English
Realizing that liberation is spontaneously accomplished from the very beginning is the wisdom of accomplishing activities. Likewise, these four wisdoms also naturally abide in one's own bodhicitta from the beginning. Third, the appearance of samsara and nirvana as two is merely the appearance of those forms in one's own mind. Whatever appears is merely the appearance of one's own mind, a mere magical display of the mind. The mind itself appears as samsara and nirvana, but apart from that, there is not even a particle of samsara and nirvana established by their own nature; be certain of this. This is because bodhicitta ultimately reaches the realm of ultimate truth, so both samsara and nirvana abide there. Fourth, that all phenomena ultimately culminate in bodhicitta in the ultimate sense is the ultimate truth, and that all phenomena gathered from the manifestation of its power appear as mere conventionality without being mixed is the conventional truth. Thus, the two truths have always existed in one's own bodhicitta. Fifth, view is like the eye, distinguishing all the faults and merits of objects, and conduct is like action, not wasting whatever action each action is. What, then, is the limit of view and conduct? Knowing that the essence of all phenomena is the dharmata bodhicitta is the ultimate of view. From the state of such a view, whatever is practiced without contradicting or separating from the dharmata is the king of conduct. Such view and conduct are not found elsewhere; they have always existed in one's own bodhicitta. Sixth, knowing that all the actions one has done arise from the essence of bodhicitta and do not go beyond its state is wisdom. Practicing that without inherent existence is skillful means. Skillful means and wisdom also naturally abide in one's own bodhicitta. Seventh, the samadhi in which the nature of all phenomena abides in the state of bodhicitta is shamatha, and practicing all phenomena without error with the wisdom that realizes it is vipashyana. Shamatha and vipashyana have also always existed in one's own bodhicitta. Eighth, the secret equipment of yogis is known as two: wisdom and samadhi. All qualities arise from the samadhi mind being workable, and with wisdom, one practices without error.
Chinese
由于获得了圆满受用的大权，所以这些是瑜伽士的巨大资具。那两者也原本是寂止和胜观双运的自证智，自然安住于菩提心中。如是，这八种分类说明了一切法安住于菩提心自性的方式。所谓“轮”是指，那样的正等觉智慧，无论在哪个边际都不确定。一切法毫无阻碍地进行扬弃和建立，变化为多种多样，并且持续不断地运转，因此称为“轮”。另一种解释是，轮的作用是断除。如《轮，秘密之藏》的经文中所说：“文殊菩萨心之智慧轮，彻底斩断三有轮回之愚痴。”等等。第二，有轮是指位于阎魔敌的脐间，如同例子，如同善妙的城池。如何理解呢？如同金刚的善妙城池中有国土主人居住的地方，进入其中，自己不会被他人所胜，等等，具有随心所欲的权力。同样，在获得与文殊阎魔敌无二之身的时候，三界、三有、身语意三者、脉气明点三者等等，对于三有总摄的一切法，文殊阎魔敌拥有圆满受用身的权力，因为一切都圆满于他的身中。如经文所说：“我生三有，我乃一切之主。”等等。因此，从外相上看，业力死主之王的腹中安住着三有，因此三界众生在死亡的时候，神识不可能进入他的手中，他是三有生命气息的主人，也是死者之主。那些也是，在何者示现象征手印之身的腹中安住，并且成为平凡死主的死神，是轮回和涅槃一切之主。在那之上没有其他的是正等觉智慧之身文殊阎魔敌。从内在来看，胎生的众生最初是从脐部形成的，业力之风转变的基础依赖于脐部而形成，并且
English
Since the great power of perfect enjoyment has been attained, these are the great resources of a yogi. Those two are also originally the self-awareness of the union of quiescence and insight, naturally abiding in the mind of enlightenment. Thus, these eight categories explain how all phenomena abide in the essence of the mind of enlightenment. The term "wheel" refers to such perfect wisdom of the mind, which is not fixed at any boundary. All phenomena are transformed into various forms without any hindrance of rejection and establishment, and continuously revolve, hence it is called "wheel." Another explanation is that the function of the wheel is to cut off. As stated in the scripture "Wheel, Treasury of Secrets": "The wheel of wisdom of Manjushri's mind, completely cuts off the ignorance of the three realms of samsara." and so on. Secondly, the wheel of existence is said to be located in the navel of