Chinese
而且也很好，那些变成外道的人也觉得和它一样好，怎么会这样想呢？如来所作的事业，是对什么人应该用什么方法去调伏，对于那些邪信而且没有解脱的因缘的人，不会直接显示正确的道路，而是用其他的方式和方法，只显示世俗的道路。例如，转轮圣王，给予地上一切众生奖赏和无量无边的食物，但是对于狗和猪等，用珍宝和天人的衣服，以及\ང་པོ་等的乘具和百味的食物有什么用呢？不如用残羹剩饭和低劣的物品来让他们满足，自己也不会亲自用手去喂它们。同样，如来做一切众生的利益时，对于具有三种菩提因缘的人，就安置在相应的果位上，对于具有天界因缘的人，就显示世俗的道路，如果连这个因缘也没有，那么就在恶趣中，把小小的安乐和微小的痛苦转变，或者用不增长痛苦的方法。因此，外道等所说的常断二边的宗义，对于非常愚昧的人来说，是新产生智慧的因，所以也能产生暂时的微小安乐，而且在智慧非常成熟的时候，也有进入正确道路和行为的机会，所以是胜者的事业的进入。因为没有解脱道的因缘，所以胜者也没有为他们显示解脱道。断除一切过失，圆满一切功德，以世间所称的佛陀之身，也不会直接对他们说法，而是加持天神、仙人、苦行者和论理家，或者化现成他们的形象来显示。就像续部中所说的那样：从吠陀的究竟中，这些秘密，梵天也只是向瑜伽士们显说，由于时机，那些精疲力竭的人们，在这里杀害众生。
English
And it is also good, and those who have become outsiders also think it is as good as it, how could they think like that? The activities of the Tathagata are to subdue people with whatever methods are appropriate. For those who have wrong beliefs and no chance of liberation, he will not directly show the correct path, but will show only the worldly path in other ways and methods. For example, the universal monarch bestows rewards and immeasurable food to all beings on earth, but what is the use of precious jewels and heavenly garments, and vehicles such as \ང་པོ་ and food of a hundred flavors for dogs and pigs? It is better to satisfy them with leftovers and inferior things, and he himself will not personally feed them with his hands. Similarly, when the Tathagata does the benefit of all beings, those who have the causes and conditions of the three kinds of Bodhi are placed in the corresponding positions, and those who have the causes and conditions of the heavenly realms are shown the worldly path. If they do not even have this cause and condition, then in the evil realms, the small happiness and small suffering are transformed, or methods are used to not increase suffering. Therefore, the doctrines of eternalism and nihilism spoken by the heretics and others are the cause of the new arising of wisdom for the very ignorant, so they can also produce temporary small happiness, and when wisdom is very mature, there is also the opportunity to enter the correct path and conduct, so it is the entry of the Victorious One's activity. Because there is no cause and condition for the path of liberation, the Victorious One has not shown them the path of liberation either. He does not directly speak to them in the form of the Buddha, who is known in the world as having abandoned all faults and perfected all virtues, but blesses the gods, sages, ascetics, and logicians, or manifests in their forms to show them. As it is said in the Tantra: From the ultimate of the Vedas, these secrets, Brahma only reveals to the yogis, due to the time, those who are exhausted, here kill living beings.
Chinese
也如實教導。人們為了天界的利益而精進於此，卻將給予地獄增長的果報。用煤灰和牛奶的混合物清洗，在此也絕不會變成月亮般的顏色。如是，吠陀等一些典籍，雖有隱藏之義未被誤解之處，然於無緣者而言，過於隱晦，以至於詞義的真實意圖，即解脫之道，莫說不能清楚地闡明，甚至如同未曾示以邪道一般，無緣者亦未能知曉。經中亦云，對該典籍抱持信任的追隨者們，已步入歧途。因此，內律中說：具足肢分之吠陀，以及具足憶念之論典，以及具足論理成立之邊際者，於世間；詩學家廣博者，火等所造之論著，亦非為明智。所謂明智，即內明不變，然於此世間，乃是能仁所善說。如是所說，實際上，唯有佛陀的教法才是指示解脫之道，此外別無指示解脫之方便。雖說有三乘道，然聲聞乘與獨覺乘，並非是完全圓滿的涅槃之道與果，實際上僅是略微指示了道路的一部分，以及僅獲得解脫果的一部分，且最終必須趨入大乘，故而無法獨立自主。雖因應需要而宣說三乘，然二者已包含於大乘道中，故並非存在極為顯著的三個階段。於該大乘中，亦有無法完整呈現趨向究竟果之道的波羅蜜多乘，以及完整呈現趨向究竟果之道的密咒乘二者。波羅蜜多之道與果的各個方面，皆於密咒乘中闡述，且金剛乘獨有的特點，乃是其所不具備的額外之物，雖可替代，然不可捨棄，故從意義上而言，大乘經部的形式也已包含於密咒的形式之中。於此，於大乘密咒之中，成為一切續部之頂巔者。
English
It also teaches correctly. People diligently engage in it for the sake of heavenly realms, but it will give the fruit of increasing hell. Having washed with a mixture of ashes and milk, here it will never turn into the color of the moon. Thus, some scriptures such as the Vedas, although there are places where the hidden meaning has not been misunderstood, for the uninitiated, it is too obscure, so that the true intention of the words and meanings, that is, the path of liberation, let alone not being able to clearly explain it, it is as if the wrong path has not been shown, and the uninitiated have not been able to know it. It is also said in the scriptures that the followers who hold trust in that scripture have gone astray. Therefore, it is said in the Inner Code: The Vedas with limbs, and the treatises with memory, and those with the limits of logical establishment, in the world; the works made by the