Chinese
據說沒有其他的修正，而且實際上也是如此。此外，無論哪位導師不怎麼進行其他續部的講說和修持，而只是將時輪的講說和修持作為專長，都被稱為時輪師。因為加上「དེ་ལ་ཞེས་」一詞，就出現了「導師時輪足」的稱謂。時輪足有很多種。據說慈魯巴和托缽者所著的小論典，也僅僅是被名號加持而已。導師那若巴以吉祥勝樂等其他續部為專長而聞名，並且成就了。他和他的傳承持有者也很多。儘管自己也承認，但說那若巴是小型的時輪足，這是毫無關聯的極端偏袒之詞。因為如果是那樣的理由，最終可能會變成不知道是不是時輪的危險。雖然想要讚揚，但卻適得其反，變成了貶低。據說導師阿巴亞卡繞為時輪撰寫了許多小論典。在藏地，也如前所述，有一些被翻譯了。四位著名的譯師都是他的心子。因為四人都努力翻譯了此論的注釋。有些人說阿巴亞卡繞不以時輪為主，這也完全是謊言。此外，《黑如金剛》的注釋，名為《金剛句略》，其中有很多關於圓滿次第決定意義的講說，而且講說得也很好。雖然所有的圓滿次第都是按照時輪的方式來解釋的。但對於此論是否為那若巴所著，以前也有兩種不同的觀點。對此，有些藏人說薩迦班智達因為嫉妒扎譯師，所以宣稱這不是那若巴的著作，但這似乎是不真實的。因為我見過其中的一部印度範本，上面寫著是由喀什米爾大班智達菩提金剛所著。如果想要追究真相，也可以展示那部印度範本。因此，對於吉祥時輪的釋論典籍，也應當區分優劣。許多藏地的時輪師，將薩度布札和無畏生處二者，認定薩度布札是最好的。甚至在引用文獻時，也盡可能地在阿巴亞之前引用他。
English
It is said that there are no other corrections, and it is also true in reality. Furthermore, any teacher who does not engage much in the teachings and practices of other tantras, but only excels in the teachings and practices of the Kalachakra, is called a Kalachakra teacher. Because the term "de la zhes" is added, the title "Teacher Kalachakra Foot" appears. There are various kinds of Kalachakra Feet. It is said that the minor treatises written by Cilupa and the Mendicant are only blessed by the name. Teacher Naropa is known to have excelled in other tantras such as Hevajra, and has attained accomplishment. There are also many of him and his lineage holders. Although one admits it oneself, to say that Naropa is a minor Kalachakra Foot is an irrelevant and extremely biased statement. Because if that were the reason, there would be a danger of ultimately not knowing whether it is Kalachakra or not. Although one wants to praise, it backfires and becomes a denigration. It is said that Teacher Abhayakara wrote many minor treatises on Kalachakra. In Tibet, as mentioned above, some have been translated. All four famous translators were his heart-sons. Because all four diligently translated the commentary of this treatise. Some say that Abhayakara does not mainly practice Kalachakra, but this is also completely false. Furthermore, the commentary on Hevajra, called "Vajra Condensed Words," has many explanations of the definitive meaning of the completion stage, and the explanations are also good. Although all the completion stages are explained according to the Kalachakra system. However, there have been two different views in the past as to whether this was written by Naropa or not. Regarding this, some Tibetans say that Sakya Pandita, out of jealousy towards Dpal Lotsawa, proclaimed that this was not Naropa's work, but this does not seem to be true. Because I have seen one of the Indian manuscripts, which states that it was written by the great Kashmiri Pandit Bodhibhadra. If one wants to pursue the truth, that Indian manuscript can also be shown. Therefore, one should also distinguish between the superior and inferior among the explanatory texts of the glorious Kalachakra. Many Tibetan Kalachakrins consider Sadhupadra and Jigme Jungne (Fearless Source) to be the best. Even in quoting texts, they try to quote him before Abhaya as much as possible.
