English
The illusory mandala rises like the sun and moon, The two dissolve, the sun and moon blend into the five essences. Having drunk, it purifies into nectar. That itself, having become endowed with non-duality, With the means of engaging in union, Cleansing the disease of the three poisons, with great bliss, It abides in the strength of the self-existing body. When the wind-mind is filled with bliss, Enjoying the common and uncommon Five desires, The field and the realm of enjoyment become pure. Whenever one is endowed with means, Ordinary appearances, together with the body, Having abandoned hardship and suffering, It transforms into the indivisible nature of great bliss. The self-aware, clear light sky, Depending on the vajra and lotus, With the four elements blazing through means, Ordinary clinging does not remain, It becomes filled with bodhichitta. The Tara, endowed with the means of wind, Having blazed and moved the abodes in sequence, The mind of the dissolving bindu above, When it dissolves into the five pure essences and becomes clear, The self-nature of emptiness, the sky, Will reverse the senses, objects, and mind. The self-born, essence-condensed bindu itself, Having summoned with the means of mudra, Bound by the power of means and wisdom, The experience of self-born bliss having arisen, When releasing to their respective places, The wind-mind attachment having been liberated, When the mind is without limit, without coming and going, The ocean of wisdom having become clear, It abides blazing in complete great bliss, Having defeated all four maras. In the unbiased mandala of the victorious ones, One will be able to clarify samadhi. The bindu of bliss, self-appearing, Names, words, terms are inexpressible, Means and wisdom symbolize means, It transforms into the bindu of great bliss awareness. With common and special implements, Having done all that needs to be done beforehand, One's own yogi endowed with means, Accomplishes as it has been practiced. The body, speech, and mind of all Buddhas, The self-born ocean of great bliss, Is the nature of all blessings, It appears as it befits all. Having experienced bliss through the bindu, Bliss also becomes clear as the nature of the bindu, In the non-dual, self-born essence, One should familiarize oneself with clear experience. The nature of the great bliss bindu, Is the nature of Vajradhara, Liberated from all lords of the lineages, Having transcended beginning, middle, cause, and effect, The bindu, self-aware bodhichitta, Having transcended coming and going, fixation, and attachment, Thus it abides in suchness.
Chinese
趋入亦是，从种种执着中解脱而已。具备方便与智慧明点，如日月般澄澈之心者，若能无实有俱生，则于幻化网中明朗显现。如是自身对自己宣说。出自《幻化海续》，后修之第五品。其后，薄伽梵大喜乐者，无边无际任运成就者，一切智慧之自性者，令身之坛城显现。不离一与多之，自生智慧无偏颇，此五圆满智慧之精华，以轮围精华周遍庄严。一切佛之宫殿，从本体如是亦显明，伟大功德任运圆满，一切坛城之自性。智慧轮摧破罗网，轮围，以明点周遍围绕。伟大功德无偏颇，解脱之城市具备殿堂，具足解脱美妙之门。五种欲妙与居处亦，处于无尽之状态。魔与轮回之过患所致，无畏力量与神变，权势与事业任运圆满，方便与智慧无过失，一切胜者安住之座。以自生明觉之幻化，事业圆满与未圆满之，于有情之利益不混杂，天与座之差别与，安住方式种种庄严显示。一切自生胜者亦，于自之分别念中生起。因果苦行勤作所致，脱离他生相异之法。于自明任运成就者，功德差别皆圆满，若串习通达大方便秘密，则于伟大之果位自性安住。幻化网之坛城乃，从一切处广大亦不断绝。十方四时身语意，无余自性菩提心。从本初清净平等证悟之，无尽轮涅自显现。无余一切清净之，无作事业超离之，自生幻化大海洋，于殊胜士夫如是显现。无余欲力差别之，于方便与智慧相合，如若上中下之力量般，舍弃苦行痛苦则成就。大方便从方便生，主眷无别之坛
English
Entering is also, simply liberating from all kinds of attachments. Possessing a mind with the essence of skillful means and wisdom, as clear as the sun and moon, if one can have the co-emergent without substance, then it will clearly appear in the net of illusion. Thus, oneself speaks to oneself. From the Tantra of the Ocean of Illusion, the fifth chapter, which is the chapter on subsequent practice. Then, the Bhagavan, the Great Joy, the spontaneously accomplished one without beginning or end, the essence of all wisdom, caused the mandala of the body to appear. The self-born wisdom that is inseparable from one and many, without partiality, this essence of the five complete wisdoms, is completely arranged with the essence of the wheel-fence. The palaces of all Buddhas, from their very essence, also became clear, the great qualities spontaneously perfected, the very nature of all mandalas. The wheel of wisdom cuts through the net, the wheel-fence, completely surrounded by bindus. Great qualities without partiality, the city of liberation with courtyards, possessing doors adorned with liberation. The five desirable qualities and the dwelling place also remain in an inexhaustible state. Through the faults of demons and samsara, fearless strength and magical powers, dominion and activity spontaneously perfected, skillful means and wisdom without fault, the seat where all the victorious ones abide. Through the illusion of self-born awareness, the deeds that are complete and incomplete, without mixing with the benefit of beings, the distinctions between deities and seats, and the various ornaments of the way of dwelling are shown. All the self-born victorious ones also arise from their own thoughts. Through the effort of cause and effect, asceticism, and diligence, they are free from other-born, different dharmas. In the spontaneously accomplished self-awareness, all qualities and distinctions are complete. If one becomes accustomed to and realizes the great secret of skillful means, then one abides in the nature of the great fruit. The mandala of the net of illusion is vast from all directions and without interruption. The body, speech, and mind of the ten directions and four times are entirely the nature of bodhicitta. From the beginning, through the realization of pure equality, the inexhaustible wheel of samsara and nirvana self-appears. Through the purification of all without exception, the great ocean of self-born illusion, beyond action and activity, appears in the same way to the excellent person. Through the distinctions of all desires and powers, in the union of skillful means and wisdom, according to the power of the superior, middling, and inferior, accomplishment is achieved by abandoning the suffering of asceticism. The great skillful means arises from skillful means, the mandala of the main deity and retinue without distinction.
