English
The place that is not an object of practice is secret. Ultimately, there is no birth of self-nature, but in the relative, all dharmas arise without ceasing, and the nature of illusion appears in any way. Thus, when it arises in the relative, there is no birth in the ultimate, so the two truths are inseparable in their own nature, which is the inseparable unconditioned. The third is: Emaho! Samantabhadra! From the bindu of great bliss, free from elaboration, In emptiness, perfectly clear, The realm of compassion should be meditated upon. It means: Emaho, it is wonderful! It is wonderful that it arises without seeking or striving, that is the intention of Samantabhadra. Great bliss is the Suchness. Free from elaboration is the Dharmadhatu. Bindu is naturally abiding, free from all extremes of elaboration. From that, the way of being perfectly clear in emptiness is not just a limited emptiness of grasping and clinging, but the very nature of all dharmas is spontaneously accomplished, like self-appearing space. The realm of compassion, for those sentient beings who have not realized it in this way, compassion should be meditated upon as pervasive as a mother to her only child, which is compassion going before benefiting others, without compassion, benefiting others will not be accomplished. From the illusory compassion, the self-awareness syllable (Tibetan: ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，Literal meaning: Hum) arises as dark blue, its color is definitely dark blue, its shape is definitely Hum. From that Hum clearly appearing, the non-dual wisdom-emptiness, is the nature of the great wisdom vajra, appearing as a vajra. That vajra radiates and gathers, appearing as the coarse body, the great glorious Heruka, with one face and two arms, the right hand holding a vajra, the left hand holding a skull cup. The great blazing is the blazing of realization for one's own benefit, and the blazing of great compassion for the benefit of others. The nature of the nine postures is the body being graceful, heroic, and terrifying. The speech is rough, scolding, and frightening sounds. The mind is compassionate, fierce, and peaceful. At its heart, the wisdom hero, at the center of the lotus vajra, the cause of arising from Hum. From that body, it is known to blaze like the fire of the end of an eon. Such three samadhis, for this there are nine dharmas, namely three to be purified, three purifiers, and three means of purification. The three to be purified are death being purified by the ultimate truth
Chinese
是断法。 没有必要将众生分开，这是口诀。 那么，宫殿的材料是尸陀林，外部的尸陀林是运送四个尸体的地方，那是大尸陀林的八个地方，内部的尸陀林是身体的八个地方，秘密的尸陀林是吉祥大者的智慧心，远离分别念的云。 作为调伏一切恶毒的象征，极其恐怖地存在着。 在那尸陀林之上，从红色的羊身上流出的血海翻腾成红黑色。 那也是血凝结的两种形态的象征。 意思是，从一个智慧中具有许多智慧，所以具有翻腾的形态。 在那中间，从青灰色的ཀེཾ་（藏文，梵文天城体：केṃ，梵文罗马拟音：keṃ，汉语字面意思：甘）中观想成甘，大骨头的须弥山，那也是智慧坚硬的象征，远离颠倒的过失。 作为焚烧烦恼的象征，从རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）中观想成须弥山顶上降下火雨。 在那火焰之中，或者中央，观想吉祥大者的住所。 第二个是：智慧燃烧的宫殿，十方广大无有间断，无外无内处处皆内，燃烧的四辐轮，以四个角落的断片装饰，四方形具有四个门框，以燃烧的两个空间装饰。 一般来说，坛城有三种，即作为对境的自性坛城，作为修持的等持坛城，以及作为观修所依的形象坛城。 第一种有两种，即自性坛城和自性果圆满的坛城。 第二种有两种，即生起次第本尊坛城和圆满次第脉坛城。 第三种有两种，即彩粉坛城和形象坛城。 其中有三种，即用棉线在布上编织，用金银铜铁铸造，或在角、木头或石头上雕刻。 在这些之中，这里是等持坛城。 在那之中，也主要显示生起次第，附带显示圆满次第。 那也是从智慧宝珠中产生的，是燃烧的饮血尊众居住的地方。
