Chinese
也称为地。也称为意义之精华。也称为金刚庄严续。也称为瑜伽成就之圣教。也称为普集智慧之经。也称为大乘现观。也称为法之名相庄严。也称为大乘生起之理所示经。何以故？因为不离于楞伽之主所思，以及非为行境且一切生于无有，以及其智慧之圆满庄严，以及如是决定者于瑜伽中作授记，以及于此处一切汇集，以及圣者之现观，以及于何者不离而庄严，以及于十二处决定生起之故。如是说。如是与理相合而说，则令人信服。如何呢？通达如实之基已至究竟，故对所化显现异体之胜者轮之意趣乃是：心之坛城自性光明。若如实观察彼真如，则无有，若思之则显现，然因未完全具备功德，故难为行者之思所及之大智慧，此即是于三时中不动摇者。于彼有几许之意趣，以及一切百万俱胝之三摩地门皆任运圆满，故亦说为意趣汇集。因胜者轮不离彼意趣之故，是为第一名称之义。意义之实相乃是：因为是所知与所修一切之自性之故。虽离于所缘之行境，然于一切见与果中皆自显现且自生，故成为意义之精华或根本，是为第二名称之义。无二之大智慧，因远离刹那刹那生起之境一切，故从根本上清净一切障碍之聚之如所有性。因一切如所有之智慧皆任运圆满，故亦是金刚庄严，是为第三名称之义。何者于大义中入瑜伽而安住且串习者，彼等获得如所有之甚深义，且获得成就之大把握
English
It is also called Earth. It is also called the Essence of Meaning. It is also called the Vajra Adornment Tantra. It is also called the Scripture of Yoga Accomplishment. It is also called the Sutra of the Gathering of All Wisdoms. It is also called the Realization of the Great Vehicle. It is also called the Arrangement of the Categories of Dharma. It is also called the Sutra Showing the Origin of the Great Vehicle. Why is that? Because it does not deviate from what the Lord of Lanka thought, and because all things arise from what is not an object of practice and from nothingness, and because of the complete adornment of its wisdom, and because what is certain is prophesied in yoga, and because everything is gathered here, and because of the realization of the holy ones, and because it is adorned without deviating from anything, and because it is certain to arise and occur in twelve stages. Thus it is said. In this way, speaking with reason makes it believable. How is it? The intention of the Victorious Wheel, which appears as different bodies to those to be tamed because of the complete realization of the basis as it is, is: the mandala of the mind is naturally luminous by its own nature. If that suchness is examined as it is, it is non-existent, but if thought about, it appears, but because it has not fully possessed the qualities, it is the great wisdom that is difficult for the minds of the travelers to touch, which is unmoving in the three times. There are as many intentions as there are in it, and all the hundred thousand gates of samadhi are spontaneously perfected, so it is also said to be the gathering of intentions. Because the Victorious Wheel does not deviate from that intention, it is the meaning of the first name. The reality of meaning is: because it is the nature of all that is to be known and all that is to be accomplished. Although it is separate from the object of focus, it self-arises and self-emerges in all views and results, so it becomes the essence or root of meaning, which is the meaning of the second name. The great non-dual wisdom is the suchness that purifies from the root all the aggregates of obscurations because it is separate from all the objects that arise in the continuum of moments. Because all the wisdom of suchness is spontaneously perfected, it is also the Vajra Arrangement, which is the meaning of the third name. Those who enter into yoga in the great meaning and abide and become accustomed to it, obtain the profound meaning of suchness, and obtain the great confidence of accomplishment.
