Chinese
文殊幻化网注疏，名为显明名义之灯。 文殊幻化网注疏，名为显明名义之灯。 名为文殊幻化网注疏，名为显明名义之灯，存在。 梵语：名号赞注疏，名为显明名义之灯。藏语：名称真实性之注疏，名为显明名义之灯。顶礼文殊童子。具有深广之身的，顶礼文殊之吉祥。为了具缘瑜伽士，能够了悟至尊名号之宣说，依靠所说之续部和窍诀，精勤地进行宣说。开启五种宣说方式之门，将所有种类归纳为六种，连同利益一并进行宣说。于此，想要了悟文殊智慧萨埵之名号如何的瑜伽士，会转变为上、中、下三种根器。对于上等根器，宣说作为教言续部心髓的此名号；对于中等根器，揭示论典首尾之差别；对于下等根器，从一个一个的字开始揭示。其中，以问答的方式进行宣说，以及以总结三种方式进行宣说，应在意义的特定情况下进行结合。其中，对于以上等根器者，通过提及开头而理解所有意义，从而揭示续部的体性，即由圣文殊之名号真实宣说来揭示。其中，圣者有两种：从所诠释的意义之门而成为圣者，以及从能诠释的词句之门而成为圣者。对此，如云：犹如携带则增上九倍，品尝则甘美的药物一般，法也同样安住于二者之中，应知为意义和文字。其中，从所诠释的意义之门而成为圣者，即至尊自身超越了轮回的边际和涅槃的边际这二者，因为没有执着于二边的障碍。正如其自身所说：从一切障碍中必定解脱，安住于如虚空般的平等性中。从能诠释的词句之门而成为圣者，即此方便之乘，因为方便众多，
English
Commentary on the Mañjuśrī Illusion Network, Lamp Illuminating the Meaning of the Name. Commentary on the Mañjuśrī Illusion Network, Lamp Illuminating the Meaning of the Name. The commentary on the Mañjuśrī Illusion Network, called "Lamp Illuminating the Meaning of the Name," exists. In Sanskrit: Nāmasaṃgītibṛttināma Arthaprasakakāraṇadīpanāma. In Tibetan: The commentary on the recitation of the true name, called "Lamp Illuminating the Meaning of the Name." Homage to youthful Mañjuśrī. Homage to the glorious Mañjuśrī, who possesses a profound and vast body. For the sake of fortunate yogis, in order to realize the supreme recitation of the name, relying on the spoken tantras and instructions, I will diligently explain. Opening the door of five modes of explanation, gathering all the categories into six, I will explain together with the benefits. Here, the yogi who wishes to realize how the name of Mañjuśrī, the wisdom being, is, will transform into three types of faculties: superior, middling, and inferior. For the superior, I will explain this name, which is the essence of the command lineage sutras. For the middling, I will show the distinction between the beginning and end of the text. For the inferior, I will explain from each letter and syllable. Therein, explaining in the manner of questions and answers, and explaining in the manner of summarizing the three, should be applied to the specific situation of the meaning. Therein, for those of superior faculty, by mentioning the beginning, understanding all the meanings, thereby showing the nature of the tantra, which is shown by the true recitation of the name of the noble Mañjuśrī. Therein, the noble one is twofold: noble from the door of the meaning to be expressed, and noble from the door of the words to be expressed. Moreover, as it is said: Just as carrying increases ninefold, and tasting is like delicious medicine, the Dharma also abides in the same way in two, it should be known as meaning and letters. Therein, the noble one from the door of the meaning to be expressed is that the supreme one himself transcends the boundary of samsara and the boundary of nirvana, because there is no obscuration of clinging to the two extremes. Just as it appears in this very text: "Surely liberated from all obscurations, abiding in equality like space." The noble one from the door of the words to be expressed is this very vehicle of means, because there are many means,
Chinese
