English
One should contemplate becoming of equal taste. The meaning of what is said is: Initially, because of the similarity of activities, the five are combined and spoken of. Although the word 'offering' appears in the middle, offering is done after attracting, abiding, binding, delighting, and equal taste. It is not the meaning of becoming great equal taste again, that is, becoming the two paths of equal taste. Immediately after the attracting is finished, after the offering, it means doing the same abiding, binding, delighting, and equal taste that were previously mentioned. Therefore, identifying what is called 'as before' as the mixing of the deities of the two Victorious Ones is laughable. Next is writing the letters: In general, as stated in the commentary on the tantra, it is good to include it in that clause as a preliminary to bestowing blessings and empowerment on body, speech, and mind. However, in the commentary on the tantra, the system of wisdom attracting and abiding is not explained there, so there are no words to combine with it. Although it is necessary to determine this before the blessings of body, speech, and mind, that is why it is said. But in general, if it is combined with wisdom attracting and abiding, it is very good to include this writing of letters in the clause of the wheel of wisdom and apply it to the ritual of making that which has become equal taste stable, because it also agrees with many other secret mantra practices. Some say that this is not writing letters, because writing letters is a part of the four branches of recitation, and recitation must also be identified as the mandala Victorious One. Therefore, from the five manifest enlightenments, these six letters must be written immediately after the arising of the Wheel of Time, because it is in the practice of the Feet of Time. But it is not in the commentary on the tantra when explaining the first Victorious One, so even if other Chinese and Tibetans have not done it, it is necessary. The so-called four branches of recitation, as soon as it appears, relies on the mistaken notion of identifying it as the first Victorious One, so that it wanders around not knowing that this recitation of the four enlightenments applies to everything from the great mandala to the single main deity. Because in the four branches of recitation and practice of a single samadhi, it is also said that the activity Victorious One recitation is second, that is why it is called recitation. Saying that it is not allowed in the case of the activity Victorious One is contradictory to you. In general, in the extensive manifestation of enlightenment of the Wheel of Time, the Bodhi
Chinese
即使四种生起次第圆满，也要知道解释说并非为此誓言所涵盖。此外，迎请智慧尊、生起次第、三处加持和灌顶增上的所有种类，都是第四种书写文字。因为有包含在“书写”中的情况，所以时轮法的坛城，仅仅围绕一位胜乐金刚是不需要的。 第五灌顶是：不可或缺的身语意灌顶，以及广大七灌顶。第一种是刚才所说的书写文字，虽然从种子字的角度来说是相似的，但由于所调伏的对象和必要不同，所以两者都需要。也就是从“额头上由阿字所成的月亮坛城”到“由哈字所成的心意金刚安住”之间。其中，身语意金刚三者，按照其他续部所说：融入宝生部的毗卢遮那是身金刚，与不空成就无二的无量光是语金刚，与金刚萨埵无别的阿閦佛是意金刚，对于这三者没有远近地加持坛城的一切本尊，是遍一切处者。在时轮法中，也是同样的要点，如果将各个部族和四金刚结合，那么无量光是身，宝生是语，不空成就是意，毗卢遮那是智慧金刚。如果将遍一切处的三部，从内部以方便智慧来区分，那么无量光是身，不空成就是语，阿閦佛是意，这是方便的一面；毗卢遮那是身，宝生是语，金刚萨埵是意。当方便智慧无别，成为一体时，就像水土无别一样，毗卢遮那成为具有无量光身色的白色身金刚，不空成就混合的宝生是红色语金刚，融入阿閦佛的金刚萨埵是意金刚。因此，在时轮自宗中，也有出现毗卢遮那白色的情况，正如在增上时所说的那样，也有将无量光安立为语的情况，所以要根据情况来理解。这里是时轮自宗的方便智慧一体的身语意金刚，与此要点相同。
English
Even if the four stages of generation are complete, it should be understood that it is not covered by this oath. Furthermore, all kinds of inviting wisdom beings, generation stages, blessing the three places, and empowerment enhancements are the fourth type of writing. Because there are cases of being included in "writing," it is not necessary for the Kalachakra mandala to revolve only around one Supreme Joyful Vajra. The fifth empowerment is: the indispensable body, speech, and mind empowerment, and the extensive seven empowerments. The first is the writing mentioned earlier, and although it is similar from the perspective of seed syllables, both are needed because the objects to be tamed and the necessities are different. That is, from "the lunar mandala formed by the syllable A on the forehead" to "the mind vajras formed by the syllable HA reside." Among them, the three vajras of body, speech, and mind, according to what is said in other tantras: Vairochana, who enters into the womb of Ratnasambhava, is the body vajra, Amitabha, who is inseparable from Amoghasiddhi, is