Chinese
以及十二大关节等等，头发和体毛等成就完全清净。这些是坛城的心髓，仅仅在心间就具有四身的行持方式。又如内续部所说，婴儿刚出生时，气脉运行之初，从中脉降下具有“阿”和“吽”二字的六足，由此唤醒所有其他气脉，这是俱生身，因为对境和所知都倾向于获得觉性的能力。从那之后到长出牙齿之间是法身，法身不可言说，而且这段话也不清楚。从长出牙齿到掉牙齿之间的八年是报身，一般来说是领受五种受用，特别是开始享用食物。从掉牙齿到死亡的尽头是化身，因为像最初的清净一样具有各种各样的作用。此外，心间坛城之外的语轮中，以札姆unda等八位天女及其眷属是清净的俱生身，因为这些母神特别享受欲望的喜悦并且符合仪轨，而且刚出生时从中脉流出的气息也是引发内在明点的安乐，并且由此调伏它。身轮的十二位大神及其眷属，以及守门神等等，象征着对外在和内在的境与时，以及主眷和行为事业三者等各种法都平等看待，因此是法身，从出生到长出牙齿之间，眼睛等感官虽然接触到色等各种境的显现，但取舍的分别念较少，是为了调伏它。具髻种姓即十位龙王是，因为世间的龙族从金刚地基到他化自在天之间，以各种神通嬉戏和享用，与此相同，所以是圆满报身，孩子从长出牙齿到掉牙齿之间也伴随着各种游戏的玩耍，是为了调伏它。极忿怒母等居住在尸陀林中，因为示现愤怒和贪欲等各种行为，因此象征着安住于轮回中，对何者应以何种方式调伏就以何种方式利益的化身，少年掉牙齿并更换后
English
And the twelve great joints, etc., and the accomplishment of hair and body hair, etc., are completely pure. These are the essence of the mandala, and the four bodies are practiced only in the heart center. Furthermore, as explained in the Inner Tantra, when a child is born, the first flow of air descends from the central channel with the six-legged "ah"(ཨ，A，seed syllable of Buddha-body) and "hum"(ཧཱུྃ，Hūṃ，seed syllable of Buddha-mind) syllables, which awakens all other airs. This is the innate body, because objects and knowable things tend to acquire the power of awareness. From then until the teeth grow is the Dharma body, the Dharma body is inexpressible, and this statement is unclear. The eight years from the growth of teeth to the falling of teeth is the Enjoyment body, generally experiencing the five objects of enjoyment, and especially the beginning of enjoying food. From the falling of teeth to the end of death is the Emanation body, because it has various functions like the original purity. Furthermore, in the speech wheel outside the heart center mandala, the eight goddesses, such as Tsamunda, and their retinues are the pure innate body, because these mothers especially enjoy the pleasure of desire and are in accordance with the ritual, and the breath flowing from the central channel immediately after birth also stimulates the bliss of the inner bindu, and thereby subdues it. The twelve great gods of the body wheel and their retinues, and the gatekeepers, etc., symbolize that external and internal realms and times, as well as the lord and retinue and the three actions, etc., all kinds of dharmas are viewed equally, therefore it is the Dharma body, from birth to the growth of teeth, although the senses such as the eyes come into contact with the appearance of various objects such as form, the discriminating thoughts of acceptance and rejection are less, in order to subdue it. The Geden lineage, the ten nagas, are because the worldly nagas from the Vajra ground to the Paranirmita-vasavartin play and enjoy with various magical powers, which is the same, so it is the Complete Enjoyment body, the child also accompanies various games from the growth of teeth to the falling of teeth, in order to subdue it. The extremely wrathful mothers dwell in the charnel grounds, because they show various behaviors such as anger and desire, therefore they symbolize the Emanation body that abides in samsara, benefiting beings by taming them in whatever way is appropriate, after the young person's teeth fall out and are replaced.
