Chinese
二者无别。如果对未证悟者区分轮涅，那么涅槃即是文殊阎魔敌，轮回则是迷惑之根本，一切轮回无余。在此，依上师口诀，轮之修法有五：轮之自性、轮之词义、轮之分类、轮之运转方式、轮之比喻。轮之自性有四：安住之轮，无能取所取之义，安住于心间，于脐间生起。有轮是三有安住于腹部，成为受用。化身轮是所谓六能仁，安住于六道，是化身，成为神变。断轮是十业安住于手印，成为事业。轮之词义是：为何称之为轮？因为是轮转，所以是轮。所谓安住，是区分咒语。指示将林伽从神处分离并安放于处所：从外面系上蓝红色线。意为：将敌人与神分离后，在西南方的坑中，将渔夫和轮用蓝红色线连接。将橛置于南方并系上。意为将橛，阎摩罗阇之橛置于南方，并将轮的蓝红色线的一端系于其上。将朵玛与我和三者一起持。意为一条线系于朵玛上，一条自己作为护身线持着。镇压橛安住于北方。意为：在北方将一橛观想为不动明王，然后压住末端。指示在坛城中安放物品：陈设眼之所依和装饰品。意为：将所缘的唐卡身像陈设于轮上。陈设供品，神馐和八供朵玛。将每一份神馐和朵玛分别献给两个方向的八位使者。陈设供品，大肉、大油、大熏的烟，以及陶鼓。如是修法圆满后，即可用于事业。大修法有三：外修如绕尸衣，内修如绕颅骨，密修如念诵咒语并搅动。第一种有六：必要与比喻并列1，简述绕行方法2，实际绕行3，事业之结尾
English
The two are inseparable. If one distinguishes between samsara and nirvana for the unenlightened, then nirvana itself is Manjushri Yamantaka, and samsara is the root of delusion, all of samsara without exception. Here, according to the oral instructions of the lama, there are five aspects to the practice of the wheel: the nature of the wheel, the definition of the wheel, the divisions of the wheel, the manner of turning the wheel, and the analogy of the wheel. The nature of the wheel is fourfold: the wheel of abiding, which is without grasping or being grasped, abides in the heart center and arises in the navel. The wheel of existence is the three realms of existence abiding in the belly, becoming enjoyment. The wheel of emanation, known as the six Thubpas, abides in the six realms, and is emanation, becoming miraculous power. The wheel of cutting is the ten actions abiding as hand implements, becoming activity. The definition of the wheel is: why is it called a wheel? Because it revolves, it is a wheel. The so-called abiding is the mantra of distinction. It indicates separating the lingam from the deity and placing it in its place: Attach a blue-red thread from the outside. This means: Separating the enemy from the deity, in the southwest pit, connect the fisherman and the wheel with a blue-red thread. Place the peg in the south and attach it. This means placing the peg, the peg of Yama Raja, in the south, and attaching one end of the blue-red thread of the wheel to it. Hold the torma with myself and the three. This means attaching one thread to the torma, and holding one thread as a protective cord. The suppressing peg resides in the north. This means: In the north, visualize one peg as the immovable Achala, and then press down on the end. It indicates placing objects in the mandala: Display the object of sight and ornaments well. This means: Display the object of focus, the thangka image, on the wheel. Arrange offerings, divine food, and eight tormas. Dedicate each divine food and torma to the eight messengers in two directions each. Arrange offerings of great meat, great fat, the smoke of great incense, and also a clay drum. Thus, after the practice is completed, it can be applied to activity. There are three great practices: outer practice like wrapping a corpse cloth, inner practice like wrapping a skull, and secret practice like reciting mantras and stirring. The first has six: necessity together with example 1, brief explanation of the method of circumambulation 2, actual circumambulation 3, conclusion of the activity
Chinese
