness of grasping and being grasped, but the spontaneous accomplishment of the essence of all dharmas, like self-appearing space. The mother of compassion should be meditated upon, for sentient beings who do not realize this, compassion should be meditated upon as pervading like a mother to her only child. The manifestation of benefiting beings is the action of compassion, without compassion, benefiting others cannot be achieved. Hūṃ, from certainty arises the Vajra, from compassion, which is like an illusion, the self-aware letter Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) arises as dark blue. From the certainty of Hūṃ, the Vajra arises.
Chinese
心像清晰显现。其颜色确定为深蓝色，形状确定为吽字。由此生出大吉祥黑汝嘎。金刚光芒汇聚，形成业身粗糙的黑汝嘎，一面二臂，右手持金刚杵，左手持颅碗。炽燃大威力的九种姿态。为自利而证悟的炽燃，为利他而慈悲炽燃。九种姿态是：身姿妩媚，英勇，令人恐惧。语调粗犷，发出令人恐惧的吼声。心怀慈悲，威严，寂静。身体如劫末之火般燃烧。其心间有智慧勇识，吉祥金刚橛的中心是吽字，由此生出或作为因。毁灭之时如末日般显现。身体如劫末之火般燃烧显现。嗡 班杂 殊达 嘚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡是班杂，班杂 殊达 嘚是宫殿的因。班杂是各种清净，班杂 殊达 嘚是清净者，生出宫殿。那么如何生起呢？这三种三摩地有九种法，即三种所净，三种能净，三种净法。三种所净是：死亡胜义谛的清净，生于中阴如幻的清净，生者世俗粗糙的清净。因此，所净只有死亡、中阴和生三种。三种能净是：清净死亡的是彼定，清净中阴的是普现，清净生者的是普定。三种净法是：观修如是空性，死亡的忆念不生，即清净为法身。若能精通，则得法身。观修普现慈悲如幻，中阴的觉性游移，即清净为报身。若能精通，则得报身。以因之三摩地仪轨，观修因之黑汝嘎。若能精通，则得化身。因此，大乘的清净之法是：法身如虚空般空性，报身如母亲般显现，化身不确定而行利他之事。为了调伏所化众生，将罗刹的处所转为自生。显现出五大次第累积自生。于大尸陀林中极度恐怖。宫殿的因是尸陀林，外在的尸陀林是四种尸体
English
The mind image appears clearly. Its color is definitely deep blue, and its shape is definitely Hūṃ. From this arises the glorious Heruka. The Vajra rays converge, forming the coarse Heruka of the action body, with one face and two arms, the right hand holding a vajra, and the left hand holding a skull cup. Burning with great power in nine dances. The burning of realization for one's own benefit, and the burning of compassion for the benefit of others. The nine dances are: the body is graceful, valiant, and terrifying. The speech is fierce, proclaiming terrifying roars. The mind is compassionate, majestic, and peaceful. The body burns like the fire at the end of an eon. In its heart is the wisdom being, the center of the glorious Vajrakīla is the Hūṃ, from which it arises or acts as the cause. The destruction appears like the end of time. The body appears to burn like the fire of the destruction of an eon. Oṃ Bi Sha Shuddhe (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Oṃ is Bi Sha, Bi Sha Shuddhe is the cause of the palace. Bi Sha is various purifications, Bi Sha Shuddhe is the purifier, generating the palace. How does it arise? These three samādhis have nine dharmas, namely three objects to be purified, three purifying agents, and three methods of purification. The three objects to be purified are: the purification of death, the ultimate truth; the purification of the intermediate state of existence (bardo) as illusion; and the purification of the coarse, conventional birth. Therefore, the objects to be purified are only death, bardo, and birth. The three purifying agents are: that which purifies death is Thatness; that which purifies bardo is All-Appearance; that which purifies birth is All-Thatness. The three methods of purification are: by meditating on Suchness as emptiness, the memory of death does not arise, and that is purified into the Dharmakāya. If one masters this, one attains the Dharmakāya. By meditating on the compassion of All-Appearance as mere illusion, the awareness in the bardo wanders, and that is purified into the Sambhogakāya. If one masters this, one attains the Sambhogakāya. With the cause of the three samādhi rituals, meditate on the Heruka of the cause. If one masters this, one attains the Nirmāṇakāya. Therefore, the method of purification of the Mahāyāna is: the Dharmakāya is empty like the sky, the Sambhogakāya appears like a mother, and the Nirmāṇakāya performs benefit without being fixed. Considering the beings to be tamed, transforming the place of the Rakshasa into self-arisen. The elements appear as self-transforming in successive layers. In the great charnel ground, it is extremely terrifying. The cause of the palace is the charnel ground, the external charnel ground is four corpses