Yamantaka, like the example of a good city. How is it understood? Just as the good Vajra city has a place where the lord of the land resides, and entering it, one cannot be overcome by others, etc., having the power to do as one pleases. Similarly, at the time of attaining the body inseparable from Manjushri Yamantaka, the three realms, the three existences, the three of body, speech, and mind, the three of channels, winds, and bindus, etc., for all the phenomena encompassed by the three existences, Manjushri Yamantaka has the power of the enjoyment body, because everything is perfected in his body. As the scripture says: "From me, the three existences arise, I am the lord of all." and so on. Therefore, outwardly, the three existences abide in the belly of the king of karma Yama, so when beings of the three realms die, consciousness cannot enter his hand, he is the master of the life breath of the three existences, and also the lord of the dead. Those are also, in whose belly the body showing the symbolic mudra abides, and who becomes the death of the ordinary Yama, is the lord of all samsara and nirvana. Above that, there is no other than the body of perfect wisdom, Manjushri Yamantaka. Inwardly, beings born from the womb are first formed from the navel, the basis of the transformation of karma wind depends on the navel and
Chinese
那个地方就像勤劳或者洗衣妇的搓衣板一样，心识在那里形成，不会散失地抓住，内部的迁变之时，众生逐渐迁变并被摧毁。秘密的说法是，以正确的智慧和智慧之风的作用，将时间的敌人那些不可动摇地摧毁，那就是吉祥阎魔敌。因此，称为存在之轮位于中心。之所以称之为轮，是因为三有之中的众生，由于无明邪见的迷惑，执着于能取所取，执着于贪恋，从一个地方迷惑到另一个地方，因此称为轮。像这样了解之后，以正确的智慧斩断推动轮回的八万四千烦恼，那就是它的修行。第三个是化身轮，位于阎魔敌的脚下，比如魔术师。就像熟练的魔术师，无论变出什么样的幻象，都会显现出那样的形象并发挥作用一样。如来也是如此，虽然没有离开文殊阎魔敌的本性，却显现出六道众生，六聚，六续，六化身和六轮被脚踩在脚下。慈悲地示现化身六能仁在六道中成办利益。这是从不变菩提的法界中，力量显现不间断地显现的缘故，显现为象征的手印，阎魔敌的身之足下，显现为镇压六道之相，称为化身。由于六道各自的道的成熟的力量，从一个传递到另一个，并且轮回，因此称为轮。像这样认识之后，它的作用是显现摧毁轮回五毒的神变，这就是修持的方式。第四个是断轮，是阎魔敌的身之手中持有的兵器之相。它的自性是事业，比如锋利的兵器。就像锋利的兵器砍向任何东西都会毫无阻碍地斩断一样。阎魔敌的手印之轮的事业以四种方式斩断各自的违品，寂静之时，火水毒兵器军队饥荒敌人非时而
English
That place is like the diligence or the washing board of a washerwoman, where consciousness forms, grasps without being lost, and at the time of internal transformation, sentient beings gradually transform and are destroyed. The secret saying is that with the action of correct wisdom and the wind of wisdom, those enemies of time are immovably destroyed, that is glorious Yamantaka. Therefore, it is called the wheel of existence located in the center. The reason why it is called a wheel is that the sentient beings in the three realms, due to the delusion of ignorance and wrong views, are attached to the grasped and the grasper, attached to clinging, and are deluded from one place to another, therefore it is called a wheel. Having understood this way, cutting off the eighty-four thousand afflictions that drive the wheel of existence with correct wisdom is its practice. The third is the emanation wheel, which is located under the feet of Yamantaka, like a magician. Just as a skilled magician, no matter what kind of illusion he conjures, will appear in that form and function accordingly. The Tathagata is also like that, although he has not moved from the essence of Manjushri Yamantaka, he appears to have the six realms of beings, the six aggregates, the six continuums, the six emanations, and the six wheels pressed under his feet. Compassionately, he shows that the six emanated Thubpas accomplish the benefit in the six realms. This is because the power from the unchanging realm of enlightenment appears uninterruptedly, appearing as a symbolic mudra, under the feet of Yamantaka's body, appearing as the aspect of suppressing the six realms, called emanation. Due to the power of the maturation of the paths of each of the six realms, it is transmitted from one to another, and it revolves, therefore it is called the wheel of delusion. Having recognized this way, its function is to manifest the magical power of destroying the five poisons of samsara, and that is the way to practice. The fourth is the cutting wheel, which is held in the hand of Yamantaka's body in the form of a weapon. Its nature is action, like a sharp weapon. Just as a sharp weapon cuts whatever it strikes without obstruction. The action of the wheel of Yamantaka's hand symbol cuts off its respective opponents in four ways, in times of peace, fire, water, poison, weapons, armies, famine, enemies, untimely