通过善巧方便、简易方便、迅速方便这四种方式而超胜。也就是说，虽然意义相同，但差别在于：方法众多且善巧，同样地，简易且迅速，密咒的教法特别殊胜。如是说道。其中，方法众多是指不违背所化众生的心意，示现无量解脱之法。也就是：安住于一切出离之道。如是说。即使没有断除烦恼，也知道解脱之法，因此是善巧方便。也就是：大善巧者，方法广大。如是说。不以身语意三门的苦行来折磨，安住于所欲的受用中，示现解脱之法，因此是简易方便。也就是：圆满报身，一切之王。如是说。具有方便乘种姓者，通达一切二无自性，因此，此生即可成就菩提，所以是迅速方便。其中，文殊菩萨如果分类，有五种：自性因之文殊菩萨、修持道之文殊菩萨、究竟果之文殊菩萨、于所化业清净者前显现之文殊菩萨、显现为形相之自性之文殊菩萨。其中，自性因之文殊菩萨是指轮涅一切诸法，皆以法性如是性而遍及。此中说到：不变普行周遍者，微细无漏离种子。如是说道。因此，远离了对相的分别念的刺痛，如果证悟，则成为一切的光辉，因此如此称呼。修持道之文殊菩萨是指生起次第和圆满次第等，成为道之法者，即是。此中说到：安住于一切出离之道。如是说道。从彼之状态中，分别念的刺痛已经断除，一部分则趋入于断除，因此是寂静，由此产生自他之利，因此是光辉。究竟果之文殊菩萨是指三身五智的自性。此中说到：至高无上之初，具足三身。如是说道。其中，如果从共同的角度来说三身，法身是无生如虚空，从中生起圆满报身，即遍照如云，在那里，化身释迦牟尼佛如雨般利益众生。如果从特殊的角度来说，是觉性。
English
It is superior through four aspects: skillful means, easy means, swift means. That is, although the meaning is the same, the difference lies in: numerous and skillful methods, similarly, easy and swift. The teachings of mantra are particularly superior. Thus it is said. Among them, numerous methods refer to showing limitless methods of liberation without contradicting the minds of those to be tamed. That is: Abiding in the path of all renunciation. Thus it is said. Even without abandoning afflictions, knowing the method of liberation is skillful means. That is: Greatly skilled, with vast methods. Thus it is said. Without tormenting with the asceticism of the three doors, while abiding in desired enjoyment, showing the method of liberation is easy means. That is: Perfect enjoyment body, king of all. Thus it is said. Those with the lineage of the vehicle of means realize all as non-dual, therefore, enlightenment is attained in this very life, so it is swift means. Among them, Manjushri, if divided, has five aspects: Manjushri of the nature cause, Manjushri of the path of meditation, Manjushri of the ultimate result, Manjushri appearing to those with purified karma to be tamed, and Manjushri appearing as the nature of form. Among them, Manjushri of the nature cause refers to all phenomena of samsara and nirvana being pervaded by the suchness of dharmata. In this it says: Immutable, all-pervading, pervasive, subtle, stainless, free from seed. Thus it is said. Therefore, it is free from the sting of conceptualizing appearances, and if realized, it becomes the glory of all, therefore it is called that. Manjushri of the path of meditation refers to the generation stage and completion stage, etc., which are those that have become the dharma of the path. In this it says: Abiding in the path of all renunciation. Thus it is said. From that state, the stings of conceptualization have been abandoned, and one part has entered into abandonment, therefore it is peaceful, and from this arises the benefit of self and others, therefore it is glorious. Manjushri of the ultimate result refers to the nature of the three bodies and five wisdoms. In this it says: The first of the supreme, possessing the three bodies. Thus it is said. Among them, if the three bodies are considered in a common way, the dharmakaya is unborn like space, from which arises the sambhogakaya, Vairochana, like a cloud, and there, the nirmanakaya Shakyamuni Buddha benefits beings like rain. If considered in a special way, it is awareness.