Chinese
再者，八大尸林之地，以及内在的尸林身体的八处，秘密的尸林是，大吉祥的意智慧，远离如云般的分别念。为了调伏一切恶毒，极其恐怖地安住。血海翻腾的中央，在那尸林之上，从红色的羊身上，血海翻腾成红黑色。那也是具有两种血凝结的象征。意思是，从一个智慧中，因具有众多智慧而翻腾。巨大骨骼的须弥山，从青灰色的“kém”字观想成骨骼的须弥山。那也是因为智慧坚固凝实，远离颠倒之过患的象征。上方燃烧的虚空中央，作为焚烧烦恼的象征，从“让(藏文，ram，梵文天城体，ram梵文罗马拟音，火)”字观想成须弥山上方燃烧的火焰。也在那火焰的镜子或中央观想大吉祥的住所。再者，与众生出生的次第相结合而生起，是内道的身体。对此，生起寂静是，从天宫中享受欲望的行相。而在此忿怒的境地中，例如，无间地狱的众生在地狱燃烧的铁室中，地狱卒进行杀戮砍截之事，与之相符而生起。因此，在威猛的宫殿尸林的房屋中，观想大吉祥父母及眷属如地狱卒或罗刹。总的来说，众生的行为和佛陀的事业二者都要相符，转变烦恼的处所，摧毁庸常的想法，从而断除障碍。没有必要从众生中分离出来。这是口诀。再者，总的来说，坛城有三种，将自性坛城作为所缘境，将三摩地坛城作为修持，将形象坛城作为观修的所依。第一种有两种，自性坛城和自性果究竟的坛城。第二种有两种，生起次第本尊坛城和圆满次第脉坛城。第三种有两种，彩粉坛城和形象坛城。对此
English
Furthermore, the eight great charnel grounds, and the eight places of the inner charnel ground of the body, and the secret charnel ground are, in the wisdom of the mind of the Great Glorious One, free from conceptual thoughts like clouds. In order to subdue all wickedness, it dwells in a state of extreme terror. In the midst of the churning ocean of blood, above that charnel ground, from a red ram, the ocean of blood churns into a red-black color. That is also a symbol of having two kinds of blood clots. The meaning is, from one wisdom, it churns because it has many wisdoms. Of the great skeleton Mount Meru, from the bluish-gray "kém" (藏文，kém，梵文天城体，kém梵文罗马拟音，kém) syllable, contemplate the skeleton Mount Meru. That is also a sign that wisdom is solid and firm, free from the faults of perversion. In the middle of the blazing space above, as a sign of burning away afflictions, from the syllable "ram" (藏文，རཾ་，梵文天城体，रं，ram梵文罗马拟音，ram，火), contemplate a blazing fire burning above Mount Meru. Also, in the mirror or center of that fire, contemplate the dwelling place of the Great Glorious One. Moreover, generating it in conjunction with the order of the birth of sentient beings is the body of the inner path. To that, generating peace is like the manner of enjoying desires from the palace of the gods. But in this state of wrath, for example, sentient beings in the uninterrupted hell, in the burning iron chamber of hell, the hell guards perform the actions of killing and cutting, and it is generated in accordance with that. Therefore, in the powerful palace, the charnel ground's house, contemplate the Great Glorious One, father and mother, together with their retinue, as hell guards or rakshasas. In general, the actions of sentient beings and the deeds of the Buddhas should both be in harmony, transforming the place of afflictions, destroying ordinary thoughts, and thereby cutting off obscurations. There is no need to separate from sentient beings. This is the oral instruction. Furthermore, in general, there are three kinds of mandalas: the nature mandala to be taken as the object of focus, the samadhi mandala to be practiced, and the image mandala to be taken as the basis of focus. The first has two types: the nature mandala and the nature-fruit ultimate mandala. The second has two types: the generation stage deity mandala and the completion stage channel mandala. The third has two types: the powder mandala and the image mandala. To that,
Chinese
三者是：将棉、毛、丝线织成布；将金、银、铜、铁熔化铸造；在石或木头上雕刻。这些之中，这里是三摩地的坛城。其中略微侧重于生起次第，顺带提及圆满次第。智慧炽燃的宫殿，材质由智慧珍宝构成，象征着炽燃的饮血尊处所，意义是智慧的宫殿，超越了心识的衡量。那是什么呢？十方无有边际，智慧周遍一切，因此宫殿的尺度也无有十方边际，如同虚空般遍布，宫殿也同样遍布。无有内外，一切皆内。一切皆是智慧的自显现，心之智慧无有内外，于菩提心中合一，从外看则内明，从内看则外明。炽燃的四辐轮，宫殿中央的四辐轮呈深蓝色，是自性证悟和智慧炽燃，断除业和烦恼，象征着四轮，意义是具足五种智慧。红色辐条能完全摄集三界。以四个角隅来庄严，作为四种事业自然成就的象征，四个角隅呈绿色。以代表三身的三个颅骨作为墙壁。墙壁以角隅装饰，因此称为庄严。四方形具备四个门框，作为具备四种心之智慧的象征，四个角隅是所有伟大功德的显现。象征解脱的四扇门，以及以具足五种智慧的墙壁作为门框，具备象征八乘次第的八个台阶。以炽燃的两个中庭来装饰，真谛二谛无二无别，或者说轮回涅槃无有分别，因此炽燃的忿怒尊处，显现出两个中庭。第一个中庭是差遣使女的中庭。第二个是自在母的处所。中庭和门的方向象征着处所。庄严是安住的方式。各种颅骨和蛇，以日月来增辉。宫殿里，用三种颅骨做成的墙壁象征着三身。四种蛇从颅骨的眼中穿过