English
The former meaning and the latter reasoning should be combined in order. It can also be called: the sutra that gathers all the intentions of the perfectly enlightened Buddhas, unmixed and completely perfect. Because all fruits are complete, it can also be called: the essence of meaning. Because it shows that innate wisdom is spontaneously accomplished, it can also be called: the Vajra Arrangement Tantra. Because it definitely prophesies forty yogas, etc., it can also be called: the accomplishment of yoga or the prophecy of the completion of the activities of the path. Because all the teachings of cause and effect are gathered here, it can also be called: the Sutra of Universal Gathering of Intelligence. Because it personally demonstrates the intention that ascertains the essence of all dharmas, it can also be called: the Great Vehicle Manifest Realization. Because all views of the world and beyond are perfected here, it can also be called: the Arrangement of the Aspects of Dharma. Because it shows the arising of secret mantras at the time of the twelve links of dependent origination, it can also be called: the Sutra Showing the Arising of the Great Vehicle. If asked, what are the reasons for these? Lord of Lanka, because those Tathagata saints certainly do not possess an intention that is different from the three mandalas, therefore, the name of the signifier is established on the signified; and the realm of practice of the perfectly enlightened Buddha and the pure tantras is not a realm that others can reach; and from the causeless, insubstantial dharmadhatu, all the fruits of dharma arise, and if realized, then the omniscient enlightenment arises, therefore it is secret wisdom; and the supreme teacher of the five Buddha bodies, all of whose wisdom is arranged completely without mixture; and like this, whatever is certain in the mind is a prophecy of the yoga of the fruit; and here, the intentions of the saints are all gathered or assembled; and this supreme, unsurpassed meaning is directly realized and attained to enlightenment by the saintly Buddhas; and whatever secrets of body, speech, and mind are arranged without mixture in the nature of dharma; and in the stages of the twelve links of dependent origination, it must definitely arise before and arise later. The detailed meaning of those is as explained before. The second part is divided into two: brief explanation, extensive explanation.
Chinese
解释文字。第一部分，从“楞伽之主”到“成为一个经”，这段话表明，称呼“楞伽之主”后，如果询问汇集为十个要点的教导是什么，那就是汇集为所教导的十个要点。这些要点的类别是这样的：根本续第二品所说的瑜伽的十个教导要点，在这里将通过每一品来详细解释。就像那里面所说的那样：犹如肥沃的土地上，依靠播种的种子，成熟六种果实，像维持生命的命根一样。作为一切法性的基础，依靠这个誓言，成就的经验成熟，是善良的命根，是神圣的。这个教导是誓言，作为一切教导的基础，应该习惯，非常珍贵。如是说，应该教导以根本誓言来把握基础，这出自这一品。同样地，犹如觉知的木偶，被束缚的绳索捆绑，解开后轻易变得清净，无论什么都无碍地行走一样。心的觉知能力，被无明的束缚捆绑，通过解脱听闻之门，知识的血脉全部解脱，无碍地行走。这是解脱无明血脉的，应该束缚的解脱，从血脉中解脱的教导，应该习惯，非常珍贵。如是说，应该教导通过听闻来解脱血脉，这是第七品。例如，蜜蜂寻找孔洞，到处进入和出现，对于自己应该进入的孔洞，确定地进入和停留一样。瑜伽寻找意义的踪迹，顺应有什么样的行为方式来收集。进入观察之门，进行考察和比较，在没有错误的确定中观上。为了断定法性意义的踪迹，从一切门径进行比较，是应该教导的要点，应该习惯，非常珍贵。如是说，应该教导从一切门径进行比较来区分，这是第八品。例如，在高山的顶峰上，不懈怠地努力攀登，到达高处并压倒顶峰，了解地方并精通道路。同样，在智慧的高山上，不懈怠地听闻和思考。
English
Explanation of the text. The first part, from "Lord of Lanka" to "become one sutra," indicates that after calling "Lord of Lanka," if asked what is the teaching that is gathered into ten points, it is the ten points of what is taught. The categories of these points are as follows: the ten points of yogic teachings spoken of in the second chapter of the Root Tantra, which will be explained in detail here through each chapter. Just as it says there: Just as on fertile ground, relying on the sown seed, six fruits ripen, like the life force that sustains life. As the basis of all dharmata, relying on this samaya, the experience of accomplishment ripens, it is the virtuous life force, it is sacred. This teaching is the samaya, as the basis of all teachings, one should become accustomed to it, it is