Chinese
《名称真实性赞》的三种注释的解释。 《名称真实性赞》的三种注释的解释。 《名称真实性赞》的三种注释的解释完毕。在名为《圣妙吉祥真实名经》中，“圣妙吉祥”是指，其自性是怎样的呢？他的名称是什么和什么呢？又如何真实地称赞他呢？对此，圣妙吉祥是：无二的智慧。那是三世一切佛的智慧的自性，菩提心的体性，与一切法的法性无有差别。由于他的力量，显现的色身，圆满受用身和化身的自性，作为智慧的所依而显现。在佛和菩萨的形象中，以大小乘的各种方式显现的自性，也被认为是圣妙吉祥。在此提问：如果一切佛的无二智慧的自性是圣妙吉祥，那么十方三世诸佛各自证悟的智慧，是同一还是不同的法性呢？同样，他的法性和他的事业是同一还是不同的呢？回答说：这应该这样理解：按照一些人的观点，如来们的智慧之流也是不同的，他的法性和他的事业也是不同的。然而，通过四种方式是相同的。哪四种呢？法相同，身相同，语相同，文字相同，他们这样认为。按照一些人的观点，智慧是从各个补特伽罗的相续中获得的，因此是不同的。他的法性和事业是混合的，没有差别，他们这样认为。按照一些人的观点，区分自和他人的相续是执着于我的习气，而执着于我是错误的。由它产生并由它显现的是不真实的。即使在有情众生的时期，相续也无法成立为不同，那么对于没有我执之结的诸佛来说，怎么会有不同的智慧之流成立呢？因此，对于诸佛来说，相续是不同的
English
Explanation of the Three Commentaries on the "Praise of the True Meaning of Names". Explanation of the Three Commentaries on the "Praise of the True Meaning of Names". Explanation of the Three Commentaries on the "Praise of the True Meaning of Names" is complete. In the text called "The Holy Mañjuśrī True Name Scripture", "Holy Mañjuśrī" refers to: What is its nature like? What are his names? And how does one truly praise him? To this, Holy Mañjuśrī is: non-dual wisdom. That is the nature of the wisdom of all Buddhas of the three times, the essence of the mind of enlightenment, and is no different from the Dharma-nature of all phenomena. Due to his power, the manifested form body, the nature of the complete enjoyment body and the emanation body, appear as the basis of wisdom. In the forms of Buddhas and Bodhisattvas, the nature that appears in various ways of the Great and Small Vehicles is also considered Holy Mañjuśrī. Here is the question: If the nature of the non-dual wisdom of all Buddhas is Holy Mañjuśrī, then are the wisdoms that the Buddhas of the ten directions and three times each realize, the same or different Dharmas? Similarly, are his Dharma-nature and his actions the same or different? The answer is: This should be understood as follows: According to some, the streams of wisdom of the Tathāgatas are also different, and his Dharma-nature and his actions are also different. However, they are the same through four ways. What are the four? Dharma is the same, body is the same, speech is the same, and letters are the same, they think. According to some, wisdom is obtained from the individual streams of each person, so it is different. His Dharma-nature and actions are mixed and there is no difference, they think. According to some, distinguishing between one's own and others' streams is the habit of clinging to self, and clinging to self is a mistake. What is produced by it and appears by its power is not true. Even in the time of sentient beings, the stream cannot be established as different, then how can there be a different stream of wisdom for the Buddhas who do not have the knot of self-grasping? Therefore, for the Buddhas, the stream is different
Chinese
我，不具有以不同续部成办事业，以及同样地以不同方式成办事业，以及在不同刹土成办事业，以及在不同时间成办事业。只要大小乘的经典中，被称为圣妙吉祥，以及观世音自在，以及金刚手，或者释迦牟尼佛，以及燃灯佛，以及慈氏，或者毗卢遮那佛，以及不动佛，以及功德宝等，被称为圆满报身和化身，并且在各自的所化、刹土、方式、教法和时间中，所有显现为大智慧之所依，也都是诸佛不二智慧证悟法性的力量，以及往昔的愿力和大悲的力量，对于具有白色习气的所化之意，仅仅是显现为各自不同而已，除此之外，在诸佛的境界中，连极细微的差别也无法找到。因此，在此赞颂圣妙吉祥的功德，应当了知这是赞颂十方三世一切诸佛的功德。其中，依靠圣妙吉祥显现之身的方式，而有各自不同的称谓，如下所示：从小乘的观点来看，被称为圣妙吉祥者，属于菩萨种姓，仍然被认为是尚未获得圣道的凡夫。从共同宣称的波罗蜜多乘的观点来看，被认为是菩萨十地的自在者。在赡部洲，也是释迦牟尼佛的眷属，在色究竟天，也是毗卢遮那佛的近侍之子。从甚深经部的观点来看，过去已经成佛，现在以菩萨的身份安住。从密咒的观点来看，有些观点认为，是种姓之主如来顶髻所化现的自性，以菩萨的身份安住。从某些瑜伽的观点来看，是从薄伽梵毗卢遮那佛的心中化现的十六大智慧萨埵中，金刚利刃即妙吉祥金刚，被认为
English