Chinese
因此，预言帕纳圣人的化身。由于预言了五位摄政王等，所以是第四个名称。自然圆满的大乘是一切教言的精髓，因此是圣者之母，汇集了因果乘的一切意义。不使用邪道，各自清晰而不混淆，因为智慧的缘故，经部意义的伟大在此是独一无二的，所以成就了第五个名称。没有任何被抛弃和舍弃的自性，从显现和不显现的二边中解脱，密咒如其本然，即是真实的摩诃衍。如此甚深秘密的意义，圣者们在自证的显现中，证悟为超离对境，以无见之方式而见，此即是方法和意义二者，所以是第六个名称。因果乘，以及相似的邪见等，清晰而不混淆，因为在如其本然的自性中圆满，所以安置了包括能诠之文字在内的法的名相，这就是第七个名称的意义。这些是七个名称的类别，即顶髻的意义。如果从八个方面来说，在十二个阶段中，也因为显现了此不共之意义而圆满事业，所以也称为显示生起之方式。虽然七十五品经中如何显示十二生起之方式，但以次第和同时二者来理解和进入，所以要证实的，除了诸法之真如以外，没有其他显现。因此，如果将名称的差别归纳为八个或七个来显示，如实地理解其意义，就能完全理解三个坛城的意义而不混淆。那么，如果认为一般这部续中出现四个名称是重复的，那不是重复，第一品和第六十六品的名称，是预言传承续的名称，而且第一品的名称是译师放在开头的，第六十六品的名称，是秘密主亲自在马拉雅所说的。第四十八品：如来一切之大心，智慧精华具胜义，瑜伽大乘金刚总集教，聚集之众而
English
Therefore, it prophesies the incarnation of the noble Pana. Because it prophesies the five regents, etc., it is the fourth name. The spontaneously perfect Mahayana is the essence of all teachings, therefore it is the mother of the noble ones, gathering all the meanings of the causal vehicle. Without using the wrong path, each is clear and unconfused, because of wisdom, the greatness of the meaning of the Sutra is unique here, so the fifth name is accomplished. The nature of not abandoning or discarding anything is that it is liberated from the two extremes of appearance and non-appearance, and the mantra is as it is, which is the true Mahayana. Such a profound secret meaning is realized by the holy ones in the manifestation of self-awareness as transcending objects, seeing in a way that is invisible, this is both the method and the meaning, so it is the sixth name. The causal vehicle, and similar wrong views, etc., are clear and unconfused, because it is complete in its true nature, so the names of the Dharma including the expressing letters are arranged, which is the meaning of the seventh name. These are the seven categories of names, which is the meaning of the crown. If it is said from eight aspects, in the twelve stages, also because this uncommon meaning is manifested and the action is completed, it is also called showing the way of arising. Although the seventy-five chapters show how the twelve ways of arising are shown, they are understood and entered by both gradual and simultaneous, so what is to be realized is that nothing else appears other than the suchness of all things. Therefore, if the differences of names are summarized into eight or seven to show, by truly understanding its meaning, one can fully understand the meaning of the three mandalas without confusion. Then, if it is thought that the appearance of four names in this general tantra is repetitive, it is not repetitive, the names of the first and sixty-sixth chapters are the names of the tantra of the prophetic lineage, and the name of the first chapter was placed at the beginning by the translator, and the name of the sixty-sixth chapter was spoken by the secret lord himself in Malaya. Forty-eighth chapter: The great heart of all the Tathagatas, the essence of wisdom is endowed with the supreme meaning, the yoga Mahayana Vajra is the teaching of all gatherings, to the assembled gathering
Chinese
请广大宣说！还有，意义的安排、表征的嬉戏、秘密的定解、教敕的解释、正法的明镜、理性的根源、意旨总集、金刚广布的经典等，是加持生起续部的名称。前面的是请问之词，后面的是回答之词，即导师承诺宣说。第一卷，是指意义的卷和词句的卷两种，此处以词句为主，三百颂为一卷，显示其在数量上的最初位置。第二是顶礼，即顶礼薄伽梵、吉祥救度、大悲之王、极其解脱者。按照加持生起续，结集者金刚手向导师种姓之主供养赞颂，五种瑜伽达到究竟的大智慧是，一切事业已经完成，在自生智慧的体性中，一切法自显圆满的实相中安住，行境从本来清净，没有痛苦的种子，因此降伏烦恼之魔。因此，五蕴的体性不显现，降伏蕴之魔。对此，没有死亡迁变的法之变异，因此降伏死主之魔。对于这样的自性，没有阻碍丝毫显现，因此降伏天子之魔，故称为“薄伽”。安住于具足六种功德的伟大自性中，却超越一切边际而解脱，难以指示的实相即是大法身。如是安住于法身，三坛城的自性如实显现，因此证悟是自我的光辉。从其境界中不移动，成办所化三类的三乘之流四者究竟，因此成为伟大的救度者，是大悲他者的光辉，是化身的自性。其意旨，即是真如，在三时中没有生灭，自然、明亮、坦荡，如实地成办，大悲加持的相续不断之体性中，圆满具足威权的身之大王安住，即是报身。
