Chinese
由天王所著，具足塞班德炯丹注释的《甘露之流大胜庄严之轮》。
English
The Great Supreme Ornament Wheel of Ambrosial Stream, composed by the King of Gods, with annotations by Sei Bandhe Jungden.
Chinese
所有聚集的知识都与此相同。 不通过努力寻求，而是从一开始就存在，所以是任运成就的意义的实相，事物的本性。 由于它本身是自显现，所以不住于心识的境地，并且远离能决定的四种因缘。 因为自己不认识自己。 虽然本性真实的意义本来就存在，但本体却被遮蔽，所以是俱生无明。 由于我执的力量，将显现为他者的境，好与不好等，都普遍地进行分别。 这部分导致烦恼的是五毒之魔。 法性的自性是离戏的，但却像被阻断一样，显现出各种各样的戏论。 由造作、心念、业力的力量而产生的蕴，是蕴之魔。 如幻的智慧自光，以五根在境上执取相状，所以被阻断了。 维持生命之流，并且知识所依赖的风，其能力因业和因缘而耗尽，生命转移。 是死主的魔，如同法性不变却被阻断一样，生老病死的四条河流存在。 自己的分别念，如同从心中阻断而执取他者一样的魔。 以欺骗的文字，阻断了殊胜共同的成就。 如是，四魔扰乱了实相菩提心，所以在轮回中流转。 被六道轮回的各种痛苦和八乘的勤作之病所折磨。 因此，在尚未出现精华的六个时期降临时。 又因化身、心识增上的因缘，诸天之主劝请十方诸佛。 以有勤作的乘，不能从魔中解脱，因为与无勤作的意义相违。 意义本体之身从无造作中显现，是国王法身。 宣说的士夫金刚萨埵，从秘密主金刚手心中化现，解脱了有心识增上者。 一切法的体性是明，而自性是空，具有无灭的相状。 在远离四种人的偏袒的大乐中，无造作地自解脱。 以证悟的大方便，在无勤作的安乐中，四魔不舍弃地自解脱。 如是，证悟的方法，自明智本来就具有自在圆满的意义。
English
All gathered knowledge is just like that. Not sought through effort, but existing from the beginning, so it is the spontaneously accomplished meaning of reality, the nature of things. Since it is self-manifestation, it does not abide in the realm of mind, and is free from the four determining conditions. Because one does not recognize oneself. Although the meaning of true nature exists from the beginning, the essence is obscured, so it is innate ignorance. Due to the power of self-grasping, the realm that appears as other, good and bad, etc., are all universally discriminated. This part that causes affliction is the demon of the five poisons. The nature of dharmata is free from elaboration, but it is as if it is interrupted, and various elaborations arise. The aggregates produced by the power of action, thought, and karma are the demon of the aggregates. The self-light of illusion-like wisdom, with the five senses grasping signs in the realm, is therefore interrupted. The stream of life is maintained, and the wind on which consciousness relies, its power is exhausted by karma and conditions, and life is transferred. It is the demon of the Lord of Death, just as the unchanging nature of dharmata is interrupted, the four rivers of birth, old age, sickness, and death exist. One's own conceptual thought, like a demon that interrupts from the mind and grasps others. With deceptive words, it interrupts the supreme and common accomplishments. Thus, the four demons corrupt the mind of reality, bodhichitta, so they wander in samsara. Tormented by the various sufferings of the six realms and the disease of effort in the eight vehicles. Therefore, when the six times when the essence has not yet arisen arrive. Again, due to the causes of emanation and increased consciousness, the Lord of the Gods urges the Buddhas of the ten directions. With the vehicle of effort, one cannot be liberated from the demons, because it contradicts the meaning of non-effort. The body of the essence of meaning manifests from the uncreated, it is the King Dharmakaya. The explaining person Vajrasattva, emanates from the heart of the secret lord Vajrapani, liberating those with increased consciousness. The nature of all dharmas is clear, and the essence is empty, possessing the aspect of non-cessation. In the great bliss free from the partiality of the four people, self-liberation without creation. With the great means of realization, in the bliss of non-effort, the four demons self-liberate without abandoning. Thus, the method of realization, self-awareness, inherently possesses the meaning of complete freedom.
