English
That is, emptiness, signlessness, wishlessness, and skillful means, these four. These four also converge into the meaning of non-arising. Thus, in summary, all phenomena, with the nature of non-substantiality, through the eyes of complete purity, know that there is no arising, as it is said. These are the teachings of the root mantra. Prakriti (Tibetan: པྲ་ཀྲྀ་ཏི་) means non-dual vastness. Parishuddha (Tibetan: པ་རི་ཤུདྡྷ) means completely pure. Sarva Dharma (Tibetan: སརྦ་དྷརྨ་) means all phenomena. Yadu ta (Tibetan: ཡ་དུ་ཏ་) means to generate. Sarva Tathagata (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་) means all Tathagatas. Jnana Kaya (Tibetan: ཛྙཱ་ན་ཀཱ་ཡ་) means wisdom body. Manjushri (Tibetan: མཉྫུ་ཤྲཱི་) means Manjushri. Parishuddhata (Tibetan: པ་རི་ཤུདྡྷཱ་ཏཱ་) means completely pure. Mupadaya ti (Tibetan: མུ་པཱ་དཱ་ཡ་ཏི་) also indicates blessing. Promise. Should be held. In summary, from the non-dual vastness of complete purity, all phenomena arise, the body of all Tathagatas, Manjushri, promise of complete purity, meaning should be held. Am Ah (Tibetan: ཨཾ་ཨཿ) means without arising or ceasing. Sarva Tathagata (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་) means all Tathagatas. Hridaya (Tibetan: ཧྲི་ད་ཡ་) means heart, which is mind. Hara Hara (Tibetan: ཧ་ར་ཧ་ར་) means to seize. Om Hum Hrih (Tibetan: ༀ་ཧཱུཾ་ཧྲཱིཿ) means body, speech, and mind blessing. Bhagavan (Tibetan: བྷ་ག་ཝཱན་) means Bhagavan (Blessed One). Jnana Murti (Tibetan: ཛྙཱ་ན་མཱུརྟི་) means wisdom body. Vagishvara (Tibetan: ཝཱ་གཱི་ཤྭ་ར་) means Lord of Speech. Maha Paca (Tibetan: མ་ཧཱ་པ་ཙ་) means great proclamation. Sarva Dharma (Tibetan: སརྦ་དྷརྨ་) means all phenomena. Gagana (Tibetan: ག་གཱ་ན་) means like the sky. Amala (Tibetan: ཨ་མ་ལ་) means without stain. Su Parishuddha (Tibetan: སུ་པ་རི་ཤུདྡྷ) means completely pure. Dharma Dhatu (Tibetan: དྷརྨ་དྷཱ་ཏུ་) means the realm of Dharma. Jnana Garbha A (Tibetan: ཛྙཱ་ན་གརྦྷ་ཨ་) means the essence of wisdom. In summary, by seizing the mind of all Tathagatas without arising or ceasing, body, speech, and mind are blessed, the wisdom body of the Bhagavan, the Lord of Speech, the great secret, all phenomena are like the sky, without stain and completely pure, called the essence of the Dharma realm. This is the teaching of the action mantra, which is the summarized meaning. Thus, the teacher Shakyamuni Buddha proclaimed the names of the uncommon Dharma with the path and the fruit, in order to show the retinue's rejoicing, then, the glorious Vajradhara, joyful and delighted, with palms joined, and so on, as it is said, this also
Chinese
如何随喜赞叹之理已宣说。名号之正文圆满后，此后，具德金刚持，因自他之利益皆得圆满而欢喜，并对宣说此理之导师心生欢喜，身体以蹲踞之姿安住，双手合掌，生起随喜之心。于何处随喜？ 皈依怙主薄伽梵如来，圆满正等觉后，如是说： 亦以成办有情之利益故， 释迦牟尼， 摧伏四魔， 具足六种殊胜功德故， 深奥者趋入真如， 广大者趋入有情之利益， 二资粮圆满， 断证功德圆满者。 身语意三恭敬， 秘密主金刚手与众多眷属，顶礼。 与何眷属一同随喜？ 彼乃怙主秘密主， 金刚手忿怒之王， 与种种其他众眷属。 如是说： 成办有情之怙主， 秘密主金刚手，为诸佛以事业之忿怒尊灌顶， 以金刚杵为灌顶之标识而授予， 以金刚手为秘密之名号而命名，故为忿怒之王。 与具足种种功德之五百眷属一同随喜。 以何等语之门随喜？ 从秘密赞中献上此语， 怙主我等随喜， 善哉！善哉！善说！ 如是说： 从秘密赞中无有怯懦地赞叹顶峰。 我等与眷属一同随喜， 深奥者，自利生起，善哉！ 广大者，他利生起，善哉！ 深奥与广大二者无别而宣说，故为善说。 因何等必要而随喜？ 欲求解脱果位之， 无依怙之有情众， 我等真实圆满之， 成就菩提之大利益。 如是说： 为欲求从烦恼束缚中解脱之果位之无依怙之有情众，及我等成就圆满菩提之利益而行持故。 于何法随喜？ 幻化网之理已开示， 此乃清净贤善道， 深广且浩瀚， 成办大利益有情之利益。 如是说： 幻
English
Having explained how to rejoice and praise, after the completion of the text of the title, then, the glorious Vajradhara, rejoices because the benefit of self and others is completely fulfilled, and is pleased with the teacher who explained it, sitting in a squatting posture. With hands folded, he rejoices. Where does he rejoice? Having paid homage to the Protector, the Bhagavan, the Tathagata, the Perfectly Enlightened One, he says: Also, because he accomplishes the benefit of sentient beings, Shakyamuni, having conquered the four maras, possessing six excellent qualities, the profound one goes to Suchness, the vast one goes to the benefit of sentient beings, the two accumulations are complete, and the abandonment and wisdom are complete. With body, speech, and mind, with reverence, the Lord of Secrets, Vajrapani, with many