I do not possess the ability to accomplish activities through different tantras, nor similarly to accomplish activities through different methods, nor to accomplish activities in different realms, nor to accomplish activities at different times. As long as in the scriptures of the Greater and Lesser Vehicles, those known as Noble Manjushri, as well as Avalokiteshvara, and Vajrapani, or Shakyamuni Buddha, and Dipamkara, and Maitreya, or Vairochana, and Akshobhya, and Ratnakara, and so forth, are known as Sambhogakaya and Nirmanakaya. And all that appears as the support of great wisdom in different disciples, realms, methods, teachings, and times, is also due to the power of the non-dual wisdom of all Buddhas realizing the nature of reality, and the power of past aspirations and compassion. To the minds of disciples who possess white karmic imprints, they merely appear differently. Apart from that, in the realm of the Buddhas, not even the slightest difference can be found. Therefore, this praise of the qualities of Noble Manjushri here should be understood as a praise of the qualities of all Buddhas of the ten directions and three times. Among these, depending on the manner in which the body of Noble Manjushri appears, there are different designations, as follows: From the perspective of the Shravakas, Noble Manjushri is considered to belong to the lineage of Bodhisattvas, and is still regarded as an ordinary being who has not yet attained the Noble Path. From the perspective of the commonly proclaimed Paramitayana, he is considered to be the master of the ten Bhumis of Bodhisattvas. In Jambudvipa, he is also a member of the retinue of Bhagavan Shakyamuni, and in Akanishta, he is also the close son of Bhagavan Vairochana. From the perspective of the profound Sutra Pitaka, he was a Buddha in the past, and now abides in the form of a Bodhisattva. From the perspective of the Secret Mantra, some say that he is the nature emanated from the Ushnisha of the Tathagata, the lord of the family, abiding in the form of a Bodhisattva. From the perspective of some Yogas, among the sixteen great wisdom beings emanated from the heart of Bhagavan Vairochana, Vajratikshna, that is, Manjushri Vajra, is considered
Chinese
亦如是。有些大瑜伽之理中，也称“文殊智慧勇识”。也称“菩提萨埵金刚”。如是，金刚萨埵与普贤以及大乐等一切佛之主尊，也示现为一切坛城之主。于《文殊幻化网》中，一切如来之心间，安住寂静金刚，彼亦以最初佛之理与智慧勇识之理而安住。此等乃是圣文殊之体性之显示。 圣文殊之名为何等耶？乃至有漏之法，或无漏之法，世间的，或超世间的，有为的，或无为的，有实物的，或无实物的，心，或心之显现等，乃至诸法之名相差别，世间典籍中所说，或小乘中所说，或大乘中所说，或大乘之极甚深秘密真言之理中所说，任何诸法之名，彼等一切，无非是圣文殊之名，因此，当知彼等一切皆为名。于此问曰：无漏之法之名乃是圣文殊之名，圣文殊自性即是获得无漏者，故是合理。然有漏之法之名，如何成为彼之名耶？圣文殊乃是完全灭尽一切有漏法之自性，故彼等之名不应是彼之名。答曰：圣文殊虽是无漏法之自性，然于此理无有相违，如是，圣文殊亦是有漏法之自性，因其周遍于彼，且于彼显现，且乐于彼，且知彼，且说彼，且完全清净彼，且于彼得自在，且生
English
It is also like that. In some aspects of the great yoga principle, it is also called "Manjushri Wisdom Hero." It is also called "Bodhisattva Vajra." Likewise, Vajrasattva, Samantabhadra, and the great bliss, etc., the chief of all Buddhas, is also shown as the lord of all mandalas. In the Manjushri Illusion Network, the peaceful vajra dwells in the hearts of all Tathagatas, and it also dwells in the form of the first Buddha and the form of the wisdom hero. These are the manifestations of the nature of the noble Manjushri. What are the names of the noble Manjushri? As long as there are defiled dharmas, or undefiled dharmas, worldly or transcendental, conditioned or unconditioned, substantial or insubstantial, mind or the appearance of mind, etc., as long as the names of the various distinctions of dharmas are known, whether they are mentioned in worldly scriptures, or in the Hinayana, or in the Mahayana, or even in the most profound secret mantra teachings of the Mahayana, all the names of dharmas, without exception, are the names of the noble Manjushri. Therefore, it