Chinese
生起誓言勇识之修法，以及从金刚力激发直至智慧勾招融为一体之间的修法，乃是依仗作用和体性的不同而存在，并非有时间上的先后。金刚萨埵生起后融入自身，与金刚力激发的修法在时间上是同步的，并且本体也是同一个。勾招、禁锢、悦意、融合这五者，以及五界自性的坛城生起，从修法的总相上来说，本体是同一个。至于勾招等的先后顺序，以及坛城生起的先后次第，则不能混淆。五界的诸神众，不是将各个界作为单独的组别来生起，而是按照各个神族的组别来生起，因此可以从中寻找到五界的顺序。这些修法的次第，也是因为事业至尊的虚空坛城之主尊唯有金刚萨埵，而非不动明王。如果是不动明王，则必须与左右任何一方的虚空坛城相结合，而此（金刚萨埵）则必须与智慧之风中脉的气息相结合。因此，清净智慧之界的庄严即是金刚萨埵。后来出现的时轮金刚生起次第的论述者们，对于生起誓言坛城和智慧迎请的修法之区别，丝毫没有理解。他们就像是将歌声的激发与五坛城的风脉运行结合起来一样，从主尊站立开始，就将气息从鼻孔运行，并与根识觉醒于对境的方式相结合。他们认为歌声的激发也是为了根识觉醒于对境。而且，在那之后，就像誓言观修尚未从母胎中出生一样，刚一出生就降下具足十六瓣莲花。以前根识尚未觉醒于对境，此时觉醒的方式与智慧勾招相结合的说法很多，前后矛盾，含糊不清。因为没有获得定解，所以不能清晰地剖析。他们只是反复念诵“是命力激发啊，是命力激发啊”，但却不说是在脉内激发还是在脉外激发，或者是在如同从母胎中出生的哪种状态下激发，是在中脉还是在左右脉激发，是前后一致还是不一致等等，只是含糊其辞。
English
The practice of generating the vow-being and the practices from arousing the vajra-force up to the unification of wisdom-invitation and absorption are due to the differences in function and characteristics, not because of the order of time. The generation of Vajrasattva and its absorption into oneself, and the practice of arousing the vajra-force are simultaneous in time and also the same in substance. The five, namely, invitation, binding, pleasing, and unification, and the generation of the mandala of the nature of the five elements, are the same in essence from the general perspective of practice. As for the order of precedence of invitation, etc., and the order of precedence of mandala generation, they should not be confused. The deities of the five elements are not generated by making each element a separate group, but by generating them in groups of each deity family, so the order of the elements can be found from this. Also, for the sake of these stages of practice, the main deity of the supreme activity's sky mandala is only Vajrasattva, not Akshobhya. If it were Akshobhya, it would have to be combined with the sky mandala on either the right or left side, but this (Vajrasattva) must be combined with the breath of the central channel of wisdom wind. Therefore, the glory of the pure realm of wisdom is Vajrasattva himself. Later commentators on the generation stage of the Kalachakra, have not understood at all the distinction between generating the vow mandala and the practice of wisdom invitation. They act as if combining the stimulation of song with the movement of the winds of the five mandalas, and from the time the main deity stands up, they combine the flow of breath from the nostrils with the way the senses awaken to their objects. They also think that the stimulation of song is for the sake of the senses awakening to their objects. Moreover, after that, they treat the vow contemplation as if it has not yet been born from the womb, and as soon as it is born, the sixteen-petaled lotus descends. Many statements that the way the senses, which had not awakened to their objects before, awaken at that time is combined with the wisdom invitation, are contradictory and vague. Because they have not gained certainty, they do not explain it clearly. They only repeat, "It is life-force arousal, it is life-force arousal," but they do not say whether it is aroused inside the channels or outside, or in what state it is aroused, like being born from the womb, whether it is in the central channel or the right and left channels, whether it is consistent or inconsistent, etc., they just speak vaguely.