Chinese
自性光明是圆满受用身，显现各种智慧是化身，无论如何显现也不离无生之义是法身。其中五种智慧是：法性无生灭是法界性智，彼性光明无分别如明镜般的智慧，二者无别且无取舍是平等性智，总法与自性不混淆而显现是妙观察智，不费力气成就自他之利是他作所作智。对此，经中也说：是遍主五智之主。对于所化众生，显现清净的文殊是瑜伽士串习禅定之力而亲见本尊身相。显现为形相之自性的文殊，是化为身之影像，如在棉布上绘画，或在铜铁上雕刻等。གྱི་ 是关联词，表示与如上所说的功德和具功德者至尊文殊相关联，如百神的杂色母牛一般。名称真实宣说，名称是指下面将要出现的功德之法，与这些功德和至尊本身相应，如实宣说相应之理。如何宣说之理有两种，即从甚深意义上宣说和从广大的词语上宣说。从意义上宣说是指在无二智慧中显现。从词语上宣说有三种，即从无二自性的方式宣说，从密咒的方式宣说，以及从功德的方式宣说。其中，从无二自性的方式宣说是指，认识到自己心性的无二智慧，然后念诵名号，即使发出声音，也是从无生灭的本性中发出，消失也融入其中，总之要明白这是法的自声。经中说：无二显示无二性，于真实边作安住。从密咒的方式宣说是指，观想自己是至尊文殊，然后念诵名号，从心间的牟字（藏文，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：牟）中
English
The naturally luminous is the Sambhogakaya. The appearance of various wisdoms is the Nirmanakaya. However it appears, it does not go beyond the meaning of non-arising, which is the Dharmakaya. The five wisdoms are: the unborn and unceasing nature of reality is the Dharmadhatu wisdom; its clarity without conceptualization is the mirror-like wisdom; the inseparability of these two and the absence of acceptance or rejection is the wisdom of equality; the clear distinction between general and specific characteristics of phenomena is the discriminating wisdom; and the effortless accomplishment of one's own and others' benefit is the accomplishing activity wisdom. It is also said in this very text: "The master of the all-pervading five wisdoms." The Manjushri appearing to those who are purified from the trainable beings is the vision of the deity's face through the power of the yogi's habituation to samadhi. The Manjushri appearing as the nature of form is the transformation into an image of the body, such as drawing a picture on cotton cloth, or carving on copper or iron. The word "gyi" is a connecting word, indicating the connection with the qualities mentioned above and the venerable Manjushri who possesses those qualities, like the piebald cow of Indra. "The True Utterance of Names" means that the names are the qualities that will appear below, and they are possessed by those qualities and the venerable one himself, and the utterance is just as it is possessed. There are two ways to utter it: profoundly, through the door of meaning, and extensively, through the door of words. Uttering through the door of meaning means appearing in non-dual wisdom. There are three ways to utter through the door of words: uttering through the way of non-dual characteristics, uttering through the way of secret mantra, and uttering through the way of qualities. Among these, uttering through the way of non-dual characteristics means recognizing the non-dual wisdom of one's own mind, and then uttering the name. Even if the sound of utterance arises, it arises from the state of non-arising and non-ceasing, and dissolves into that very state. In short, it should be understood as the self-sound of Dharma. It is said in this very text: "Non-duality shows non-duality, Abiding completely in the true limit." Uttering through the way of mantra means contemplating oneself as the venerable Manjushri, and then uttering the name, from the Mūṃ (藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：牟) in the heart
Chinese
光芒四射，供养圣者，利益众生后，复又融入自身心间。如前一般，舒展与收摄。直至念诵名号完毕，皆如是行持。此中亦云：“秘密真言大义者。”如是说。以功德之方式述说名号，乃是于本尊文殊之前，迎请无量之诸佛、菩萨、声闻、缘觉围绕，于前方虚空中，念诵名号，并观想此乃汝之功德。此中亦云：“如来功德海。”如是说。若归纳彼等，则有意义深邃与词句广博二者。此中亦云：“宣说深广之音声。”如是说。今为息灭障碍，故而宣说顶礼。即云：顶礼文殊童子。如是说。乃是金刚手请问释迦牟尼后，于结集经卷之时，于开端顶礼本尊。若问金刚手亦有障碍否？非也。乃为后学者之故而作意。其中，文殊已于前述。身于三时之中，无有衰老，故为童子。恒常如现在显现般安住。ལ་是简别之词，即于文殊自身。顶礼者，乃以通达深义之顶礼，以及广大身语意三恭敬之方式顶礼。其中，为中等根器者开示首尾之差别，乃是依随所说之续部，于开示十四品中，为开示最初请问之品之故。其后云：吉祥金刚持。如是等语。其后之“其后”二字，乃连接之词。即于前述根本续部十六万品之后，此名称真实宣说之口诀心要，以歌唱方式唱诵之品，乃请问之品。吉祥者，乃证悟自之吉祥，以及慈悲他之吉祥二者，且金刚手自身具足。金刚持者，乃于内，执持深义之金刚，五智无别。即说为：无别金刚。