Chinese
建造宫殿，毗卢遮那佛的支分等，在下面详细阐述。那是嘿汝嘎金刚口诀派和栋比派等。第二是本尊瑜伽的次第和观想本尊的形象。第一是，《金刚帐续》中说：圆满佛陀的住处，观想五种形象，具有普贤的自性，修持自己殊胜的本尊，布置坛城等，供养赞颂品尝甘露等，认为是瑜伽的六支。又，导师无胜月说：宫殿是佛陀毗卢遮那佛，灌顶是不动如来，品尝甘露是无量光佛，赞颂是宝生佛的吉祥，供养是不空成就佛的自性供养，随喜是金刚萨埵真身。如是，建造宫殿是毗卢遮那佛的支分，随喜是金刚萨埵的支分，灌顶是不动如来的支分，品尝甘露是无量光佛的支分，供养是不空成就佛的支分，赞颂是宝生佛的支分等六支中，第一，建造宫殿是毗卢遮那佛的支分是，如是，《金刚帐续》中说：修持佛陀四处之后。如是，建造宫殿，在顶髻转轮王中观修也可以，从那化光中生起也可以，所以，自己是顶髻转轮王化为光，从那之中，基础的支分，从ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）中观想法的生处，在那之中，原因的支分，从各自的种子字中，观想地水火风次第累积，宫殿是毗卢遮那佛的体性，所以，毗卢遮那佛的种子字བྷྲུཾ་（藏文，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）和法器是法轮，所以如是观想。这也有做白色的，但不矛盾。上师的口诀是黄色的。缘起的支分是，中阴的体性，白色ཨོཾ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），红色ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），蓝色ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是中阴的身语意三门。表示受生时贪恋和执取的红色ཧོཿ（藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）两个头朝下，中间夹着，即从字的上方向上累积。从那些之中，生起那样心识的显现，一部分融入四大的轮和一起。四大和轮完全变化之后。
English
Building the palace, the branch of Vairochana, etc., will be explained in detail below. These are like the oral instruction tradition of Hevajra and the Dombi tradition. Secondly, there is the sequence of deity yoga and focusing on the form of the deity. The first is: From the Vajra Tent Tantra: "The perfection of the Buddha's abode, and meditating on the five forms, possessing the nature of Samantabhadra, accomplishing oneself as the supreme deity, arranging the mandalas, offering praise, tasting nectar, etc., are considered the six branches of yoga." Also, the teacher Invincible Moon said: "The palace is the Buddha Vairochana, the empowerment is Akshobhya Tathagata, tasting nectar is Amitabha, praising is the auspicious Ratnasambhava, offering is the nature of Amoghasiddhi, rejoicing is the actual Vajrasattva." Thus, building the palace is the branch of Vairochana, rejoicing is the branch of Vajrasattva, empowerment is the branch of Akshobhya, tasting nectar is the branch of Amitabha, offering is the branch of Amoghasiddhi, praising is the branch of Ratnasambhava, etc., among the six branches, the first, building the palace is the branch of Vairochana, as it is said: From the Vajra Tent Tantra: "After accomplishing the four abodes of the Buddha." Thus, building the palace, it is also fine to meditate within the Crown Chakra King, it is also fine to generate it from that dissolution of light, therefore, oneself is the Crown Chakra King dissolving into light, from that, the basic branch, from ऐ (Tibetan, Devanagari: ऐ, Romanized Sanskrit: ai, Literal meaning: ai) meditate on the source of Dharma, within that, the causal branch, from the respective seed syllables, visualize the four elements stacked in order, the palace is the nature of Vairochana, therefore, the seed syllable of Vairochana भृं (Tibetan, Devanagari: भृं, Romanized Sanskrit: bhrūṃ, Literal meaning: bhrūṃ) and the emblem is the Dharma wheel, so meditate accordingly. There are also those who make this white, but it is not contradictory. The oral instruction of the Lama is yellow. The circumstantial branch is, the nature of the intermediate state, white ॐ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om), red आः (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Ah), blue हूं (Tibetan, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) are the three doors of body, speech, and mind of the intermediate state. Representing the craving and grasping when taking birth, the red होः (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal meaning: Hoh) two heads facing down, sandwiched in the middle, that is, stacked from the top of the letter upwards. From those, the appearance of such a mind, one part dissolves into the four elements together with the wheel. After the four elements together with the wheel have completely transformed.