Chinese
为了直至寿命终结之间，身体受用行为不确定之事的完全清净。为了所有众生的利益，是指这些语和身的本尊众，虽然与心间本尊的体性相同，但显现为世间本尊的各种形象，是为了调伏他们的众生的利益。这是指这个意思。这里作了两次清净的次第，所谓身语意三，也是将语归纳于身，依于归纳为身心二者的角度，心的法在心间清净一次，身的法在后两次清净一次。之前的清净是将身语意大乐四者，身四者与金刚四者在胸前结合。这样，身四者的清净是清净结合的主要部分。做时轮金刚生起次第解说的藏人们，只是执着于解释中重复支持的词句，没有见到解释确定的理由，所以在这里清楚地解释。身之金刚与俱生身，成为双运，为了圆满色身。语之金刚与法身，成为双运，为了开显法性。意与受用圆满身，成为双运，成为所有众生的利益之作者。智慧与化身，成为双运，给予众生解脱。这段话的意思是，在一般的分类中，身金刚是化身，语是报身，意是法身，智慧是俱生身，但在这里，作为特别的方式，要做从一开始就扩展的分类。如同胎儿在母胎中身体圆满，身金刚的种姓，以明点和血加持，大乐俱生身结合而扩展。果时坛城的轮，妙相好之身，无量宫，供品等等，都是从不变的安乐自性中成就的缘故。将其作为道用。所依是无量宫，所依是身，具有双运本尊的俱生，不分离的ཚ
English
For the complete purification of uncertain events of body, enjoyment, and actions until the end of life. For the benefit of all sentient beings, it means that these deities of speech and body, although of the same essence as the deities in the heart center, appear in various forms of worldly deities for the benefit of sentient beings who are to be tamed by them. This refers to this meaning. Here, the purification is done in two stages. The so-called body, speech, and mind are also summarized as speech and body. Based on the perspective of being summarized into body and mind, the Dharma of mind is purified once in the heart center, and the Dharma of body is purified once in the latter two. The previous purification is the combination of the four bodies and the four Vajras, the four bodies of body, speech, mind, and great bliss, at the chest. In this way, the purification of the four bodies is the main part of the purification union. The Tibetans who explain the generation stage of the Kalachakra, only cling to the words that are repeated and supported in the explanation, and have not seen the explanation of the definite reason, so it is clearly explained here. The Vajra of body and the Coemergent Body become dual, for the sake of perfecting the form. The Vajra of speech and the Dharmakaya become dual, for the sake of revealing the Dharma nature. The mind and the Sambhogakaya become dual, becoming the agent of the benefit of all sentient beings. Wisdom and the Nirmanakaya become dual, giving liberation to beings. The meaning of this passage is that in the general classification, the body Vajra is the Nirmanakaya, speech is the Sambhogakaya, mind is the Dharmakaya, and wisdom is the Coemergent Body, but here, as a special way, one must do the classification that has been expanded from the beginning. Just as the body of the fetus is perfected in the womb, the lineage of the body Vajra, blessed by the essence and blood of consciousness, expands in union with the great bliss Coemergent Body. The wheel of the mandala at the time of fruition, the body of marks and signs, the immeasurable palace, offerings, etc., are all accomplished from the unchanging nature of bliss. Use it as the path. The support is the immeasurable palace, the support is the body, having the Coemergent one with the union deity, the inseparable ཚ
Chinese
以胎藏进入，所依之本尊也是由方便智慧日月所生之身，果为方便智慧和合之本尊，是为乐，表示身与大乐不分离，是坛城胜妙之清净。从婴儿出生到长出牙齿之间，自性风流动，显现为语言的最初表达之时，也与语金刚相似，因为觉性清晰且无分别念居多，所以与法身相符。果为心金刚，因其空性观照之智慧观照一切，故转动所有法轮。从法身自性中产生语之显现，语与法身味等同双运，因为语如实宣说如法身所证悟。与此二者相似，在生起次第中，也是从化乐法身以歌声劝请，从而开展语风完全清净之坛城，是为事业胜妙之清净。孩童成为青少年之时，内在明点游动是心金刚，语之表达尤为清晰是报身双运，果为清净风完全清净之报身，具足相好之身及坛城极为清晰，由此体验心无分别之乐，或如二者体性相同，此时菩提之行从顶轮至宝珠之间，以十六喜之次第而来的安乐，为了与明空本尊之身双运，所体验之融乐是心，体验者本尊之身是报身，是为明点瑜伽。该青少年获得青春之时，出现精液移动之阶段，是智慧和生子生女之开展，从从事各种事业的角度而言与化身相似，在圆满次第究竟和果位之时，不变化的安乐是智慧金刚，以及从中产生金刚开展之坛城，如化身安住于双运中一般，在此也是体验安乐之觉性，下稳固之十六喜，以及作金刚开展之意乐。此后不变之道即是殊胜解脱。
English
Entering through the womb, the deity relied upon is also the body arising from the means of wisdom, sun and moon. The result is the deity of the union of means and wisdom, which is bliss, representing the inseparability of body and great bliss, signifying the supreme purity of the mandala. From the time a child is born until teeth grow, the natural wind flows, and when the first expression of speech appears, it is similar to speech vajra. Because awareness is clear and largely free from conceptual thought, it is in accordance with the dharmakaya. The result is the heart vajra, the wisdom that sees emptiness, seeing all that exists, thus turning all the wheels of dharma without exception. From the nature of the dharmakaya, the appearance of speech arises. Speech and dharmakaya are of equal taste, in union, because speech teaches as the dharmakaya realizes. Similarly, in the generation stage, melting is urged by song from the dharmakaya of bliss, thus expanding the mandala of completely purified speech-wind, which is the supreme purity of action. When a child becomes a youth, the movement of bindus within is the heart vajra, and the expression of speech is particularly clear, which is the union of the sambhogakaya. The result is the sambhogakaya of purified wind, the body with marks and signs, and the mandala is very clear, experiencing the bliss of non-conceptual mind, or as the two are of the same essence, at this time also, the path of enlightenment, from the crown of the head to the jewel, the bliss that comes in the order of the sixteen joys, in order to unite with the clear and empty deity body, the melting bliss to be experienced is the heart, and the experiencer, the deity body, is the sambhogakaya, which is the yoga of bindus. When that youth attains the state of adolescence, the stage of semen emission arises, which is the development of wisdom and the birth of sons and daughters, and from the perspective of engaging in various activities, it is similar to the nirmanakaya. In the ultimate completion stage and the result stage, the unchanging bliss is the wisdom vajra, and from that arises the mandala of vajra expansion, just as the nirmanakaya abides in union. Here too, it is the awareness of experiencing bliss, the sixteen joys of the lower stability, and the intention to perform vajra expansion. This unchanging path in the future is supreme liberation.
