Chinese
所谓菩提者，那些是依于此的意、语、身和智慧金刚瑜伽，念诵，近修，修，大修的部分。如果稍微广说，则是指在时轮中所说的每一位本尊勇士的瑜伽都要完整具备的现证之界限。仅仅那些是从总的方面来说的念诵，是低劣或简略的。在那之上，以“修持等”的“等”字，加上近修和修两种，大修也暗含其中。那么，那是怎样的呢？首先，为了圆满生命，迎请融入智慧；其次，身语意加持；第三，灌顶由部主加持；第四，如果加上适合的微细明点等，就是中等仪轨或稳固瑜伽。那样的修持也包含在四种所调伏中：誓言智慧融合是出生时的婴儿；身语意加持是从长牙开始到中等婴儿；从灌顶到明点瑜伽之间是换牙后到青年的阶段；微细瑜伽是从长牙到十六岁结束时，调伏繁衍后代等。这些主要是指不观想主尊和眷属坛城的情况，或者虽然有主眷，但以祈请歌劝请，以及不展开两次坛城的情况。所谓四种方便，是指修持三种的各个阶段，是调伏婴儿等四种状态的。所谓低劣，是指在之前生起四菩提的基础上，加上那四种仪轨，就是稳固，也就是中等。在《大疏》中说：“瑜伽士应对所有本尊观修四支。”因此，对每一位本尊的瑜伽，也要修持简略或中等中的任何一种，对于广大的坛城和广大的仪轨，也必须暗含那些内容。那么，应该如何讲解呢？以祈请歌劝请，眷属众一次或两次随宜展开，也在第三个圆满形象支分的时候添加，记录耶格。
English
The so-called Bodhi refers to the yoga of mind, speech, body, and wisdom vajra, recitation, approaching accomplishment, accomplishment, and the parts of great accomplishment that rely on this. If explained slightly more extensively, it refers to the boundary of realization that must be fully possessed in the yoga of each hero deity mentioned in the Kalachakra. Those are merely recitation from a general perspective, which is inferior or concise. On top of that, the word "etc." in "accomplishment etc." adds approaching accomplishment and accomplishment, and great accomplishment is also implied. So, what is that like? First, to perfect life, invite and merge wisdom; second, body, speech, and mind blessings; third, empowerment is blessed by the lineage lord; fourth, if appropriate subtle points are added, it is called the middle ritual or stable yoga. Such practice is also included in the four to be tamed: the union of vows and wisdom is like a newborn baby; body, speech, and mind blessings are from the time of teething to the middle-aged baby; from empowerment to the yoga of bindus is the stage from tooth replacement to youth; subtle yoga is from teething to the end of sixteen years old, taming procreation and so on. These mainly refer to the situation where the mandala of the main deity and retinue is not visualized, or although there are main and retinue, they are urged by prayer songs, and the mandala is not unfolded twice. The so-called four methods refer to the various stages of the three practices, which are the means of taming the four states such as infants. The so-called inferior refers to adding those four rituals on the basis of the previous generation of four Bodhis, which is stable, that is, medium. In the Great Commentary, it says: "The yogi should meditate on all deities with four limbs." Therefore, for the yoga of each deity, one must also practice either the concise or the medium, and the vast mandala and the vast ritual must also implicitly contain those contents. So, how should it be explained? Urging with prayer songs, the retinue assembly is unfolded once or twice as appropriate, and it is also added at the time of the third complete image branch, recording Yeg.
