Chinese
于乌布热以颠倒错乱的方式击中要害。如果将所有这些幻轮的意义归纳起来，就是见解意义的幻轮和行持表相的幻轮两种。第一种，心髓菩提心觉性安住于自生之智慧幻轮中，安住于幻觉对境中，安住于对境显现中，安住于幻觉之镜中，这些是见解意义的幻轮，是开启密轮宝藏的钥匙。第二种，行持表相的幻轮是，具誓表相的幻轮和善恶业的幻轮两种。第一种，第十七，八识的咒语，以及安住于三十二相的自性中，安住于超世间阎罗千尊的自性中并安住于其心髓中，以及示现为世间命灵的自性并示现于其心髓中。第二种，善恶业的幻轮有，滋养功德的幻轮和诛杀事业猛厉的幻轮，幻术的幻轮，冰雹的幻轮，雷雹星陨的幻轮等等，虽然不可思议，但这些都汇集为一百零八种，而这些又归纳为十种事业，即息业围绕于月轮之中，增业围绕于赡部洲之后，怀业围绕于妃女之城，诛业位于阎罗的腹中，勾招牵引位于狮子的心间，分离位于马牛相斗之间，驱逐位于母夜叉的臀部，疯狂附体位于刽子手的背后，喑哑位于绵羊的腹中，镇压位于须弥山的基础中。这些在智慧月亮中具有成就息业的能力，在世间月亮中具有迅速成就息业的能力，在平凡的月亮中具有成就息业的相似性，在加持的月亮中由于没有得失，所以在息业月轮中旋转，对于所要成就的任何事物都没有怀疑，同样其余九种也应结合四种理由来理解。如果将这十种事业归纳起来，就汇集为息增怀诛四种，而这四种又汇集为滋养和诛杀两种，即以息增来滋养或摄受，以怀诛来诛杀或惩罚。第二种，如雷电般的幻轮是，四根柱子和
English
At Ubre, the vital point is struck in a perverse and confused manner. If the meaning of all such illusory wheels is summarized, there are two types: the illusory wheel of view's meaning and the illusory wheel of conduct's signs. The first, the essence, the enlightened mind, awareness, abides in the self-born wisdom illusory wheel, abides in the illusory object, abides in the object's manifestation, and abides in the mirror of illusion. These are the illusory wheel of view's meaning, the key to opening the treasury of the secret wheel. The second, the illusory wheel of conduct's signs, consists of two types: the illusory wheel of oath-bound signs and the illusory wheel of virtuous and non-virtuous actions. The first, the seventeenth, the mantra of the eight consciousnesses, and abiding in the nature of the thirty-two marks, abiding in the nature of a thousand wrathful deities beyond the world and abiding in their essence, and showing the nature of worldly life-spirits and showing it in their essence. The second, the illusory wheel of virtuous and non-virtuous actions, includes the illusory wheel of nourishing qualities and the illusory wheel of fierce destructive activities, the illusory wheel of miraculous powers, the illusory wheel of ice and hail, the illusory wheel of thunderbolts, hail, and falling stars, and so on, which are inconceivable. However, these are all gathered into one hundred and eight types, and these are further condensed into ten activities: pacifying activities revolve in the center of the moon, increasing activities revolve behind the great continent, magnetizing activities revolve around the city of the queen, destructive activities are located in the belly of Yama, attracting and enticing activities are located in the heart of the lion, separating activities are located between fighting horses and cattle, expelling activities are located on the buttocks of a ogress, maddening possession is located behind the executioner, silencing is located in the belly of a sheep, and suppressing is located in the foundation of Mount Meru. These have the power to accomplish pacifying activities in the wisdom moon, have the power to quickly accomplish pacifying activities in the worldly moon, have the similarity of accomplishing pacifying activities in the ordinary moon, and because there is no gain or loss in the blessing moon, there is no doubt about anything to be accomplished by revolving in the pacifying moon wheel. Similarly, the other nine should also be understood by combining the four reasons. If these ten activities are summarized, they are gathered into the four: pacifying, increasing, magnetizing, and destructive. And these four are further gathered into two: nourishing and destroying, that is, pacifying and increasing nourish or embrace, while magnetizing and destroying kill or punish. The second, the thunderbolt-like illusory wheel is, four pillars and
