Chinese
说“以有眼者的加持”，这是对他人灌顶时说的。升座和火供的法事也需要那样做。因为念诵清净很难，为了消除那个过失，也要多做补缺的火供。观想在自己头顶上方一肘高的月亮上，有五甘露的种子字，白色嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），放出五种光芒。从那上面放出光芒，从如来们的心间迎请智慧的甘露，融入其中，五甘露的流不断滴落，从头顶灌入，使之满足。这是使身体强壮的仪轨。然后如前所说，进行供养和赞颂，品尝甘露。念诵三个字，将毗卢遮那佛和其部的诸佛，如眼母等，融入头顶的身金刚嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。无量光佛和其部的诸佛，如白衣母等，融入喉间的语金刚阿字（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。不动佛部的诸佛，如嘛嘛枳等，融入心间的意金刚吽字（藏文：ཧཱུཾ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在坛城仪轨的解释中，将诸佛归摄为三部时，寂静者说宝生佛和不空成就佛归摄于语金刚。这里也将这两者和其部的剩余诸佛归摄于阿字（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），这是事业至胜的。然后： 轮回没有尽头， 往昔的边际有多远， 直到那时为了众生的利益， 行持无量的行为。 为了成就十方虚空边际的 一切众生的利益， 如文殊菩萨所行持的， 愿我的行为也如是。 等等，也要念诵《普贤行愿品》。然后，在座间的前后应该如何做呢？ 说了共同和个别的两种方式。因为共同的行持方式容易掌握，所以观想一切显现都成为寂静金刚，作为能取和所取，由佛母献上供养。对自己供养和对他人布施时，也这样观想，这是享用清净的瑜伽。内在的火供是，享用饮食时，将饮食加持成内供。观想心间从让字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）化为三角形的火炉，在其处观想圆满的坛城。双手作为倾倒和盛放的器具，将饮食作为火供的供品，
English
It is said, "With the blessing of the one with eyes," which is said when bestowing empowerment on others. The same amount should be given for the activities of consecration and fire puja. Because it is difficult to purify recitation, in order to eliminate that fault, one should also perform many supplementary fire pujas. Visualize above your own crown, about an elbow's height above, on top of the moon, the seed syllables of the five nectars, the white syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om), radiating five kinds of light. From that, emanate light, and from the hearts of the Thus-Gone Ones, invite the nectar of wisdom and dissolve it into that, causing a stream of the five nectars to drip continuously, pouring down from the crown, satisfying you. This is the ritual for strengthening the body. Then, as previously explained, perform offerings and praises, and taste the nectar. Recite the three syllables, and dissolve Vairochana and the deities of his family, such as the Buddhalochana, into the body vajra Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om) at the crown. Amitabha and the deities of his family, such as Pandaravasini, dissolve into the speech vajra Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Roman transliteration: ā, Chinese literal meaning: Ah) at the throat. The deities of the Akshobhya family, such as Mamaki, dissolve into the mind vajra Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हु, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum) at the heart. In the explanation of the mandala ritual, when gathering the deities into the three families, Shantipa explained that Ratnasambhava and Amoghasiddhi are gathered into the speech vajra. Here also, these two and the remaining deities of their families are gathered into the syllable Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Roman transliteration: ā, Chinese literal meaning: Ah), this is the supreme victory of activity. Then: The cycle of existence has no end, As far as the beginning extends, Until then, for the benefit of sentient beings, I will practice immeasurable conduct. In order to accomplish the benefit of all sentient beings Reaching the limit of the ten directions of space, Just as Manjushri acted, May my conduct also be like that. Etc., and also recite the "Aspiration of Noble Conduct." Then, how should one act between the sessions? Two aspects, common and specific, are spoken of. Because the common way of conduct is easy to grasp, visualize all appearances as the peaceful Vajra, as the object and the subject, and imagine that the consort offers the offerings. When making offerings to oneself and giving to others, visualize it in this way, this is the yoga of purifying enjoyment. The inner fire puja is: when enjoying food and drink, bless the food and drink as inner offerings. Visualize in the heart a triangular fire pit made from the syllable Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Ram), and in that place, visualize a complete mandala. The two hands act as pouring and holding vessels, and the food and drink are to be the offerings for the fire puja,