Chinese
伊字轮是，清净轮回坛城也， 修习能使果位现前生。 为广大方便如海所摄持， 轮回因果本体即空性。 无有已逝未逝之分别， 自明菩提即是真如性。 自明菩提远离诸缘起， 由信解功德之殊胜故， 各自本色如其本来样， 由功德力而显现诸相， 不杂而明朗显现之自性。 幻化方便之体性即是， 网络般智慧无生之法界， 证悟串习安住于无二， 安住于果位圆满之状态。 于劫所修及自性安住， 所有心识差别之多少， 方便次第亦复如是也， 果位自成任运而成就。 乃是诸佛之所住转变， 秘密之住处明点之所依， 体性离边无有二元对立， 广大之功德任运而圆满， 具足门径而于精要圆满。 于广大的明点自性之中， 果位之相亦自性而圆满， 以广大方便日月之味融， 智慧坛城显明而得显现。 所有一切诸佛之坛城， 即是身语意之手印也， 无余安住于日月之相， 具缘者心得以融入其中。 大乐觉性之坛城即是， 无余聚集之菩提心也， 明点远离风息之作用， 即成金刚持之自性也。 于何处与何处而执著， 消融于大乐明点之中已， 包括净土与受用境等， 无余皆是大乐之觉性也。 方便与智慧无有分别之， 秘密明点乃一切之本体， 以一切自性圆满之缘故， 一切安住于一切之体性。 从上下左右所生起之， 显空融于明点之精华， 日月即是方便与智慧， 无二元方便融为一体也。 所诠功德一切皆聚集， 乃是所有诸佛之自性， 以无余一切互相连系故， 以五种心之相而得显现。 从最初明点开始算起， 无生大乐十六至究竟， 无有来去且至究竟处， 自生坛城任运而成就。 从无始所积聚之业力， 业与造作所有诸障碍， 转成大乐身语意之后， 无有遮蔽智慧本体显。
English
The Yil wheel is, the mandala that purifies samsara, Practice brings the fruition to manifest. Held by the vast ocean of skillful means, The cause and effect of samsara are empty in essence. Without distinction between past and unpassed, Self-awareness, enlightenment, is suchness itself. Self-awareness, enlightenment, is free from conditions, Through the special qualities of faith and aspiration, Each with its own color as it is, Manifestations arise from the power of qualities, Unmixed and clearly appearing. The essence of the illusory skillful means is, The web of wisdom, the unborn realm. Having realized and become familiar with abiding in non-duality, It abides in the state of perfect fruition. Whatever the distinctions of mind that have been cultivated over eons and are self-abiding, The sequence of skillful means is just like that, And the fruition becomes spontaneously accomplished. It is the transformed abode of all Buddhas, The support of the secret dwelling place, the bindu. Its essence is free from extremes, non-dual, Its great qualities are spontaneously perfect. It is endowed with doors and complete in essence. In the nature of the great bindu, The signs of fruition are naturally complete. Through the blending of the tastes of the great skillful means, sun and moon, The wisdom mandala appears clearly. The entire mandala of Buddhas, Is the mudra of body, speech, and mind itself. It abides entirely in the form of sun and moon, And will enter the minds of the fortunate ones. The mandala of great bliss awareness is, The bodhichitta that gathers all without exception. The bindu is free from wind and breath, And will become the Vajradhara itself. Whatever and wherever one clings to, Having been exhausted into the bindu of great bliss, All realms and fields of experience, Are entirely the great bliss of awareness. The secret bindu, inseparable from skillful means and wisdom, Is the essence of all. Because all is perfect in its own nature, All abides in the essence of all. The essence of appearance and emptiness, blended into the bindu, Arising from above, below, right, and left. Sun and moon are skillful means and wisdom themselves, They are connected in non-dual skillful means. All the qualities to be expressed are gathered, It is the nature of all Buddhas themselves. Because all is connected from all without exception, It appears manifestly in the form of the five minds. Starting from the first bindu, The sixteen great bliss of unborn to the end, Without coming and going, and reaching the end, The self-arisen mandala is spontaneously accomplished. All the obscurations of karma and actions, That have become whatever has been accumulated from beginningless time, Having become the body, speech, and mind of great bliss, The unobscured wisdom essence appears.