Chinese
开始向外移动，感官逐渐苏醒，如同天神嬉戏一般，以哭泣的方式发出声音，这与佛法相符。在此，按照自宗的观点，从虚空中的坛城嬉戏以下的誓言心生起次第的修习，以及从金刚猛力嬉戏开始，直到智慧迎请融入平等之间的修习，都是由于作用和体性的不同所致。并非存在时间上的先后。金刚萨埵嬉戏后融入自身，以及金刚猛力嬉戏的修习是同时的，并且本体也是相同的。迎请、融入、束缚、喜悦、平等这五者，以及五界自性的坛城嬉戏，从修习的总体而言，本体是一致的。至于迎请等的前后顺序，以及坛城嬉戏的前后次第，则不应混淆。因为五界的诸神并非按照各自的界别进行嬉戏，而是按照各自的神族类别进行嬉戏，因此可以从中找到五界的顺序。这些修习次第的缘故，事业至尊的虚空坛城之主尊唯有金刚萨埵，而非不动明王。如果是后者，则必须与左右任何一方的虚空坛城相结合，而此者则必须与智慧之风中脉的气息相结合。因此，智慧之界清净的光辉即是金刚萨埵。后来的时轮金刚生起次第的论述者们，对于誓言坛城的生起以及智慧迎请的修习差别，丝毫也不理解。他们如同将五坛城的风融入歌声的鼓动一般，从主尊的升起开始，将气息从鼻孔中流出，与感官苏醒的方式相结合，并且认为歌声的鼓动也是为了感官的苏醒。而且，在那之后，直到誓言观修之前，都如同尚未从母胎中出生一般，刚一出生就降下五六支。以前感官尚未苏醒，此时苏醒的方式与智慧迎请相结合的说法很多，前后矛盾，模糊不清。由于没有获得定解，因此无法清晰地阐述。所有这些都是生命嬉戏啊，生命嬉戏啊。
English
Beginning to move outward, the senses gradually awaken, like deities at play, emitting sounds in a weeping manner, which is in accordance with the Dharma. Here, according to our own tradition, the practice of the samaya-citta arising from the play of the mandala in space and below, and the practice from the Vajra-vega play onwards, up to the integration of wisdom invitation into equality, are due to the difference in function and nature. There is no temporal order. The Vajrasattva play, after manifesting, dissolves into oneself, and the practice of Vajra-vega play is simultaneous, and the essence is the same. The five, inviting, integrating, binding, delighting, and equalizing, and the play of the mandala of the nature of the five elements, are the same in essence from the overall perspective of practice. As for the order of inviting, etc., and the order of the play of the mandala, they should not be confused. Because the deities of the five elements do not play according to their respective elements, but play according to their respective deity families, the order of the elements can be found. For the sake of these stages of practice, the main deity of the supreme activity's space mandala is only Vajrasattva, not Akshobhya. If it were the latter, it would have to be combined with the space mandala on either the left or right side, whereas this one 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 Kalachakra generation stage do not understand at all the difference between the generation of the samaya mandala and the practice of inviting wisdom. They act as if they are integrating the wind of the five mandalas into the stimulation of song, and from the arising of the main deity, they connect the flow of breath from the nostrils with the way the senses awaken, and they think that the stimulation of song is also for the awakening of the senses. Moreover, after that, until the samaya meditation, it is as if they have not yet been born from the womb, and as soon as they are born, the five or six branches descend. The statement that the senses were not awakened before, but awaken at that time, and that this is combined with the invitation of wisdom, is full of contradictions and is vague. Because they have not gained certainty, they cannot explain it clearly. All of this is the play of life, the play of life!