Chinese
如同梦境般显现和觉知极为清晰，甚至生起神通，这是执持我慢，以慈悲的灌顶来清净。也就是说，体验和明相是执持我慢，神通与灌顶相同。众生化为三十二相的坛城，表示此时由于母亲食物的精华等力量，使蕴界三十六的成分极度增长和成熟。这是由于显现欲念与诸多意之业相伴随，并且心力强大，所以被安立为有支的缘起。第二，成熟圆满次第道的方法是：主尊的座垫莲花、日月、罗睺是依靠基位收摄时的内外虚空，以及单一口味的明点融入中脉仅仅作为道用。虽然这在一般的收摄中也具备，但此处是收摄达到究竟后，致力于禅定的阶段，即之后从月亮中生起菩提心，是在收摄时所见的明点中央，再次显现并融合四种征相；从太阳中生起菩提心，是在其上方显现并融合六种日相。主要是转变为成熟智慧支分的道用。从种子中生起菩提心，是心安住于大明点的显现上，显现和心识二者具有可相融的性质，是思惟的支分。从一切化为一体中生起菩提心，是证悟空性和心性为一体，仅仅是抉择的支分。生起诸本尊众，一般来说，在大明点的中央成就圆满报身一切相随顺者是成熟因。如果将这些一一分开，从总的方面来说，在收摄和思惟二者中，都是以中脉为主的脉道得以清净。从收摄到抉择支分在相续中生起之间，脉都从总的方面得以清净，凭借清净的力量，在大明点之间会显现各种确定和不确定的征相。名为圆满报身一切相的空色之神，乃至随念都会生起，仅仅是与圆满一切相随顺者，从此时成就开始。
English
Like a dream, appearance and awareness are extremely clear, and even clairvoyance arises, which is holding onto pride, and is purified by the empowerment of compassion. That is, experience and clear appearance are holding onto pride, and clairvoyance is the same as empowerment. Beings transforming into the mandala of the thirty-two marks indicates that at that time, due to the power of the essence of the mother's food, etc., the elements of the thirty-six aggregates and realms greatly increase and mature. This is because the manifestation of desire is accompanied by many mental actions, and because the power of the mind is great, it is established as the dependent origination of the limb of existence. Secondly, the method of maturing the path of the completion stage is: The main seat, the lotus, sun, moon, and Rahu, are the outer and inner space at the time of the basis's retraction, and the single-flavored wind merging into the central channel is merely used as the path. Although this is also present in general retraction, here it is the stage of engaging in meditation after the retraction has reached its ultimate conclusion, that is, after the arising of bodhicitta from the moon, in the center of the bindu seen during retraction. Again, the four signs appear and merge; the arising of bodhicitta from the sun is the appearance and merging of the six day signs above it. Mainly, it transforms into the path for maturing the limb of wisdom. The arising of bodhicitta from the seed is when the mind abides on the appearance of the great bindu, the appearance and mind are of a nature that can be merged, and is the limb of thought. The arising of bodhicitta from everything becoming one is the realization of emptiness and mind as one taste, which is merely the limb of discernment. The generation of the assembly of deities, in general, the accomplishment of the complete enjoyment body with all aspects in the center of the great bindu is the maturing cause. If these are separated individually, from the general aspect, in both retraction and thought, the channel of the central channel is mainly purified. From retraction to the arising of the limb of discernment in the continuum, the channels are purified from the general aspect, and through the power of purification, various definite and indefinite signs appear between the great bindu. The deity of empty form named the complete enjoyment body with all aspects, even up to recollection, will arise, and merely being in accordance with the complete enjoyment body with all aspects, from the time of accomplishment here.