English
Please explain extensively! Also, the arrangement of meaning, the play of symbols, the definitive understanding of secrets, the explanation of commands, the mirror of Dharma, the source of logic, the collection of all intentions, the scriptures of Vajra's extensive display, etc., are the names of the empowerment-arising tantra. The former is the word of inquiry, and the latter is the word of response, that is, the teacher promised to speak. The first chapter means that among the two chapters of meaning and chapters of words, here the words are the main, and three hundred shlokas are one chapter, showing its initial position in number. The second is prostration, that is, prostration to the Bhagavan, the glorious savior, the king of compassion, the extremely liberated one. According to the empowerment-arising tantra, the compiler Vajrapani offers praise to the master of the lineage. The great wisdom that has reached the end of the five yogas is that all activities have been completed, and in the nature of self-born wisdom, all dharmas reside in the reality of self-manifest perfection. The realm of practice is pure from the beginning, and there is no seed of suffering, therefore subduing the demon of afflictions. Therefore, the nature of the five aggregates does not appear, subduing the demon of the aggregates. For this, there is no change in the Dharma of death and transmigration, therefore subduing the demon of the Lord of Death. For such a nature, there is no obstacle to any appearance, therefore subduing the demon of the son of the gods, hence it is called "Bhagavan." Although residing in the great nature that possesses six excellent qualities, it transcends all boundaries and is liberated, and the reality that is difficult to indicate is the great Dharmakaya itself. Thus, residing in the Dharmakaya, the nature of the three mandalas is manifested as it is, therefore realization is the glory of the self. Without moving from its state, it accomplishes the ultimate of the four streams of the three vehicles that tame the three types of beings, therefore becoming the great savior, is the glory of the compassion of others, is the nature of the Nirmanakaya. Its intention, that is, Suchness, has no arising or ceasing in the three times, naturally, brightly, and openly, accomplishing according to the true meaning, in the nature of the uninterrupted continuity of the blessings of great compassion, the great king of the body who is fully endowed with power resides, that is the Sambhogakaya.
Chinese
哦。像这样本质上完全解脱的自性，本来就远离一切束缚，安住于殊胜方便的自性中，所以是无碍的。是本体和秘密身。五身圆满的自性就是普贤王如来大嘿汝嘎，是无与伦比的供养处。以不离彼者自身和一与多的方式来认知，是供养和顶礼的殊胜之处，所以不像以低劣的身语来信奉那样。另外，按照授记传承，具有智慧方便的集结者所宣说的士夫导师，以三门恭敬顶礼秘密主，这样来赞颂并供养。第二，论的意义分为二：根本续和解释续。第一部分有三：因缘开端，缘起引发，续的真实意义。第一部分有三：总的指示，详细的解释，支分的结尾。第一部分是：如是我语我，到如此分别语之间指示。从加持产生的角度来说，如是说，接近表示的是教法，也就是这个续本身。清楚地分别语是导师，在不同的刹土和处所，导师们进行分别语。我所听闻的是，来源开端的集结者金刚手亲自听闻，不同的身是五部，唯一的就是普贤王如来，以及十方诸佛也听闻，四身也各自听闻，所以以四种方式听闻，所听闻的是教法。时间是十二种出现方式的时间，以及四身所指示的四种时间，也就是在那个时机听闻的，这样来分别。从授记传承的角度来说，导师金刚手在不同的刹土，听闻自己的导师，然后对近处的人说，如是我语，朗卡面颈十个我所听闻的一个时候，释迦牟尼佛逝世后二十八年的时候，在这个人间听闻，写成文字后进行集结。这有六个名称，如是听闻，没有减少也没有增加，这样表示没有增损。如是我语我听闻，不是从其他地方