Chinese
凡所见之相，皆于月轮中见之。一切如来皆赞叹道：普贤，善哉善哉！此乃由发菩提心而证得正觉。又，善男子，依教观想自心月轮上之金刚界坛城。以“ཏིཥྛ་བཛྲ་(藏文，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：安住金刚)”加持之。尔时，世尊一切如来于月轮之上见金刚自性。此乃由安住法身而证得正觉，成佛。其后，以遍布一切虚空界之一切如来之身、语、意，及一切如来之加持力，彼菩萨金刚融入其中。此乃由坚固而证得正觉。一切如来以金刚界之名号为彼灌顶。其后，菩萨金刚界云：世尊，一切如来之身，我已善见。复次垂教言：大菩萨，如是，观想菩萨金刚，即具足一切殊胜相之佛身，精勤念诵此自性成就之真言：ༀ་ཡ་ཐཱ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ཧཾཿ (藏文，梵文天城体：ओँ यथा सर्व तथागत अहम्，梵文罗马拟音：oṃ yathā sarva tathāgata aham，汉语字面意思：嗡，如是，一切，如来，我)。由成佛之身而证得正觉。其后，大菩萨普贤圆满成佛后，顶礼一切如来，如是祈请：世尊，一切如来，祈请加持我，使此圆满正觉得以坚固。其后，一切如来安住于彼之四处而住。如是，以加持阿赖耶识无垢如镜之智力者，即是不动如来。如是亦云：福德智慧大资粮，圆满犹如月亮说。如是说。以加持烦恼意为平等性智之能力者，即是世尊宝生如来。意之识
English
Whatever is seen is seen in the circle of the moon. All the Tathagatas said, "Samantabhadra, well done, well done!" This is the perfect enlightenment from generating the Bodhicitta. Again, son of a noble family, contemplate the mandala of the Vajradhatu on the moon in your heart, and after prophesying, bless it with "Tiṣṭha Vajra (藏文，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：Remain Vajra)". Then, the Bhagavan, all the Tathagatas, saw the nature of the Vajra on the circle of the moon. This is the perfect enlightenment from abiding in the Dharmakaya, becoming a Buddha. Then, by the body, speech, and mind of all the Tathagatas pervading all the space, and by the blessings of all the Tathagatas, the Vajra of the Bodhisattva entered into it. This is the perfect enlightenment from being steadfast. All the Tathagatas empowered him with the name Vajradhatu. Then, the Bodhisattva Vajradhatu said, "Bhagavan, I have seen well the body of all the Tathagatas." Again, he taught, "Great Bodhisattva, therefore, contemplate the Bodhisattva Vajra, the body of the Buddha endowed with all the supreme aspects, and diligently recite this naturally accomplished mantra: Oṃ Yathā Sarva Tathāgata Aham (藏文，梵文天城体：ओँ यथा सर्व तथागत अहम्，梵文罗马拟音：oṃ yathā sarva tathāgata aham，汉语字面意思：Om, Thus, All, Tathagata, I)." It is the perfect enlightenment from becoming the body of a Buddha. Then, the great Bodhisattva Samantabhadra, having perfectly attained Buddhahood, prostrated to all the Tathagatas and prayed thus: "Bhagavan, all the Tathagatas, please bless me and make this perfect enlightenment steadfast." Then, all the Tathagatas remained in his four places and stayed there. Thus, the power of blessing the Alaya consciousness as the mirror-like wisdom is the immovable Tathagata. Thus it is also said: "The great accumulation of merit and wisdom is said to be perfect like the moon." Thus it is said. The power of blessing the afflicted mind as the wisdom of equality is the Bhagavan Ratnasambhava. The mind's consciousness
Chinese