should be known that all of them are names. Here, it is asked: The names of undefiled dharmas are suitable as the names of the noble Manjushri, because the noble Manjushri himself is of the nature of having attained the undefiled, so it is reasonable. But how can the names of defiled dharmas become his names? The noble Manjushri is of the nature of having completely exhausted all defiled dharmas, so their names should not be his names. The answer is: Although the noble Manjushri is of the nature of undefiled dharmas, there is no contradiction in this principle. Thus, the noble Manjushri is also the nature of defiled dharmas, because he pervades them, and manifests in them, and delights in them, and knows them, and speaks of them, and completely purifies them, and has mastery over them, and generates
Chinese
因为是……的缘故，又因为是从那之中产生的缘故。这十种方式，对于轮回和寂灭的一切法也应当了解。那么，那是怎样的呢？那是所有法的自性或自体吗？就像这里所说的：一切事物的殊胜自性，执持一切事物的自性，无生之法，显示种种，具有一切法的体性。以及所说的：种种识，具有形色的意义，种种识，具有相续。以及所说的：三种痛苦的痛苦寂灭。以及所说的：十种相是十种意义的意义。以及：意义成就，所想成就，断除一切遍计。在如“所知”等情况中所说的：具有一切事物的自性，以及无事物的法的自性，以及一切法的体性。这样说，还有，在“种种识，具有形色的意义”的情况下说：心和意和种种识，连同显现的自体是妙吉祥。同样，在痛苦寂灭的情况下，三种痛苦，在被说成是痛苦本身时，痛苦被说成是造作痛苦的集，寂灭被说成是灭，那些也是被说成是圣妙吉祥。在十种相是十种意义的情况下，我执被说成是十种，而且意义是，对治被说成是十种，这样，不相顺和对治那些是圣妙吉祥，像这样等，因为被说成是一切法的自体是圣妙吉祥的缘故，像那样赞叹功德的一切名称也变成他的名号。那么，圣妙吉祥是如何遍及一切法的呢？这里所说的：不变，周遍，遍布者。或者，安住于一切佛的心中。或者，安住于一切有情的心中。像所知等那样，那是以四种方式遍及的，即是：法性，智慧，大悲和事业。那么，以法性遍及是：一切法是自性空，无我，像这样从其他地方说：除了法界之外。
English
Because it is... and also because it arises from that. These ten ways should also be understood in relation to all phenomena of samsara and nirvana. How is that? Is that the nature or essence of all phenomena? As it is said here: "Supreme nature of all things, holding the nature of all things, unborn dharma, showing various, possessing the essence of all dharmas." And as it is said: "Various cognitions, having the meaning of form, various consciousnesses, possessing continuity." And as it is said: "The pacification of the suffering of the three sufferings." And as it is said: "The ten aspects are the meaning of the ten meanings." And: "Meaning accomplished, thought accomplished, abandoning all conceptualizations." As explained in cases such as "knowable," it is said to possess the nature of all things, the nature of non-things, and the essence of all dharmas. Furthermore, in the case of "various cognitions, having the meaning of form," it is said that the essence of mind, intellect, and various cognitions, together with appearances, is Manjushri. Similarly, in the case of the pacification of suffering, the three sufferings, when described as suffering itself, suffering is described as the origin that produces suffering, and pacification is described as cessation, and those are also described as noble Manjushri. In the case of the ten aspects being the ten meanings, self-view is described as ten types, and also the meaning is that the antidotes are described as ten types. Thus, the discordant and the antidotes are noble Manjushri. Like this, because it is said that the essence of all dharmas is noble Manjushri, all names that praise such qualities also become his names. So, how does noble Manjushri pervade all dharmas? As it is said here: "Unchanging, all-going, pervader." Or, "Abiding in the hearts of all Buddhas." Or, "Abiding in the minds of all sentient beings." Like the knowable, it pervades in four ways, namely: dharmata, wisdom, great compassion, and activity. So, pervading by dharmata is: all dharmas are empty of inherent existence, selfless, as it is said elsewhere: "Except for the dharmadhatu."