Chinese
因此，凭借普遍灌顶之王位，得以衡量表诠。 再者，通达诸法自性清净之大印意义，以证悟其精要而受持，故于彼坛城中，了知远离所守护之界限，因此于意义上无有逾越。远离守护与能守护之勤作，乃觉性之誓言。 复次，不以勤作寻觅，而于边执皆寂灭处，增广明智之智慧。轮回涅槃一切皆摄于菩提心之权下，于宗派偏见平等之状态中解脱，乃猛厉之事业。 再者，八识聚自解脱于本然安住之大乐中，具足圆满之证悟大勇。 复次，以证悟之药，对治上方障碍之四魔，并非遮止魔障与修持大乐，而是了知本然安住于大乐中，即是相见。 再者，心专注目标，不与分别念分离，故自安住于自性证悟之位，远离犹豫，故为坦然。如是串习之相续不断绝，如水流般恒常安住。 苏醒潜在之障碍，乃禅修之大钉。 再者，安住于证悟串习之意义上，以殊胜之行，与道友和合而行，故对此信奉而正直。以利他之大悲，及不为过失所染之方便，于白业与黑业、不善业平等对待，而行调伏。必定远离一切善恶之偏颇，从取舍之念中解脱，乃圆满证悟串习之大勇。 再者，非由次第修习而压制，而是本然安住于未造作中，不以勤作趋入，而令到达大乐之境，故为道。 复次，若于彼等界中串习，相续不断绝而安住，则从平凡众生之习气中解脱之边际，于梦中，生起诸多安住于证悟串习之勇猛之奇妙事迹。彼时，根亦极明见，故于此生解脱。如是，一切法皆为觉性自光之显现不间断，寿命之流（ཁ），与身体之蕴断绝（ཀ）及抛弃（ག）而解脱。
English
Therefore, by the power of the universal empowerment of kingship, one is able to measure the symbolic meanings. Furthermore, by realizing the essence of the Great Seal, which is the naturally pure nature of phenomena, and taking it to heart, one understands that in that mandala, there are no boundaries to be protected, and therefore there is no transgression in meaning. To be free from the effort of protecting and being protected is the samaya of awareness. Moreover, without seeking through effort, in the quiescence of all grasping at extremes, the wisdom of clear knowing expands. All of samsara and nirvana are gathered under the power of the mind of enlightenment, and liberation occurs in a state of equality of sectarian biases, which is a wrathful activity. Furthermore, the eight aggregates of consciousness are spontaneously liberated into the great bliss of inherent abiding. Possessing the great confidence of realization that has reached its limit. Furthermore, with the medicine of realization, the four maras of the upper obstacles are treated. It is not about rejecting maras and practicing great bliss, but realizing that one is naturally abiding in great bliss, and that is the meeting. Furthermore, since the mind is focused on the object and not separated from conceptual thoughts, it remains in its own place. Because it abides in the realization of its own nature, it is free from doubt and is relaxed. Thus, the continuity of habituation is uninterrupted, and one abides continuously in a state like a stream of water. The awakening of latent obscurations is the great stake of meditation. Furthermore, abiding in the meaning of realization and habituation, one practices in harmony with companions through superior conduct, and therefore one is devoted to it and upright. With the great compassion of benefiting others and the means that are not tainted by faults, one treats white and black deeds, and non-virtuous deeds, equally, and practices taming whatever needs taming. Certainly, one is free from all partiality of virtue and vice. Liberation from the notion of acceptance and rejection is the completion of the great confidence of realization and habituation. Furthermore, it is not suppressed by gradual training, but abides naturally without being fabricated. It is not approached by effort, but leads to the state of great bliss, therefore it is the path. Furthermore, if one is habituated to those realms and abides continuously without interruption, then at the edge of liberation from the habitual tendencies of ordinary beings, in dreams, many wonderful events arise that abide in the confidence of realization and habituation. At that time, the senses are also very clear, and one is liberated in this life. Thus, all phenomena are the uninterrupted manifestation of the self-radiance of awareness. The stream of life (ཁ) is liberated from the cutting off (ཀ) and abandoning (ག) of the aggregates of the body. Furthermore.