attendants, pays homage. With which retinue does he rejoice? He is the Protector, the Lord of Secrets, Vajrapani, the King of Wrathful Ones, together with various other retinues. He says: Accomplishing the Protector of sentient beings, the Lord of Secrets, Vajrapani, is empowered by all the Buddhas as the wrathful one of action, the vajra is given as the sign of empowerment, and he is named Vajrapani as the secret name, therefore he is the King of Wrathful Ones. He rejoices together with the five hundred retinues who possess various qualities. Through which words does he rejoice? From the secret praise, he offers these words: Protector, we rejoice, well done! well done! well spoken! He says: From the secret praise, he praises the peak without hesitation. We, together with the retinue, rejoice, the profound one, the benefit of self arises, well done! The vast one, the benefit of others arises, well done! The profound and the vast are spoken of as inseparable, therefore it is well spoken. For what purpose does he rejoice? For those who seek the fruit of liberation, the helpless sentient beings, and for us, the truly complete, accomplishing the great benefit of attaining enlightenment. He says: For the sake of the helpless sentient beings who desire the fruit of liberation from the bonds of afflictions, and for us to accomplish the benefit of attaining complete enlightenment. In which Dharma does he rejoice? The way of the magical net has been shown, this is the pure and virtuous path, deep, vast, and extensive, accomplishing the great benefit of the benefit of sentient beings. He says: The magic
Chinese
此所说的幻化网之法，是极好的道路，深邃且广阔，能成办众生之义。若问有何信服之理由而随喜？佛陀之境，乃圆满正觉所说。如是说，佛陀行境之法，非由凡夫所说，乃圆满正觉所说，故无有虚妄与错谬，因此信服而随喜。如是宣说。又，圣教乃可信之语，罪过已尽，无有虚妄之语，无有理由说，当知罪尽即是圣教。如是所说。诸佛之本体文殊师利名，虽深邃广阔，极难测度，然依于所说之续部与口诀，因弟子祈请，故我造此。若有错谬，于圣者与智者前忏悔。以此造作之无误善根，愿一切众生获得文殊师利之果位。不依赖于印度之语言，为令藏人易于理解，故以各自之语言解释。因此，智者不应挑剔词句之过失。然若对胜者之圣教亦加以诽谤，又何必不对如我之论典加以责难呢？名称为《名号真实义品释·显名义明灯》至此圆满。邬波驮耶·比玛拉米扎所造，其心子娘定增请问，聂嘉纳所译。 堪布、阿阇黎、法三者之宗风广大，愿其遍布赡部洲三地而增长。愿众生相续与三宝光明，无有分离，三时吉祥！ 文殊师利幻化网之释，名称为《显名义明灯》。
English
This teaching of the magical net is an excellent path, profound and vast, and it accomplishes the benefit of beings. If asked why there is reason to have faith and rejoice, it is because the realm of the Buddhas is spoken by the fully enlightened ones. As it is said, this Dharma, the realm of activity of the Buddhas, is not spoken by ordinary people, but by the fully enlightened ones. Therefore, there is no falsehood or error, and for this reason, one has faith and rejoices. This is how it is explained. Furthermore, scripture is a trustworthy word, faults are exhausted, there is no false word, there is no reason to speak falsely, one should know that the exhaustion of faults is scripture. As it is said. The name of Mañjuśrī, the essence of all Buddhas, although profound and vast, and extremely difficult to fathom, relying on the spoken tantras and instructions, because the disciples requested, I have composed this. If there are any mistakes, I confess them to the noble ones and the wise. By this faultless virtue of composing this, may all beings attain the state of Mañjuśrī. Not relying on the Indian language, in order to make it easy for Tibetans to understand, it is explained in their own language. Therefore, the wise should not scrutinize the faults of the words. However, if one also slanders the teachings of the Victorious Ones, why should one not criticize a treatise like mine? The commentary on the "The Meaning of the Names," called "The Lamp that Clarifies the Meaning of the Names," is completed. Composed by Upādhyāya Vimalamitra, requested by his heart-son Nyang Tingdzin, and translated by Nyak Jñāna. May the great tradition of Abbot, Master, and Dharma flourish, spreading throughout the three realms of Jambudvipa. May the continuum of beings and the light of the Three Jewels be inseparable, and may there be auspiciousness in all three times! The commentary on the Magical Net of Mañjuśrī, called "The Lamp that Clarifies the Meaning of the Names."