Chinese
六根小梁，是小转轮。四根柱子是指四日法的四大界限。六根栋梁是指外内秘密六种。其中，铁网是指围绕外内秘密九次的规矩，即外之外内秘密，内之外内秘密，秘密之外内秘密。其中有三种环绕方式：外之外内秘密三者以人行方式环绕，内之外内秘密三者以外龟方式环绕，秘密之外内秘密三者以内外无中边的方式如象行般环绕。正如所说：转轮的三处转轮地，外之外和秘密，秘密之外和秘密，是无中边地环绕。内之外和秘密，是于中和边环绕。十七根铁橛具有出入性，于边和中环绕。如此。所赐予的广、中、略三种事业次第，是结合心智次第而说的。亲近智慧本尊，修持忿怒本尊，端正仪轨，使之临近并真实获得稳固。于转轮之时，端正修持仪轨。若要迅速强制地进行，则应将金刚童男女的转轮相互摩擦，置于不可能脱落的角落。也就是要以三种外内秘密来排除转轮的边际，如咒语的连接、压制、投入种子、咬合、显示功德变化等等，这些应从口诀中了解。这些是关于阎魔法的解释，虽然现在很少有人广泛实践这些，但阎魔敌转轮的续部，如宁玛传承的多种教言和伏藏，以及荣 सोम Chos bzang翻译的第三分别续，以及口诀心髓黑法等，众多续部和口诀的次第仍然存在，阎魔敌的转轮修法未曾衰败，伴随着加持的热力而存在，瑜伽士以能断转轮的方式来修持。如此，文殊阎魔敌是身之自性，因此，其所有续部的意旨，由导师文殊友以四轮
English
The six small beams are the small wheel. The four pillars refer to the four great boundaries of the four-day practice. The six ridgepoles refer to the six outer, inner, and secret aspects. Among them, the iron net refers to the rule of circling the nine outer, inner, and secret aspects, namely the outer outer, inner, and secret, the inner outer, inner, and secret, and the secret outer, inner, and secret. There are three ways of circling: the outer outer, inner, and secret three circle in a human-like manner, the inner outer, inner, and secret three circle in an outer turtle-like manner, and the secret outer, inner, and secret three circle in an elephant-like manner without inner, outer, middle, or edge. As it is said: The three places of the wheel of turning, the outer outer and secret, the secret outer and secret, are circled without middle or edge. The inner outer and secret are circled in the middle and at the edge. The seventeen iron pegs have the nature of entering and exiting, and circle at the edge and in the middle. Thus. The three kinds of activities, extensive, medium, and concise, that were bestowed are explained in conjunction with the stages of the mind. Approaching the wisdom deity and accomplishing the wrathful deity, straightening the ritual, bringing them near and actually obtaining stability. At the time of turning the wheel, straighten the ritual of accomplishment. If you want to proceed quickly and forcefully, then the wheels of the Vajra male and female children should be rubbed against each other and placed in a corner where they cannot possibly fall out. That is, the boundaries of the wheel should be eliminated by the three outer, inner, and secret aspects, such as the connection of mantras, suppression, insertion of seeds, biting, showing the transformation of qualities, etc., which should be understood from the oral instructions. These are explanations of Yamaraja's Dharma, and although few people practice them extensively these days, the tantras of Yamari's wheel, such as the various teachings and treasures of the Nyingma tradition, and the Third Discrimination Tantra translated by Rongzom Chos bzang, and the oral instructions Heart Essence Black Dharma, etc., the order of many tantras and oral instructions still exists, and the practice of Yamari's wheel has not declined, but remains with the heat of blessings, and the yogi practices it in the manner of the Chöd wheel. Thus, Manjushri Yamari is the nature of the body, therefore, the intention of all its tantras, by the teacher Manjushri Mitra with the four wheels
