English
Having placed the meaning of stability elsewhere, it is extremely pleasing! Buddha's smile, I bow to you! This is showing the body. I prostrate and pay homage to the Buddha's laughter! That is also, the Buddha's laughter overwhelms the marks with splendor. I bow to the Buddha's speech itself! This is the self-arisen wisdom speech, without cessation, becoming the cause of all that is spoken. I prostrate and pay homage to the Buddha's mind! This is the unchanging awareness, free from habitual patterns. Born from nothingness, I bow to you! This is the power of qualities, the three bodies arising as the five wisdoms. Born from the sky, I bow to you! This is the absence of things, yet possessing qualities. Buddha's arising, I bow to you! This is the power of qualities, the five bodies and five wisdoms abiding and clear within the nature of reality. Born from wisdom, I bow to you! This is from the base wisdom, the five wisdoms arising without duality of characteristics. Illusion's net, I bow to you! This is awareness without cessation, abiding in non-duality. Buddha's playful display, I bow to you! This is the appearance of wisdom without cessation. All, all, I bow to you! This is all without duality. Wisdom's two bodies, I bow to you! This is having become the body of wisdom. Om, this is from the base wisdom, the five wisdoms grasping at characteristics, naturally luminous. Sa, this is its dwelling place, the realm of dharma. Ra, this is the compassion of the above appearing as a body. Likewise, it should conform to the four combinations as they sound, and comprehend from within. Dharmābhāva svabhāva (藏文，梵文天城体：धर्माभाव स्वभाव，梵文罗马拟音：dharmābhāva svabhāva，汉语字面意思：Absence of dharma, own being). Viśuddha vajracakṣu a āḥ aṃ a (藏文，梵文天城体：विशुद्ध वज्रचक्षु अह आः अं अ，梵文罗马拟音：viśuddha vajracakṣu a āḥ aṃ a，汉语字面意思：Pure vajra eye A Ah Am A). Prakṛti pariśuddhaḥ sarvadharma yaduta (藏文，梵文天城体：प्रकृति परिशुद्धः सर्वधर्म यदुत，梵文罗马拟音：prakṛti pariśuddhaḥ sarvadharma yaduta，汉语字面意思：Nature completely pure, all dharmas, namely). Sarva tathāgatajñānakāya mañjuśrī pariśuddhe tāmupādāyate aṃ aḥ (藏文，梵文天城体：सर्व तथागतज्ञानकाय मञ्जुश्री परिशुद्धे तामूपादायते अं अः，梵文罗马拟音：sarva tathāgatajñānakāya mañjuśrī pariśuddhe tāmupādāyate aṃ aḥ，汉语字面意思：All Tathagata wisdom body, Manjushri, completely pure, taking that, obtains Am Ah). Sarva tathāgatarahṛdaya (藏文，梵文天城体：सर्व तथागतरहृदय，梵文罗马拟音：sarva tathāgatarahṛdaya，汉语字面意思：All Tathagata heart). Hara hara (藏文，梵文天城体：हर हर，梵文罗马拟音：hara hara，汉语字面意思：Hara Hara). Oṃ hūṃ hrī bhagavān jñānamūrti vāgīśvara (藏文，梵文天城体：ओँ हुं ह्री भगवान ज्ञानमूर्ति वागीश्वर，梵文罗马拟音：oṃ hūṃ hrī bhagavān jñānamūrti vāgīśvara，汉语字面意思：Om Hum Hri, Bhagavan, wisdom form, Lord of Speech). Mahāvāca sarvadharmā (藏文，梵文天城体：महावाच सर्वधर्मा，梵文罗马拟音：mahāvāca sarvadharmā，汉语字面意思：Great speech, all dharmas). Gaganāmala su pariśuddha (藏文，梵文天城体：गगनामल सु Parrishuddha，梵文罗马拟音：gaganāmala su pariśuddha，汉语字面意思：Sky immaculate, very pure). Dharmadhātujñānagarbha āḥ (藏文，梵文天城体：धर्मधातुज्ञानगर्भ आः，梵文罗马拟音：dharmadhātujñānagarbha āḥ，汉语字面意思：Dharmadhatu wisdom essence Ah). Up to here, the eighth chapter, speaking of greatness, has explained including the sound of mantras. Now, the ninth chapter, through the door of rejoicing, shows the fulfillment of one's own and others' intentions. "Then" means, after speaking of the meaning of the above teacher, it is interrupted by others, and the petitioner offers rejoicing.