Chinese
生起宫殿。那也是在根本续中说：于虚空之中观想班嘎（བྷ་ག་，bhaga， भग，吉祥），因此而有法生。轮是地，水是先。如何如理而享用，诸天以大风量，如何修习生起者，法生聚集生起轮。如是说四大的顺逆，地是海生等。金刚帐中说：顺生。此根本释说，以诀窍将四大次第安立。嘿！一些具量的黑汝嘎（ཀྱཻ་རྡོ་རྗེ，Hevajra， हेvajra，嘿瓦金刚）修法中没有安立中阴所表，一些虽有，但有那达等修习。此处大成就者多比黑汝嘎（ཌོམྦྷི་ཧེ་རུ་ཀ，Ḍombhi Heruka，डोम्भि हेरुका，多比黑汝嘎）的意趣。阿阇黎无能胜月在修法六支中说： ཧོཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者之间所安住，身语意之文字也，此乃中阴有情名。如是安立五字，是与密集智慧足的规矩相合而作的。那五个字若与所净果相合，则表示圆满受用身语意与界与智慧。与心的显现四大轮相混合，则宫殿转变为本尊身之自性，且有必要知晓那即是自心之显现。如众生业力之威力，形成外器世间，如净治田地，成就清净刹土一般。五字种子字之相的圆满报身之威力，宫殿得以成就，此亦是混合心之显现的清净和合之一分。若以法生的所净，安立于出生之处，则表示母胎与蛋壳等。四大是不清净的四大。于清净而言，法生三角下角与四，是为四解脱门，即法界法身。四大是四母。如是，若以所净、能净、结合之方式，如常轨而言，则一次性即是如此。此外，如宫殿净治身体，本尊身净治心一般。若与入胎之前行次第相合，则四大顺生，于住胎之时，如四大有所助益一般，则逆生。
English
Generating the palace. That is also said in the Root Tantra: In the center of space, contemplate Bhaga (བྷ་ག་，bhaga， भग，auspicious), therefore, Dharma arises. The wheel is earth, and water is first. How to enjoy it reasonably, the gods with great wind power, how to cultivate the arising, the Dharma arises to gather and generate the wheel. Thus, the four elements are said to be in reverse order, and the earth is the sea-born style. In the Vajra Tent it says: arising in order. This root explanation says that the four elements are arranged in order by the key. Hey! Some qualified Hevajra (ཀྱཻ་རྡོ་རྗེ，Hevajra， हेvajra，Hevajra) sadhanas do not establish the representation of the bardo, and some do, but there are nadis and other practices. Here, the intention of the great achiever Dombhi Heruka (ཌོམྦྷི་ཧེ་རུ་ཀ，Ḍombhi Heruka，डोम्भि हेरुका，Dombhi Heruka). Acharya Invincible Moon said in the six branches of the sadhana: ཧོཿ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) resides between the two, the letters of body, speech, and mind, this is the name of the intermediate being. Thus, establishing the five letters is done in accordance with the rules of the Secret Assembly Wisdom Foot. If those five letters are combined with the result of purification, they represent the complete enjoyment of body, speech, mind, realm, and wisdom. Mixing with the appearance of the mind, the four elements and the wheel, the palace is transformed into the nature of the deity's body, and it is necessary to know that it is the appearance of one's own mind. Just as the power of sentient beings' karma forms the outer vessel world, and the purification of the field achieves the pure land. The power of the complete enjoyment body in the form of the five seed syllables, the palace is achieved, and this is also a part of the pure union of mixing the appearance of the mind. If the object to be purified of Dharma arising is established in the place of birth, it represents the mother's womb and eggshell, etc. The four elements are the impure four elements. In terms of purification, the lower corner and four of the Dharma arising triangle are the four gates of liberation, namely the Dharmadhatu Dharmakaya. The four elements are the four mothers. Thus, if the object to be purified, the purifier, and the method of combination are used, as usual, then one time is just like that. In addition, just as the palace purifies the body and the deity's body purifies the mind. If it is combined with the preliminary order before entering the womb, the four elements arise in order, and when staying in the womb, the four elements are helpful, then it is in reverse order.