Chinese
是解脱的真实道，因此是给予解脱的。又有些人说在生起次第时，从五种现证生起大乐轮，从明点生起心间，从时分和杖的清净，从心中生起语的瑜伽母报身，从主尊智慧的幻化变出身体坛城的诸尊，所有本尊是为了给予众生解脱而变现的。虽然也这样说，但并没有太大的矛盾，只是要点不太重要。 第二，脉的清净是：八个宝瓶和杜瓦等使心间法轮极为转变。明妃等和佛陀自身使头部十六辐同时生起而极为著名。菩萨等二倍人主使喉间转变成圆满受用轮。怖畏母等财富具足者所转变的使脐间转变成化身轮。诸天则使业轮在手足关节处以九十乘以时分。龙和暴怒母人主们使手指关节处转变成事业。这样说，八个宝瓶是心间的八脉，如果说八个天女也是心间的八脉清净，那么会认为是清净两次吗？不是的，是宝瓶和能量母结合为方便智慧的清净。心间法轮是指法身的清净。明妃四位和佛陀四位，八位互相以父佛母分为两对，因此十六位是头部，眉间或顶轮的脉瓣十六瓣完全清净，同时生起是指大乐轮，意义相同。菩萨六位和等等之中金刚母六位和忿怒尊四位，这样十六位本尊以方便智慧的区分，二倍三十二位是喉间受用轮的脉瓣三十二完全清净。怖畏母等等八八六十四位瑜伽母是脐间化身轮的脉瓣六十四清净。手和脚的大关节
English
It is the true path to liberation, therefore it is the very act of granting liberation. Some also say that during the generation stage, the great bliss wheel arises from the five abisambodhis, the heart center arises from the bindu, the yoga mother of speech sambhogakaya arises from the purification of time and staff from the heart, and the deities of the body mandala emanate from the principal wisdom's manifestation. All the deities emanate for the sake of granting liberation to sentient beings. Although it is also said this way, there is not much contradiction, but the key points are not very important. Second, the purification of the channels is: The eight vases and dhupa, etc., cause the wheel of dharma to transform greatly in the heart. The vidyas and the Buddhas themselves are said to cause the sixteen-spoked wheel to arise simultaneously in the head. Bodhisattvas, etc., twice the number of human lords, cause the throat to transform into the wheel of perfect enjoyment. The terrifying ones, etc., those who are transformed by the wealthy ones, cause the navel to transform into the wheel of emanation. The gods cause the wheel of action to be at the joints of the hands and feet, multiplied by ninety times. The nagas and the wrathful mother lords of humans cause the joints of the fingers to transform into what is called action. It is said that the eight vases are the eight channels of the heart, and if it is said that the eight goddesses are also the purification of the eight channels of the heart, then would it be thought that there are two purifications? It is not so, it is the purification of the vase and the energy mother combined as skillful means and wisdom. The wheel of dharma in the heart refers to the purification of the dharmakaya. The four vidyas and the four Buddhas, the eight are divided into two pairs of father and mother, so the sixteen are the head, the sixteen petals of the eyebrow or crown chakra are completely purified, and simultaneous arising refers to the great bliss wheel, which has the same meaning. The six Bodhisattvas and the six vajra mothers and the four wrathful ones, thus the sixteen deities are distinguished by skillful means and wisdom, twice thirty-two are the thirty-two petals of the enjoyment wheel in the throat are completely purified. The terrifying mothers, etc., the sixty-four yoginis are the sixty-four petals of the emanation wheel in the navel are purified. The major joints of the hands and feet