Chinese
不见，不知道萨度普扎是阿巴亚的追随者。为什么会显现呢？因为他所作的时轮仪轨中，金刚鬘的补充部分非常多。虽然没有像瑜伽究竟鬘那样的星宿神的颜色，但其他大部分都相同。而且他也是无畏生的追随者。还有，无畏生是无与伦比的大车，另一位则应理解为是片面的智慧者。这样的话，了解上师的大小、经典的优劣、传承的渊源大小的差别非常重要。翻译续部注释的译师如前所述。此外，班禅释迦师利、毗布底旃陀罗、拉特纳拉克希塔等也在此地清楚地进行了灌顶和续部讲解。嘉译师、哲波谢饶贝等也出现了许多奠定六支瑜伽基础的人。其中，在具种化身法王父子四位的时候，饶、卓、杂米、恰洛、释迦师利、毗布底等流派的灌顶、教诫和续部讲解等所有未消失的教言都听受了。十七种不同的圆满次第传承等所有具教言且无杂染的都汇集在一起。然而，由于是成就者传承，以及经验加持传承的力量，将班禅月护的教规卓派的这个体系作为心髓，向诸位上师祈祷。圆满次第则非常重视毗布底旃陀罗的近传承。这些也顺应其他所化之机，舍弃不应为之事。像这样争论时代的末期，只有具人身依怙的具德上师才被视为加持融入后学所化之门。因此汇集了所有优良的传承。并不是不知道一个加持教诫的传承就足够了。而且，更重要的是，尊贵的觉囊派法王父子五位或六位，毫无疑问是十地自在具种的化身。特别是三世佛一切智者多罗那他·谢拉嘉灿贝桑波，在所有地方
English
Unseen, it was not known that Sādhuputra was a follower of Abhaya. How does it manifest? Because in the Kālacakra ritual he composed, the supplementary parts of the Vajramālā are very numerous. Although the colors of the constellation deities are not like those in the Yoganiruttaratantra, most of the rest is the same. Moreover, he is also a follower of Abhayākara. Also, Abhayākara is an incomparable great chariot, and the other should be understood as having one-sided wisdom. In that case, it is very important to know the differences between the size of the teachers, the quality of the scriptures, and the size of the source of the lineage. The translators who translated the tantra commentaries are as mentioned above. In addition, Paṇchen Śākyaśrī, Vibhūticandra, Ratnarakṣita, and others also clearly performed empowerments and tantra explanations in this area. Rga Lotsāwa, Trewo Sherab Pal, and others also produced many who laid the foundation for the six-branch yoga of secret instructions. Among them, during the time of the four sons of the Rigden incarnate Dharma Lord, all the teachings of the Rwa, Dro, Tsami, Chak Lotsāwa, Śākyaśrī, Vibhūti, and other lineages, such as empowerments, precepts, and tantra explanations, which had not disappeared, were heard. Seventeen different completion stage lineages and all the pure teachings were gathered together. However, because it is a lineage of siddhas and because of the power of the experiential blessing lineage, this system of the Dro tradition of Paṇchen Zla Gon's precepts was placed as the heart essence, and prayers were made to the lamas. The completion stage is also highly valued in the near lineage of Vibhūticandra. These also conform to the minds of other disciples, abandoning what should not be done. In this final period of disputation, only the virtuous lama with a human support is seen as the door through which blessings enter the disciples who follow. Therefore, all the good lineages are gathered together. It is not that one does not know that one lineage of blessing precepts is enough. Moreover, more importantly, the five or six Dharma Lords, father and sons, of the glorious Jonangpas are undoubtedly incarnations of the lords of the ten bhūmis, the Rigdens. In particular, the omniscient great Dolpopa Sherab Gyaltsen Palsangpo, the Buddha of the three times, in all directions
Chinese
这充满美妙声音的地方，是薄伽梵吉祥时轮金刚为了众生的利益而示现为善知识的形象。对于此法和其他任何具有不同加持传承的法，以及所有善说甚深意义的名相，都像是百千万亿条河流。法主一切智者自己，其决定意义的教法降临和加持的降临，如同七大海洋。因此，对于自己的宗派，不需要向其他地方寻求加持的降临。这是从吉祥时轮金刚的生起次第的解释中，开示进入甚深之法的门径的第一个章节。像这样的吉祥时轮金刚，也必须从外、内、他三种次第开始才能证悟。这里是“他”的次第。也就是成熟灌顶，解脱道，以及解脱果，这三者，或者是遍一切处法性，如来藏，这四者。此处以第二者解脱道为主。从总体上确定解脱道，以及分别解释修法之其他类别。第一点是解脱道的体性，分为内除和外除两种，各自的自性，自性所具有的意义，修习的必要性，数量和顺序的确定，灌顶道和果的结合方式，这七点。第一点是，一般来说，三乘的一切道都是解脱道，但在此密咒瑜伽无上部的方面，当下的情况是，什么是分为成熟和解脱二者的解脱道的体性呢？是安立在转变基的特殊道上。对此，大乘共同所称的“处转变”，密咒士通常所称的“基转变”，以及此法所称的“去除障碍”，这些在意义上是相同的。其中“基”指的是，轮回器情世界，蕴、界、处、身语意，以及由贪著的明点所生的烦恼、痛苦、苦苦这三者。以这些基为对境，各自以不同的对治法，最终将它们与该对治法所灭尽的空性相结合。