Chinese
应当修习。如此，如同由四大形成身体一般，由此形成宫殿。将心与显现混合为一，也正是中阴的意识进入，因此会出现所净与能净二者不同。如此这般的后面两种修习方式，虽然并非出自于学派比日瓦巴和多比巴的口诀，但如同出自帕塘巴父子的口诀一般，上师们也如同在此处讲解一般地讲述，据说如此。在法源中虽然生起宫殿，但必须修习那个法源的宫殿而不遮蔽。宫殿是四方形的，由珍宝的墙壁五层重叠堆砌，高度为五个小单位。在其上方，向外稍微突出的黄色围墙，高度为一个小单位。围墙就是现在被称为“斯保”的这个，因此连接处都用珍宝装饰。在其上方，用谷堆抬高。在其上方，金色的横梁，外侧是四条金色的腰带，腰带的外表面垂挂着从摩羯口中出现的半网。这个和谷堆加起来的高度是两个单位。门内左右的角落和门的正前方，各有柱子一根，共八根柱子抬起的上方是金刚圆柱。在上面互相交错地铺设屋顶。圆柱的上方是圆形的墙壁。围墙和谷堆等在小单位的上方是金色的圆柱，那个圆柱的外面从腰带上垂挂着半网，四根金色圆柱上画着众眼图案，互相交错地铺设屋顶，那个上面是墙壁。围墙、谷堆、半网等是四方形的，中央是隆起的屋顶顶端是金刚珍宝的标志，墙壁的外面是红色绸缎，宽度为一个大单位，高度为一半。这个也叫做“卡杰尔”。出现“四个卡杰尔”是因为绸缎不在门前，所以是四个部分。四个方向的门，高度为五个半小单位。突然向外推出一个大单位是门槛。从那里横向一个小单位是门边。从那里再次向前一个小单位是门槛。如同在马厩前做的那样。墙壁的高度为四个小单位。在其上方是...
English
It should be practiced. Thus, just as the body is formed from the four elements, so too is the palace formed from that. Mixing mind and appearance as one is also the very entry of the intermediate state's consciousness, therefore the two, what is to be purified and what purifies, arise differently. These latter two methods of practice, although they do not arise from the instructions of the master Virupa and Dombipa, but as they arise from the instructions of Pamtingpa and his sons, the lamas also explain them as they seem to be explained here, it is said. Although the palace is generated within the Dharma source, one must meditate on the palace of that Dharma source without obscuring it. The palace is square, with five layers of precious walls stacked on top of each other, the height being five small units. Above that, a yellow parapet that protrudes slightly outward, the height being one small unit. The parapet is the same as what is now called "Spau," so the joints are all decorated with jewels. Above that, it is raised by a pile of grain. Above that, golden beams, the outer side is four golden belts, on the outer surface of the belts hang half-nets emerging from the mouths of makaras. The combined height of this and the pile of grain is two units. Inside the door, at the corners on the left and right and directly in front of the door, there is one pillar each, a total of eight pillars supporting a round vajra beam. On top of that, they are crisscrossed to form a roof. Above the round beam is a round wall. The parapet, pile of grain, etc., are on top of the small unit, the golden round beam, outside of that, half-nets hang from the belts, the four golden beams are painted with many-eyed patterns, they are crisscrossed to form a roof, on top of that is a wall. The parapet, pile of grain, half-nets, etc., are square, the center is a bulging roof, at the top is the emblem of a vajra jewel, outside the wall is a red silk cloth, the width is one large unit and the height is half. This is also called "Khakhyer." The appearance of "four Khakhyer" is because the silk cloth is not in front of the door, so it is four parts. The doors in the four directions are five and a half small units in height. Suddenly pushing out one large unit is the threshold. From there, one small unit horizontally is the doorjamb. From there, one small unit forward again is the threshold. As is done in front of a stable. The height of the wall is four small units. Above that is...