the speech vajra, and Akshobhya, who is inseparable from Vajrasattva, is the mind vajra. For these three, without near or far, blessing all the deities of the mandala is the all-pervading one. In Kalachakra, it is also the same key point. If each family and the four vajras are combined, then Amitabha is the body, Ratnasambhava is the speech, Amoghasiddhi is the mind, and Vairochana is the wisdom vajra. If the three families of the all-pervading one are internally divided by skillful means and wisdom, then Amitabha is the body, Amoghasiddhi is the speech, and Akshobhya is the mind, which is the side of skillful means; Vairochana is the body, Ratnasambhava is the speech, and Vajrasattva is the mind. When skillful means and wisdom are inseparable and become one, just like earth and water are inseparable, Vairochana becomes the white body vajra with the body color of Amitabha, Ratnasambhava mixed with Amoghasiddhi is the red speech vajra, and Vajrasattva entering into Akshobhya is the mind vajra. Therefore, in the Kalachakra self-tradition, there are also cases where white Vairochana appears, and as it is clear in the enhancement, there are also cases where Amitabha is established as speech, so it is necessary to understand according to the situation. Here, the body, speech, and mind vajras of the Kalachakra self-tradition, which are the unity of skillful means and wisdom, have the same key point.
Chinese
还说，通过各种方式，显示了与父续密集金刚相符。既然这是密集金刚的仪轨，那么说这不是时轮金刚自宗的仪轨是不合理的。如果不是时轮金刚自身需要的仪轨，那么这里所说的就成了无意义的，而且即使缺少这个，也不会变成仪轨缺失的过失。因此，必须解释为密集金刚的仪轨也是，时轮金刚自宗的仪轨也是，两者是基础相同。因此，将毗卢佛安置为身金刚，无量光佛安置为语金刚，不动佛安置为意金刚。度母、白衣母、嘛嘛枳母这三位明妃依次也可以，主要以自显现的明妃也可以。如果认为时轮金刚禁止了自显现的明妃，那么时轮金刚不共的特殊部类才禁止自显现的明妃，对于共同的仪轨也不一定，特别是这三个金刚是遍一切种姓的，所以也不一定。虽然有时轮金刚行者像抛弃一样地说这是其他续部的宗派，但是如果那样，因为是从其他续部出现的缘故，从种子字、手印生起，以及光芒放射和收摄等也必须抛弃。因此，对白色毗卢佛作红色明妃等，也是特点太过分了，上下颠倒手印也是对具种化身的侮辱，所以不应做。其余的容易理解。三位天女以甘露水流依次灌顶，清净了三门的一切垢染，身语意三者都安乐，并且观想为光明的大威力以及空性的自性。观想为本尊身、咒语和乐空，之后立即身语意金刚的父母尊都安住在自己的三处，祈请充满虚空的诸佛也以金刚三相安住在虚空中。此时，这三个金刚主要是安放在父母双尊的身上的。偈颂的意思是：具有无二智慧的自他功德，一切佛的身语意金刚是常恒的。
English
It is also said that it shows conformity with the Father Tantra Guhyasamaja through various methods. Since this is the Guhyasamaja ritual, it is unreasonable to say that it is not the Kalachakra's own ritual. If it is not a ritual required by Kalachakra itself, then what is said here becomes meaningless, and even if this is missing, it will not become the fault of missing the ritual. Therefore, it must be explained that the Guhyasamaja ritual is also, and the Kalachakra's own ritual is also, and the two are the same foundation. Therefore, Vairochana is placed as the Body Vajra, Amitabha is placed as the Speech Vajra, and Akshobhya is placed as the Mind Vajra. Tara, Pandaravasini, and Mamaki, these three consorts can also be in order, and mainly the self-appearing consort can also be. If it is thought that Kalachakra forbids the self-appearing consort, then the Kalachakra's uncommon special category forbids the self-appearing consort, and it is not necessarily for the common ritual, especially these three vajras are all-pervasive, so it is not necessarily. Although there are Kalachakra practitioners who say that this is another tantra's sect as if abandoning it, but if so, because it appears from other tantras, the generation from seed syllables, hand gestures, and the emission and absorption of light, etc., must also be abandoned. Therefore, making a red consort for the white Vairochana, etc., is also too extreme in characteristics, and reversing the hand gestures up and down is also an insult to the incarnation of the lineage holder, so it should not be done. The rest are easy to understand. The three goddesses sequentially empower with streams of nectar, purifying all the defilements of the three doors, and all three of body, speech, and mind are blissful, and contemplate as the great power of clarity and the nature of emptiness. Contemplate as the deity's body, mantra, and bliss-emptiness, and immediately the Father and Mother of Body, Speech, and Mind Vajra reside in their own three places, and pray to all the Buddhas filling the sky also reside in the sky with the three aspects of Vajra. At this time, these three vajras are mainly placed on the bodies of the Father and Mother. The meaning of the verse is: possessing the self and other virtues of non-dual wisdom, the Body, Speech, and Mind Vajra of all Buddhas are eternal and stable.