extensive poets, such as fire, are also not wisdom. What is called wisdom is the unchanging inner wisdom, but in this world, it is what the Able One has well spoken. As it is said, in reality, only the teachings of the Buddha are the ones that indicate the path of liberation, and there is no other means of indicating liberation. Although it is said that there are three vehicles, the Hearer Vehicle and the Solitary Buddha Vehicle are not the complete and perfect path and fruit of Nirvana. In reality, they only slightly indicate a part of the path, and only obtain a part of the fruit of liberation, and ultimately they must enter the Great Vehicle, so they cannot be independent. Although the three vehicles are taught according to needs, the two are already included in the Great Vehicle path, so there are no three extremely distinct stages. In that Great Vehicle, there are also the Paramita Vehicle, which cannot fully present the path to the ultimate fruit, and the Mantra Vehicle, which fully presents the path to the ultimate fruit. All aspects of the Paramita path and fruit are explained in the Mantra Vehicle, and the unique characteristics of the Vajra Vehicle are the additional things that it does not have, although they can be replaced, they cannot be abandoned, so in terms of meaning, the form of the Great Vehicle Sutra is also included in the form of Mantra. Here, among the Great Vehicle Mantras, it has become the pinnacle of all tantras.
Chinese
吉祥时轮，也就是，出自《续部之王》的智慧品章节：智慧续从东方，再次瑜伽随识乃从西方面容而出。右边面容由诸佛之主宣说瑜伽续，左边面容宣说行为等等。如是等等内容中，包括行续和作续等等。瑜伽随识是象征，即无上瑜伽中的方便续。其中，事行作三续，因为主要展示洁净等等身体的行为，所以吉祥时轮的左面是身金刚的事业，因此由其宣说。瑜伽续，因为是贪欲大乐稍微增长的道路，所以也由右边红色面容象征。为了究竟展示咒语字句的成就，所以右面语金刚宣说。瑜伽随识和集聚等等方便续，为了主要展示具备一切殊胜的空性智慧金刚，即将其隐藏于内的生起次第的食子和行为，所以后面是智慧金刚宣说。胜乐和喜金刚等等瑜伽母续，为了主要展示不可变的永恒大乐的食子，即心金刚的道路，融乐俱生智，以及寂灭戏论显现，所以前面是心金刚的事业，并由此宣说。如此，事行瑜伽三续中最为殊胜的，是第四无上瑜伽。其中，在方便和智慧二续中，以加持迅速之门而言，瑜伽母续最为殊胜。吉祥时轮，虽然是特殊的瑜伽母续，但并非如上所说的那样偏袒于任何一面，而是被视为四面之首，或者等同于身躯。也就是说，虽然无法从总体上区分吉祥之歌中所说的续部的优劣，但是，就表达方式而言，词语的字面意义上，所表达的内容的深浅和广狭的差异是必然存在的。
English
The glorious Kalachakra, that is, from the wisdom chapter of the King of Tantras: The wisdom tantra is from the east, and again the yoga following awareness is from the face of the west. From the right face, the lord of the Buddhas spoke the yoga tantra, and from the left face, he spoke of actions and so on. From such content, it includes the action tantra and the performance tantra and so on. Yoga following awareness is a symbol, that is, the method tantras from Anuttarayoga. Among them, the three, Kriya, Charya, and Yoga, mainly show the actions of the body such as cleanliness, so the left face of the glorious Kalachakra is the activity of body vajra, so it is spoken by it. The yoga tantras are also symbolized by the right red face because they are the path of slightly increasing great desire and bliss. In order to ultimately show the accomplishment of mantra syllables, the right face speech vajra speaks. Yoga following awareness and gathering and other method tantras, in order to mainly show the emptiness wisdom vajra with all kinds of supreme qualities, that is, the generation stage of the food hidden in it and the action, so the back is spoken by the wisdom vajra. The yogini tantras such as Chakrasamvara and Hevajra mainly show the immutable great bliss food, that is, the path of heart vajra, the co-emergent wisdom of melting bliss, and the cessation of the appearance of phenomena, so the front is the activity of heart vajra, and it is spoken by it. Thus, among the three tantras of Kriya, Charya, and Yoga, the most supreme is the fourth Anuttarayoga. Among them, in the two tantras of method and wisdom, the yogini tantra is the most supreme in terms of the gate of quick blessing. The glorious Kalachakra, although it is a special yogini tantra, is not biased towards any one side as mentioned above, but is regarded as the head of the four faces, or equivalent to the body. That is to say, although it is impossible to distinguish the good from the bad of the tantras mentioned in the glorious song in general, the difference between the depth and breadth of the content expressed in the literal meaning of the words in terms of expression is inevitable.
