English
The four ending with the name "Sa" are: Tsami Sangye Drak, Pong Sho Salwa Drak, Khergang Khorlo Drak, and Dingri Cho Drak. Also, Rongling Lotsawa Dorje Wangchuk, Se Lotsawa Tsultrim Zhonnu, Lotsawa Sonam Yeshe, Lotsawa Lodro Nyingpo, Chak Lo Choje Pal, Yarlung Shudke Drakpa Gyaltsen. They requested empowerments and instructions from Indian Pandits and translated them. Although most of them are blessed, it seems that apart from the traditions of Ra, Dro, Tsami, and Chak Lo, the other lineages have not spread for long. It is said that Panchen Dagön's own translation, Nyö Kharak Lotsawa's translation, and Khyunpo Chötsön's translation also exist. It is said that Dro Sengkar and Tsur Yik's Nyingpo and others also translated various Mind Commentary sections. These are also regarded as being seen by some insightful scholars of the intermediate period. What I have seen are the translations of Ra, Dro's Ma Asha Lo, Chung Mang Ör, Tsami, Chak Lo, Shudke, Shong, Pang, and Jo. In the intermediate period, the traditions of Tsami and Chak also flourished for a while. However, in the glorious Kalachakra, the two traditions of Ra and Dro are unparalleled in terms of activity in this Tibetan region. It is also said that "the Drowa received the blessing of practice, and the Rawa received the blessing of explanation," which is somewhat consistent. Because those who hold the Ra tradition have a very flourishing explanation of the tantras and great activity. And the Dro tradition has produced a great many who have attained accomplishment. Lotsawa Gö Khukpa translated the upper commentary on Vajrapani, which exists. It is universally known that the first to translate the Kalachakra Root Tantra and Commentary was Gyi Jo. All the great ones agree that Gö did not translate it, that's what I think. It is said that there were scholars like Zhönnu Palwa, etc., and if that is true, then it would only be around the same time as Gyi Jo, not earlier. The translations of Shong, Tang, and Pang are done by analyzing the meaning of the tantra commentary with their own intelligence and consulting with Tibetans, and making revisions based on their expertise in phonetics. Apart from the four lineages of Ra, Dro, Tsa, and Chak, there is no separate lineage. It's just that because of different intelligence, there are differences in explanation and practice. After that, there is the translation of Jonang.
English
The translations by the two translators, U Drakpa, are such that the Shong translation matches the sound and meaning, and the sentence structure is good. However, for those points of meaning that have not been fully understood, the old translations and the Phang translations, etc., are also consulted. Those who are proficient in sound and meaning have carefully examined and made revisions. In many important places, the Dharma Lord Omniscient himself made revisions, so it is more blessed than other new translations. It is said that since then, there have been those who made sporadic revisions, but it is only an appearance, and there has been no determination through study and practice. The Later Tantra was translated by Gnyan Lo and She'u Lotsawa. Later, Jowo Nang Lotsawa Lodro Pal supplemented the eleven missing shlokas and made correct revisions to other parts. The self-translation of Dhon Dam Nyen Pa, Panchen Dawa Gon, is the main one, and there are other revisions as well. The Condensed Exposition of Jampal Drakpa's View is translated by Kunpang Chodrak Palsang, the heart-son of the Omniscient Jowo Nangpa. Furthermore, in the aspect of the glorious Kalachakra, many commentaries and treatises have been translated. The commentary on the Condensed Exposition of Empowerment, called "Collected Meaning of True Meaning," was written by Naropa; and the one written by the one called "Kalachakra Foot"; and the one without an author's name, which was later translated by Buton; and the one written by Namgyal Palsangpo, translated by Phang Lo; and the translation by Je Bobdarwa of the one written by Sadhuputra, there are five commentaries in total. The latter three are followers of the first. The commentary on the Empowerment Chapter was written by the Indian Darikapada; and the Difficult Commentary, Lotus Garland; the Four-Limbed Sadhana of Kalachakra; and the Eleven-Limbed Yoga, both are mandala rituals, Delightful Garland. All four of these were written by the Pandit Kalachakra Foot. For the First Condensed Meaning, the teacher Immovable Heart composed a treatise called "Explanation and Combination, Essence Light"; the sadhana and mandala ritual written by Sadhuputra, two; the sadhana written by the Nepalese Maitripa; the Coemergent Sadhana, Playful Vajra, and the two written by Kalachakra Foot; the one called "Namasamgiti Sadhana," said to be written by a Bodhisattva; the one called "Essence Ornament," which is a sadhana mainly showing the Completion Stage.