Chinese
至于智慧尊迎请，无论前后都可以。一般来说，一个大的现观就足够圆满了。有些人说在曼荼罗灌顶时必须迎请，这是不理解所说的共同修习的含义。因此，如果按照下面要讲的四支来划分，那么完整的曼荼罗灌顶，以及事业灌顶中生起誓言尊之前，是前三个菩提心。从那之后，就属于书写字体的范畴了。还有修习四菩提心和四仪轨，这八个合在一起的中等仪轨，也可以通过四支瑜伽的扩展和之前的结合方式来理解。四支扩展的约束将在下面讲述。这里，将空性菩提心收摄，然后将禅定和命勤收摄到种子字，忆念生起影像，以及禅定书写字体之间进行结合，像这样的例子还有很多。生起次第的任何阶段，都是为了将圆满次第的智慧生起作为净治相续的方法来展示的众多来源。同样，通过五甘露等和水宝金刚等以及真言的念诵等来进行修习。各自收摄等，金刚莲花所生甘露，是近成就。喜等三金刚和莲花味成一体，修习是成就。与智慧相结合时，从无迁变微细瑜伽中，必定成为大成就。如是圆满次第之时，四无所依和宝瓶等前行修习，圆满次第第一支四近成就，忆念成就，禅定说为大成就。又有一种说法，依靠誓言物并口诵清净作为前行，修习以四金刚为道的本尊瑜伽，无论是广是略，然后念诵，这被称为修习。其他的和前面一样，因此生起次第和圆满次第都以修习成就四支一套来概括。又想，生起四菩提心是曼荼罗灌顶
English
As for inviting the wisdom being, it doesn't matter whether it's done before or after. Generally, one great abhisamaya is enough to be complete. Some people say that it must be invited during the mandala empowerment, but this is not understanding the meaning of what is said to be common practice. Therefore, if we divide according to the four branches that will be discussed below, then the complete mandala empowerment, and up to the generation of the samaya being in the karma empowerment, are the first three bodhicittas. After that, it belongs to the category of writing letters. Furthermore, the practice of the four bodhicittas and the four sadhana rituals, the middle-length ritual that combines these eight, can also be understood by comparing the expanded four-branch yoga with the previous method of combination. The constraints of the expanded four branches will be discussed below. Here, the emptiness bodhicitta is gathered, then the samadhi and life-force are gathered into the seed syllable, the recollection generates the image, and the combination is made between the samadhi and the writing of the letters. There are many other examples like this. Whatever stage of the generation stage it may be, there are many sources that show how to purify the continuum by generating the wisdom of the completion stage. Similarly, practice is done through the five amritas and so on, and water jewels, vajras, and the recitation of mantras, etc. Gathering each separately, etc., the nectar born from the vajra lotus is near attainment. The three vajras of joy, etc., and the lotus taste becoming one, meditation is attainment. When combined with wisdom, from the unchanging subtle yoga, it will surely become great attainment. Thus, in the completion stage, the four unreliables and the vase, etc., are preliminary practices, the first four branches of the completion stage are near attainment, recollection is attainment, and samadhi is said to be great attainment. There is also one explanation that relying on the samaya substances and reciting purely as a preliminary, meditating on the deity yoga that takes the four vajras as the path, whether expanded or condensed, and then reciting, this is called practice. The others are the same as before, so both the generation stage and the completion stage are summarized by a set of four branches of practice and attainment. Again, thinking that generating the four bodhicittas is the mandala empowerment.
Chinese
如果不是从那之中划分出来，那么就会认为没有必要计算亲近修持的四支、四支、十六支了吗？像曼荼罗胜王的亲近、近修等四四十六支，也不一定非要计算，即使计算了也没有矛盾，因为有书写文字的酬劳、傲慢，或者慈悲的灌顶等其他，所以不必只专注于那一点。四金刚中再分出四四金刚是必须计算的。曼荼罗胜王即使不具备四菩提，也没有差别。为什么呢？因为眷属的诸神众生起以下都是智慧金刚道，具备身语意和智慧的次第。胜王第二，对于誓言、智慧灌顶、增长、印证等，具备身语意智慧的次第，以及明点的瑜伽，和微细瑜伽的四喜和四果也结合那些，所以是十六。又《大疏》中说，为了圆满以前的愿望，以及为了转法轮的意义，以入胎的方式，以生起次第宣说了薄伽梵的修法。这也是清楚地显示了与果结合的方式。然而有些人这样认为：积累资粮第一是三个无数劫，第二是从兜率天降生，宫殿在母亲的子宫中形成旃檀的楼阁，以五现证圆满身在子宫中安住，祈请的歌声劝请而起立，生起誓言的轮是诞生。与智慧者成为一体是，向各个方向行走七步并发出狮子吼。灌顶、增长、印证是沐浴后安住于家中的尽头之间，明点的瑜伽是从苦行到降伏魔军之间，微细的瑜伽是从成佛到转法轮之间。虽然这样认为，但因为宫殿说是受胎，所以在那之前稍微不矛盾，但其他的非常不合适，只是臆测而已。自己的宗派是所调伏和，依靠圆满次第能够理解那个和那个的果，所以意义的主体是像下面详细阐述的那样，在这里顺便说一下以前的教证。
English
If it is not divided from that, then would it be thought that there is no need to count the four branches, four branches, and sixteen branches of approaching and practicing? Like the approaching and near practice of the Mandala King, etc., the four fours and sixteen branches do not necessarily have to be counted, and even if they are counted, there is no contradiction, because there is a reward for writing, arrogance, or other things like the empowerment of compassion, so there is no need to focus only on that. It is necessary to count the four Vajras divided into four fours of Vajras. Even if the Mandala King does not have the four Bodhis, there is no difference. Why? Because the assembly of deities of the retinue, from arising onwards, is the path of wisdom Vajra, possessing the order of body, speech, mind, and wisdom. In the second King, for vows, wisdom empowerment, increase, and sealing, there is the order of body, speech, mind, and wisdom, as well as the yoga of bindus, and the four joys and four fruits of subtle yoga are also combined with those, so it is sixteen. Also, in the Great Commentary, it says that in order to fulfill previous wishes, and for the meaning of turning the wheel of Dharma, the method of practice of the Bhagavan was declared in the order of generation by the manner of entering the womb. This also clearly shows the way to combine with the fruit. However, some people think like this: The first accumulation of merit is three countless eons, the second is descending from Tushita, the palace is formed in the mother's womb as a sandalwood mansion, the five manifest enlightenments perfect the body, abiding in the womb, the song of supplication urges them to rise, and the arising of the wheel of vows is birth. Becoming one with the wise one is, walking seven steps in each direction and roaring like a lion. Empowerment, increase, and sealing are between bathing and abiding in the end of the house, the yoga of bindus is from asceticism to subduing the armies of demons, and the subtle yoga is from becoming a Buddha to turning the wheel of Dharma. Although they think like this, because the palace is said to be conception, so it is slightly not contradictory before that, but the others are very inappropriate, just speculation. One's own school is what is to be tamed, and relying on the completion stage can understand that and that fruit, so the main point of the meaning is as explained in detail below, and here, by the way, I will mention the previous scriptures.