Chinese
当生命的延续（身体）耗尽，因缘抛弃（身体）时，六识聚集之处，地风因缘从自身位置进入并融入，因此外境不清晰，身体沉重。当该地风从自身道路汇入心间的风时，由于它与地分离，身体变得虚弱，从孔窍流出水。当它从自身道路进入秘密处（的）火风时，由于与水分离，产生热量，从孔窍干燥。当它飘向三岔路口的风时，身体的热量消失，融入智慧精华，因此呼吸急促，呼吸短促。 ༈ 。生命的真正主宰，智慧本身，心间的风就像对着镜子哈气一样向外消散，因此内部脉络张开。即血液流出，因为意识被血液击昏。红色道路的显现之轮成为报身。该意识的延续进入中脉和脑部的脉络中。因为意识被菩提心击昏，白色道路的显现是比之前更加扩展的轮，即法身。然后，六识连同声音、意义等一般对境消失。身心二者的关联中断，如黑暗的房间一般。黑色道路接触到一无所知的无明，获得轮。从中，例如从睡眠或昏厥中醒来一样。无境自明的觉性的自光，光明之轮，以光芒照亮一切所知，也像彩虹一样。无论如何也无法把握真实的体性，觉性自光觉醒。༈ 。死亡时也要习惯于证悟的意义而安住。最好的朋友和上师也劝告在言语和意义上安住。自己的忆念也要反复思念光明。༈ 。当它升起时，生起定解。安住在它的状态中，存在轮回的终点就在那里耗尽。具有一切特征的遍知报身，自性无相的法身，形象如幻的化身解脱。༈ 。像这样，如果在智慧中阴时没有生起对意义的定解。从之前再次返回，也接触到黑色道路无明的黑暗，获得轮。从中，白色道路的显现扩展，从中产生红色道路的显现。༈ 。那时以气味为食，死亡和出生的中阴，七天
English
When the continuation of life (the body) is exhausted, and conditions abandon (the body), at the center where the six consciousnesses gather, the earth wind, due to conditions, enters from its own place and dissolves, therefore the outer environment is unclear and the body is heavy. When that earth wind merges with the water wind in the heart through its own path, because it separates from the earth, the body becomes weak and water leaks from the orifices. When it enters the fire wind in the secret place through its own path, because it separates from the water, heat arises and it dries up from the orifices. When it wafts to the wind at the triple junction, the body's heat diminishes and dissolves into the essence of wisdom, therefore the breath becomes rapid and the breath is short. ༈. The true master of life, wisdom itself, the wind in the heart dissipates outward like breathing on a mirror, therefore the internal channels open. That is, blood flows out, because consciousness is struck unconscious by the blood. The wheel of appearance on the red path becomes the Sambhogakaya. The continuation of that consciousness enters the central channel and the channels of the brain. Because consciousness is struck unconscious by Bodhicitta, the appearance of the white path is a wheel that expands even more than before, which is the Dharmakaya. Then, the six consciousnesses, together with sound, meaning, and other general objects, disappear. The connection between body and mind is severed, like a dark room. The black path touches unknowing ignorance, and the wheel is obtained. From that, like waking up from sleep or fainting. The self-illuminating awareness of objectless self-clarity, the wheel of clear light, illuminates all knowable things, also like a rainbow. In any case, the true nature cannot be grasped, and the self-light of awareness awakens. ༈. At the time of death, one should also abide by being accustomed to the meaning of realization. The best friends and lamas also urge one to abide in meaning in words as well. One's own memory should also repeatedly contemplate the clear light. ༈. When it arises, generate certainty. By abiding in its state, the end of samsara is exhausted there. The all-knowing Sambhogakaya with all characteristics, the Dharmakaya of selflessness, the Nirmanakaya that liberates in an illusory form. ༈. Like that, if a definite understanding of the meaning is not generated in the Bardo of wisdom. Returning again from before, one also touches the darkness of ignorance on the black path, and the wheel is obtained. From that, the appearance of the white path expands, and from that, the appearance of the red path arises. ༈. At that time, feeding on odors, the intermediate state between death and birth, seven days.