Chinese
名称述说释日光炽燃灯的历史梗概。 名称述说释日光炽燃灯的历史梗概。 名称述说释日光炽燃灯的历史梗概完毕。圣妙吉祥真实名经的历史，或名为释珍宝光明灯的论典，现在开始讲述。它是所有乘的总纲，所有意旨的精髓，所有经续的精华，开启所有乘的钥匙，直接展示法身和佛陀。此处以四种方式阐述，以天空为例，一是梗概其意义；以大地为例，二是阐述一切法的基石；以日月为例，三是阐明一切乘；以太阳的精华为例，四是阐述一切法融为一体。此处的历史分为两种：一是经由口耳相传的传承来梗概，二是经由伏藏的历史来梗概。首先，从无生之界，不可言说的虚空，自性清净之处，原始佛陀普贤王如来以加持力宣说：在清净明亮的由五种珍宝组成的，五色彩虹向十方放射的光芒的坛城中，金刚萨埵没有用语言和文字宣说，而是以加持力宣说。他向乌仗那达那郭夏洲的咕噜喜饶多杰以自性宣说。他向吉祥乐岩的咕噜妙吉祥友宣说。他向印度金刚座的咕噜师利星哈宣说。他向乌仗那国的海中央莲花茎上的无父无母化生之身莲花生宣说。他是金刚般的身体，永不改变。身语意的加持不可思议，如雨般降下所有具缘者的所需所愿。那位咕噜的伟大功德是化身，在印度，一位国王断了后嗣，一位妇女带着一个小男孩
English
The condensed essence of the history of the commentary on the "Namasamgiti", the Lamp Blazing Like the Sun and Moon. The condensed essence of the history of the commentary on the "Namasamgiti", the Lamp Blazing Like the Sun and Moon. The condensed essence of the history of the commentary on the "Namasamgiti", the Lamp Blazing Like the Sun and Moon, is complete. Now, the history of the "Sacred Manjushri Namasamgiti", or the commentary called "The Lamp Blazing to Illuminate the Jewel", will be explained. It is the general principle of all vehicles, the innermost essence of all intentions, the general essence of all sutras and tantras, the key to opening all vehicles, and the direct display of the Dharmakaya and the Buddha. Here, it is taught in four ways, exemplified by the sky: first, to outline the meaning; exemplified by the earth: second, to show the foundation of all dharmas; exemplified by the sun and moon: third, to clearly explain all vehicles; exemplified by the essence of the sun: fourth, to show that all dharmas are united in one essence. This history has two parts: first, outlining through the oral transmission of the lineage; and second, outlining through the history of hidden treasures. First, from the realm of no birth, the inexpressible space, the naturally pure place, the primordial Buddha Samantabhadra declared through blessing: In the mandala of clear and pure light, made of five jewels, with five-colored rainbows radiating in ten directions, Vajrasattva did not declare with words and letters, but declared through blessing. He declared to Guru Garab Dorje in the land of Oddiyana Dhanakosha with his own nature. He declared to Guru Manjushrimitra in Delightful Auspicious Rock. He declared to Guru Shri Singha in Vajrasana, India. He declared to Padmasambhava, born as a miraculous body without father or mother on a lotus stem in the middle of the ocean in the land of Oddiyana. He is a vajra-like body, unchanging. The blessings of body, speech, and mind are inconceivable, raining down the needs and desires of all fortunate ones like rain. The great qualities of that Guru are the incarnate body; in the land of India, a king had no heir, and a woman took a small boy.
