English
The statement about "ground" is how the retinue of the past realized it, that is, relying on seeing the meaning to establish the name. For example, when the Lord of Secrets understood the meaning of his own tantra and explained it to the retinue, he called it "Guhyagarbha Tantra," because the name was established based on seeing the meaning. For those who came before, the name contained all the words and meanings completely, and there is no contradiction in realizing it in an instant. As it is said in the ocean: "Eliminating all obscurations, for those to be tamed, it manifests in an instant." For this reason. Afterwards, understanding the meaning based on the name means understanding only the terminology of the three: ground, path, and result. Because the name can only represent the meaning, it is a name. For example, when the word "vase" is spoken, although it only understands the object that can perform the function of bulging belly, shrinking bottom, and holding water, it does not cover the special characteristics such as golden vase. Third, in Thugthig it says: "The first symbol has three names." And in Khokzhung it says: "It is known as excellent name, term, and name." Therefore, from this tantra, it is known as the three symbols of tantra, agama, and upadesha. Some say that there is no reason why the names of tantra and agama are not mentioned at the beginning of the book, but only the name of upadesha is mentioned. The answer to this is that even in Mahayoga, there are three internal divisions of tantra, agama, and upadesha, or the three tantras of father, mother, and non-dual. This tantra is the Anuyoga of Maha, which shows the non-duality of skillful means and wisdom, and for this key point, the name of upadesha is mentioned. Fourth, some say that this tantra was not translated from India, because Sanskrit is not mentioned at the beginning. The answer to this is divided into refuting others' answers and establishing one's own answer. First, some say that if there is no Sanskrit at all, it is unreasonable to translate it into Tibetan, so the word "Tibetan" implicitly implies the existence of Sanskrit. This statement is unreasonable, because Tibetan can be mixed with Chinese and other languages, so it cannot be proved to be Indian, and in the treatises composed by Tibetans, Sanskrit can also be implicitly mixed, so it will lead to faults such as being Indian. Second, establishing one's own answer is that the absence of Sanskrit here does not necessarily mean that it is a translation of Tibetan, because many treatises composed by Tibetans also use Sanskrit at the beginning, but this does not
Chinese
就像不会变成印度（的语言）一样。另外，仅仅头部没有提到印度的语言就会变成藏语吗？两种语言都没有提到就会变成藏语吗？如果像第一种情况那样，从中国翻译过来的那些法，是所立宗，会变成藏语，因为头部没有提到它。如果像第二种情况那样，印度的那些范本，是所立宗，会变成藏语，因为头部没有提到那两者。另外，这部伟大的续部之王，是所立宗，你远离了会变成藏语的过失，因为你被广为人知的印度大班智达们广泛地解释过。而且，在毗湿瓦蜜多罗所著的《密集金刚》的注释中，也引用了很多这部续部的教证。后来，从发现的印度范本中，塔洛·尼玛坚赞和果洛·勋努贝等圆满具足的大学者们也进行了翻译。在解释《名号圆满续》的意义时，为了不侵犯导师的权威，有头部意义的礼敬和为了容易理解教诲的意义，有确定正文意义两种。第一种是：顶礼薄伽梵吉祥普贤王如来。这有三种：语言意义、词语意义、遣除诤论。第一种是：如果与四句作联系，那么是谁在顶礼呢？是结集者秘密主。向谁顶礼呢？向续部的导师薄伽梵吉祥普贤王如来。在什么时候顶礼呢？是结集者在密严刹土首先结集意续，然后到人间结集为文字的时候。以什么方式顶礼呢？有上等的见解衡量，中等的修习习惯，下等的信敬三种礼敬，这是结集者的礼敬，所以是第一种。第二，如果详细解释词语的意义，在《维玛拉》的《小释》中说：在平等性的法界中，四魔自然调伏。具有手印的自性，圆满具备二资粮。超越有无边，是自他一切的吉祥。一切自性证悟和慈悲善良。普贤，天神中的天神，您无有分别。以证悟和恭敬，完全地顶礼。如果将所说的意义归纳为要义，导师普贤王如来，是所立宗。您的名字被称为薄伽梵，那是在法性平等性的法界中，四魔自然清净
English
Just like it won't become Indian (language). Furthermore, does it become Tibetan if only the head doesn't mention the Indian language? Does it become Tibetan if neither language is mentioned? If it's like the first case, those dharmas translated from China are the subject, it would become Tibetan, because it's not mentioned in the head. If it's like the second case, those Indian manuscripts are the subject, it would become Tibetan, because neither of them is mentioned in the head. Furthermore, this great King of Tantras is the subject, you are free from the fault of becoming Tibetan, because you have been widely explained