以妙观察智加持之威力，世尊无量寿。以五门之相识之事业成就之智慧加持之威力，必定成就。如是小劳作亦应趣入加持为具足一切相之最胜智慧之身。如是了知加持亦将现证成佛。以现量了知者，大圆满之瑜伽士们，以现量之方式现证成佛，此乃唯为此续部所说。如父母之胜义谛与世俗菩提心等，于其他续部之境，若为从文字转成心间字之种子字，此续之文字，从一开始即显示为成佛之自性等等，如是众多。如是行持亦将现证成佛。彼有四种殊胜之了悟，然亦有非殊胜之伴侣。彼应知为事部（克哩雅，梵文：Kriyā，天城体：क्रिया，梵文罗马拟音：kriyā，行为），声闻与独觉。彼殊胜乃最胜。此亦有差别，初二住于因，后二住于果。是故，若上师为最初心之瑜伽士们开示二果，则二者将成平等，此乃实事。又，于一切秘密续部中，四瑜伽皆圆满生起，然仅以多少而安立。一切者，乃从四种殊胜之了悟而说。现证王之义为，于轮回与涅槃之法自在，乃法身之自性。反驳：若无论修何皆相同，则何需众多续部与众多乘之差别？若谓一者即可，彼乃由众生之意乐，业缘与福德之力量而各自分别。若问此四殊胜相同否，彼于果位之时相同，然于因位，修持有远近。成佛之后，以四平等之力量而相同。若成佛之后仍不相同，则不成一切相智之智慧，不成无分别之智慧。
English
By the power of blessing into the wisdom of discriminating awareness, the Bhagavan Amitayus. By the power of blessing the accomplishment of the activity of knowing the aspects of the five gates into the wisdom of accomplishment, it will definitely be accomplished. Such a small effort should also be applied to blessing into the body of wisdom endowed with all the supreme aspects. Understanding that it is blessed in this way will also lead to complete enlightenment. Those who realize through direct perception, the yogis of the Great Perfection, attain complete enlightenment through direct perception. This is taught exclusively in this tantra. Like the ultimate and conventional bodhicitta of the father and mother, and in the context of other tantras, if it is a seed syllable that transforms from a letter into a heart-mark, the letters of this tantra, from the very beginning, are shown to be the nature of enlightenment, and so on, in many ways. By practicing in this way, one will also attain complete enlightenment. There are four excellent realizations, but there are also non-excellent companions to them. These should be understood as Kriya (藏文：ཀྲྀ་ཡ་，梵文：Kriyā，天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行为), Shravakas, and Pratyekabuddhas. That which is excellent is the supreme. There is also a difference here: the first two abide in the cause, and the last two abide in the result. Therefore, if the teacher shows the two results to the yogis of the first mind, the two will become equal. This is the reality. Moreover, in all secret tantras, the four yogas arise completely, but they are designated only by the amount of emphasis. "All" refers to the four kinds of excellent realizations. "Perfect King" means to have dominion over the dharmas of samsara and nirvana, which is the nature of the Dharmakaya. Objection: If it is the same no matter what one practices, then why are there so many tantras and so many differences in vehicles? If one is sufficient, it is because sentient beings have different inclinations, karmic connections, and merit. If you ask whether these four excellences are the same, they are the same at the time of the result, but in the cause, the distance of practice is near or far. After becoming a Buddha, they are the same by the power of the four equalities. If they are not the same even after becoming a Buddha, then one will not become the wisdom of all-knowing, and one will not become the wisdom of non-discrimination.
