English
Having done what I could to the best of my ability, if this method helps those who are interested to easily understand the meaning of the tantra and its commentaries, then know that it is due to the power of the blessings of the Tathagata and his retinue. Since I have not yet surpassed the stage of childhood, if there are any parts that are not understood or misunderstood, it is appropriate for those who are knowledgeable in the meaning to correct them. I also pray that the Buddhas and Bodhisattvas will know and forgive, and make it pure and complete. Just as Master Xuecheng said: "Any mistake is my fault, and I cannot meet the standard for understanding the correct Dharma." Now, I will explain the meaning of the words of the great king of tantras, which is divided into four parts: explanation of the title, salutation of the translation, explanation of the text, and explanation of the conclusion. First, in Sanskrit: Parama (梵文天城体：परम，梵文罗马拟音：parama，汉语字面意思：Supreme). In Tibetan: Supreme. Similarly, Adi (梵文天城体：आदि，梵文罗马拟音：ādi，汉语字面意思：First). First. Buddha (梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：Buddha). From the Buddha. Uddhṛta (梵文天城体：उद्धृत，梵文罗马拟音：uddhṛta，汉语字面意思：Extracted). Extracted. Śrī (梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：Glorious). Glorious. Kāla (梵文天城体：काल，梵文罗马拟音：kāla，汉语字面意思：Time). Time. Cakra (梵文天城体：चक्र，梵文罗马拟音：cakra，汉语字面意思：Wheel). Wheel. Nāma (梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：Name). Named. Tantra (梵文天城体：तन्त्र，梵文罗马拟音：tantra，汉语字面意思：Tantra). Tantra. Rāja (梵文天城体：राज，梵文罗马拟音：rāja，汉语字面意思：King). Named. The non-dual wisdom that is co-emergent, which is without beginning or end, and exists as the Dharmata of all dharmas, which is free from sudden obscurations, is called the Supreme First Buddha. Thus, the characteristic of complete and perfect enlightenment through the four types of Abhisambodhi is immutable bliss, which is supreme. The first to attain Buddhahood is the Supreme First Buddha, and other names for it are: Primordial Protector, Samantabhadra, Primordial Buddha, and so on. In this way, the immutable co-emergent wisdom is the object to be explained, and it is extracted and collected from the twelve thousand verses of the Kalachakra Root Tantra, hence the name. This collected tantra itself is also called Kalachakra. Here, "time" refers to the equality of the three times and timelessness, Vajra time is immutable, and has the characteristic of great bliss. It is precisely this that generates all the dharmas of the skandhas, dhatus, and ayatanas as an unobstructed wheel, hence it is called Kalachakra. Or, all the appearances that are encompassed by directions and time
Chinese
是因缘聚合而显现生灭的。而且，从变迁的力量中产生的叫做时间，它包含了所有应知的事物。时间周遍一切，被称为轮。什么是周遍一切呢？不是自在天等其他的作者，而是时间、部分和种类等，没有二取分别的无变安乐和具足一切殊胜的空性无别，三时平等性的法性，即是无分周遍一切者，微细种子无漏失。如是等等所说。因此，这些说法意义相同，应理解为无二智慧。其他经续中，心的清净或自性光明的心，以及如来藏等等的名称所显示的，所有究竟的密意要点一致，然而，在此金刚瑜伽的道上，于现证远离变迁的大乐之时，所说之义才得以显现。此外，在根本续中说：从迦字（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：迦）息灭因，从拉字（藏文：ལཱ，梵文天城体：ला，梵文罗马拟音：lā，汉语字面意思：拉）融入此，从匝字（藏文：ཙ，梵文天城体：चा，梵文罗马拟音：ca，汉语字面意思：匝）是动摇的心，从扎字（藏文：ཀྲ，梵文天城体：क्रा，梵文罗马拟音：krā，汉语字面意思：扎）次第系缚。如是，醒、梦、深睡、昏厥四种状态的明点，成为无垢的四种解脱，并以四金刚完全清净，是从方便智慧无二瑜伽之门而说的。在《大疏》中说：于彼无因亦无相，无动亦复无次第，时轮之所显说者，于彼无二作敬礼。如是所说。因此，是成办世间和出世间悉地的所有续部的上师，即成为国王。第二，造者的礼敬是：对殊胜时轮本尊，以三门恭敬顶礼和礼拜。第三，关于正文的意义：续部的开头，有开场白和引言，是续部产生的因；完全了知的，是续部的体性，即安立；续部完全圆满的行为，是结尾的意义这三者。第一，以全知等三颂来显示，从那以下是
English
arises and ceases from the aggregation of causes and conditions. Moreover, that which arises from the power of change is called time, and it encompasses all that is to be known. Time, which pervades all, is called a wheel. What is it that pervades? It is not another agent such as Ishvara, but the immutable bliss that is without the duality of time, parts, and classes, and the emptiness that is endowed with all perfections, inseparable. It is the nature of reality, the equality of the three times, that is, the partless, all-pervading, subtle seed without leakage. As it is said, and so forth. Therefore, these explanations have the same meaning and should be understood as non-dual wisdom. Although all that is taught in other sutras and tantras by names such as the purity of mind, or the mind of self-luminous nature, and the essence of the Sugata, are consistent in their ultimate intention, here, on the path of Vajra Yoga, the meaning of what is expressed becomes manifest at the time of realizing the great bliss that is free from change. Furthermore, in the root tantra it says: From the letter Ka (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, literal meaning: Ka) the cause is pacified, from the letter La (Tibetan: ལཱ, Devanagari: ला, Romanized Sanskrit: lā, literal meaning: La) it is absorbed into this, from the letter Tsa (Tibetan: ཙ, Devanagari: चा, Romanized Sanskrit: ca, literal meaning: Tsa) is the moving mind, from the letter Tra (Tibetan: ཀྲ, Devanagari: क्रा, Romanized Sanskrit: krā, literal meaning: Tra) the order is bound. Thus, the four bindus of the states of waking, dreaming, deep sleep, and stupor, becoming the four liberations free from obscuration, and being completely purified by the four vajras, are spoken of from the door of non-dual yoga of method and wisdom. In the Great Commentary it says: In that which has no cause and no characteristics, no movement and likewise no order, that which is manifested by Kalachakra, to that non-duality I pay homage. As it is said. Therefore, it is the guru of all tantras for accomplishing the siddhis of the mundane and supramundane, that is, it has become the king. Second, the homage of the author is: to the supreme deity, the Kalachakra, I respectfully bow and prostrate with the three doors. Third, regarding the meaning of the text: At the beginning of the tantra, there are the introduction and the instigation, which are the cause of the tantra's arising; what is to be fully known is the nature of the tantra, which is the establishment; and the action of the tantra being fully complete is the meaning of the conclusion, these three. First, it is shown by the three verses beginning with "Omniscient," and from that point on is
Chinese
续部的正文意义，以及在智慧品章末尾以“续部之王全部清净”等揭示结尾之义，赞颂并欣喜续部意义完全圆满，正文意义圆满后，从“凡是人类世界”等二百四十九个偈颂以下，揭示第四续部总摄的结尾之义。那么，这部续以何种讲解方法的支分之誓约束缚而讲解呢？如同法王月贤（ཟླ་བ་བཟང་པོ།）所说，根本续部之王自身，以意义庄严之身一，与庄严之相八十的数目相等，以安住八十一之名目约束缚，同样，与根本续部的次第相同，这部总摄的续部自身，也以安住八十一的誓约来讲解。从《无垢光注疏》中，以简略大集三十二妙相的数目相同的总集来作，因此，将这些结合起来，逐一通达每一品章的要义，就不会衰退如伟大注释者们所说之教规，因此必须如此讲解。而且，这部伟大的续部之王，具有外在世界布局、内在金刚身之安立、成熟之灌顶、坛城之本尊修法、以及显示无上不变之智慧，如此具有五品章或五观察之自性。而且，第一品章有内外二十四个处所，以及宫室和十二缘起两组共二十四个清净的安住处，宣说了二十四个安住处，即以导师的自性而安住，以所安住的自性而安住，同样在后面的词句结尾处加上“以自性而安住”，以及圆满眷属的，祈请者的，金刚瑜伽母所说之所说能说及心要必要，以及祈请大空五字等和各种生起和坛城和灌顶的，导师回答的，世界，星宿和星辰和有情和咒语和生命等生起和收集的，风
English
The meaning of the Tantra's text, and at the end of the Wisdom Chapter, the meaning of the conclusion is revealed by "All the Kings of Tantras are pure," etc., praising and rejoicing that the meaning of the Tantra is completely fulfilled. After the meaning of the text is complete, from "Whatever the human world" etc., from the two hundred and forty-nine verses downwards, the concluding meaning of the Fourth Tantra Compendium is revealed. So, with what kind of branch of explanation method is this Tantra bound and explained? Just as Dharma King Zla-ba bZang-po (ཟླ་བ་བཟང་པོ།) said, the King of the Root Tantra himself, with the meaning-adorned body one, equal to the number of the eighty adornments, bound by the name of eighty-one abodes, similarly, in accordance with the order of the Root Tantra, this Compendium Tantra itself, will also be explained with the vow of eighty-one abodes. From the "Vimalaprabha Commentary," it is made into a summary with the same number as the thirty-two major marks of the Great Compendium. Therefore, if these are combined and the essence of each chapter is understood one by one, the teaching tradition explained in accordance with the style of the great commentators will not decline, so it must be explained in this way. Moreover, this great King of Tantras has the nature of five chapters or five observations, namely the arrangement of the external world, the establishment of the internal Vajra body, the empowerment of maturation, the method of accomplishing the deities of the Mandala, and the teaching of the supreme unchanging wisdom. Moreover, the first chapter has twenty-four internal and external places, and twenty-four pure abodes in total, with the palace and the twelve links of dependent origination in two groups, and twenty-four abodes are proclaimed, that is, abiding by the nature of the teacher, abiding by the nature of what is abided, and similarly, at the end of the following words, adding "abiding by the nature," and the perfect retinue, the petitioner, the Vajrayogini's spoken word, the speaker, the essential meaning and necessity, and the prayer for the Great Void Five Syllables etc. and various arising and Mandala and empowerment, the teacher's answer, the world, the planets and stars and sentient beings and mantras and life etc. arising and collecting, the wind.