by the well-known Indian great paṇḍitas. Moreover, in the commentary on the Guhyasamāja by Viśvamitra, many quotes from this tantra are also cited. Later, from the discovered Indian manuscripts, Tharlo Nyima Gyaltsen and Gos Lotsawa Zhonnu Pal and other fully accomplished great translators of the Buddha's teachings also made translations. In explaining the meaning of the *Tantra of Complete Names*, in order not to infringe upon the authority of the teacher, there are the prostration of the head meaning and, in order to easily understand the meaning of the teachings, there are the two of establishing the meaning of the text. The first is: Homage to the Bhagavan Glorious Samantabhadra. This has three: the meaning of the words, the meaning of the terms, and refuting disputes. The first is: If connected with the four limits of the agent, then who prostrates? The collector, the Lord of Secrets. To whom? To the teacher of the tantra, the Bhagavan Glorious Samantabhadra. When? When the collector first collected the mind tantra in Akanishta, and then collected it into words in the human realm. How to prostrate? There are three prostrations: the superior measuring of view, the intermediate habituation of meditation, and the inferior faith and respect. This is the prostration of the collector, so it is the first. Second, if the meaning of the words is explained in detail, in the *Vimala*, in the *Small Commentary*: In the realm of equality, the four maras are naturally subdued. Possessing the nature of mudra, fully endowed with the two accumulations. Transcending the limits of existence and non-existence, the glory of self and others. All nature realized and compassionate goodness. Samantabhadra, god of gods, you are inseparable. With realization and reverence, I prostrate completely. If the meaning of what is said is summarized into the essence, the teacher Samantabhadra is the subject. Your name is called Bhagavan, that is, in the realm of the equality of dharmata, the four maras are naturally purified.
Chinese
因此，这是战胜四魔的名号。因为作为原因的烦恼的相状在自身消解，所以不取作为结果的近取蕴。如果不取蕴，就能切断生死和天子魔的障碍，因此无法阻挡。就像《广大经》中所说：烦恼自身完全清净，五蕴自身现证成佛，自性是天神的坛城，安住于无生死的永恒之处。因此，这是有法，称呼你的名字为“具”，这是功德之名。一般来说，bhagavan（薄伽梵）这个词中的bhaga（薄伽）不仅表示战胜，而且在另一种意义上，也解释为具有六种福分或善妙。如《桑布扎续》中所说：自在与美貌，光辉与名声与智慧，勤奋圆满具足者，称其为福分。因此，这是有法，此时是具足二资粮圆满功德之名。因为法身的印契是智慧资粮，色身的印契是福德资粮圆满，所以五身等功德自然具足于自证智慧中。如《金刚次第》中所说：五身等功德，超越言说。那么，超越的意义是什么呢？那是《律经》中所说：超胜于世间薄伽梵，加上“超越”作为尊称。bhaga（薄伽）这个词表示存在和走向恐怖，超越这些即是薄伽梵。这里，“超越”这个名号，这是有法，是体性的名号。因为法身无生，所以超越有边的极端；色身无灭，所以超越无边的极端。因此，是超越一切戏论相状的意义。就像《华严经》中所说：超越一切戏论的，薄伽梵是虚空寂静。以及《金刚次第》中所说：自己的本性无法指示。因此，又是那个有法，称你为“吉祥”，那是伟大的体性。因为自性任运成就的吉祥之基，法界极其无垢，这本身显现出来，结果是法身证悟是自己的吉祥，色身大悲是他人的吉祥。就像《金刚
English
Therefore, it is the name of conquering the four maras. Because the characteristics of afflictions as the cause dissolve in their own place, the aggregates of taking as the result are not taken. If that is not taken, it cuts off the barriers of birth and death and the maras of the gods, so it cannot be stopped. Likewise, it is said in the Extensive Sutra: "Afflictions themselves are completely purified, the five aggregates themselves are manifestly enlightened, the self is the mandala of the gods, abiding in the eternal place without birth and death." Therefore, this is the subject, calling your name "Possessed" is a name of qualities. In general, the word bhaga in bhagavan not only means conquering, but in another sense, it is also explained as having six fortunes or perfections. As it is said in the Sambuti Tantra: "Mastery and beauty, splendor and fame and wisdom, diligence and perfection are possessed, the sixth is called fortune." Therefore, this is the subject, at this time it is the name of possessing the perfect qualities of the two accumulations. Because the seal of the Dharmakaya is the accumulation of wisdom, and the seal of the Rupakaya is the accumulation of merit is complete, the qualities such as the five bodies are naturally possessed in the self-aware wisdom. As it is said in the