Chinese
圣妙吉祥真实名经读诵方便，智慧成就赐予。妙音贤慧自在。
English
The method of reading the 'Noble Manjushri's True Name Sutra' that bestows the accomplishment of wisdom. Jamyang Khyentse Wangpo.
Chinese
劝请： 慈悲的光芒无量无边， 普照三界。 我和所有有情众生， 从无始以来积累的罪恶和堕落， 以及二障的黑暗全部消除， 对于如所有和尽所有的一切所知， 最高的智慧莲花得以绽放。 这样念诵和思维。 在印度语中，《圣妙吉祥真实名经》等， 世尊如来释迦牟尼所说完毕。 念诵以上内容时，以虔诚专一的心，尽可能地念诵三次等根本续的大王。 如果有兴趣，可以念诵嗡 萨瓦 达尔玛 巴瓦等的咒语，并宣说其利益。 无论如何，最后， 以真实和意念所生的， 普贤供养的云海， 乃至轮回结束之前， 愿妙吉祥青年欢喜。 嗡 阿雅 曼殊师利 阿尔岗，直到夏巴 札底查 梭哈之间进行供养。 所有具子的胜者， 一切智慧的聚集， 成为轮回和寂静一切荣耀的， 文殊菩萨我顶礼。 怙主，您的金刚之名， 以正确的言语赞颂的我， 从今直至菩提果之间， 愿您欢喜地摄受。 暂时获得安住正法，闻思，以及修行的智慧得以增长， 成为讲辩著无与伦比的， 说法之日，请您加持。 最终证悟一切所知和能知， 获得无二智慧之身， 愿一切众生皆能安住于， 妙吉祥青年的， 最高果位。 这样祈祷。 从最初就远离戏论的妙吉祥， 以缘起如幻的自性， 显现现象的智慧者， 融入自性法界。 此修持所生之， 我所获得的善业， 愿所有众生， 都能获得善逝的智慧。 这样等等，以各种回向和发愿来庄严结尾。 此外，主要专注于有相瑜伽，以文殊瑜伽来念诵时， 以皈依和发心为先导。 嗡 梭巴瓦 须达 萨瓦 达玛 梭巴瓦 须多 昂。（藏文，梵文天城体：，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'haṃ，汉语字面意思：嗡，自性清净，一切法，自性清净我。） 从空性中，自己 从莲花月轮的座垫上，于一瞬间， 从... 到 如现量般显现。 以上如前。 于心间月轮之上
English
Encouragement: The immeasurable rays of compassion, Radiate and pervade the three realms. May I and all sentient beings, Eradicate all the sins and downfalls accumulated since beginningless time, And the darkness of the two obscurations, May the supreme lotus of wisdom blossom, Towards all that is knowable, as it is and to the extent it is. Recite and contemplate thus. In the language of India, the Ārya Mañjuśrī Nāma Saṃgīti, etc., spoken by the Bhagavan Tathāgata Shakyamuni is complete. While reciting the above, with one-pointed devotion, recite the great king of tantras three times or as much as possible. If interested, recite the mantra of Oṃ Sarva Dharmā Bhāva, etc., as appropriate, and it is said to also recite the benefits. In any case, at the end, With the clouds of Samantabhadra's offerings, arising from reality and mind, Until the end of existence, May youthful Mañjuśrī be pleased. Offer with Oṃ Ārya Mañjuśrī Arghaṃ to Śapda Pratīccha Svāhā. All the victorious ones with their sons, The collection of all wisdom, Becoming the glory of all existence and peace, To Mañjughoṣa I prostrate. Protector, your vajra name, I who praise with correct speech, From now until the essence of enlightenment, Please accept me with joy. May the wisdom of abiding in the Dharma, listening, contemplating, and meditating, increase greatly, And bless me to be the unequaled sun of speech, in teaching, debating, and composing. May I ultimately realize all that is knowable and knowledge, Attain the indivisible wisdom body, And may all beings be established in, The supreme state of youthful Mañjuśrī. Pray thus. From the beginning, the stainless Mañjuśrī, With the nature of dependent arising as illusion, The wisdom that arises as a rain of appearances, Dissolves into the nature of the Dharmadhatu. By the virtue that arises from accomplishing this, Whatever merit I have gained, May all beings, Attain the wisdom of the Sugata. Thus, adorn the end with various dedications and aspirations. Furthermore, mainly focusing on yoga with signs, when reciting with Mañjuśrī's yoga, With refuge and bodhicitta as the preliminary. Oṃ Svabhāva Śuddhāḥ Sarva Dharmāḥ Svabhāva Śuddho 'haṃ. (Tibetan:, Sanskrit Devanagari: , Sanskrit Romanization: oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'haṃ, Literal Chinese Meaning: Om, self-nature pure, all dharmas, self-nature pure I.) From emptiness, oneself From the lotus and moon seat, in an instant, From... To appearing as clearly as manifest. The above as before. On the moon disc at the heart.