Chinese
啊，是这样。那么，自己的宗派是这样的：虚空中的金刚萨埵舒展和收摄，所净化的中脉之气从dhūti（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的下端到顶髻之间运行，从鼻孔到十六指之间运行，然后又按照原来的顺序进入中脉，净化这五十六种出入。通过舒展和收摄金刚力，净化那时感官和意识，包括一般和特殊，想要在对境上觉醒的这种想法。虚空中的金刚萨埵舒展和这两者，所净化的时间是相同的。对于唯一的智慧之风，也必须结合金刚萨埵的舒展和金刚力的舒展这二者。从内在稳固生命力的角度来说，如果是金刚萨埵的舒展和收摄，那么这象征着从自己成为主人的角度来说，除了死亡的时候，以后不会在坛城中运行。就像不包括在五界坛城的舒展中一样，在净化的阶段，也不与左右的运行相结合。同样，在智慧者的阶段，也要将金刚力的舒展和勾招的事业分开。金刚力舒展的所净化是中脉之气运行，由此引来其他的气。勾招是与意识觉醒相结合。舒展的中脉之气和勾招是五种事业的第一个。这五种事业的所净化和五界坛城舒展的所净化，本体虽然相同，但是所净化的这五个坛城本身在运行，并且通过在所有脉轮处移动而遍布，这是与内在稳固生命力的能力相结合，从而舒展五界本尊众。五个坛城之气使五根和意识各自在各自的对境上觉醒的能力和作用，是由五种事业来净化的。总之，从气遍布脉轮的角度来说，是与誓言者的所净化相结合。从意识执持对境显现的角度来说，是与智慧坛城勾招和收摄的所净化相结合。必须了解这样的结合方式。因此，金刚萨埵的舒展和金刚力的舒展，所净化的本体是相同的。这二者的事业和这二者在心中的收摄也是净化的。
English
Okay, it is like this. So, this is how our own tradition is: The Vajrasattva in the sky expands and absorbs, purifying the central channel's breath that runs from the lower end of the dhūti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to the crown of the head, and goes from the nostrils to sixteen fingers' length, and then enters the central channel again in the previous order, purifying these fifty-six movements of going and coming. By expanding and contracting the vajra force, one purifies the desire for the senses and consciousness, both general and specific, to awaken to objects at that time. The expansion of Vajrasattva in the sky and these two, the time of purification is the same. For the single wisdom wind, it is also necessary to combine both the expansion of Vajrasattva and the expansion of vajra force. From the aspect of the power to stabilize life internally, if it is the expansion and contraction of Vajrasattva, then this symbolizes that from the aspect of oneself becoming the master, one will not move in the mandala from now on except at the time of death. Just as it is not included in the expansion of the five-element mandala, in the stage of purification, it is also not combined with the movement of the left and right. Similarly, in the stage of the wisdom being, one must also separate the actions of expanding and attracting the vajra force. The object of purification for the expansion of vajra force is the movement of the central channel's breath, which draws in other winds. Attraction is combined with the awakening of consciousness. The expanded central channel's breath and attraction are the first of the five actions. The object of purification for these five actions and the object of purification for the expansion of the five-element mandala, although the essence is the same, the five mandalas themselves move and pervade by moving in all the pulse points. This is combined with the power to stabilize life internally, thereby expanding the assembly of deities of the five elements. The ability and function of the winds of the five mandalas to awaken the five senses and consciousness individually to their respective objects is what the five actions purify. In short, from the aspect of the wind pervading the pulse points, it is combined with the purification of the samaya being. From the aspect of consciousness grasping the appearance of objects, it is combined with the purification of attracting and withdrawing the wisdom mandala. One must understand the way of combining in this way. Therefore, the expansion of Vajrasattva and the expansion of vajra force, the essence of purification is the same. The actions of these two and the absorption of these two into the heart are also purification.