Chinese
地也不能转变为无分别的智慧。如果法界也不能转变为法界，那么这在一切方面都是不可能的。因此，一切相智也不能转变为习气，无分别的智慧也不会转变为二相，所以在果位时是相同的。其中，唯一的因是经部的宗派和般若波罗蜜多的法性。而且，这是不居于此处的加持之自性的意趣。如果吉祥的《真实摄续》等是独立的论典，那么此处不居于此的是大瑜伽的论典。文字的论典和现证的论典二者中，现证的论典应当理解为是此续的总义。文字之法虽然也已完全安住，但特别地，智慧的文字是嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），法界的种子是穆（藏文：མཱུྃ，梵文天城体：मु，梵文罗马拟音：mūṃ，汉语字面意思：穆），菩提心之自性是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），这三者聚集，在此处世尊也顺便宣说了：肢体、根、识蕴的一切，应知转变为嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。应观想圆满的坛城，或者观想忿怒的坛城。这样宣说了。肢体不是指身体的肢体，而是指金刚蕴的肢体。根是指眼等六根。识是指彼之六识，以及阿赖耶识菩提心。以“一切”之语也应包括其余的一切。如是，所有这些都不观待其他的相。应知智慧的种子字是嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。这样宣说了，意为应观想文字嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是五种智慧的自性，与蕴、界、处无别。在身语意和合之时，为了自他一切有情，身语意三者无别，应和合为身语意的自性。嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）本身也是生起自性大圆满坛城的因，所以应观想为圆满的坛城。意为从五种智慧的差别中，生起并聚集大圆满的坛城。又为了在其他情况下也出现不同的差别，或者
English
The earth also will not transform into non-conceptual wisdom. If the Dharmadhatu also does not transform into the Dharmadhatu, then that is impossible in every way. Therefore, the wisdom of all aspects will not transform into habitual tendencies, and non-conceptual wisdom will not transform into duality, so they are the same at the time of fruition. Among them, the single cause is the Sutra Vehicle and the nature of the Perfection of Wisdom itself. Moreover, this is the intention of the blessing of non-abiding itself. If the glorious Tattvasamgraha, etc., are separate treatises, then the non-abiding here is the treatise of Mahayoga. Among the textual treatise and the direct perception treatise, the direct perception treatise should be understood as the general meaning of this tantra. Although the textual method is also completely established, especially, the wisdom syllable is Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the seed of the Dharmadhatu is Mūṃ (藏文：མཱུྃ，梵文天城体：मु，梵文罗马拟音：mūṃ，汉语字面意思：穆), and the nature of Bodhicitta is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), these three are gathered, and here the Bhagavan also incidentally spoke: All the limbs, faculties, and consciousnesses should be known to transform into Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Meditate on the complete mandala itself, or meditate on the wrathful mandala. Thus it was spoken. The limbs are not spoken of as the limbs of the body, but as the limbs of the Vajra Skandha. The faculties are the six, such as the eye. The consciousnesses are the six consciousnesses thereof, and the Alaya consciousness, Bodhicitta. By the word "all," all the rest should also be included. Thus, all of these do not look to other aspects. The seed syllable of wisdom should be known as Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Thus it was spoken, meaning that one should meditate on the syllable Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) as the nature of the five wisdoms, inseparable from the skandhas, elements, and sources. At the time of the union of body, speech, and mind, for the sake of oneself and all sentient beings, the three, body, speech, and mind, are inseparable, and one should unite them into the nature of body, speech, and mind. Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) itself is also the cause of the arising of the mandala of the Great Perfection of Nature, so one should meditate on it as the complete mandala itself. It means that from the distinctions of the five wisdoms, the mandala of the Great Perfection arises and gathers. Also, because other distinctions arise in other situations, or
Chinese
在自性中认识之后，如果享用五种欲望功德的天女，那么伟大的功德，稀有奇妙，也能使普贤王如来的坛城欢喜。如是说：以饮食之手印，成就如意身与甘露。如是说。为了语之明咒完全清净，又说：从续部中产生的歌和具有意义的词语的一切形态，都是菩提心自性智慧的字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），是所有如来心金刚的体性，那是五种智慧的体性。空行母的怛特罗中如是说，应当如是了知。如果以圣者坛城一切中所说的歌和具有意义的词语来赞颂，则使稀有出现的坛城欢喜。如是说。为了身体的所触完全清净，又说：也称为舞蹈，用脚跳舞和用手做的一切舞蹈，也是所有如来的心的体性。在菩提心自性智慧的字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中认识之后，即使供养圣者的一切坛城，以及自己眷属的受用，也是如此。所谓的供云，其意义不仅限于此，对于外在所取的境的一切形态，在所有如来的心金刚的体性菩提心自性智慧的字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中认识之后，如果供养内外秘密的一切坛城，则使稀有出现的坛城欢喜。如是说。舞蹈等等的意义，也在后来的续部中广说，此处因为害怕繁多。那是称为一切结合。现在要解释元音和辅音的意义。又为何如来说示这大贪欲的论典呢？那是以共同和特殊两种方式来说示的。从共同方面来说，为了调伏欲界的有情被欲望的贪欲所缠绕，以及大自在天和女神乌玛两人沉醉于欲望的贪欲，如来