Chinese
婆罗门行乞者所著的时轮法的口诀小论是时轮足所著。六支瑜伽的论典是无等护所著。其释是日吉祥所著。三瑜伽之精华显明是作智慧眼，修日月。时轮足的口耳传承。隐蔽开眼根本释。六支瑜伽的口诀是慈力者所著。夏瓦里的论典小论。匝弥的串修法。毗布底中的穗。根堕论说是菩提心所著。时轮的摄义和。名为入时轮是由无畏称所著。喀且班钦释迦师利所著的历算小论三部。另有，开光，会供，火供。瑜伽母的食子仪轨。萨度吉尔帝所作的赞颂连续不断等有。其他续部的方面，以时轮的方式解说方面。名称赞的释，甘露滴是日吉祥智慧所著。无等护所著的名称赞的释，偈颂体，这大部分和那个说法一致。白莲所著的名称赞的释，这个说法和那个不一致，但是是时轮的方式。那两个似乎都不是藏文著作。说理种姓文殊称所著的释和。利益的释是藏文掺杂的，虽然被《丹珠尔》编辑者们收入时轮方面，但完全不是时轮的方式。还有，由于续部的体性不一，导致《丹珠尔》汇集者们没有收入时轮的法类中，但是因为意趣相同，所以肯定是这个法类，金刚心释是常与无常二品的最初五品的释，胜乐轮上释是胜乐根本续第一品的颂词一和十一的释。同样，胜乐轮的修法是金刚手所著，十三尊金刚亥母的修法是遍入护所著，其坛城仪轨是无畏天所著，达日迦巴的小论两部左右，喜金刚的难释，是名为那若大释，金刚心之末
English
The small treatise on the Kalachakra instructions composed by the Brahmin mendicant is composed by the Kalachakra-pada. The treatise on the six-limbed yoga is composed by Asamaraksha. Its commentary is composed by Surya Kirti. The essence of the three yogas is clear, which is to make the wisdom eye, practice the sun and moon. The oral transmission of Kalachakra-pada. The hidden eye-opening root commentary. The instructions on the six-limbed yoga are composed by Tsillu. The small treatise of Shavari. The garland of practice of Tsami. The ear of corn in Vibhuti. It is said that the root-falling treatise was composed by Bodhicitta. The summary of Kalachakra and. The one called Entering Kalachakra is composed by Abhayakara. The three small treatises on calculation composed by Kashmiri Pandit Shakya Shri. In addition, there are consecration, tsok offerings, fire offerings. The torma ritual of the Yogini. The continuous praises made by Sadhu Kirti, etc. In terms of other tantras, in terms of explaining in the Kalachakra style. The commentary on the Name Praise, the nectar drop, is composed by Surya Kirti Yeshe. The commentary on the Name Praise said to be composed by Asamaraksha, the verse form, is mostly consistent with that statement. The commentary on the Name Praise said to be composed by White Lotus, this statement is inconsistent with that, but it is in the Kalachakra style. Both of them do not seem to be Tibetan compositions. The commentary said to be composed by Rigden Manjushri Grags and. The commentary on the benefits is a mixture of Tibetan, although it was included in the Kalachakra section by the editors of the Tanjur, it is not at all in the Kalachakra style. Also, because the nature of the tantras is not the same, the compilers of the Tanjur did not include it in the Dharma category of Kalachakra, but because the intention is the same, it must be this Dharma category, the Vajra Heart Commentary is the commentary on the first five chapters of the Constant and Impermanent two chapters, the Upper Commentary on Vajrapani is the commentary on the first chapter of the Root Tantra of Chakrasamvara, verses one and eleven. Similarly, the sadhana of Chakrasamvara is composed by Vajrapani, the sadhana of the thirteen-faced Vajravarahi is composed by Kshyapa Gupta, its mandala ritual is composed by Jikme Lha, about two small treatises of Darika-pa, the difficult commentary on Hevajra, which is known as the Great Commentary of Naropa, the end of the Vajra Heart.