Chinese
之上。无生义显白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。由此金刚句之续，如缘起声像之理。才生起便生灭等，无有戏论之相。深明二无别之智慧身，于忆念中诵读。如是阐明后，尽力诵出续部，最后以此修持所生之，如是等回向发愿而作印持，进入座间之行。又或以本尊天之慢心而诵者，对于自己传承之任何本尊皆可应用，于彼之自生尊显明之后。若是忿怒尊，于心间日轮之上。如是改变外，其余观想等如前。又主要专注于无相瑜伽，于无我之状态中诵者，以皈依发心为先导。于知晓一切法如梦、如声像、如谷响般，不散乱之状态中诵持，并作回向善根等。若以总摄彼一切义之方式而诵者，以皈依发心为先导。首先如修诵文殊瑜伽时般，自身观为本尊。之后于前方观本尊等，以赞叹广大功德之方式而入于诵续。于彼等一切状态中，身知如彩虹，语知如谷响，心知如离戏虚空。最后加入供赞祈请等。此等之出处，如至尊仁波切造续部之引证般，不仅如此，于四轮之后之赞文中，名之义互相一一亦显现文殊智慧之身，以专注之心（自身为本尊）而修，特别是（广大之功德）信奉，（无我之）彼性而作意等语，亦认为依次而示现。如是于三时中精进，则为一切佛与菩萨所加持，获得无畏，一切声闻与独觉所随念，世间与出世间之诸神所守护与救护，生生世世不
English
Above. The unborn meaning is shown by the white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). From that, the tantra of Vajra words, like the nature of interdependent sound and image. From the moment of birth, birth and cessation, etc., without the characteristics of elaboration. The profound and clear non-dual wisdom body, read from the state of remembrance. After clarifying this, recite the tantra to the best of one's ability. Finally, seal it with dedications and aspirations such as, "From what arises from this practice." Then engage in the activities of the session. Alternatively, reciting with the pride of the Yidam deity can be applied to any Yidam of one's own lineage. After clarifying the self-generation of that deity. If it is a wrathful deity, on the sun disc at the heart. Except for changing that, the visualizations and so on are as before. Furthermore, those who mainly engage in formless yoga, reciting in a state of selflessness, with refuge and bodhicitta as the preliminary. Having understood all phenomena to be like dreams, like sounds and images, like echoes, recite in a state of non-distraction, and perform dedication of merit, etc. If reciting in a way that summarizes the meaning of all of that, with refuge and bodhicitta as the preliminary. First, as when reciting the Manjushri yoga, visualize oneself as the deity. Then, visualize the deity in front, etc., and engage in reciting the tantra in a way that praises the vast qualities. In all those states, know the body to be like a rainbow, the speech to be like an echo, and the mind to be like non-elaborate space. Finally, add offerings, praises, prayers, etc. The source of these is like the quotations from the tantras made by Jetsun Rinpoche. Moreover, in the praise after the four chakras, the meaning of the names, one by one, also manifests the body of Manjushri's wisdom. Meditate with a focused mind (oneself as the deity), and especially (the vast qualities) have faith, (the selflessness) contemplate that very nature, etc., it is also considered to be shown sequentially. Thus, by striving in the three times, one will be blessed by all the Buddhas and Bodhisattvas, attain fearlessness, be remembered by all the Shravakas and Pratyekabuddhas, and be protected and saved by the gods of the world and beyond, and in all lifetimes not
Chinese
不会产生闲暇，一切怖畏不会发生，一切圆满都将富饶，陀罗尼、智慧、戒律、禅定等等无量，且不衰退，依靠越来越增上，迅速获得圆满正等觉的珍贵果位，如是等等，从广说利益的称赞利益的章节中出现的那样去了解，有智慧的人们应当一心一意地精进于此。这段话也是为了自己和他人亲近所需，多闻的瑜伽士蒋扬钦哲旺波，以至尊仁波切扎巴坚赞的著作为基础，也稍微增补了些许蒋贡萨迦班智达的语录笔记等，非常清晰地书写，愿吉祥！ 《圣妙吉祥真实名经》的读诵方法——赐予智慧成就。蒋扬钦哲旺波。
English
Leisure will not arise, all fears will not occur, all perfections will become abundant, and one will be endowed with limitless qualities such as dharani, wisdom, discipline, samadhi, etc., without decline. By relying on increasing progress, one will quickly attain the precious state of complete and perfect enlightenment. As it appears in the chapters praising the benefits of extensively explaining the benefits, intelligent people should single-mindedly strive for this alone. This was also written for the near need of oneself and others, the much-learned yogi Jamyang Khyentse Wangpo, based on the works of Jetsun Rinpoche Drakpa Gyaltsen, and also slightly supplemented with excerpts from the notes of Jamgon Sakya Pandita, written very clearly, may it be auspicious! The method of reciting the "Noble Manjushri's True Name Sutra" - granting the accomplishment of wisdom. Jamyang Khyentse Wangpo.