Chinese
以次第的方式安立。有些吉祥金刚的合格修法中没有安立中阴的象征，有些虽然有，但有修持那达等。此处，成就大士多比嘿汝嘎的意趣，阿阇黎无能胜月在六支修法中说： ཧོཿ （藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）在二者之间安住，是身语意的文字，这是中阴众生的名字。这样安立五个字，与密集金刚智慧足的规矩相合。 将这五个字与净果相结合，象征报身的身语意和界与智慧。心的显现与四大轮涅和合，就变成宫殿本尊的体性，要知道这即是自己心显现的必要。如众生的业力使器世界形成，清净田使清净刹土成就一样，五字种子字之相的报身威力使宫殿成就。心的一种显现和合的清净之方便，这也是其中之一。如果从法生的所净是出生处方面来说，象征母亲的子宫和蛋壳等。四大是不清净的四大。从清净方面来说，法生三角形下方的角和四角是四种解脱之门，即法界法身。四大是四母。 这样，如果按照所净、能净、结合方式的通常情况来说，一个段落就只有这么多。另外，如宫殿清净身体，本尊清净心一样，与进入子宫的前行次第相结合，四大以顺生的方式，在安住于子宫时，如四大加持一样，应以逆生的方式修持。这样，如从四大成就身体一样，也从四大成就宫殿。心的一种显现和合也是中阴的意识进入，因此出现所净能净不同的二者。这样，后面这两种清净方式，虽然不是出自阿阇黎毗瓦巴和多比巴的口诀，但如出自帕塘巴父子的口诀一样，上师们在此处也讲解。
English
It is established in a sequential manner. Some qualified Heruka sadhanas do not establish a symbol for the bardo, and some do, but there are practices such as Nada. Here, according to the intent of the great accomplished Dombi Heruka, Acharya Invincible Moon says in the six-limbed sadhana: HOḤ (藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼) resides between the two, it is the letter of body, speech, and mind, this is the name of the intermediate being. Thus, establishing the five letters is in accordance with the tradition of Guhyasamaja Jnana Pada. When these five letters are applied to the result of purification, they symbolize the body, speech, and mind of the Sambhogakaya, as well as the realm and wisdom. The appearance of the mind, mixed with the four elements and chakras, transforms into the essence of the palace deity, and it is necessary to know that this is one's own mind appearance. Just as the power of sentient beings' karma causes the formation of the container world, and the purification of the field causes the attainment of a pure realm, the power of the Sambhogakaya in the form of the five seed syllables causes the attainment of the palace. This is also one aspect of the pure union of mixing one appearance of the mind. If the object of purification of the Dharma origin is considered in terms of the place of birth, it symbolizes the mother's womb and eggshell, etc. The four elements are the impure four elements. In terms of purification, the three corners of the Dharma origin, the lower corner, and the four corners are the four gates of liberation, which are the Dharmadhatu Dharmakaya. The four elements are the four mothers. Thus, if we consider the object of purification, the means of purification, and the method of union in the usual way, one section is just that much. Furthermore, just as the palace purifies the body and the deity purifies the mind, combining with the preliminary stages of entering the womb, the four elements arise in a forward manner, and when residing in the womb, just as the four elements bestow benefit, one should meditate in a reverse manner. Thus, just as the body is attained from the four elements, so too is the palace attained from them. Mixing one appearance of the mind is also the entry of the intermediate state consciousness, therefore, two different objects of purification and means of purification arise. Thus, although these last two methods of purification do not come from the oral instructions of Acharya Virupa and Dombipa, the lamas also explain them here, as they come from the oral instructions of Phadampa Sangye and his sons.