Chinese
據說注釋是隨口說的，與吉祥時輪相關的也只見到那麼一點點的改變。其他人翻譯的和從}·羅爾翻譯的，還有很多沒有找到的，但比較出名的就是那些。關於寂靜法的生起次第，據說是在班智達納格仁的時代翻譯的，但沒有見到。還有，被稱為察彌三續的上師功德圓滿、切強會供、歌舞之續這三者，大學者們認為是藏族自己編寫的續部，從詞句方面來說是那樣，但從意義方面來說，不應該誹謗。其中，《略示灌頂》的注釋《真實義攝略》似乎只是那若巴的口頭傳承，感覺不是他自己寫的。總的來說，是一位見識廣博的班智達所作，也有很多好的解說，但也有不符合傳統的解說，以及與《心釋》不一致的地方。即使假設是那若巴所作，那位上師一生中也只是成就了一些微小的法，獲得了入定等一些共同的小成就而已，所以與《心釋》不一致的地方應該捨棄。這裡有些被認為是智者的人，把很多與《心釋》相似的東西都看得很重，但那是錯誤的，不要把黃金和黃銅等同看待。其他續部中，沒有十地菩薩的言教來解釋的，因為沒有其他的依據，所以很多時候會把凡夫俗子的學者，甚至是初學者也當作依據，對於那些獲得了各種能力的人，更應該重視。但對於這個法，既然有大菩薩們的開示，就沒有必要去關注小班智達和小成就者的隻言片語了。所有說是時輪本尊所造的，都不是迎請續部者成就者時輪寂靜金剛，也不是被稱為孜魯巴的成就者達摩難陀，也不是比哈瓦扎日亞托缽者光明隱藏所造。如果真的是他們所造，因為他們是迎請續部者，所以應該作為可靠的依據，但除了他們所造的一些金剛歌之外，
English
It is said that the commentary is just off the cuff, and only a little change is seen in relation to the glorious Kalachakra. There are many other translations by others and translations from }·Rol that have not been found, but the most famous are those. It is said that the generation stage of the Peaceful Dharma arose during the time of Pandit Nag Rin, but it has not been seen. Also, the three Tantras of Tsami, namely the Complete Possession of the Guru's Qualities, the Chechang Gathering, and the Tantra of Song and Dance, are considered by great scholars to be Tantras composed by the Tibetans themselves. From the perspective of words, it is so, but from the perspective of meaning, one should not slander them. Among them, the commentary on "Brief Exposition of Empowerment," "Essence of True Meaning," seems to be just the oral tradition of Naropa, and it doesn't seem to be his own writing. In general, it was made by a Pandit with great discernment and vision, and there are many good explanations, but there are also explanations that do not conform to tradition, and there are also some inconsistencies with the "Mind Commentary." Even if we assume that it was made by Naropa, that master only accomplished some minor dharmas in his lifetime, and only obtained some common small accomplishments such as entering samadhi, so the inconsistencies with the "Mind Commentary" should be discarded. Here, some people who are considered to be wise attach great importance to many things that are similar to the "Mind Commentary," but that is wrong, do not equate gold with brass. In other tantras, there are no explanations by the words of the Bodhisattvas of the Ten Bhumis, because there is no other basis, so in many cases, ordinary scholars, even beginners, are taken as a basis, and those who have obtained various abilities should be given even more importance. But for this Dharma, since there are clear teachings from the great Bodhisattvas, there is no need to pay attention to the words of small Panditas and small achievers. All those said to be created by the Kalachakra deity were not created by the Siddha Kalachakravartin Peaceful Vajra, who invited the Tantras, nor by the Siddha Dharmānanda, who was known as Zilupa, nor by the Bhiksu Light Hidden of Pihāṭvacarya. If they were really created by them, since they are the inviters of the Tantras, they should be taken as a reliable basis, but apart from some Vajra songs created by them,