Chinese
将会无限增长。那是由于对脉的极度训练，报身显现。即使对报身的每一个显现都保持专注，也会出现比以前的业力增加百倍千倍的脉络通达方式。由于每一个根本脉的特殊性都得到净化，报身的一切形态都会越来越增上。当报身变得特殊时，修行者自身的证悟方式也会越来越殊胜。从那之后，首先当意善母和海螺母的脉络变得清晰时，不是特意去引导、注入和束缚那些脉络，而是自发地风融入那两条脉中，由此产生的报身主要是父尊和母尊，是辨别支分的特殊之处。然后，通过训练心间的十脉，风自发地融入中脉，由此产生的报身是十力母，同样适用于一切。从顶髻脉产生四金刚，从蕴界的脉产生佛父佛母，从六甘露脉产生宝瓶，从自在母脉产生勇士父尊和母尊，从业力自在脉产生忿怒尊父尊和母尊。这些是获得五禅支中的喜乐支的阶段。从脐轮和喉轮脉产生语轮的本尊，从顶轮、密处、大关节的脉产生月相本尊，从手脚指关节的脉产生包括龙族在内的极忿怒母等。像这样所说的脉，以及通过训练和软化各种不确定的脉，各自的风自发地融入中脉。由此产生的一切形态的报身显现和变化是：{因为这里成就者想要生起，所以通过观修欲望之间而成熟，这是无动摇安乐的支分。从圆满的禅定中，知识和所知成为一体或唯一，这是执持我慢。通过获得禅定的五种神通，利益众生，这是以慈悲灌顶而成熟。在胜乐轮坛城中，有些人认为主尊的莲花脉轮，日月界的结合，种子风融入，以及金刚乐空智慧中生起本尊
English
It will increase infinitely. That is because of the extreme training of the channels, the Sambhogakaya appears. Even when focusing on each appearance of the Sambhogakaya, there will be ways to master the channels that are hundreds and thousands of times more than the previous karma. Because each special characteristic of the root channels is purified, all forms of the Sambhogakaya will become more and more enhanced. When the Sambhogakaya becomes special, the practitioner's own way of realization will also become more and more special. After that, first, when the channels of Yid Zangma and Dungchenma become clear, it is not intentionally to guide, inject, and bind those channels, but spontaneously the wind enters into those two channels, and the resulting Sambhogakaya is mainly the Father and Mother, which is the special feature of the discriminating branches. Then, by training the ten channels of the heart, the wind spontaneously enters the central channel, and the resulting Sambhogakaya is the Ten Power Mothers, and it applies to everything in the same way. From the crown channel arise the Four Vajras, from the aggregate realm channels arise the Buddha Father and Mother, from the six nectar channels arise the Vase, from the Empowerment Mother channel arise the Hero Father and Mother, and from the Karma Empowerment channel arise the Wrathful Father and Mother. These are the stages of obtaining the Joyful Limb from the five Dhyana limbs. From the navel and throat channels arise the deities of the Speech Wheel, from the crown, secret place, and major joint channels arise the Lunar Phase deities, and from the finger joint channels of the hands and feet arise the extremely Wrathful Mothers including the Nagas. The channels that are spoken of in this way, and by training and softening the various uncertain channels, the respective winds spontaneously enter the central channel. The manifestation and transformation of all forms of the Sambhogakaya that arise from this are: {Because here the accomplished one wants to arise, so by meditating between desires it matures, this is the unwavering bliss limb. From perfect meditation, knowledge and the knowable become one or unique, this is holding onto pride. By obtaining the five supernormal powers of meditation, benefiting sentient beings, this is matured by the compassionate empowerment. In the context of the Supreme Mandala, some consider the lotus chakra of the main deity, the union of the sun and moon realms, the seed wind dissolving, and the deity arising from the Vajra Bliss-Emptiness wisdom.