如果乌鸦处于劣势，则非天获胜。如果猫头鹰处于劣势，则天神获胜，因为这是被派遣的使者的羽毛。对于这两根羽毛，在乌鸦羽毛上写上五位神灵的精华“阿”。在猫头鹰的羽毛上写上“名”和“呢”。然后将它们写在纸上并系起来。这将区分神与人。说出争论和无辜的话语。意思是，为了确立证据，在黑色的石头上说出敌人有罪的争论。向神灵和恶魔确立证据。在白色的石头上说出自己无罪的姿态，并向本尊和护法神发誓。彻底地变黑并区分开来。意思是，自己的心变黑，带着愤怒与敌人和神灵区分开来。阿底 扎格 玛拉亚 贝亚。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）幻化轮的比喻就像魔术师。断除轮的比喻就像木匠的所有工作的轮子。以猛烈的方式修持力量，关于断除猛烈之轮的安排方法，在其他地方有详细说明。从敌人的心髓中取出并与神灵区分开来。从命根中取出精华。意思是，在布的轮子上安置阎罗王，在头盖骨上安置死主。念诵敌人的命根死主咒语和敌咒。指示如何确定哪位神灵在保护：依靠哪五位神灵？意思是，母神、地方神、家神、命神和区域神这五位神灵。在体验和梦境中，或者通过禅定来区分。意思是，自己体验中的标志是：如果像白牦牛一样不让靠近，那就是地方神在守护。如果像家臣一样提供帮助，那就是男神在守护。如果像女人一样提供帮助，那就是女神在守护。如果像鹿一样守护，那就是家神在守护。如果像鹰犬一样守护，那就是命神。如果像班智达一样守护，那就是区域神。用女性饰品区分地方神。用公绵羊区分家神。用古古尔区分男神。用母羊的羊毛区分女神。用大型焚香的烟雾区分命神。用甘露区分区域神。连同内部的吸引力一起取出。嗡 阿卓德 嘎雅 曼达嘎 嘎拉 茹巴 尼 阿嘎夏 雅 吽 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这是吸引咒。通过禅定咒语和手印来接近。意思是，观想的禅定是：自己显现为阎魔敌，在心间有蓝色的智慧尊，右手持金刚杵，左手持绳索。
English
If the raven is at a disadvantage, the Asura wins. If the owl is at a disadvantage, the deva wins, because these are the feathers of the messengers who are sent. For these two feathers, on the raven feather write the essence of the five deities, "A." On the owl feather write "Name" and "Nri." Then write them on paper and tie them up. This will distinguish between gods and humans. Speak of disputes and innocence. This means that to establish evidence, on the black stone, speak of the disputes of the enemy's guilt. Establish evidence to gods and demons. On the white stone, speak of your own innocent stance, and swear truth to the yidam and protectors. Thoroughly darken and separate. This means that one's own mind becomes dark, and with anger, separate from the enemy and the deities. Atri Trag Maraya Paya. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) The example of the wheel of emanation is like a magician. The example of the wheel of cutting is like the wheel of all the works of a carpenter. Accomplish power with fierce contempt; the arrangement method of the wheel of fierce cutting is explained elsewhere. Extract from the enemy's heart essence and separate from the deities. Extract the essence from the life force. This means that on the cloth wheel, place Yama, and on the skull, place the Lord of Death. Recite the mantra of the enemy's life force, the Lord of Death, and the enemy mantra. Showing how to identify which deity is protecting: Which of the five supporting deities? This means the mother deity, the local deity, the family deity, the life deity, and the regional deity. In experience and dreams, or distinguish through meditative contemplation. This means that the signs in one's own experience are: if something like a white yak does not allow approach, it is the local deity protecting. If something like a minister helps, it is the male deity protecting. If something like a woman helps, it is the female deity protecting. If something like a deer protects, it is the family deity protecting. If a hawk or wolf protects, it is the life deity. If a pandita protects, it is the regional deity. Distinguish the local deity with female ornaments. Distinguish the family deity with a ram. Distinguish the male deity with guggul. Distinguish the female deity with sheep's wool. Distinguish the life deity with the smoke of a large incense offering. Distinguish the regional deity with amrita. Extract with internal attraction. Om Akrote Kaya Yamantaka Kala Rupa Ni Akarshayan Hum Hum Phat. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) This is the attraction mantra. Approach with meditation mantra and mudra. This means that the meditation of visualization is: I appear as Yamantaka, in the heart is a blue wisdom being, the right hand holds a vajra, the left hand holds a rope.