Vajra Sequence: "The qualities such as the five bodies are beyond expression." Then, what is the meaning of "beyond"? That is what is said in the Vinaya Sutra: "Superior to the worldly bhagavan, adding 'beyond' as an honorific." The word bhaga means existence and going to terror, beyond these is bhagavan. Here, the name "beyond" is the name of the essence. Because the Dharmakaya is unborn, it transcends the extreme of existence; because the Rupakaya is unceasing, it transcends the extreme of non-existence. Therefore, it is the meaning of transcending all the characteristics of elaboration. Just as it is said in the Avatamsaka Sutra: "Transcending all elaborations, the bhagavan is the sky of peace." And as it is said in the Vajra Sequence: "One's own nature cannot be shown." Therefore, again, that is the subject, calling you "Glorious" is the nature of greatness. Because the basis of spontaneously accomplished glory, the Dharmadhatu is extremely immaculate, that itself manifests, the result is that the Dharmakaya realization is one's own glory, and the Rupakaya compassion is the glory of others. Just like the Vajra
Chinese
从“自性显现，圆满一切希望”等语句来看，导师六种姓者，称您为普贤，那是您自性的名称，因为您已证悟轮回涅槃一切法无缚无脱的自性，故行境完全清净。正如经中所说：“一切所有诸法，非佛陀之外。”又，彼法性，您是普贤，因为安住于原始成佛之法性是自性普贤，证悟彼之功德显现是证悟普贤，由此显现色身的慈悲是慈悲普贤。又，彼法性，您是普贤，因为您是为众生在一切方时赐予暂时和究竟之善乐的作者。如《后经》所说：“于十方一切世间，赐予增上决定胜，是谓普贤。”“于”字是表示礼敬之境的格助词，意为结集者金刚手以证悟自与导师之心无二的方式顶礼。如《现观庄严论释》中说：“彼等共同者以身语意三门各自观待而礼敬，实乃极相违背，将缩短寿命。于此稀有之乘中，将普贤与明智无二衡量即是礼敬，如油倒入油中。”又如《次第五论》中说：“如水入水，如油入油，自以自之智慧满，善见何者于此礼。”第三，破除诤论：立诤与破除。初者：有人说，开头所说的礼敬是译师的译文，不是结集者的礼敬，因为结集者之语是“此时宣说之时”以下。二者，破除彼：那么结集者在结集佛语之初，没有对自己导师作赞颂礼敬，因为彼立宗合理。若许，则彼有，因为别解脱经的结集
English
From phrases such as "Manifesting nature, fulfilling all hopes," the teacher of the six lineages, you are called Samantabhadra, which is the name of your own nature, because you have realized the nature of all phenomena of samsara and nirvana, free from bondage and liberation, therefore the realm of activity is completely pure. As it is said in this very text: "All phenomena without exception, are none other than the Buddha himself." Again, that Dharmata, you are Samantabhadra, because abiding in the Dharmata of primordial Buddhahood is the nature Samantabhadra, the manifestation of the qualities of realizing that is the realization Samantabhadra, and the compassion that manifests the form body from that is the compassion Samantabhadra. Again, that Dharmata, you are Samantabhadra, because you are the one who bestows the good and happiness, both temporary and ultimate, to beings in all directions and times. As it is said in the Later Tantra: "In all the worlds of the ten directions, bestowing higher realms and definite goodness, is called Samantabhadra." The word "to" is a case marker indicating the object of veneration, meaning that the compiler, Vajrapani, prostrates with the realization that his own mind and the teacher's mind are non-dual. As it is said in the commentary on the Abhisamayalankara: "Those common ones who pay homage by looking at the three doors of body, speech, and mind separately are extremely contradictory and will shorten their lives. In this wondrous vehicle, measuring Samantabhadra and awareness as non-dual is said to be homage, like pouring oil into oil." And as it is said in the Five Steps: "Just as water is placed in water, just as oil is placed in oil, one's own wisdom fills one's self, whatever is well seen, here I prostrate." Third, refuting the dispute: establishing the dispute and refuting it. The first is: Someone says that the homage mentioned at the beginning is a translation by the translator, not the homage of the compiler, because the compiler's words are from "At the time of this explanation" onwards. The second is to refute it: Then the compiler did not offer praise and homage to his teacher at the beginning of compiling the Buddha's words, because that assertion is valid. If you accept that, then it follows that it exists, because the compilation of the Vinaya Sutra