English
It is the severance practice. There is no need to separate sentient beings; this is the pith instruction. So, the material for the palace is the charnel ground, the outer charnel ground is the place where four corpses are transported, that is the eight places of the great charnel ground, the inner charnel ground is the eight places of the body, and the secret charnel ground is the wisdom mind of the Great Glorious One, free from the clouds of conceptualization. As a symbol of subduing all evil, it exists in a state of extreme terror. Above that charnel ground, the sea of blood flowing from the red ram churns into a dark red color. That is also a symbol of the two forms of coagulated blood. The meaning is that it has many wisdoms from one wisdom, so it has the form of churning. In the middle of that, from the bluish-gray keṃ (Tibetan: ཀེཾ་, Sanskrit Devanagari: केṃ, Sanskrit Romanization: keṃ, Chinese literal meaning: Gam), visualize keṃ as a great bone Mount Meru, that is also a symbol of wisdom being firm and hard, free from the fault of reversal. As a symbol of burning afflictions, from raṃ (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Rang) visualize a rain of fire blazing on top of Mount Meru. In that fire, or in the center, also visualize the dwelling place of the Great Glorious One. The second is: The palace of blazing wisdom, vast in the ten directions without interruption, without outer or inner, everywhere is inner, the blazing four-spoked wheel, adorned with four corner pieces, the square has four door frames, adorned with two blazing spaces. Generally, there are three types of mandala: the nature mandala as the object of focus, the samadhi mandala as the practice, and the image mandala as the basis for visualization. The first has two types: the nature mandala and the mandala of the complete fruition of nature. The second has two types: the deity mandala of the generation stage and the nadi mandala of the completion stage. The third has two types: the sand mandala and the image mandala. Among these, there are three types: woven with cotton thread on cloth, cast in gold, silver, copper, and iron, or carved in relief on horn, wood, or stone. Among these, this is the samadhi mandala. Among that, it mainly shows the generation stage, and incidentally shows the completion stage. That is also produced from the wisdom jewel, and it becomes the place where the blazing blood-drinking ones reside.
Chinese
第五，是意义智慧的宫殿，是超越思维衡量的。因为智慧遍布一切，所以宫殿的尺度也在十方广大无边，如同天空所遍布之处，宫殿也遍布在那里。一切都是智慧的自显现，心之智慧没有内外之分，与菩提心为一，所以从外面看里面清晰，从里面看外面清晰，一切都变成了内在。炽燃的宫殿中央，有一个四辐轮，呈深蓝色，象征着自性证悟和智慧的炽燃，斩断业和烦恼，四辐轮是五种意义智慧的象征。轮辐上的红色标记象征着掌控三界。为了象征四种事业的自然成就，用四个角饰来装饰，颜色是绿色的。用三个头盖骨的墙来象征三身。墙壁因角饰而美丽，所以称为装饰。为了象征具备四种心之智慧，正方形象征着一切伟大的功德都增长。象征解脱的四门和具备五种智慧的墙壁，做了四个门框，具备象征八乘次第的八个台阶。因为二谛无别，或者说轮回涅槃无别地存在，所以在炽燃的忿怒尊的周围，用两个回廊来装饰，第一个回廊是明妃的回廊，第二个是自在母的住所。回廊和门的方向象征着住所，美丽是安住的方法。第三是：头盖骨、蛇类繁多，日月增辉。炽燃的光芒众多而混杂。宫殿用三种头盖骨做墙，象征三身。各种蛇类或者说四种蛇从头盖骨的眼中穿过，象征着不舍嗔恨而自然成就。用太阳和月亮的孔洞，是为了消除邪见的过失。这三种装饰装饰着宫殿，所以显得辉煌。为了象征心之智慧的火焰燃烧，焚烧烦恼，从内外一切处金刚火焰燃烧的区域中，火之忿怒尊的光芒，也是众多光芒聚集和混杂。与寂静相比，特别之处在于称为炽燃的光芒众多。第四是：牦牛、水牛、豹和虎，凶猛
English
