Chinese
用相当于一个“纳帕”高度的小块砖堆砌。在其上覆盖顶盖，顶盖之上是四层阶梯，每层都有小块砖。其中心显现出牛背三眼的形象。其上是安住于莲花之上的金制法轮，轮辐八至十二乃至更多，随力而为。其左右各有一只鹿和黑鹿。其上是金色把柄的白色伞盖。每块布料上都有胜幢幡。此外还有衣物和幡等。八大尸林也如常。宫殿内部的彩绘神像，如东方白色等，应使用单一的辅助色。经中说：“两种辅助色，无有缺失。”虽然这是无我母的场合，但在此也适用。其中心是各种莲花，带有约一肘长的茎。花瓣现在通常做成四方红色，火风二者黄色，有权者蓝色，无实者绿色，这样做也可以。但尊贵的上师们说，方位按方位颜色，角落按美丽颜色，因此应按此办理。其花蕊连同花丝的中心是日轮。花瓣是月亮。两者任选其一。中央日轮之上堆叠着蕴魔之本体的黄色梵天，烦恼魔之本体的白色自在天，死主近属之本体的蓝色阎魔，天子魔之本体的黑色暴恶者。不持器械，合掌，面朝上或展开。如何安置座位，应根据情况而定。中央座位的梵天是色界的梵天，自在天是帝释天，近属是遍入天，暴恶者是恶魔。东方座位的上方是欲界的黄色梵天。南方是十方守护之主白色自在天。西方是蓝色近属。北方是黑色暴恶者。东北方是蓝色阎魔，即阎魔法王。东南方是财神，即黄色毗沙门天。西南方是黑色罗刹，即十方守护神之一。西北方是善线图案的烟色，即阿修罗。这些都是面朝上的座位。生起天神座位也是宫殿观想的组成部分，宫殿连同座位都是自心的显现。
English
Stack small bricks up to the height of a "Napa." Cover it with a roof, and on top of the roof, place four tiers of steps, each with small bricks. In the center, create the image of a bull's back with three eyes. Above that, place a golden Dharma wheel resting on a lotus, with eight to twelve thousand spokes, or as many as you can. To its right and left are a deer and a black deer each. Above that is a white umbrella with a golden handle. Each piece of cloth has a victory banner. In addition, there are clothes and banners, etc. The eight charnel grounds are also as usual. Inside the palace, the deity paintings, such as white in the east, etc., should use a single complementary color according to the direction. The tantra says, "Two complementary colors are without fault." Although this is the context of Selfless Mother, it can also be applied here. In the center, there are various lotuses with stems about one cubit long. The petals are now usually made with the four directions red, fire and wind yellow, the powerful one blue, and the unreal one green, which is also acceptable. However, the noble former masters said that the directions should be according to the directional colors, and the corners should be according to beautiful colors, so it should be done accordingly. In the center of the pistil, together with the filaments, is the sun mandala. The petals are the moon. Either of these two is fine. On top of the central sun, stack the yellow Brahma, the essence of the aggregate demon; the white Ishvara, the essence of the affliction demon; the blue Yama, the essence of the death lord's attendant; and the black fierce one, the essence of the son of the gods demon. Without weapons, with palms joined, facing upwards or spread out. How to arrange the seats should be according to the situation. The Brahma of the central seat is the Brahma of the form realm, Ishvara is Indra, the attendant is Vishnu, and the fierce one is the sinful demon. Above the eastern seat is the yellow Brahma of the desire realm. In the south is the white Ishvara, the lord of the ten directions. In the west is the blue attendant. In the north is the black fierce one. In the northeast is the blue Yama, the Lord of Death. In the southeast is the wealth lord, the yellow Vaishravana. In the southwest is the black Rakshasa, one of the ten directional guardians. In the northwest is the smoky color of the good thread pattern, which is the Asura. These are all seats facing upwards. Generating the deity seats is also a part of the palace visualization, and the palace together with the seats are all appearances of one's own mind.
