Chinese
就像所说的：“法什么也没有。”因此，法界是圣者文殊，因此遍及一切。通过智慧之门遍及，像这样，法界的法性仅仅是自证，一切法也汇集于仅仅是自证，并且没有未成为智慧之境的法性，因此也以智慧的方式遍及。也通过慈悲遍及，像这样，当法界和智慧结合在一起时，大慈悲也不会中断。同样，也通过事业遍及，这三个法在哪里聚集，事业也不会中断。因此，圣者文殊遍及诸佛的心和众生的心，这些法从任何地方都不会来，也不会去往任何地方，虽然不会在任何地方停留，但能如其根器和意愿般地利益众生。像那样的功德，所有表达的名称也都会变成他的名字。那么，圣者文殊如何化现为一切法呢？就像这里所说的：“所有色相皆为显现之光辉，各种色相皆由意念所生。”就像知识等，根据如何调伏众生的力量，化现为包含器世界和有情世界的各种色相。以及“头髻、发髻、柳枝状，发辫、蒙朱、发冠顶。”等等的场合中，化现为持有所有苦行。并且，色的体性也是，圆满受用身，或者化身，或者菩萨，或者独觉，或者声闻，或者世间主等，或者其他美丽的色相，或者不悦意的色相，或者年老的，或者年轻的色相，或者年轻但具有烦恼的色相，或者烦恼已尽等，圣者文殊没有不化现为一切法之形象的。因此，为了表达那样的功德，所有表达的名称也都会变成他的名字。那么，圣者文殊如何喜悦一切法呢？就像这里所说的：“喜悦所有事物，喜悦空性，舍弃贪欲，喜悦三有。
English
It is like saying, "There is no dharma at all." Therefore, the realm of dharma is the noble Manjushri, and therefore it pervades all. It pervades through the gate of wisdom, like this, the nature of the realm of dharma is only self-awareness, and all dharmas also converge into only self-awareness, and there is no dharma-nature that has not become the object of wisdom, therefore it also pervades in the manner of wisdom. It also pervades through compassion, like this, when the realm and wisdom are combined, great compassion is also uninterrupted. Similarly, it also pervades through deeds, wherever these three dharmas gather, deeds are also uninterrupted. Therefore, the noble Manjushri pervades the minds of the Buddhas and the minds of sentient beings, these dharmas do not come from anywhere, nor do they go anywhere, although they do not abide anywhere, they are able to benefit sentient beings according to their capacity and wishes. All the names that express such qualities also become his names. So, how does the noble Manjushri emanate into all dharmas? Just as it is said here: "All forms are the splendor of appearance, various forms are born from the mind." Like knowledge and so on, according to the power of how to subdue beings, it emanates into various forms including the container world and the sentient world. And in the occasions of "crest, tuft, willow branch-like, braided hair, munju, crown top," etc., it emanates into holding all ascetic practices. And the nature of form is also, the complete enjoyment body, or the emanation body, or the Bodhisattva, or the Pratyekabuddha, or the Shravaka, or the lord of the world, etc., or other beautiful forms, or unpleasant forms, or old, or young forms, or young but with afflicted forms, or exhausted defilements, etc., there is no image of all dharmas that the noble Manjushri does not emanate into. Therefore, in order to express such qualities, all the names of expression also become his names. So, how does the noble Manjushri rejoice in all dharmas? Just as it is said here: "Rejoices in all things, rejoices in emptiness, abandons desire, rejoices in the three realms."
Chinese
如“大腹者”等，以调伏有情之威力，示现对一切法皆欢喜；以慈悲之威力，对有情执着而欢喜；以智慧之威力，对空性执着而欢喜。因此，所有以如是功德之威力所说的名称，也都成为其功德之名。那么，如何成为遍知一切法者呢？此处所说：以大智慧于一瞬间，通达一切法者，现证一切法者。如是等等，如所说般，所有以显示遍知一切法之功德威力所说的名称，也都成为其名。那么，如何宣说一切法呢？此处所说：语自在胜者，语自在之王，语自在殊胜之王，语自在之狮子，不可动摇。如是等等，如实不颠倒地示现一切法之自在主，因此，所有以其威力所说的名称，也都成为其名。那么，如何成为一切法清净之自性呢？此处所说的，诸如漏尽者，解脱于障碍者，寂灭烦恼者，摧毁有情者，度脱轮回彼岸者，超越河流者，断除有情之根本者等等，从清净一切具有染污之法的角度来宣说。此外，还持有十二种清净，持有五种清净蕴，具有十种清净度，持有十种清净智等等，也从圆满的角度，示现无漏之法，成为极其清净之自性。因此，为了示现一切法清净之功德，所有所说的名称，也都成为其名。那么，如何成为一切法之自在者呢？此处所说：法自在，法之王。如是等等，如对一切法获得自在，并对其进行统治，以及从示现法之国王、主尊和主人的角度，所有赞叹功德的名称，也都成为其名。那么，如何是他生起一切法呢？
English
Like "the one with a large belly," etc., by the power of taming sentient beings, he shows delight in all dharmas; by the power of compassion, he is attached to and delights in existence; by the power of wisdom, he is attached to and delights in emptiness. Therefore, all the names spoken by the power of such qualities also become names of his qualities. Then, how is he the one who knows all dharmas? Here it is said: With great wisdom, in an instant, he comprehends all dharmas, he realizes all dharmas. Thus, as it is said, all the names spoken by the power of showing the qualities of knowing all dharmas also become his names. Then, how does he speak all dharmas? Here it is said: Supreme speaker, king of speakers, supreme noble king of speakers, lion of speakers, immovable. Thus, as long as he is the lord who shows all dharmas without inversion, all the names of all dharmas spoken by his power also become his names. Then, how is he the nature of purity of all dharmas? Here it is said: Exhaustion of outflows, liberation from obscurations, pacifier of afflictions, destroyer of existence, gone beyond samsara, crossed the river, uprooter of the root of existence, etc., are spoken from the perspective of purifying the defilements of all dharmas with outflows. Furthermore, holding twelve kinds of purity, holding five pure aggregates, possessing ten pure perfections, holding ten pure knowledges, etc., also show the nature of extreme purity from the perspective of perfecting the dharmas without outflows. Therefore, in order to show the qualities of purity of all dharmas, all the names spoken also become his names. Then, how is he the lord of all dharmas? Here it is said: Lord of dharma, king of dharma. Thus, like gaining mastery over all dharmas and ruling over them, and from the perspective of showing the king of dharma, the chief, and the master, all the names praising the qualities also become his names. Then, how does he generate all dharmas?