Chinese
比这更好的是，时轮金刚尤其深奥而广博。而且，关于外在世界体系的结构，星算历法的次第等等；内在金刚身的生处、坏灭方式等等，建立基础的方式也不同，因此广博；宗派的差别和自宗的轮回出入等等，建立基础情况的方式不同，因此深奥。在成熟灌顶时，其他续部在水等灌顶上只说了五部佛，而这里作了四十六尊神等的清净。因此，其他续部没有这部广博而深奥，成熟续部的程度大。在上部灌顶的所有阶段中，第四灌顶大手印的灌顶，在其他续部中不明显而且简略，而这里广大而明显地宣说了，因此极其深奥。由于宣说了其他续部没有宣说的金刚阿阇黎主和阿阇黎大主的灌顶，因此，从阿阇黎的灌顶来说，通过深奥和广大的两种方式成为殊胜。而且，在生起次第方面，也由于所有父续和母续的其他深要汇集于一处而成为殊胜。在念诵等方面，也有许多不共的深要零星存在。深要之主要的是，一生中成佛的近道，称为金刚瑜伽六支合，是具足一切殊胜的空性大手印和不变化的安乐双运道，第四灌顶的智慧，这在其他续部中隐藏而不明显，或者通过隐喻和暗示，或者仅仅用边角来表示，或者仅仅有名相，或者用简略的特征来表示，除此之外没有宣说，而这里广大而明显地彻底展开。同样，从果位的安住方式来说，也清楚地宣说了其他续部不明显出现的诸多甚深差别。不仅如此，所有其他续部的不明显之处，能使之明显的最无上者也是这部续。而且，所有其他乘的意旨也在这里确定，因此，在八万四千法蕴中，如顶髻宝珠般的就是这部续王时轮金刚。还有，诸位认为噶举派的经典难以理解，因此必须依靠注释者的论典来理解。
English
Better than that, the Kalachakra is particularly profound and vast. Moreover, regarding the structure of the external world system, the order of astrological calendars, etc.; the place of birth and the manner of destruction of the inner Vajra body, etc., the way of establishing the foundation is also different, so it is vast; the differences of the sects and the entry and exit of the self-sect's cycle, etc., the way of establishing the basic situation is different, so it is also profound. At the time of the maturing empowerment, other tantras only speak of the five Buddhas in the empowerment of water, etc., but here the purification of forty-six deities, etc., is performed. Therefore, other tantras do not have this vastness and profundity, and the degree of maturing the tantra is great. In all stages of the upper empowerment, the fourth empowerment, the Great Seal empowerment, is not obvious and concise in other tantras, but here it is widely and clearly proclaimed, so it is extremely profound. Since the empowerment of the Vajra Acharya Lord and the Acharya Great Lord, which are not spoken of in other tantras, are proclaimed, therefore, from the point of view of the Acharya's empowerment, it becomes supreme through both profound and vast ways. Moreover, in terms of the generation stage, it is also supreme because all the profound essentials of all other father and mother tantras are gathered in one place. In recitations, etc., there are also many uncommon profound essentials scattered. The main profound essential is the near path to Buddhahood in one lifetime, called the Vajra Yoga Six Limbs Union, which is the emptiness Great Seal that possesses all kinds of excellence and the unchanging bliss union path, the wisdom of the fourth empowerment, which is hidden and not obvious in other tantras, or through metaphors and hints, or only represented by corners, or only by names, or by brief characteristics, but nothing else is spoken of, but here it is widely and clearly and thoroughly unfolded. Similarly, from the point of view of the way of abiding of the fruit, the many profound differences that do not appear clearly in other tantras are also clearly proclaimed. Moreover, the most supreme one that makes clear the unclear aspects of all other tantras is also this tantra. Moreover, the meaning of all other vehicles is also determined here, therefore, among the eighty-four thousand aggregates of Dharma, the one that is like a jewel on the crown is this Tantra King Kalachakra. Also, the Kagyupa school believes that the scriptures are difficult to understand, so they must rely on the commentaries of the commentators to understand.