Chinese
共有十四种现证的道理。如果归纳这些，可以归纳为：以刹那生起，从种子生起，依赖元音和辅音的现证，以及不依赖于它的现证四种。第一种是非常简略的仪轨，容易理解。第二种是稍微简略的，如续部所说：“在其之上是月亮，月亮之上是种子，从外以胜过魔压制，从二者结合生起大乐。”这说明了这一点。如果对此进行区分，有四支和六支的区分两种。它们各自在虚空中有八个明点，因此有八个种子。从八个种子向外放射并完全变化，成为八个天女。第二种是从八个种子变化为八个字母，从虚空自身变化为天女，然后向外散发，分为天女的行相两种，因此有四种。种子的行相是，如根本续部所说：“གཾ་（藏文，गं，gam，刚），ཙཾ་（藏文，चं，cam，仓），བཾ་（藏文，वं，vam，旺），གྷཾ་（藏文，घं，gham，刚），པཾ་（藏文，पं，pam，旁），ཤཾ་（藏文，शं，sham，香），ལཾ་（藏文，लं，lam，朗），ཊཾ་（藏文，टं，tam，当）。以此产生种子。”这说明了这一点。天女的行相是，如续部所说：“从白色中产生自在的方向，真实安住在东方的门中。”直到“在风的方位是年轻的女子。”之间说明了这一点。第三种是依赖元音和辅音的现证，如续部所说：“元音是月亮的形象的处所，辅音是形象的显现者。从月亮太阳结合，白色等极度显现。”这说明了这一点。如果对此进行区分，有非常广大的与四支结合，以及广大的与六支结合两种。它们各自有结合与不结合两种，四支的两种中，从虚空中八个天女的因的八个明点，向方位的日月或日月结合的八者之间散发，明点运行是明点的行相。从虚空中八个字母向日月或日月结合的八者之间散发是种子的行相，因此有四种。六支的两种中，有种子行相和天女行相两种，因此有四种。这样，依赖元音和辅音的道理，以四支和六支的区分有八种。第四种是中等的仪轨，不依赖元音和辅音，并且只确定为不结合，如果区分，有四支和六支两种。四支中有天女散发的方式，明点的行相和种子行相两种，以及
English
There are fourteen ways of realizing directly. If we summarize these, they can be summarized into four types: arising instantaneously, arising from seeds, direct realization dependent on vowels and consonants, and direct realization independent of them. The first is a very concise ritual, easy to understand. The second is slightly concise, as stated in the tantra: "Above that is the moon, above the moon is the seed itself, from the outside it is pressed by the one who overcomes the demons, from the union of the two arises great bliss." This explains this. If we differentiate this, there are two types: differentiation by four limbs and six limbs. Each of these has eight bindus in the sky, therefore there are eight seeds. From the eight seeds, radiating outwards and completely transforming, they become eight goddesses. The second is that from the eight seeds, they transform into eight letters, from the sky itself they transform into goddesses, and then radiate outwards, divided into two aspects of the goddesses, therefore there are four. The aspect of the seeds is, as stated in the root tantra: "गं（藏文，गं，gam，刚）, चं（藏文，चं，cam，仓）, वं（藏文，वं，vam，旺）, घं（藏文，घं，gham，刚）, पं（藏文，पं，pam，旁）, शं（藏文，शं，sham，香）, लं（藏文，लं，lam，朗）, टं（藏文，टं，tam，当）. With this, the seeds are produced." This explains this. The aspect of the goddesses is, as stated in the tantra: "From the white one, the direction of power is produced, truly abiding in the eastern gate." Until "In the direction of the wind is the young woman." This explains this. The third is the direct realization dependent on vowels and consonants, as stated in the tantra: "Vowels are the place of the moon's form, consonants are the manifesters of form. From the union of the moon and sun, white and so on are extremely manifest." This explains this. If we differentiate this, there are two types: the very extensive one combined with four limbs, and the extensive one combined with six limbs. Each of these has two types: union and non-union. In the two of the four limbs, from the sky, the eight bindus that are the cause of the eight goddesses, radiating between the eight unions of the sun and moon or the moon, the movement of the bindus is the aspect of the bindus. From the sky, the eight letters radiating between the eight unions of the sun and moon or the moon is the aspect of the seeds, therefore there are four. In the two of the six limbs, there are two types: the aspect of the seeds and the aspect of the goddesses, therefore there are four. Thus, the reasoning dependent on vowels and consonants, with the differentiation of four limbs and six limbs, there are eight types. The fourth is the medium ritual, independent of vowels and consonants, and only determined as non-union. If we differentiate, there are two types: four limbs and six limbs. In the four limbs, there are two types: the way the goddesses radiate, the aspect of the bindus, and the aspect of the seeds, and