Chinese
以及轮涅等坛城、海洋、洲、山的数量，以及三十一有，以及转轮圣王出现，以及极细微的气息等所决定的白昼长短等等，以及文殊预言，以及成就的宗派和星算，以及从中脉的气息中产生行星和星宿的足，以及十二宫的形态在地上运转，以及声母的显现等等，以及罗睺等地的力量，以及摧毁和守护城堡的幻轮，以及转轮圣王分为十二部分的运转，以及摧毁异教徒的教法后，善妙安立佛教，以及给予一切有情众生世间和出世间成就之道， 以及文殊和观自在前后示现者，以及转轮圣王等种姓圆满的最终人们的最胜寿命自性而住，即二十四。这些所说之义安住于能说之语的自性之际，或者说是这些所说之义的自性之际，无论如何解释造句都行。此第一品中有二十一个具足功德的部分，其中以诗歌花鬘系缚的一百六十九个偈颂，将这些如是安住的二十四个处所归纳起来进行阐释。传承的释义是依随根本续的不垢光明释，共十二万颂。其中，第一品以十个大纲要进行抉择。为了使一切魔障衰败，对续的主尊时轮金刚以符合续义甚深的方式进行供养赞颂等，这是确定所欲之神和清净道的第一个纲要。观察其必要等四法后，世尊宣说续的第二个纲要。续的宣说者、祈请者、根本续和略续的关联的第三个纲要，这些是宣说续的总体
English
And the number of mandalas, oceans, continents, and mountains, such as the wheel-turned, and the thirty-one existences, and the appearance of the great wheel-turning king, and the length of the day and so on, determined by extremely subtle breaths and so on, and the prophecy of Manjushri, and the accomplished tenets and astrology, and the feet of the planets and constellations arising from the breaths of the central channel, and the twelve zodiac signs revolving on the earth, and the manifestation of vowels and so on, and the power of the earth such as Rahu, and the illusion wheel for destroying and protecting fortresses, and the wheel-turning king revolving in twelve parts, and after destroying the teachings of the heretics, establishing the Buddha's teachings excellently, and bestowing the path of worldly and transworldly achievements to all sentient beings, And Manjushri and Avalokiteshvara, the former and latter manifesters, and the supreme life essence of the ultimate people of the lineage, such as the great wheel-turning king, dwells as twenty-four. These meanings that are spoken of abide in the context of the nature of the words that speak, or rather, it is the context of the nature of these meanings that are spoken of, so it does not matter how the sentence is interpreted. In this first chapter, there are twenty-one parts that possess merits, among which are one hundred and sixty-nine verses bound by a garland of poetic flowers, and these twenty-four places that abide in this way are summarized and explained. The commentary of the lineage is the stainless light commentary that follows the root tantra, with a volume of twelve thousand. Among them, the first chapter is decided through ten major outlines. In order to diminish all demons and obstacles, the lord of the tantra, Kalachakra himself, is offered praise and so on in a way that conforms to the profound meaning of the tantra, which is the first outline for determining the desired deity and the pure path. After observing the four dharmas such as its necessity, the Blessed One proclaimed the second outline of the tantra. The third outline of the relationship between the proclaimer of the tantra, the petitioner, the root tantra, and the abridged tantra, these are the generalities of proclaiming the tantra.