Chinese
的帐篷。然后，从完全转化的金刚身中，所有特征都圆满具足的坛城，具有月亮和太阳的座垫。或者，从完全转化的[པཾ]字中生出莲花，从完全转化的[ཨ]字中生出月亮的坛城，或者从完全转化的[ར]字中生出太阳的坛城。在其上方，由阿利和嘎利以及月亮、太阳和智慧的种子字，如镜子一般，以及平等性，个别辨识，成办事业，以及极度清净的法界，即五种智慧自性的本尊之形，应当观想。然后，身体、语和意之金刚，因智慧之贪欲而融化，诸佛母以金刚歌声极力劝请。再次，身体、语和意被加持，从各自的标识中圆满。然后，在坛城中开展本尊众，勾招智慧坛城，安住，系缚，令喜悦，以及使誓言坛城成为同味。所有如来和佛母们灌顶，具有金刚顶髻和饰物，以及以金刚萨埵的慢心，观想自身。如是所说，乃是此续部之规的生起次第广大支分，全部明示。仅此是此续部中所说的词句，对于明示的十二坛城全部，是施用广大仪轨的方式。秘密集会和幻网等方便续部的坛城，从四大的完全生起中产生宫殿，以及大小戒律母续部的坛城，四种变化在须弥山顶上观想宫殿。主尊的座垫，说是莲花日月，也都是就十二坛城的共同行相而言的。从此续部中产生的全部坛城，次第并非唯一需要，十二坛城对于心间坛城等，也有中等和简略的场合，这些全部不必完整施用的场合很多。然而，此处时轮身语意圆满的坛城，
English
tent. Then, from the completely transformed Vajra Body, the mandala with all characteristics perfectly complete, possessing the seats of the moon and sun. Or, from the completely transformed syllable [པཾ] (藏文，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：莲花) arises the lotus, from the completely transformed syllable [ཨ] (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) arises the mandala of the moon, or from the completely transformed syllable [ར] (藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火) arises the mandala of the sun. Above that, from the Ali and Kali and the seed syllables of the moon, sun, and wisdom, like a mirror, and equality, individual discrimination, accomplishing activities, and the extremely pure realm of phenomena, that is, the form of the deity who is the nature of the five wisdoms, should be visualized. Then, the Vajras of body, speech, and mind, melting with the desire of wisdom, the goddesses urge greatly with songs of Vajra. Again, body, speech, and mind are blessed, perfected from their own signs. Then, deploying the assembly of deities in the mandala, summoning the wheel of the wisdom mandala, abiding, binding, pleasing, and making the samaya mandala of equal taste. All the Tathagatas and goddesses empower, possessing the Vajra diadem and ornaments, and with the pride of Vajrasattva, one should visualize oneself as the form of mantra. Thus it is said, this is the clear indication of all the extensive branches of the generation stage according to the system of this tantra. This much is the words spoken from this very tantra, for all twelve mandalas clearly shown, it is the way to apply the extensive ritual. The mandalas of the method tantras such as Guhyasamaja and Mayajala, from the complete arising of the four elements arises the palace, and the mandalas of the mother tantras of major and minor vows, the four changes visualize the palace on top of Mount Meru. The seat of the main deity, said to be just the lotus, moon, and sun, is also in terms of the common aspect of the twelve mandalas. For all the mandalas arising from this tantra, the order is not the only necessity, for the twelve mandalas, such as the heart mandala, there are also medium and abbreviated occasions, there are many occasions where these all do not need to be applied completely. However, here the Kalachakra mandala complete with body, speech, and mind,