Chinese
的轮的区别而说，虽然显现，但大译师们所翻译的具有权威性。意旨如字面一样的是如上所说的那样，但略微说一下其他的解说方式，持有那若巴的解说传承来到这边的所有人都一致这样说：平等和不平等等等是续部的次第，周遍行等等是秘密的次第，极明等等是咒语的次第，三身善证等等是简要开示智慧的次第而宣说。平等和不平等等等是脉轮莲花（藏文：རྩ་བྷ་ག，梵文天城体：nābhicakra，梵文罗马拟音：nabhicakra，汉语字面意思：脐轮）的坛城，元音字母等等是文字菩提心的坛城，身语意等等是身体的坛城而宣说。加上顶礼脉轮之主，对作为基础时轮的脉轮之四顶礼，认为对它进行要害击打，智慧就会产生。实际上是对道的智慧和要害击打的基础坛城三者进行赞颂。三身也解释为道时的三身，三十七道品也从清净道的结合之理由上，解释为三十七脉，平等解释为罗摩，不平等解释为迦那等等。有许多细微的解说方式，在俄的教派和惹的教派的文献中，与那些意义的共同点相协调，能看到四种方式的解说和与内外秘密相结合的解说等多种不同的方式。在婆罗门塔嘎纳的注释中，虽然没有说这是四次第的简要开示，但解说方式的那些要点大部分都一致。在一种方式中，忆念等二十二菩提分是异生道的平等，剩余的十五是圣道的非平等。通过经部和共同部以及入和识六的四喜差别分为二十四，通过四轮分为三喜，十二喜是周遍一切词语的喜，即三十七，这是不共的。在三身善证的时候，从郭札和嘎札的声音差别上，解释为三种姓增长的意义。那三种姓也是身语意三，即脉
English
Although it appears that there is a distinction of wheels, the translations of the great translators are authoritative. The meaning as it is literally is as stated above, but to mention other explanations briefly, all those who hold the explanations of Naropa and have come to this side unanimously say this: Equality and inequality, etc., are the stages of the tantra; all-going, etc., are the stages of the secret; very clear, etc., are the stages of the mantra; and the perfect realization of the three bodies, etc., are taught as briefly indicating the stages of wisdom. Equality and inequality, etc., are the mandala of the root lotus (Tibetan: རྩ་བྷ་ག，Sanskrit Devanagari: nābhicakra，Sanskrit Romanization: nabhicakra，Literal meaning: navel chakra); vowel letters, etc., are the mandala of the letters of bodhicitta; and body, speech, and mind, etc., are taught as the mandala of the body. And by adding "I prostrate to the lord of the root wheel," it is paying homage to the four root wheels of the base time wheel, thinking that by striking it at the key point, wisdom will arise. In reality, it is desired to praise the wisdom of the path and the three mandalas of the base that are struck at the key point. The three bodies are also explained as the three bodies of the time of the path, and the thirty-seven factors of enlightenment are also explained as the thirty-seven channels from the reason for combining the purity of the path. Equality is explained as Roma, and inequality as Kanga, etc. There are many subtle explanations, and in the documents of the Ngok and Ra schools, in coordination with those common points of meaning, one can see explanations in four ways and various different ways of explaining combined with outer, inner, and secret. Even in the great commentary of the Brahmin Thagana, although it is not said that this is a brief explanation of the four stages, those key points of the explanation are mostly consistent. In one way, the twenty-two factors of enlightenment such as mindfulness are the equality of the path of ordinary beings, and the remaining fifteen are the non-equality of the path of the noble ones. Through the distinction of the four joys of the Sutra and Common sections, as well as entry and the six consciousnesses, they are divided into twenty-four, and through the four wheels they are divided into three joys, and the twelve joys are the joys that pervade all words, which are thirty-seven, and this is uncommon. At the time of the perfect realization of the three bodies, from the difference in the sounds of Gotra and Gatra, it is explained as the meaning of the increase of the three lineages. Those three lineages are also body, speech, and mind, which are the channels.