very precious. As it is said, one should be taught to grasp the foundation with the root samaya, which comes from this very chapter. Similarly, just as a sentient puppet, bound by a binding rope, becomes easily purified when untied, and walks unimpeded in anything. The sentient faculty of the mind, bound by the bondage of ignorance, through the door of liberation through hearing, the lineage of knowledge is completely liberated, and walks unimpeded. This is the liberation of the lineage of ignorance, the liberation that should be bound, the teaching of liberation from the lineage, one should become accustomed to it, it is very precious. As it is said, one should be taught to liberate the lineage through hearing, this is the seventh chapter. For example, a bee searching for holes, entering and appearing everywhere, just as it definitely enters and stays in the hole it should enter. Yoga searches for the traces of meaning, adapting to whatever way of acting there is to gather. Entering the door of observation, examining and comparing, in the certain Madhyamaka without error. In order to determine the traces of the meaning of dharmata, comparing from all paths, is the point that should be taught, one should become accustomed to it, it is very precious. As it is said, one should be taught to distinguish by comparing from all paths, this is the eighth chapter. For example, on the peak of a high mountain, if one strives to climb without laziness, reaching a high place and overwhelming the peak, understanding the place and mastering the path. Similarly, on the high mountain of wisdom, if one listens and thinks without laziness.
Chinese
如同殊胜般若度，智者之智慧无量。于义精通之事，乃殊胜之修学。对此广大智慧，应极珍视勤修习。如是说。应修学殊胜智者之行，以达究竟，此为第四十九品。 如何王族血脉生，众人之主立为君。以轮宝等珍宝，如是获得统治一切。如是瑜伽血脉生，立正法之主为君。以手印等大标识，次第行于一切之先。此乃权力的差别，于地次第生起之，以精进之力行进，修学之究竟。应极珍视勤修习。如是说。应以次第权力行进，修学聚集一切权力，此为第七十品。 如何大象入水中，无有犹豫与障碍，以欢喜受用之姿态，如是不退转而至彼岸。瑜伽士决定修行之意，入于苦行之海中，以精进修习之姿态，无有执着而舍弃。乃修学之究竟。于殊胜之行持修学，应极珍视勤修习。如是说。应修学以行持舍弃，此为第七十一品。 如何大鹏鸟翱翔于空，以翅膀之力截断天空，纵然险峻峡谷与无尽江河，亦如翅膀之波涛尽收于下。瑜伽士于等性中翱翔，纵然无尽之大乘行门，亦以平等大义，以见解之波涛而决断。此乃希望与疑虑之，断除疑惑之见地，于义之心之见地，此等修学应勤修。如是说。应以决断之见地而断除，修学断除地界，此为第七十二品。 譬如于海中取宝之人，从蛇与鳄鱼及蜂等，种种恶毒之痛苦，历经艰难而成就。如是瑜伽士寻求安乐，破除分别念、昏沉、掉举之敌，此等难以摧毁之业，若能历经艰难，则能获得安乐。此乃殊胜三摩地
English
Like the supreme Prajnaparamita, the wisdom of the wise is immeasurable. To be skilled in meaning is the supreme learning. This great wisdom should be cherished and diligently practiced. As it is said. One should learn to act like a supreme wise person to reach the ultimate, this is the forty-ninth chapter. How the royal lineage arises, the lord of the many is established as king. With precious jewels such as the wheel, thus obtaining dominion over all. Likewise, the lineage of yoga arises, establishing the lord of Dharma as king. With great symbols such as mudras, proceeding in order before all. This is the distinction of power, arising in order on the earth, progressing with the power of diligence, the culmination of learning. Should cherish and diligently practice. As it is said. One should progress with the power of order, learning to gather all powers, this is the seventieth chapter. How an elephant enters the water, without hesitation or obstruction, with a joyful and enjoying manner, thus without turning back to the other shore. The yogi's mind determined to practice, enters the ocean of asceticism, in the manner of diligently practicing great power, without attachment, abandoning. It is the culmination of learning. In the supreme practice of learning, one should cherish and diligently practice. As it is said. One should learn to abandon through practice, this is the seventy-first chapter. How the great Garuda soars in the sky, cutting through the sky with the power of its wings, even if there are steep valleys and endless rivers, all are contained under the waves of its wings. The yogi soars in equality, even if there are endless Mahayana