Chinese
虽然本体相同，但金刚萨埵的事业是与虚空界的本尊嬉戏，各自而有。金刚力的事业是虚空界的自在与对境嬉戏且需结合，觉得稍有不妥。为了生起誓言的坛城，以六界次第运行智慧的埃（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字，为了安住智慧轮，以五次第运行方便的瓦姆（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）字清净结合的缘故。虚空界的自在，唤醒对境的部分都归纳于金刚力的事业中，是为了归纳于五数的缘故，将智慧虚空总集为一。这样，虽然所净无先后次第，但能净的等持次第有先后，因为不能同时修习，所以需要有先后。理由虽然不能从所净的角度来说，但如果未先行使融入之境的誓言者，迎请能融入的智慧者也不合理，因为没有勾招安住的对境，进行勾招安住也不合理，所以成立了先后的顺序。其中，以金刚力嬉戏，能清净刚出生时中脉之气下降。勾招智慧轮，是指五蕴自性的阿赖耶识，成为异熟之体，被中脉之气推动，觉醒于所有六境，成为能执取境且享用的能力者。忿怒尊嬉戏时，顺便显现猛眼母的车乘，因为忿怒母是虚空界，所以车乘也是该界的缘故，也象征着顺便降临虚空的坛城。因此，勾招不仅象征着所有根识从总的方面觉醒，而且象征着耳根识和意识特别觉醒，从而象征着觉醒的方式变得圆满。安住使眼识，系缚使身体的意识，喜悦使舌识，味平等使鼻识各自在自己的对境上，使觉醒的能力圆满。咒语和仪轨的次第是，勾招、安住、系缚、喜悦、味平等五者的次第，但没有明确说明所净的五根识觉醒有先后次第。其中一些人认为诸根
English
Although the essence is the same, the activity of Vajrasattva is to frolic with the deities of the space realm, each existing separately. The activity of Vajra Power is to frolic with the Lord of the Space Realm and the object, and it is necessary to combine them, which seems a bit inappropriate. In order to generate the mandala of vows, the wisdom syllable E (Tibetan: ཨེ་, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E) is used in the progression of the six elements. In order to establish the wheel of wisdom, the purity of the method syllable Vam (Tibetan: ཝཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Vam) is combined in the progression of the five elements. Therefore, the aspects of awakening the Lord of the Space Realm to the object are all included in the activity of Vajra Power. In order to be included in the number five, the wisdom space is combined into one. In this way, although there is no order of before and after for what is to be purified, there is an order of before and after for the stages of samadhi that can purify. Because it is not possible to meditate at the same time, it is necessary to have a sequence. Although the reason cannot be explained from the perspective of what is to be purified, it is also unreasonable to invite the wisdom being who can be absorbed without first going to the vow-holder who is the object of absorption. Because there is no object to be hooked and drawn, it is unreasonable to hook and draw, so the order of before and after is established. Among them, the frolicking of Vajra Power purifies the descending of the central channel's wind immediately after birth. Inviting the wheel of wisdom refers to the alaya consciousness, which is the nature of the five aggregates, becoming the nature of fruition. Driven by the central channel's breath, it awakens to all six objects of desire, becoming capable of grasping and enjoying objects. When the wrathful deity is frolicking, the chariot of the fierce-eyed mother is manifested as an aside. Because the wrathful mother is the space realm, the chariot is also for that realm. It also symbolizes the descending of the mandala of space as an aside. Therefore, inviting not only symbolizes the awakening of all sense consciousnesses from a general aspect, but also symbolizes the particular awakening of ear consciousness and mind consciousness, thus symbolizing that the way of awakening becomes complete. Establishing makes the eye consciousness, binding makes the body consciousness, delighting makes the tongue consciousness, and taste equality makes the nose consciousness complete the ability to awaken each in their respective objects. The order of mantras and rituals is the order of inviting, establishing, binding, delighting, and taste equality. However, there is no clear statement that the awakening of the five sense consciousnesses to be purified has an order of before and after. Some of them think that the senses