Chinese
是修习三摩地。四种果是：安住之轮，果为获得法身；有轮，果为于三界中转生；化轮，果为获得化身；断轮，果为报身五部众神。轮的比喻是：安住之轮的比喻如同如意宝珠。有轮的比喻如同锦缎的幼兽之家。接下来是关于降伏他者的开示：‘对于无明幻轮的众生，以智慧光明来旋转。’意思是说，对于不明白自心是阎罗狱卒的人来说，这是降伏的十个对境，即：佛法的共同敌人，金刚上师的身体之敌，无誓言者，违背誓言者，在僧侣集会的地方强行辱骂，危害所有众生，制造誓言之敌，地狱，饿鬼，畜生这十种。这些是没有从轮回中解脱之时的众生。对此，瑜伽士明白自己的意义是：应当旋转自证是阎罗的智慧之轮。轮的比喻是：‘从因缘和合的力量中，如同旋转木车的轮子。’例如，木车的轮子由木头制成，由工匠巧妙地制造，轮子、轴和驱动者聚集在一起，通过缘起的力量来实现意义。意义的开示是：‘三摩地与咒语聚集。’意思是说，因的三摩地，缘的咒语，在头顶内的脑髓中旋转轮子，就像天子的魔鬼蜜蜂吸吮花朵一样，它会变得混乱。因此，恶魔会切断梵天的顶髻，并认为敌人和障碍会头晕目眩。从这里开始是断除现象和迷途的口诀的开示：‘然后以有意义的轮来斩断。’意思是说，这是轮的果的开示。以具有口诀意义的轮来斩断敌人，敌人会出现征兆。轮子的错误之处的开示是：‘如果轮子没有斩断，就会变成倒退、迷途、断绝和空腹。’‘无论何时都会持续轮回。’这有五种情况：轮子倒退，轮子迷
English
is to practice samadhi. The four fruits are: the wheel of abiding, the fruit is the attainment of the Dharmakaya; the wheel of existence, the fruit is to wander in the three realms; the wheel of emanation, the fruit is the attainment of the Nirmanakaya; the wheel of cutting, the fruit is the Sambhogakaya, the assembly of the five families of deities. The analogy of the wheel is: the analogy of the wheel of abiding is like a wish-fulfilling jewel. The analogy of the wheel of existence is like a brocade cub's house. Next is the teaching on subduing others: 'For sentient beings in the wheel of ignorance, rotate with the light of wisdom.' This means that for those who do not understand that their own mind is the Yama executioner, these are the ten objects of subjugation, namely: the common enemy of the Dharma, the enemy of the Vajra Master's body, those without vows, those who break vows, forcibly scolding in the assembly of monks and nuns, harming all sentient beings, creating enemies of vows, hell, hungry ghosts, and animals. These are sentient beings who have no time to be liberated from samsara. To this, the yogi understands his own meaning as: one should rotate the wheel of wisdom that knows self-awareness as Yama. The analogy of the wheel is: 'From the power of the assembly of causes and conditions, like the rotation of a wooden cartwheel.' For example, the wheel of a wooden cart is made of wood, skillfully made by a craftsman, the wheel, the axle, and the driver are gathered together, and the meaning is achieved through the power of dependent origination. The teaching of the meaning is: 'Samadhi and mantra gather.' This means that the samadhi of the cause, the mantra of the condition, rotating the wheel in the marrow inside the crown of the head, like a demon bee of the son of the gods sucking flowers, it will become chaotic. Therefore, the demon will cut off Brahma's topknot and think that enemies and obstacles will become dizzy. From this point on is the teaching of the severance of phenomena and the wandering astray: 'Then cut with the meaningful wheel.' This means that this is the teaching of the fruit of the wheel. Cut the enemy with the wheel that has the meaning of the oral instructions, and signs will appear in the enemy. The teaching of the errors of the wheel is: 'If the wheel does not cut, it will become retrograde, wandering astray, cut off, and empty stomach.' 'Whenever it will continue to cycle.' There are five situations: the wheel goes backwards, the wheel wan
Chinese
游移不定，轮断，轮常转，轮空腹。其中轮倒转是，文字有多余或缺少，或错误，文字字间混淆，鼻音过重，笔画依附点画交错，身体的污垢沾染到轮上等是倒转的原因。其中轮游移不定是，对于轮的真言不精进，念诵未达到数量，没有进行对治的敕令，仪轨的支分残缺，对于压制不精进，没有进行须弥山的禅修方法，因此不生效，所以轮游移不定。其中轮断是，字句齐全且念诵圆满，依靠修法的坛城，以诛杀的轮进行诛杀事业，对于压制的事业精进，因此轮会断。即使这样诛杀事业没有断，就换事业。轮要换。对于压制要精进。压制的地方要在凶险的地方进行。这样轮就能断。即使这样还没有断，就重复三次。轮常转是，即使出现征兆，也没有取出轮修法，这就是轮常转。即使敌人已尽，轮还是常转，最终对于瑜伽士自身也会转，也会在自己的相续上转。轮空腹是，各个文字残缺，文字颠倒，图表颠倒，这样即使修法也不会成就，自己灰心丧气，对佛法也不会生起信心。如内续所说，在头盖骨上旋转是，如果未能成就，就重复三次，在替补物上旋转。这说的是，显示替补物是，那样做了还没有出现，就如上面所说修法重复三次。即使那样还没有成就，就旋转颅骨轮，断种族、门、或者木苏拉。这说的是，事业没有成就，如内续所说，显示旋转时，显示容器的差别是，断种族的头盖骨最好，门的头盖骨中等，木苏拉等的头盖骨最差。书写第五次第的轮。这说的是书写方法的差别是，中央画四个点形成九个尖端。它的外层画十二个瓣。它的外层画十六个瓣，写（藏文：ཧྲཱིཿཥྚི་，梵文天城体：ह्रीःष्टि，梵文罗马拟音：hrīḥṣṭi，汉语字面意思：啥利嘻地）。它的外层写母音。它的外层写子音。