Chinese
因此，国王很高兴，立他为儿子。当那个孩子肩上停着一只苍蝇时，上师用一颗小石子击打，孩子就死了。之后，国王召集众人，将他丢弃到印度卡玛拉的森林深处。因为没有食物，他开始吃动物，因此被称为食肉鬼寂静。在那里，他与当地居民商议，封锁了所有的山谷通道，砍伐了大量的树木，将他活活烧死。三天后去看时，在一个巨大的莲花茎的中央，他像一个冰冷清凉的身体一样存在。那时，他被命名为莲花生。或者，当他在森林深处时，有人说："那去年的那个人也在这里。"于是又抓住他，扔进奔流的河水中。三天后去看时，上师没有被水浸湿，而是干燥地存在着。那时，他被命名为海生金刚。之后，他前往恒河地区，在那里接受沐浴。许多强大的勇士用许多武器都无法刺穿他。当他们看时，他穿着金刚交杵铠甲，头上戴着金刚鬘。那时，他被命名为金刚颅鬘。当我还是个小男孩时，我被命名为王子善。成为密咒僧人后，我被命名为释迦光。因为我具有力量和能力，所以我被命名为释迦狮子。就这样，仅仅通过世俗的方式就有了四个名字，加上因能力而生的四个名字，总共有八个名字。之后，莲花生上师在阿修罗岩洞中修行时，亲眼见到了圣者文殊菩萨。那时，他撰写了《文殊真实名经》的注释《日月照耀之灯》。他还撰写了所有的修行方法和口诀。在那时，藏地中央的君主赤松德赞，在虎年开始建造桑耶寺。但是，世间的神灵和恶魔不驯服，不允许建造。君主问一位年老的边地僧人善见："老人家，在这个赡部洲，谁的力量和能力最大？"那人回答说："陛下，在这个赡部洲，莲花生上师最伟大。"君主问："他现在在哪里？"那人说："他在印度邬金地区。"于是，君主派了两个仆人僧人，带着一
English
Therefore, the king was pleased and made him his son. When a fly was sitting on the shoulder of that child, the Guru struck it with a small stone, and the child died. Then, the king gathered everyone and cast him away into the depths of the Kamala forest in India. Because there was no food, he ate animals, and thus he was named the flesh-eating demon, Shanta Rakshita. There, he consulted with the local people, blocked all the valley passes, cut down many trees, and burned him alive. After three days, when they looked, in the center of a large lotus stem, he was present like a cold and refreshing body. At that time, he was named Padmasambhava. Alternatively, when he was in the depths of the forest, someone said, "That person from last year is also here." So they seized him again and threw him into the flowing water. After three days, when they looked, the Guru was not wet by the water but was dry and fresh. At that time, he was named Tso Kyé Dorje (Lake Born Vajra). Then, he went to the Ganga region, where he was offered a bath. Many powerful warriors could not pierce him with many weapons. When they looked, he was wearing a vajra-crossed armor and had a vajra garland tied on his head. At that time, he was named Dorje Tötreng (Vajra Skull Garland). When I was a young boy, I was named Prince Gewa (Virtue). After becoming a mantra renunciate, I was named Shakya Prabha (Shakya Light). Because I possessed power and ability, I was named Shakya Sengé (Shakya Lion). Thus, through mere worldly customs, there were four names, plus four names arising from abilities, making a total of eight names. After that, when Guru Padmasambhava practiced in the Asura cave, he directly saw the face of the noble Manjushri. At that time, he composed this commentary on the "Manjushri Namasamgiti," the "Lamp Illuminating the Sun and Moon." He also composed all the methods of practice and secret instructions. At that time, in the center of Tibet, the sovereign Trisong Detsen, in the year of the Tiger, began to build Samye Monastery. However, the worldly gods and unruly demons did not allow the construction. The sovereign asked an old border monk named Gewa Thong (Virtuous Seeing), "Old man, in this Jambudvipa, who has the greatest power and ability?" The man replied, "Your Majesty, in this Jambudvipa, Guru Padmasambhava is the greatest." The sovereign asked, "Where is he now?" The man said, "He is in the Ugyen region of India." Thereupon, the sovereign sent two servant monks with a measure of gold.
Chinese
我被派遣去迎请，莲花生大师在阿修罗岩洞中，显现证悟的景象，由于上师的权威强大，所以派了班德·邦钦。真是可怜啊！在路上，痛苦的险境有守护者，他们因为贪图黄金而杀人。上师说我必须去。教法、念诵、修持这三种，以及交付生命和黄金这四种。携带了所有的大圆满文殊名号经，经释和口诀，前往藏地。骑着神变之马而去。在藏地遇到了信使，（信使说）你们先走吧，上师会来的。到了桑耶寺，上师先到，在那里见到了上师（指赤松德赞），绕行，献上敬意，讲述了经历。从阿修罗岩洞，将四位贝哈尔女神降伏并立誓，护法神像仆人一样地侍奉着。在那里，上师降伏了世间的邪魔，并立誓。未能降伏的冈嘎夏美玛玛也被降伏了。地神和邪魔帮助建造了寺庙。直到马年才完成。之后，上师知晓了功德无尽，并从沙中做了开光。莲花生大师说了六部圣教。由译师噶·焦二人翻译并确定。所有见解的根本在于自性。所有禅定的根本在于殊胜禅定之根本。事业的根本在于七支结合。行为的根本在于有意义的精进。誓言的根本在于三昧耶总集。灌顶的根本在于灌顶国王之根本，如此说了六种。知晓了能瞬间成佛的大圆满，以及其中九乘之顶峰的普贤心髓。
English
I was sent to invite. At the Asura Cave, Guru Padmasambhava manifested the experience of realization. Because the master's authority was great, Bande Bangchen was sent. How pitiful! On the road, in the perilous passes, guards, looking at the gold, killed. The master said I must go. The three aspects of Dharma, recitation, and practice, and the four of entrusting life and gold. Carrying all the Dzogchen Manjushri Namasamgiti, tantras, commentaries, and instructions, he went to Tibet. He rode on a horse of miraculous transformation. In Tsang, he met a messenger, who said, "You go first, the Guru will come." When he arrived at Samye, the Guru had already arrived and met the king there. He circumambulated, offered respect, and recounted the story. From the Asura Cave, he subdued and bound the four Bse goddesses by oath. The Dharma protectors serve like servants. There, the master subdued and bound by oath the worldly gods and demons. Even Gangkar Shamema, who had not been subdued, was subdued. The earth deities and demons helped to build the temple. It was completed by the Year of the Horse. After that, the Guru knew the inexhaustible qualities and performed the consecration from sand. Guru Padmasambhava spoke of the six Agamas. The translators Ka and Chok translated and established them. The root of all views lies in one's own nature. The root of all samadhi lies in the root of supreme samadhi. The root of activity lies in the sevenfold union. The root of conduct lies in meaningful diligence. The root of samaya lies in the Samaya Samucchaya. The root of empowerment lies in the empowerment of the king, and thus he spoke of six. Knowing the Great Perfection that leads to enlightenment in an instant, and among them, the essence of Samantabhadra, the pinnacle of the nine vehicles, was taught.
