English
It is also the nature of union. It should be understood as such. The fourth is the invocation of wisdom: From then on, visualize the Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable in your heart completely transformed, until the word "abiding." For this, the generation of Vajra Force is the preliminary, the five activities are the main practice, and the establishment of the syllable is the subsequent stabilization. Thus, because it is said in the sutra that the Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable is the manifestation of Vajra, it shows that it arises from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Vajra. In the "Method of Accomplishment of the Virtuous Son," there are the seats of the sun and moon Rahu and the Jah (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：匝) syllable iron hook, etc., and there are many elaborations in the following texts, but those are just elaborations, and it should be known that only the actual teachings of the self-sectarian commentary are sufficient. In order to symbolize the life of the central channel, the body color is blue. The other postures are the same as the ordinary Vajra Force. Abiding on the eight-legged lion, that is, on the blue chariot drawn by Sharabha, at this time the body is only decorated with five seals. Some say that because it is said in the sutra that it truly arises from wisdom and means, it is necessary to arise from the void. However, here, even if the Father alone is actually generated, it does not represent only means, but the deity in whom means and wisdom are integrated. Because it is only these meanings, if it is the oral instruction of the Guru, then it does not prevent arising from the void, but in general it is not necessary. It is meaningless to speculate merely by using the phrase "arising from means and wisdom" as a reason. The self-sect arises from the heart. Here, the eight-legged chariot is the same as the chariot of the extremely black Wrathful Mother, Vajra Force wisdom and the chariot are the realm of space. The eight limbs of the eight-legged lion are: sound, touch, form, taste, smell, dust, darkness, and mental power, which are symbols of the purity of these eight qualities. Although it is not clear here, it is drawn by seven such. The second, the main practice, is that Vajra Force descends into the sky, Buddhas and Bodhisattvas gather, visualize the assembly of deities abiding in the primordial Dharma realm of the glorious Kalachakra Mandala, and in the distant sky above and in front, the wisdom deity assembly plays and rejoices, clearly manifested, and then Vajra Force goes to the wisdom Bodhisattva.
Chinese
到来之后，顷刻间将绳索幻化为蛇索，捆缚二十四只手臂，用铁钩钩住肚脐，其余所有手印都做出恐吓的姿态，当迎请主尊时，其他所有本尊都因其威力而来，显现在各自本尊上方的前方。关于}གས་，在续部注释中只说了“ཛཿ”（藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝），因此仅此一个字也足够了。通常所说的嗡 ཤྲཱི་等是上师的口诀实修。之后，必须强调金刚力立即融入自身，因为此处的所调伏对境，是中观的宗义，此后除非死亡之时，否则暂时不会显现为坛城。紧接着，就要对智慧轮如何供养作相应的供养，实修中以十二种供品左右来供养。然后，生起忿怒尊智慧穷尽者，右手第一个手印箭立即转变为金刚杵，轻轻触碰所有智慧本尊的身后，以“ཧཱུཾ་”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字将各自本尊融入，智慧穷尽者自身也融入生起之本。再次，生起僵化者阎罗敌，观想誓言与智慧融入一体的那些本尊的手脚被绳索轻轻触碰，使得誓言与智慧二者无法分离。有些人认为僵化者的左手铁链转变为绳索，但实际上右手第一个轮转变为绳索才是显而易见的。然后将其收摄于生起之本，进行捆缚。再次，生起傲慢者莲花穷尽者，将右手的锤子转变为铃铛，安住于所有本尊前方，观想摇动铃铛使一切都极度欢喜和愉悦，然后将其收摄于生起之本。再次，生起极度强力者，障碍穷尽者，将右手的宝剑转变为木杖，轻轻触碰本尊们的头顶等六处，使得所有已将誓言尊融入智慧尊的那些本尊，都成为无别一体，再次将其收摄于生起之本。其余的忿怒尊的生起和收摄，简略即可，因为只是顺带提及而已。
English
After arriving, in an instant, the rope is transformed into a snake lasso, binding the twenty-four arms, hooking the navel with an iron hook, and all the remaining hand gestures are made in a threatening manner. When the main deity is invited, all the other deities come by its power, appearing in front of each deity above their respective positions. Regarding }གས་, the commentary on the tantra only mentions "ཛཿ" (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, literal Chinese meaning: Zha), so this one syllable is sufficient. The commonly spoken Om Shri, etc., are the oral instructions and practices of the guru. After that, it is necessary to emphasize that the vajra force immediately dissolves into oneself, because the object to be tamed here is the view of the Middle Way, and from then on, unless it is the time of death, it will not temporarily appear as a mandala. Immediately after that, one should make offerings appropriate to the wheel of wisdom, and in practice, offerings are made with about twelve types of offerings. Then, generate the Wrathful One, the Exhaustion of Wisdom. The arrow, the first hand implement of the right hand, is instantly transformed into a vajra, gently touching the backs of all the wisdom deities, and with the syllable "ཧཱུཾ་" (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hong), each deity is absorbed, and the Exhaustion of Wisdom itself is absorbed into the basis of generation. Again, the Stiffener, the Slayer of Yama, arises. It is visualized that the hands and feet of those deities whose vows and wisdom have merged into one are gently touched by the lasso, so that the two, vows and wisdom, cannot be separated. Some believe that the left-hand iron chain of the Stiffener is transformed into a lasso, but in reality, it is obvious that the first wheel of the right hand is transformed into a lasso. Then, it is gathered into the basis of generation and bound. Again, generate the Arrogant One, the Exhaustion of the Lotus. The hammer in the right hand is transformed into a bell, residing in front of all the deities, and it is visualized that ringing the bell makes everyone extremely happy and pleased, and then it is gathered into the basis of generation. Again, generate the Extremely Powerful One, the Exhaustion of Obstacles. The sword in the right hand is transformed into a wooden staff, gently touching the six places, such as the crown of the head, of the deities, so that all those deities who have already infused the wisdom being into the samaya being become one, inseparable and of equal taste, and then it is gathered back into the basis of generation. The generation and absorption of the remaining wrathful deities can be brief, as they are only mentioned in passing.