Chinese
又如先前一样加持，以供养护摩的方式享用，是食物的瑜伽。进入讲经说法、供养佛陀等身语行为时，不散乱于天瑜伽的状态下进行，那么身体的任何动作都像是结手印一样积累福德，口中的任何言语也像是念诵真言一样积聚福德。通过有义成就之门，将本尊移至所移之坛城，在所移之心中，于各种莲花中央的月亮上，由（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字生出，以金刚（藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：空）字为标志，从中发出光芒。如先前一样迎请灌顶天神，给予灌顶，心中忆念空性的意义，生起清净罪业的信心，这是恢复誓言。洗浴的时候，也应如灌顶一般。 其他座间如何行持呢？供养会供田，直至念诵等之间，如先前一样圆满进行。如果仓促，则观想宫殿和本尊，从心中幻化坛城胜王的诸神，仅仅圆满加持生处等也可以。睡觉的时候，将坛城之轮安放在自己的心间，以方便智慧二者兼具而眠。早上醒来的时候，由天女们以歌声催促而醒，修行座间的行为。如此，这个被称为耶谢瓦之道的文殊金刚修法，并非耶谢瓦随意所作，而是至尊文殊菩萨亲自对耶谢瓦所说的法门。在印度，这被认为是学者们无可争议的伟大传统。因此，与许多关于此事的根本经典进行了很好的比较，所以，应将其视为可信之处。文殊菩萨口传的教诲，如实阐明了续部之王《集密》第一次第的要点。此修法与导师自己的两种修法，以及今生获得成就的玛尔麦匝的论典，塔嘎纳和宝生，以及吉祥果金刚药师的足迹，以及普贤的论典所善说的一致，仪轨次第
English
And as before, bless it, and enjoying it in the manner of offering a burnt offering is the yoga of food. When engaging in activities of body and speech such as teaching the Dharma and offering to the Buddhas, if done without being distracted from the yoga of the deity, then whatever movement of the body is like binding a mudra, accumulating merit, and whatever speech of the mouth is also said to accumulate merit like reciting mantras. Through the door of accomplishing meaningfulness, the main deity is transferred to the mandala that has been transferred, and in the heart of the transferred one, in the center of various lotuses, on the moon, from the (Tibetan: མཾ་, Sanskrit Devanagari: मं, Sanskrit Romanization: mam, Chinese literal meaning: Mang) syllable, a vajra marked with the (Tibetan: ཁཾ་, Sanskrit Devanagari: खं, Sanskrit Romanization: kham, Chinese literal meaning: Empty) syllable arises, from which rays of light emanate. As before, invite the empowerment deities, bestow empowerment, and with the meaning of emptiness in mind, generate the faith of purifying sins, this is restoring the vows. When bathing, it should also be done as an empowerment. How to practice in other sessions is to offer to the assembly field, and complete it as before up to the recitation and so on. If in a hurry, then generate the palace and the main deity, and from the heart emanate the deities of the mandala king, and it is also sufficient to just complete the blessing of the birthplaces and so on. When sleeping, place the wheel of the mandala inside one's own heart, and sleep with both skillful means and wisdom. In the morning, when waking up, be awakened by the songs of the goddesses, and accomplish the activities of the session. Thus, this practice method of Manjushri Vajra, which is known as the way of Yeshe Zhap, is not something that Yeshe Zhap made up on his own, but the method that the venerable Manjushri himself explicitly explained to Yeshe Zhap. In India, this is seen as a great tradition that is undisputed by scholars. Therefore, it has been well compared with many root texts on this matter, so it should be regarded as a place of trust. The oral instructions of Manjushri clearly explain the key points of the first stage of the King of Tantras, the Guhyasamaja. This practice method is consistent with the two practice methods of the master himself, as well as the treatise of Marme Dze, who attained the supreme in this life, Tagana and Ratnakara, and the feet of glorious Fruit Vajra Physician, and the well-spoken words of the treatise of Samantabhadra, the ritual sequence.