Chinese
吉祥的善友前往寒冷尸林，向空行母献供食子并祈祷，献曼扎并祈求成就。所有空行母都感到满意，说：瑜伽士，你想要什么成就？于是，古汝请求传授《圣妙吉祥真实名经》。空行母们说：妙吉祥的续部有六十六万部，如果错误地引用续部，将会受到善逝的惩罚，并被（诸佛）抛弃，这是不行的。瑜伽士，不要打开藤箱，取出一个木栓，拿走适合的部分。就这样被允许了。然后，古汝用珍贵的琉璃凿子凿开藤箱，取走适合的部分，带到德丹岩，献上食子并观看。从汉语音译过来的有五章。从“此后吉祥金刚持”开始的《妙吉祥名赞续》，《妙吉祥智慧庄严续》，《妙吉祥日月炽燃续》，《胜乐轮》，《意合续》，《妙吉祥月密》，《敌续》，《大小合修》，《签算法》，以及包括六十秘密事业轮在内的内容都被翻译了。那位古汝通过如此修持圣妙吉祥而获得成就，获得了身语意的成就。之后，古汝在印度金刚座向师子贤讲述。他向邬金地区的莲花生讲述。无父无母所生的化身，在桑耶寺没有找到适合的弟子。上师心想：现在必须把我的诀窍和法藏起来。一天晚上，在青普圣地，与赤松德赞商议后，上师说：国王陛下，我没有找到可以托付这些如同我心脏一般的诀窍的具缘者。现在虽然是好时节，但最终时代也会越来越糟。国王的律法也会衰落。汉藏边境将会断绝。密咒和续部会被藏人扰乱。隐蔽的修行场所会被摧毁。宗派冲突和圣法会被玷污。如果向没有誓言的藏人讲述，会感到羞愧和厌烦。手……
English
The glorious spiritual friend went to the cool charnel ground, offered tsok and torma to the dakinis, and prayed. He offered a mandala and requested siddhis. All the dakinis were pleased and said, "Yogi, what siddhi do you desire?" There, the Guru requested the transmission of the "Holy Mañjuśrī True Name Sutra." The dakinis said, "The Mañjuśrī Tantra has six hundred sixty thousand chapters. If you misquote the tantra, you will be punished by the Sugatas and abandoned by their minds, which is not allowed. Yogi, without opening the rattan box, take out a wooden peg and take what is suitable." Thus, he was permitted. Then, the Guru used a precious crystal chisel to open the rattan box, took out a suitable portion, and carried it to the Delightful Cliff. He offered a torma and looked at it. There were five chapters remaining from the Chinese translation. From "Then, the glorious Vajradhara," the Mañjuśrī Name Praise Tantra, the Mañjuśrī Wisdom Ornament Tantra, the Mañjuśrī Sun and Moon Blazing Tantra, Chakrasamvara, the Guhyasamaja Tantra, the Mañjuśrī Moon Secret, the Enemy Tantra, the Greater and Lesser Samputa Tantras, the Divination Method, and the sixty secret action wheels were translated. That Guru, by practicing the Holy Mañjuśrī in this way, attained accomplishment and obtained the siddhis of body, speech, and mind. Then, the Guru explained it to Śrī Siṃha at Bodh Gaya in India. He explained it to Padmasambhava in the land of Oddiyana. That incarnate body, born without father or mother, did not find a suitable vessel at Samye. The master thought, "Now I must hide my instructions and teachings as treasures." One night, at the Chimpu hermitage, after consulting with King Trisong Detsen, the master said, "Your Majesty, I have not found a worthy recipient to entrust these instructions, which are like my heart. Although this is a good time with great laws, eventually the times will worsen. The king's laws will also decline. The borders between China and Tibet will be severed. Mantras and tantras will be corrupted by the Tibetans. Solitary practice places will be destroyed. Sectarian conflicts and the holy Dharma will be defiled. If I explain it to Tibetans without vows, I will feel ashamed and annoyed. Hand..."