Chinese
是“的”的结尾词。 “吉祥”是指证悟，是我的吉祥。因为知晓导师的心意，所以是知晓者。慈悲是与他人的吉祥相连，因为请问了密咒的意义，所以行利他之事。请问者并非自续派，而是从金刚萨埵的心间取出，从鼻子的气脉中取出五光，变成了金刚手。这些详细内容在其他地方有说明，所以不赘述。金刚持是指金刚手。欢喜而满足地合掌，是指导师的教言没有丝毫改变。这也是为了自己和他人的利益达到究竟。怙主是指自己和他人的怙主。那是什么呢？就是薄伽梵如来。向圆满正等觉顶礼，是指请问者向导师顶礼。之后，怙主秘密主，是指请问者知晓导师的心意。手持金刚忿怒王，是指比其他忿怒尊更加殊胜。与各种各样的其他人一起，是指眷属们。从秘密赞颂中说了这些话，是指生起了意念。怙主，我们随喜，是指请问了内外秘密的意义，眷属们都欢喜。好啊好啊，是指词句没有错误。善说，是指导师为了自己和他人的利益，宣说了具备讲述方法的支分。寻求解脱果位的，是指在三个刹那间从内外相状中解脱，寻求获得大智慧果位的眷属，即是上位者。那是什么呢？无依无靠的众生们，是指共同的眷属们。我们是真实圆满的，是指特殊的眷属。成办获得菩提的重大意义，是指仅仅是暂时的果位，佛陀宣说了涅槃的意旨。示现幻化网的形态，是指明和智慧的安住方式。这是清净美好的道路，是指意义没有错误。深奥、广阔而浩大，是指难以测度。一切意义的来源。一切显现的伟大。如同虚空般不会消失。重大意义是成办众生的利益，是指导师宣说了上位者的意义，重大意义是成办众生的利益。
English
is the ending word of "of". "Glorious" refers to realization, it is my auspiciousness. Because of knowing the intention of the teacher, it is knowing. Compassion is connected with the auspiciousness of others, because having asked the meaning of the secret mantra, one performs altruistic deeds. The questioner is not Svatantrika, but taken from the heart of Vajrasattva, and the five lights are taken from the nasal air channels, and transformed into Vajrapani. These details are explained elsewhere, so I will not elaborate. Vajradhara refers to Vajrapani. Rejoicing and being satisfied, joining palms together, means that the teacher's teachings have not changed in the slightest. This is also to achieve ultimate benefit for oneself and others. Protector refers to the protector of oneself and others. What is that? It is the Bhagavan Tathagata. Having prostrated to the perfectly complete Buddha, it refers to the questioner prostrating to the teacher. After that, Protector, Lord of Secrets, refers to the questioner knowing the teacher's intention. Vajrapani, Wrathful King, means becoming more supreme than other wrathful deities. Together with various others, it refers to the retinue. From the secret praise, these words were spoken, which means that the intention arose. Protector, we rejoice, means that having asked about the meaning of inner and outer secrets, the retinue all rejoiced. Good, good, means that the words are not mistaken. Well spoken, means that the teacher, for the benefit of oneself and others, spoke with the limbs of the method of explanation. Seeking the fruit of liberation, refers to the retinue who, in three instants, are liberated from inner and outer appearances, seeking to obtain the fruit of great wisdom, that is, the superiors. What is that? The helpless beings, refers to the common retinue. We are truly complete, refers to the special retinue. Accomplishing the great meaning of attaining enlightenment, refers to merely the temporary fruit, the Buddha spoke of the intention of Nirvana. Showing the form of the illusion net, refers to the way of abiding of clarity and wisdom. This is the pure and excellent path, which means that the meaning is not mistaken. Deep, vast and immense, which means difficult to fathom. The source of all meanings. The greatness of all appearances. Like the sky, it will not disappear. The great meaning is to accomplish the benefit of beings, which means that the teacher spoke of the meaning of the superiors, the great meaning is to accomplish the benefit of beings.
Chinese
虽然此中似乎有完整的意义解释，但似乎有些《名号赞》的根本词句是抄写者遗漏或没有的。按照从前的古老版本抄写的文字，只是保留了北京版丹珠尔中的内容，没有做任何新的添加。 《圣妙吉祥真实名经》的意义阐明。
English
Pa o. This realm of the Buddhas is called the Buddhas of the three times. The perfect Buddhas declared, which means that the Buddhas who have been perfect from the beginning with great wisdom and great assembly declared it. The perfect enunciation of the ultimate name of the Bhagavan Manjushri Wisdom Hero refers to naturally conquering the four maras, being powerfully endowed with body and wisdom, and transcending the extremes of permanence and annihilation from the beginning. The symbolic words that represent the non-duality of the meaning of the three bodies and five wisdoms are spoken without error from the depths. The Bhagavan Tathagata Shakyamuni Buddha spoke, which means that the Lion among Men, in the sense of the Vajradhara, spoke to the retinue as before. Up to this point, the ninth chapter shows the ultimate perfection of the meaning of oneself and others through the gate of rejoicing. The sacred instruction is the treasure of the heart, held in the hearts of all yogis. It is impossible for mistakes to occur in writing this. If mistakes occur, may the lamas, Sugatas, and Dharma protectors tolerate them in the state of non-conceptual wisdom. By the merit of writing this, may the stainless great lineage be liberated. The commentary called "The Razor That Cuts Continuity," written by Garab Dorje, is complete. Although there seems to be a complete explanation of the meaning in this, it seems that some of the root words of the "Namasangiti" are missing or absent due to the scribe. According to the text copied from the old ancient version, only the content from the Beijing Tanjur was retained, and no new additions were made. Clarifying the Meaning of the "Arya Manjushri Nama Samgiti".