Tibetan
མ་པ་དང་པོའི་ གནད་རྣམས་ཀྱིས། །དགོངས་པ་གསལ་བར་བྱེད་པ་འདི་སྦྱར་བས། །འགྲོ་ཀུན་འདུས་པའི་ལམ་ལ་ལེགས་ཞུགས་ནས། །འཇམ་པའི་རྡོ་རྗེ་མྱུར་དུ་འགྲུབ་པར་ཤོག །ཅེས་རྗེ་བཙུན་འཇམ་པའི་རྡོ་རྗེའི་སྒྲུབ་ཐབས་འཇམ་པའི་དབྱངས་ཀྱི་དགོངས་པ་གསལ་བ་ཞེས་བྱ་བ་འཇམ་པའི་དབྱངས་ལ་མི་ཕྱེད་པའི་དད་པ་དང་ལྡན་པ་ཤར་ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པའི་དཔལ་གྱིས་དོན་གཉེར་ཅན་མང་པོའི་དོན་དུ་འགྱུར་བར་མཐོང་ནས་འབྲོག་རི་བོ་ཆེ་དགེ་ལྡན་རྣམ་པར་རྒྱལ་བའི་གླིང་དུ་སྦྱར་བའི་ཡི་གེ་པ་ནི་དཀའ་བཞི་པ་རིན་ཆེན་དཔལ་ལོ། །འདིས་ཀྱང་བསྟན་པ་རིན་པོ་ཆེ་ཕྱོགས་དུས་ཀུན་ཏུ་དར་ཞིང་རྒྱས་པར་བྱེད་ནུས་པར་གྱུར་ཅིག ། སརྦ་མངྒ་ལཾ།། རྗེ་བཙུན་འཇམ་པའི་རྡོ་རྗེའི་སྒྲུབ་ཐབས་འཇམ་པའི་དབྱངས་ཀྱི་དགོངས་པ་གསལ་བ།
Chinese
以最初之母的 要点们，使意旨得以明晰，故作此合集。 愿一切众生善入汇聚之道， 愿速疾成就文殊金刚！ 如是，名为《尊胜文殊金刚之修法·文殊之意旨明晰》，由对文殊怀有坚定不移之信心的东方宗喀巴·洛桑扎巴之吉祥，见及能利益众多求法者，故于哲蚌寺（འབྲོག་རི་བོ་ཆེ，今拉萨西郊）甘丹南杰林（དགེ་ལྡན་རྣམ་པར་རྒྱལ་བའི་གླིང་）造作，书写者为精通四难的仁钦贝。愿此亦能令珍贵的教法在一切方时兴盛广大！萨瓦芒嘎朗！（藏文，སརྦ་མངྒ་ལཾ།，梵文天城体，सर्व मङ्गलम्，梵文罗马拟音，sarva maṅgalaṃ，汉语字面意思，一切吉祥！） 尊胜文殊金刚之修法·文殊之意旨明晰。
English
By the essential points of the first mother, This compilation clarifies the intention. May all beings enter well into the path of convergence, May the Vajra of Manjushri be swiftly accomplished! Thus, this is called "The Sadhana of the Venerable Manjushri Vajra: Clarifying the Intention of Manjushri." Seeing that it would benefit many seekers, it was composed at Drepung Ganden Namgyal Ling by the glorious Shar Tsongkhapa Losang Drakpa, who possesses unwavering faith in Manjushri. The scribe was Rinchen Pal, who is proficient in the four difficulties. May this also enable the precious doctrine to flourish and spread in all directions and times! Sarva Mangalam! (藏文，སརྦ་མངྒ་ལཾ།，梵文天城体，सर्व मङ्गलम्，梵文罗马拟音，sarva maṅgalaṃ，汉语字面意思，All auspiciousness!) The Sadhana of the Venerable Manjushri Vajra: Clarifying the Intention of Manjushri.