Chinese
被称作持有不分离、不破灭，即具有不变之义的一切智慧形象。我亦修持三金刚，三金刚每一个都具有不可分离、不可区分的自性，即一切形象之身、不坏之语之声、以及俱生之乐空无二之心。我以各自不分的金刚，观想为三三金刚之相。身金刚之世尊您，以及语和意，您们以加持之所，身语意三金刚，祈请加持为您的自性。这是向自己三处所住之三金刚父母祈请。后面的偈颂是向遍满虚空而住之诸佛祈请，即住于十方之诸佛，其余容易理解。这些按照续部注释的直接指示，出自《如意宝树》修法，次第先后，身金刚生起、开展、灌顶、祈请，融入自身。同样施于其他二者。如果详细，则如是修持。如果简略，则如法王却吉嘉波（Chos rgyal phyogs las rnam rgyal）所作，一时修持，一时幻化，一时灌顶，一时祈请，一时融入自身，则易于携带，意义上没有差别，因为敏捷所以依此而行。然后念诵执持我慢之咒语。为了从精液之法中了悟三种方便，对父亲仅此即可。为了从具有精液和明点二者的法中了悟六种智慧，对母亲则更加着重，在脐间从（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）生起身金刚，在秘密处从（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）生起语金刚，在顶髻处从（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）生起意金刚。不将它们观想为黄蓝绿的颜色，而是如前一样生起白红蓝三种颜色，仅仅加持即可。开展、收摄、祈请等其余仪轨对此则不需要了。 第二，广大的七灌顶是，简略的
English
It is called holding all the wisdom images that are inseparable and indestructible, that is, have the meaning of immutability. I also meditate on the Three Vajras. Each of the Three Vajras has the nature of being inseparable and indistinguishable, that is, the body of all images, the sound of indestructible speech, and the co-emergent bliss and emptiness of the mind. I meditate on each Vajra as the inseparable Three Vajras. The Blessed One, the Vajra Holder of the Body, and also apply to speech and mind, you all, and the place of blessing for me, the Three Vajras of body, speech, and mind, please bless them as your essence. This is a prayer to the Three Vajra Father and Mother residing in one's own three places. The following verses are prayers to the Buddhas residing in the vastness of space, that is, the Buddhas residing in the ten directions, and the rest is easy to understand. According to the direct instructions of the tantra commentary, these come from the Sadhana Wish-Fulfilling Tree. In sequence, the Body Vajra is generated, expanded, empowered, prayed to, and absorbed into oneself. The same applies to the other two. If in detail, then meditate in this way. If abbreviated, then as done by Dharma King Chokyi Gyalpo (Chos rgyal phyogs las rnam rgyal), practice at one time, emanate at one time, empower at one time, pray at one time, and absorb into oneself at one time, then it is easy to carry, there is no difference in meaning, and because it is quick, one practices accordingly. Then recite the mantra of holding pride. In order to realize the three methods from the Dharma of semen, that is enough for the father. In order to realize the six wisdoms from the Dharma that has both semen and bindu, more emphasis is placed on the mother. In the navel, from (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼) arises the Body Vajra, in the secret place from (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦) arises the Speech Vajra, and in the crown of the head from (藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈) arises the Mind Vajra. Do not visualize them as yellow, blue, and green colors, but generate the three colors of white, red, and blue as before, and just bless them. The remaining rituals such as expansion, contraction, and prayer are not needed for this. Second, the extensive Seven Empowerments are, the abbreviated