English
Since it also accords with the object to be purified, the winds of the five consciousnesses repeatedly cease and repeatedly arise, therefore that single instance is not the only principal one. It is acceptable to expand and contract those from the heart of the principal one, or it is acceptable to expand and contract from those who dwell at the four gates themselves. Furthermore, what Ye Le has said that is slightly different from this is that, for the outer generation stage, only that much that is directly shown is suitable as a choice. However, in the commentary, he made an explanation with the intention of the principal one, so it is arranged with the completion stage recollection or the yoga of bindus. For that, at the time of the mantra of summoning, the syllable JA (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：招引), the mudra of the iron hook is needed, and for HUM (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字), the mudra of the vajra, and for BAM (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：束缚), the noose, and for HOH (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：喜悦), the bell, and for HI (藏文：ཧི་，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：融合), the mudra of the staff are needed. Since the system of the four, summoning, drawing in, binding, and pleasing, is not explained in other tantras, the fifth, making equal in taste, is a term that arises only in this tantra. That it does not arise in others is because the meaning of drawing in is complete in this, so it is made to be understood by that when it is condensed. {Because of this, there was a time when the tantra commentary said "great equality of taste." That is the understanding and extensive explanation of the object of this very equality of taste. However, many Tibetans have altered it as if it were a separate limb of the ritual, and there is a custom of performing an extensive recitation for equality of taste, but it is not a great fault in itself. It is not good because it introduces a basis for confusion, thinking that it is a separate ritual. The meaning of extensively explaining equality of taste at the time of HI itself is just thinking, but it is not necessary to speak from the objects. If you say that you speak for the sake of clarifying the object, then it is also necessary for summoning, drawing in, binding, and pleasing. If you think that it is not explained in the tantra commentary, then the fact that the tantra commentary extensively explains equality of taste is understood to apply to those as well, in the manner of clarifying the end. Thus, also in the great commentary, the five aspects are that the syllable JA (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：招引) summons, the syllable HUM (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) draws in, the syllable BAM (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：束缚) binds, the syllable HOH (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：喜悦) pleases, and the syllable HI (藏文：ཧི་，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：融合) makes equal in taste, with the vajra iron hook, the vajra, the vajra noose, the vajra bell, and the vajra staff. Thus, the wheel of wisdom is perfectly offered, and as before, the wheel of samaya...
Chinese
應當觀想成為等味性。如是所說之義是：首先因爲事業種類相同之故，將五者合在一起而說，中間雖然出現供養之語，但在勾招、安住、繫縛、歡喜、等味之後供養，並非再次成爲大等味，即成爲等味二道之義。勾招結束之後，在供養之後，就是說先前立即已經說完的安住和繫縛、歡喜，以及先前已經進行的那個等味。因此，所謂的如先前一樣，認定是兩位勝者的天神混合，那是可笑的。之後是書寫字體：一般來說，如續釋中所說，爲了對身語意加持灌頂作準備，即使將其歸納到該條款中也可以，然而在續釋中，該處並未闡述智慧勾招安住的體系，因此沒有可以與之結合的詞語。雖然必須在身語意加持之前確定這個，所以才這樣說，但總的來說，如果與智慧勾招安住相結合，將這個書寫字體歸納到智慧輪的條款中，並將其應用於使已經成爲等味的那個穩固的儀軌中，則非常好，因爲它也與許多其他的密咒修法相符。有些人說這不是書寫字體，因爲書寫字體是四支念誦的一部分，而且念誦也必須認定爲壇城勝者，因此，從五種現證菩提中，時輪生起之後立即必須書寫這六個字體，因爲時輪足的修法中有，但在講解第一位勝者時的續釋中沒有，因此即使漢藏其他人都沒有做，也必須要做。所謂的四支念誦，只要出現就被認定爲第一位勝者的錯誤的觀念所依賴，以至於不知道這四種菩提的念誦從大壇城到單獨的主尊都適用，而遊蕩不定，因爲在單一禪定的念修四支中，也說了事業勝者念誦第二，所以才說念誦。在事業勝者的情況下說不行，這對你來說也是矛盾的。一般來說，在時輪的廣大現證中，菩提