Tibetan
ར་བསྡུས་པ་འདི་དག་ཡ་མཱནྟ་ཀའི་སྐུ་གཅིག་ལ་ཚང་བར་བསྟན་པའི་ཚུལ་གྱིས་གཤེད་རྒྱུད་ཀྱི་དགོངས་པ་གསལ་བར་མཛད་པའི་ཚུལ་ཡིན་ལ། འཆད་ཚུལ་ལ་གཞན་དུ་བདག་གི་བླ་མ་འཇམ་པའི་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོའི་སྙན་བརྒྱུད་སོགས་ལས་གནས་པའི་འཁོར་ལོ་ནི་གནས་ལུགས་ངོ་བོ་ཉིད་ཀྱི་གཞི་སྟེ་སྦྱང་གཞི་སེམས་ཉིད་རང་བྱུང་གི་ཡེ་ཤེས་དང་། སྲིད་པའི་འཁོར་ལོ་ནི་འཁྲུལ་བ་བཏགས་པའི་གཞི་སྟེ། དབྱིངས་ལས་གློ་བུར་གྱི་འཁྲུལ་པས་སེམས་ཅན་གྱི་སྒོ་གསུམ་ཀུན་གཞི་དང་བཅས་པའི་སྣང་བ་སྦྱང་བྱ་དྲི་མའི་ཆ་དང་། སྤྲུལ་པའི་འཁོར་ལོ་ནི་འཁྲུལ་པ་སྦྱོང་བྱེད་ཀྱི་ལམ་སྟེ། དེ་ཡང་སྣང་བ་སྦྱོང་བྱེད་དབྱིབས་ཀྱི་རྣལ་འབྱོར་ལྷ་སྐུའི་གསལ་སྣང་དང་སྔགས་ཀྱི་འོད་ཟེར་འཕྲོ་འདུ། ཞེན་པ་སྦྱོང་ཕྱིར་སྔགས་ཀྱི་རྣལ་འབྱོར་རྡོར་བཟླས་བུམ་ཅན་གཏུམ་མོ་གཞན་ལུས་དང་བཅས་པ། མཐར་ཐུག་ཆོས་ཀྱི་རྣལ་འབྱོར་འཁོར་འདས་དབྱེར་མེད་ངེས་དོན་ཟིལ་གནོན་ཆེན་པོའི་རང་བཞིན་ཉིད་ལྟ་བས་རྟོགས་ཤིང་དེ་དང་མ་བྲལ་བའི་ཚུལ་གྱིས་མཚན་བཅས་སོར་སྡུད་སོགས་ཀྱི་རྫོགས་རིམ་དང་། མཚན་མེད་ཁྲེགས་ཆོད་ཐོད་རྒལ་གྱི་རྫོགས་རིམ་སྟེ་སྒོམ་སྤྱོད་ཀྱིས་བསྡུས་པའོ། །གཅོད་ པའི་འཁོར་ལོ་ནི་མཐར་ཐུག་གི་འབྲས་བུ་ངེས་པ་དོན་གྱི་ཡ་མཱནྟ་ཀའི་སྐུར་གྲུབ་པ་སྟེ། སྒྲིབ་གཉིས་བག་ཆགས་དང་བཅས་པ་གཅོད་ཅིང་འགྲོ་དོན་རྒྱུན་མི་འཆད་པའི་འཁོར་ལོ་ལྟར་གྱུར་པའོ། །ཞེས་གསུངས་པ་སོགས། འཁོར་ལོ་བཞི་པོ་འདི་ལའང་། དྲང་དོན་བསྐྱེད་རིམ་དང་། ངེས་དོན་རྫོགས་པའི་རིམ་པར་སྦྱར་བའི་ཚུལ་གྱིས་བཞེད་པ་འདྲ་མིན་ཡོད་པ་ཤེས་པར་བྱ་ཞིང་དེ་བཞིན་སྒྲུབ་བཀའ་གཞན་ལའང་ཤེས་པར་བྱའོ། ། གཉིས་པ་པདྨ་གསུང་གི་སྒྲུབ་པ་ཐམས་ཅད་རྟ་སྐད་ཐེངས་གསུམ་གྱི་དགོངས་པར་བསྟན་པ་ལ། སྤྱིར་དོན་བཞིས་བསྟན་ཏེ། ཐེག་པ་རིམ་པར་བགྲོད་པའི་རྟ་སྐད་རྟ་ཡི་འགྲོས་དགུས་ཐེག་དགུ་རྩེར་ཆིབ་པར་བཤད་པ་དང་། ས་ལམ་ལ་སྦྱར་བའི་རྟ་སྐད་བཅུ་གསུམ་དང་སྦྱར་ཏེ་བཤད་པས་ས་བཅུ་ལམ་ལྔ་མྱུར་དུ་བགྲོད་པར་བཤད་པ་དང་།གསང་སྔགས་ལ་ཤན་དབྱེ་བའི་རྟ་སྐད་རྟ་མགོ་ལྗང་ཞུར་གྱིས་དཔལ་རྟ་མགྲིན་ཉིད་ཆེ་བའི་ཡོན་ཏན་གཞན་ལས་འཕགས་པའི་སྒོ་ནས་བཤད་པ་དང་། གདུལ་བྱ་ཐབས་ཀྱི་རྟ་སྐད་དཔལ་ཆེན་པོ་དང་མ་མོ་འབུམ་བརྡ་འཕྲད་ཀློང་རྡོལ་དབང་སྒྱུར་བའི་སྒོ་ནས་བཤད་པའོ། །དང་པོ། རྟ་ཡི་འགྲོས་དགུ་དཔེར་བྱས་ནས་ཐེག་པ་དགུ་མཚོན་པ་སྟེ། འཇིག་རྟེན་ན་རྟ་ལ་འགྲོ
Chinese
这些汇集起来的内容，是以完整展示于阎魔敌（梵文，Yamāntaka，梵文天城体，यमन्तक，梵文罗马拟音，yamāntaka，汉语字面意思：死亡的征服者）一个身相的方式，阐明了怖畏金刚传承的意旨。关于讲解的方式，另一方面，我的上师妙音文殊怙主（འཇམ་པའི་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ།）的口耳传承等中所说的，处所之轮是处所实相自性的基础，也就是所净化的自性心，自生智慧；有轮是错觉假立的基础，也就是从界中由突发的错觉而产生的，包括有情众生三门阿赖耶识在内的显现，是所净化的垢染部分；化轮是净化错觉的道，也就是显现的净化方法，形相瑜伽是本尊身相的明观和咒语的光芒放射与收摄；为了净化执着，咒语瑜伽是金刚念诵宝瓶气拙火以及其他身体；究竟的法性瑜伽是轮涅无别，以见解证悟了胜义谛大威势的自性，并且以不离此的方式，有相圆满次第的次第收摄等等，以及无相立断顿超的圆满次第，总而言之就是以修习来概括。断轮是究竟的果，成就为真实义的阎魔敌（梵文，Yamāntaka，梵文天城体，यमन्तक，梵文罗马拟音，yamāntaka，汉语字面意思：死亡的征服者）之身，断除二障及其习气，并且如不间断利益众生的轮子一般。等等这样说过。这四个轮，也要知道有以权义生起次第和实义圆满次第相结合的方式来理解的不同观点，同样其他的修法传承也要这样理解。 第二，将莲师语的全部修法都展示为三次马鸣声的意旨，总的来说以四个要点来展示：宣说次第行进的马鸣声，以马的九种步法登上九乘之顶；与道位结合的马鸣声，与十三地道结合而宣说，从而迅速行进十地五道；区分密咒的马鸣声，以绿鬃马头宣说，吉祥马头金刚（梵文，Hayagrīva，梵文天城体，हयग्रीव，梵文罗马拟音，hayagrīva，汉语字面意思：马颈）自身以伟大的功德超胜于其他；调伏所化之方便的马鸣声，以大吉祥和母曜百数的征兆相遇，通彻空性，自在摄伏的方式来宣说。第一，以马的九种步法作为比喻来象征九乘，也就是世间马的行走