English
This place filled with melodious sounds is where the Bhagavan Shri Kalachakra himself has taken the form of a noble spiritual friend for the benefit of beings. As for this Dharma and any other Dharmas that possess different lineages of blessings, and all the other categories of profound meanings that have been well explained, they are like hundreds of millions of rivers. The Dharma Lord, the Omniscient One himself, the descent of his definitive teachings and the descent of blessings are like the seven great oceans. Therefore, for one's own tradition, there is no need to seek the descent of blessings from elsewhere. This is from the explanation of the generation stage of the Shri Kalachakra, the first section that shows the gateway to entering the profound Dharma. Such Shri Kalachakra must be realized by starting with the three stages of outer, inner, and other. Here, it is the stage of the 'other.' That is, the ripening empowerment, the path of liberation, and the fruit of liberation, these three, or the all-pervading Dharmadhatu, the essence of the Tathagata, these four. In this context, taking the second, the path of liberation, as the main focus, the path of liberation is determined in general, and the other aspects of the method of accomplishment are explained in detail. The first point is the nature of the path of liberation, divided into two: inner removal and outer removal, the individual nature of each division, the meaning inherent in the nature, the necessity of practice, the certainty of number and order, and the manner of combining empowerment, path, and fruit, these seven. The first is that, in general, all the paths of the three vehicles are paths of liberation, but in this context of the Anuttarayoga Tantra, what is the nature of the path of liberation that is divided into ripening and liberation? It is established on the special path of transforming the basis. In this regard, what is known as 'place transformation' in the general vehicle, 'basis transformation' in the common Mantrayana, and 'removing obscurations' in this Dharma, are all similar in meaning. The 'basis' refers to the world of cyclic existence, the environment and beings, the aggregates, elements, sense bases, body, speech, and mind, and the afflictions, suffering, and misery that are accumulated from the bindu of attachment. Focusing on these bases, each with its own distinct antidote, ultimately combining them with the emptiness in which the appearance of that antidote has ceased.
Chinese
这样做的确是舍弃基础的道路。但在这里却不是这样，因为对基础的那些法本身进行观察，并非将显现的那部分从根本上遮止，最终归于无有显现，而是将天神身像和极乐等基础的法，转变成与自身相似一半的样子，修习具有显现的智慧，从而证悟基础的实相。对此应当这样理解：一般来说，显宗、密宗三乘的道路上，舍弃基础和转变基础两个部分是混合存在的。小乘二者舍弃基础的部分占多数，大乘显宗中也是稍微舍弃为主，事部、行部、瑜伽部三续中是等分，而无上瑜伽部中转变的部分非常多，尤其重要，因此以何者为主就以其来安立。这就像对一棵毒树，通过砍掉树叶、拔出树根、用火焚烧等方式使其无毒，这是舍弃基础的例子。如果以其方式来比喻清净普通身体，那么最初在无法安住于遮止身体显现的无有显现时，就修习身体是不净、无常、痛苦和无作者等。这些也只是使身体显现消失的方便而已，因为不净是身体不坚固不稳定的原因，痛苦是身体的显现不悦意，无常是刹那刹那坏灭，使身体的显现没有产生和停留的空闲，空性是因为阻止某个人控制而使身体存在。在那些状态中也有将无我作为意境，但无法清晰地显现。对此习惯后，之后如小乘一样是人无我，身体不仅不稳固，而且对其没有单独自主的事物，因此见到我无我，在那里显现消失。大乘是法无我，也是因为不净、无常、痛苦、空性的缘故，除了显现之外，知道没有常恒稳固，身体无论何时都未曾成立，只是将心安住于此，在意识境中没有任何显现。