Chinese
虽然讲述了很多使生起次第等圆满次第的续部成熟的方法，但看起来像是别人的广释，如果以不同的方式和不同的名称来讲述，如果具有依据，则根本没有矛盾，但如果以主要意义为主，那么从道理上讲也是不合理的。因为首先需要与曼荼罗胜尊相结合，中间的善行和结合是不好的。因此，如果没有看到时轮的自性，即使说了许多其他的相似之处，也是没有意义的。第三，圆满果位的方式是：主要从自显的角度来说，智慧的自性是无量宫殿，以供品的庄严而严饰的真实胜义的刹土中，以月亮所代表的镜智遍照，太阳代表平等性智宝生，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所代表的妙观察智无量光，与合一的合（藏文：ཧི་，梵文天城体：हि，梵文罗马拟音：hi，汉语字面意思：合）字一起的行为成所作智不空成就，以及身圆满含（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：含）字的法界清净智不动佛，是五种智慧的自性，无量五部坛城。殊胜的时轮是：五种智慧合一的不变大乐金刚萨埵坛城，以及薄伽梵母是五部坛城清净合一的，一切种相具足的智慧般若佛母的无量坛城。主尊的四面是：不变安乐自性的身语意智四金刚，佛母的四面是：一切种相最胜的自性四金刚。空性大悲的自性的勇猛，以及随顺所化之事业的微尘，以及遮止不净显现的黑暗，是三种功德清净的三颈。舍弃轮回的身语意三的智慧，以方便和智慧来区分的六肩。胜义地的十二支膀，十二支膀是胜义智慧的十二缘起生灭的区分，二十四是手。手印等也是它的清净，一切法在一切方面成佛，唯一同味遍虚空的智慧是身。
English
Although many ways of maturing the tantras of the completion stage, such as the generation stage, are explained, they appear to be extensive explanations by others. If they are explained in different ways and with different names, if they have a basis, then there is no contradiction at all. However, if the main meaning is taken as the main point, then it is also unreasonable from the point of view of reason. Because it is necessary to first combine with the supreme mandala, and intermediate virtue and combination are not good. Therefore, without seeing even a small part of the nature of the Kalachakra, even if many other similarities are spoken of, they are meaningless. Third, the way to perfect the fruit is: mainly from the perspective of self-appearance, the nature of wisdom is the immeasurable palace, and in the realm of true meaning adorned with the splendor of offerings, the mirror wisdom represented by the moon is Vairochana, the sun represents the equality wisdom Ratnasambhava, the discriminating wisdom Amitabha represented by the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), the action accomplishment wisdom Amoghasiddhi, together with the syllable Hi (Tibetan: ཧི་, Devanagari: हि, Romanized Sanskrit: hi, literal Chinese meaning: Hi) which is the union, and the Dharmadhatu pure wisdom Akshobhya, together with the syllable Haṃ (Tibetan: ཧཾ་, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Ham) which is the complete body, are the nature of the five wisdoms, the infinite mandala of the five families. The glorious Kalachakra is: the immutable great bliss Vajrasattva mandala, which is the union of the five wisdoms, and the Bhagavatī is the pure union of the five families' mandalas, the infinite mandala of the wisdom Prajnaparamita, which is complete with all aspects. The four faces of the main deity are: the four vajras of body, speech, mind, and wisdom, which are the nature of immutable bliss, and the four faces of the mother are: the four vajras of the nature of all aspects, which are the most excellent. The courage of the nature of emptiness and compassion, and the dust of the activities that subdue whatever needs to be subdued, and the darkness that prevents impure appearances, are the three pure throats of the three qualities. The six shoulders separated by the wisdom of means and wisdom, abandoning the three of body, speech, and mind of samsara. The twelve arms of the twelve grounds of ultimate truth are the distinction between the arising and ceasing of the twelve links of ultimate wisdom, and twenty-four are the hands. The mudras and so on are also its purity, all dharmas are enlightened in all aspects, and the one taste, the wisdom that pervades the sky, is the body.
Chinese
右足以善巧方便降伏四魔，左足以观视之智降伏四烦恼。十波罗蜜是十母，各自内外十二时轮止息。四面八臂，总计十二，一切化为四身之体性，故有海螺、犍椎、如意宝、如意树，五蕴、五界清净之智慧，佛父佛母，十二处清净之智慧，胜义菩提心父佛母。这些也显现为一切智慧之蕴、界、处无边无际。调伏烦恼者的事业是忿怒尊。此外，从胜义三有的一切相之威力中，将世俗三有净化于法界的事业能力，从瑜伽母到成就生起之间。又简而言之，即从不变大乐之智慧，以及五智慧心中，显现身、语、意、事业种种相。如是说，意义亦圆满。若与所化众生之异相事业相合，则从五现证中，主要生起者，乃是化身入于母胎，降生，示现十母、十度之法，以及海螺等四种金刚之道。后生欢喜坛城及一切者，乃是心以大悲恋着众生，随应所化而化现之身，佛、菩萨等超离世间者，以及瑜伽母、天等世间者，于三有中安住，皆化现，行利益一切众生之事。又或者，从其他佛之后生，化现殊胜之化身，无有共同者，即双运之相，乃是从五现证中，主要生起父佛母，以及以大贪调伏之所化众生面前，行后生之行，化现坛城，即以与彼相同之相为道，以及以大贪之法开示，将一切安立于殊胜成就，即以悲心灌顶为道。如是，此坛城胜王，乃是从四菩提道中，以五相现证菩提之道。其五相即是五智。