Chinese
断除，即是断除并寂灭八种怖畏。在增盛之时，断除寿命短促、权势微弱、不吉祥、光彩黯淡、眷属稀少、受用匮乏等障碍，这六者增盛便成就六种圆满。在怀柔之时，使所调伏的众生，对自己的上师生起如父母般的敬信，生起如君主般的敬信，生起如主宰般的敬信，生起如导师般的敬信，从而断除不恭敬，并加以怀柔。在诛灭之时，对于损害佛法的怨敌和魔障，全部予以摧毁，故称为断除。在各种事业中变化和运转，故称为轮。如此，这四种轮也融入于各自的处所，安住之轮融入于心，故云：心与心合，是为法身。世间之轮融入于身，故云：无身之身，是为身之胜。化身之轮融入于足，故云：步履所至，镇压六道。断除之轮是手印，故云：四种事业，断除事物。如是说。如此，如果将四种轮归纳起来，可归纳为意义和象征两种。意义是安住之轮，象征是其余三种轮，如是说。其中，意义是见，因为是所有法产生之处和本体，为了法性菩提的教法。象征是事业，世间之轮是事业的对境，化身之轮是事业的基础，即神变显现，断除之轮是真实的事业。因此，如果见与三种行持不分离，才能领会密宗的意义，否则仅仅是口头上的密宗之名，以及所谓的见行。如果不能圆满六种学处，不享用两种资具，那么自诩为密宗行者，也只是混淆了瑜伽士和佛法，如是说。第二，特别宣说断除之轮。如是说：幻轮终极是阎魔敌。成就阎魔敌，则能转轮。如是广为人知。因此，阎魔敌的续部中已完整阐述了幻轮之理，故略述其分类。断除之轮是怖畏金刚手印的事业。
English
Cutting, that is, cutting and pacifying the eight fears. In times of prosperity, it cuts off obstacles such as short life, weak power, inauspiciousness, dim radiance, few attendants, and scarce resources. When these six increase, it brings about six kinds of abundance. In times of subjugation, it causes those to be tamed to have faith and devotion to their master like parents, to have faith like a lord, to have faith like a master, to have faith in the manner of a teacher, thereby cutting off disrespect and subjugating them. In times of wrath, it utterly destroys all enemies and obstacles that harm the teachings, hence it is called cutting. It transforms and revolves in various activities, hence it is called a wheel. Thus, these four wheels also merge into their respective places. The abiding wheel merges into the mind, hence it is said: 'Mind merges into mind, it is the Dharmakaya.' The wheel of existence merges into the body, hence it is said: 'The body without a body, it is the supreme of bodies.' The wheel of emanation merges into the feet, hence it is said: 'By treading with practice, it subdues the six realms.' The cutting wheel is the hand implement, hence it is said: 'With four activities, it cuts off things.' Thus it is said. Thus, if the four kinds of wheels are summarized, they can be summarized into two: meaning and symbol. Meaning is the abiding wheel, and symbol is the other three wheels, as it is said. Among them, meaning is the view, because it is the source and essence of all dharmas, for the sake of the teachings of Dharmata Bodhicitta. Symbol is activity, the wheel of existence is the object of activity, the wheel of emanation is the basis of activity, that is, miraculous manifestations, and the cutting wheel is the actual activity. Therefore, if the one view and the three practices are inseparable, then one can comprehend the meaning of tantra, otherwise it is merely the name of tantra in words, and the so-called view and practice. If one does not perfect the six limits of training and does not enjoy the two resources, then even if one boasts of being a tantric practitioner, it is said that one is merely confusing yogis and Dharma. Secondly, the cutting wheel is explained in particular. As it is said: 'The ultimate of the magic wheel is Yamantaka.' 'If Yamantaka is accomplished, then the wheel is turned.' As it is widely known. Therefore, since the tantra of Yamantaka has fully explained the principle of the magic wheel, a brief account of its classification will be given. The cutting wheel is the activity of Yamantaka's hand implement.