practices, with the great meaning of equality, the waves of view cut through. This is of hope and doubt, the view that cuts through doubt, the view of the mind on meaning, these learnings should be diligently practiced. As it is said. One should cut through with the decisive view, learning to cut through the earth, this is the seventy-second chapter. For example, a person taking treasure in the sea, from snakes and crocodiles and bees, all kinds of poisonous sufferings, achieves after experiencing difficulties. Likewise, the yogi seeking happiness, destroys the enemies of discursive thoughts, dullness, excitement, this difficult to destroy karma, if one can experience difficulties, one can obtain happiness. This is the supreme samadhi
Chinese
如是。修习之学，心所习之业，亲近之事极珍贵。如是说。修习以三摩地受持，于悟境之体验应修习，此为第三品。犹如黑暗、毒药与物质，转化为药物、墨水与黄金，无有炼金术诀窍之人，以种种艰难之大事，虽受诸苦亦不能成。何人若具诀窍，以毫不费力之方式，如转化药物墨水为黄金般，成就大瑜伽之义，若无俱生转位之诀窍，纵然勤苦亦不能成就。谁见此心之秘密，彼等即具诀窍者，无论所欲之最胜义为何，彼等皆能毫不费力地成就。凡所作皆为成办诸义，以具诀窍者能成办之故，凡诸义之成就，此等修习极为珍贵。如是说。于以诀窍成办诸义精通者，应修习以令费力减少，此为第四品。譬如常游走之人，若欲前往所欲之境，境之相貌虽无边，然行进之路仅有一处。如是不可思议之，虽说八万四千法，然乃引导调伏之语，所思之境实为一。将诸义归纳为一之，应修习之殊胜法，以必定无有二之故，此等应勤修。如是说。于将经义归纳为一应修习，此为第五品明示。彼等乃秘密真言大秘密之十种修习边际。于彼等修习勤修之功德亦，如前所说。若于此修习勤修，则熟习之功德无边，以熟习故于道精通。真言之大功德亦，将获得稀有之成就。如是等等，总与别之必要甚多。第二有十，以根本誓言摄持如土地肥沃般宣说。以听闻续部解脱如解开锁链般宣说。从一切门比较而汇集要点如蜜蜂寻觅蜂巢般
English
Thus it is. The learning of practice, the deeds to be accustomed to by the mind, the matter of intimacy is extremely precious. As it is said. Practice by taking hold with samadhi, one should practice the experience of realization, this is the third chapter. Just as darkness, poison, and substances, are transformed into medicine, ink, and gold, without the secret instructions of alchemy, a person with various great and difficult tasks, even if suffering is endured, it will not be accomplished. Whoever possesses the secret instructions, in a manner without effort, just as transforming medicine and ink into gold, accomplishing the meaning of great yoga, without the secret instructions for the transformation of the basis, even if one exerts effort, it will not be accomplished. Whoever sees this secret of the mind, those are the ones who possess the secret instructions, whatever the supreme meaning of desire may be, those will be accomplished without effort. Whatever is done to accomplish meanings, because it is accomplished by those with secret instructions, whatever the accomplishment of meanings, these practices are extremely precious. As it is said. One who is skilled in accomplishing meanings with secret instructions should practice to reduce effort, this is the fourth chapter. For example, a person who constantly travels, if they wish to go to a desired place, although the appearances of the place are limitless, the path to travel is only one place. Likewise, the inconceivable, although eighty-four thousand teachings are taught, they are words of guidance and taming, the object of thought is truly one. That which gathers all meanings into one, the supreme thing to be practiced, because there is definitely no other, these should be diligently practiced. As it is said. One should practice gathering the meaning of the sutras into one, this is clearly shown by the fifth chapter. These are the ten limits of practice of the great secret of secret mantra. Also, the merits of diligently practicing those practices, as previously said. If one diligently practices this practice, then the merits of familiarity are limitless, because of familiarity one becomes skilled on the path. Also, the great merit of mantra, one will obtain a rare accomplishment. Thus and so on, there are very many general and specific necessities. The second has ten, holding the root vows is explained like fertile ground. Liberation by hearing the tantras is explained like unlocking a chain. Comparing from all doors and gathering the essential points like a bee searching for a honeycomb