Fifth, it is the palace of meaning-wisdom, which is beyond mental measurement. Because wisdom pervades everything, the measure of the palace is also vast and boundless in the ten directions. Just as the sky pervades everywhere, the palace also pervades there. Everything is the self-manifestation of wisdom, and there is no outer or inner in the wisdom of the mind, and it is one with Bodhicitta, so when viewed from the outside, the inside is clear, and when viewed from the inside, the outside is clear, and everything becomes internal. In the center of the blazing palace, there is a four-spoked wheel, which is dark blue, symbolizing the realization of self-nature and the blazing of wisdom, cutting off karma and afflictions. The four-spoked wheel is a symbol of the five meaning-wisdoms. The red marks on the spokes symbolize the control of the three realms. In order to symbolize the spontaneous accomplishment of the four activities, it is decorated with four corner ornaments, the color of which is green. The wall of three skulls symbolizes the three bodies (Kaya). The wall is beautiful because of the corner ornaments, so it is called decoration. In order to symbolize possessing the four mind-wisdoms, the square symbolizes that all the great qualities are increasing. The four doors symbolizing liberation and the wall with five wisdoms, four door frames are made, and it has eight steps symbolizing the eight stages of the vehicle. Because the two truths are inseparable, or samsara and nirvana exist without distinction, the surroundings of the blazing wrathful deity are decorated with two corridors, the first corridor is the corridor of the Dakinis, and the second is the abode of the independent mother. The direction of the corridor and the door symbolizes the abode, and beauty is the method of dwelling. The third is: skulls and various snakes adorn with sun and moon. Many blazing rays are in turmoil. The palace is made of three kinds of skull walls, symbolizing the three bodies. Various kinds of snakes, or four kinds of snakes, are threaded through the eyes of the skull, symbolizing spontaneous accomplishment without abandoning hatred. The holes of the sun and moon are made to eliminate the faults of wrong views. These three ornaments adorn the palace, so it appears magnificent. In order to symbolize the flames of mind-wisdom burning and incinerating afflictions, from the area where the Vajra flames burn inside and out, the rays of the fire wrathful deity are also many rays gathering and mixing. Compared with peace, the special feature is that it is called many blazing rays. The fourth is: yak, buffalo, leopard and tiger, fierce
Chinese
通过这种方式将菩提心融入，由此生起忿怒的云，归纳起来，生起五部饮血尊，以及大饮血尊们为了调伏所化而与明妃结合，由此生起子众，将明妃们遣返回各自的处所，共有六个部分。第一部分是：从如是性之界中，显现忿怒母自在，以喜悦的光芒，令珍宝莲花开放，融入无二交合的喜悦中。这是说，嘿汝嘎本尊的心，从如是性法界的状态中生起，即从父尊的心间，如身影般，或者如一盏灯分成两盏灯般，显现出明妃忿怒母金刚界自在母，在父尊的左侧圆满生起，一面二臂，右手金刚杵，左手颅碗，装饰和服饰与父尊相同。而且，父尊以身语意喜悦的光芒而安住，口中发出“嘿嘿”的喜悦笑声，以眼的光辉和面的光彩来敬奉父尊。父尊的虚空是产生伟大的功德之处，为了如意满足需求和愿望，所以是珍宝。明妃的虚空是不受染污的莲花。因此，明妃的虚空被加持为八瓣莲花，父尊的虚空被加持为五股金刚杵。这两者使结合更加盛大，作为法界智慧无二的象征，父尊和明妃以无二交合的方式，以方便和智慧的行为，喜悦地将一切都显现为大乐智慧，由此父尊的菩提心融入明妃的虚空中。第二部分是：从菩提心云中，生起忿怒尊的坛城云团。吽吽吽 比夏瓦 瓦日拉 卓达 匝拉 曼达拉 帕特 帕特 帕特。哈拉哈拉哈拉吽。从六道世界的十方，无边广大地遍布着忿怒尊的坛城，如同三千大千世界，如同十方微尘般显现。这是说，生起忿怒尊的仪轨有五个方面：生起的原因，缘，本体，自性，以及需要的果。原因是父尊和母尊的菩提心。缘是生起。