Chinese
第六，有明点行和种子行四种。从刹那产生和从种子产生，那是十四种。如所说，具足清净为十五种。在那之上，需要增加三种金刚仪轨的生起。虽然有些人认为引用它不合适，但在其他情况下，那只会变成重复的过失。结合是，通过“阿 আলি（藏文，梵文天城体，āലി，梵文罗马拟音，阿），嘎 আলি（藏文，梵文天城体，kāലി，梵文罗马拟音，嘎）结合”等来表示。不结合是，通过“在那之上是月亮”等来表示。对于那些，导师多姆比巴混合在一起，将它们结合到一个证悟中。像这样，中等证悟像六支瑜伽一样，主要从父母双运的五种显现中产生。眷属们仅仅以天女的行相产生。续部的意义也是，通过“在那之上是月亮”等来表示月亮和太阳等。“阿 আলি（藏文，梵文天城体，āലി，梵文罗马拟音，阿）是月亮形象的处所”等，在续部中表示月亮和太阳。“月亮具有明镜智慧”等，表示那些的清净。“gam གཾ（藏文，梵文天城体，gaṃ，梵文罗马拟音，冈）zam ཙཾ（藏文，梵文天城体，caṃ，梵文罗马拟音，藏）”等，以及“从白色自在天的方向取出”等，两者都说在胎中生起为天尊后显示喜悦。从那些中，对于从刹那产生和从种子产生，原因金刚持，眷属的天女，以及结果金刚持，这三个阶段都是从刹那产生，并且那些是从种子产生。在四支瑜伽方面，原因金刚持和眷属的天女，以及结果金刚持这三者是从五种显现中产生。在六支瑜伽方面，原因金刚持是从五种显现中产生，眷属的天女和结果金刚持是从种子产生。这样，十四种证悟的方式是从随生金刚萨埵的支分阶段中分离出来的。对于其余的上下部分，除了四支和六支的细微差别外，在意义上没有太大的差别。像这样需要详细区分的原因是，那些是根据修行者的根器，分为上上、上、中、下、下下五种。其中，两种简略的证悟是上上和
English
Sixth, there are four types of Bindu practices and Seed practices. Arising from the moment and arising from the seed, those are fourteen. As it is said, complete purity is fifteen. On top of that, it is necessary to add the arising of three vajra rituals. Although some consider it inappropriate to cite it, in other cases, that would only become a fault of repetition. Union is indicated by "A আলি (Tibetan, Devanagari, āലി, Romanized Sanskrit, A), Ka আলি (Tibetan, Devanagari, kāലി, Romanized Sanskrit, Ka) union," and so on. Non-union is indicated by "Above that is the moon," and so on. For those, the master Dombipa mixes them together and applies them to one realization. Like this, the intermediate realization, like the six-limbed yoga, mainly arises from the five manifestations of the union of the father and mother. The retinue only creates the appearance of goddesses. The meaning of the tantra is also indicated by "Above that is the moon," and so on, which indicates the moon and sun, etc. "A আলি (Tibetan, Devanagari, āലി, Romanized Sanskrit, A) is the place of the moon's form," and so on, indicates the moon and sun in the tantra. "The moon possesses mirror-like wisdom," and so on, indicates the purity of those. "Gam གཾ (Tibetan, Devanagari, gaṃ, Romanized Sanskrit, Gam), Zam ཙཾ (Tibetan, Devanagari, caṃ, Romanized Sanskrit, Zam)," etc., and "Having extracted the direction of the white Isvara," etc., both say that after arising as deities in the womb, they show joy. From those, for arising from the moment and arising from the seed, the cause is Vajradhara, the retinue is the goddess, and the result is Vajradhara, all three stages arise from the moment, and those arise from the seed. In terms of the four-limbed yoga, the cause is Vajradhara, the retinue is the goddess, and the result is Vajradhara, all three arise from the five manifestations. In terms of the six-limbed yoga, the cause is Vajradhara arising from the five manifestations, and the retinue is the goddess, and the result is Vajradhara arising from the seed. Thus, the fourteen ways of realization are separated from the stages of the limbs of subsequent attachment Vajrasattva. For the remaining upper and lower parts, apart from the slight differences between the four limbs and six limbs, there is not much difference in meaning. The reason why it is necessary to distinguish in such detail is that those are divided into five types according to the practitioner's innate abilities: the best of the best, the best, the middle, the worst, and the worst of the worst. Among them, the two condensed realizations are the best of the best and