English
These collected contents elucidate the intent of the Yamāntaka (Sanskrit, Yamāntaka, Devanagari: यमान्तक, Romanization: yamāntaka, literal meaning: conqueror of death) lineage by fully presenting it within a single form. Regarding the manner of explanation, in the oral transmissions of my master Jamyang Khyentse Wangpo (འཇམ་པའི་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ།) and others, the wheel of the place is the basis of the nature of reality, the mind of self-nature to be purified, the self-arisen wisdom; the wheel of existence is the basis of imputed delusion, the appearances of sentient beings' three doors, including the alaya, arising from sudden delusion from the expanse, the part of the impurities to be purified; the wheel of emanation is the path that purifies delusion, the method of purifying appearances, the yoga of form is the clear appearance of the deity's form and the radiating and gathering of the mantra's light rays; to purify attachment, the yoga of mantra is vajra recitation, vase breathing, tummo, and other bodies; the ultimate dharma yoga is the inseparability of samsara and nirvana, the nature of the great power of definitive meaning realized through view, and in a manner inseparable from it, the completion stage of the stages of gathering with signs, etc., and the completion stage of signless trekchö and tögal, summarized by practice. The wheel of cutting is the ultimate result, the attainment of the body of the definitive meaning Yamāntaka (Sanskrit, Yamāntaka, Devanagari: यमान्तक, Romanization: yamāntaka, literal meaning: conqueror of death), cutting off the two obscurations and their habitual tendencies, and becoming like a wheel that continuously benefits beings. So it is said, etc. Regarding these four wheels, it should be known that there are different views of understanding them in a way that combines the provisional meaning generation stage and the definitive meaning completion stage, and similarly, other sadhana lineages should be understood in this way as well. Secondly, presenting all the sadhanas of Padmasambhava's speech as the intent of the three horse roars, in general, it is presented in four points: The horse roar that progresses through the vehicles in order, explaining that the nine gaits of the horse ascend to the peak of the nine vehicles; the horse roar that is combined with the bhumis and paths, explaining that by combining it with the thirteen bhumis and paths, one quickly progresses through the ten bhumis and five paths; the horse roar that distinguishes the secret mantra, explaining that the glorious Hayagrīva (Sanskrit, Hayagrīva, Devanagari: हयग्रीव, Romanization: hayagrīva, literal meaning: horse-neck) himself surpasses others with the great qualities of the green-maned horse head; the horse roar of the means of taming disciples, explaining it in the way that the great glorious one and the hundred thousand signs of the mothers meet, penetrate emptiness, and freely subdue. First, using the nine gaits of the horse as an example to symbolize the nine vehicles, that is, the walking of a horse in the world