Chinese
如果是这样，这里所说，一切佛的生起者， 大种唯一因， 生起各种义， 生起秘密咒义等。 如显示一切法从圣妙吉祥所生一样，如此，为了如是之故，是一切法的生起者，为了方便和智慧之故，是一切佛的生起者，为了调伏的自在之故，是一切化身的生起者。如是等等，为了宣说功德的缘故，所说的所有名称也都会变成他的名称。那么，如何是他从一切法所生呢？他是从法性所生的，如所说：从虚空所生，自生者。 他是从智慧所生的，如所说：唯从智慧所生。 他是从心所生的，如所说：生起各种形象，从意所生。 他也是从声闻道、独觉道、以及正等觉佛道一切所生的，如所说：从各种出离所生。 他也是从大乘之中的大乘，秘密咒的行相所生的，如所说：从秘密咒大行相所生。 他也是从善于修习的法所生的，如所说：从法所生，消除有。 他也是从一切法无有差别的体性所生的，如所说：金刚所生，金刚之主。 如是，为了显示从一切法所生之故，所有宣说他的功德的名称，也都会变成他的名称。如是，以十种方式共同显示了有漏法和无漏法的一切名称都变成他的名称之后，现在要说差别了。其中，在显示有漏法是他的自性时，应当这样说：有漏法的所有体性是圣妙吉祥。不应说圣妙吉祥的体性是有漏，譬如，应当说瓶子的体性是无常，但不应说无常的体性是
English
If so, as it is said here, the originator of all Buddhas, The great elements, the single cause, The originator of all kinds of meanings, The originator of all secret mantra meanings, and so on. Like showing that all dharmas arise from the noble Manjushri, it is like this: for the sake of suchness, he is the originator of all dharmas; for the sake of skillful means and wisdom, he is the originator of all Buddhas; for the sake of the power of taming, he is the originator of all emanations. Like that and so on, for the sake of expressing qualities, all the names mentioned also become his names. Then, how is it that he is born from all dharmas? He is born from the nature of dharma, as it is said: Born from the sky, self-born. He is born from wisdom, as it is said: Born solely from wisdom. He is born from mind, as it is said: Born with various forms, born from mind. He is also born from all the paths of the Shravakas, the Pratyekabuddhas, and the perfectly complete Buddhas, as it is said: Born from various renunciations. He is also born from the great secret mantra practices of the Great Vehicle, as it is said: Born from the great secret mantra practices. He is also born from the well-trained dharma, as it is said: Born from dharma, eliminates existence. He is also born from the nature of all dharmas being without difference, as it is said: Born from Vajra, the Lord of Vajra. Thus, in order to show that he is born from all dharmas, all the names that express his qualities also become his names. Thus, after commonly showing that all the names of defiled and undefiled dharmas become his names in ten ways, now we will speak of the distinctions. Among them, when showing that defiled dharmas are his nature, it should be said like this: the nature of all defiled dharmas is the noble Manjushri. It should not be said that the nature of the noble Manjushri is defiled, for example, it should be said that the nature of a pot is impermanence, but it should not be said that the nature of impermanence is
Chinese
因此，不应说“是瓶子”。像这样安立体性和所依，是通过大小、粗细、殊胜与不殊胜、错谬与真实等方式，将彼此安立为体性和所依。但并非所有情况下都可以互相转换。因此，不应说圣者妙吉祥的体性是具有漏洞的法。在显示周遍一切法时，在安立能依和所依之时，圣者妙吉祥是周遍于具有漏洞的法，但不是所依。例如，虚空是周遍于色，但虚空的体性不是依赖于色。因此，不应以圣者妙吉祥依赖于具有漏洞的法的方式来宣说。在显示如幻而入于具有漏洞的法时，虽然显示悲心和幻化入于具有漏洞的法，但是以其加持和摄受具有漏洞的法，而具有漏洞的法不执持也不染污它。例如，当阳光照耀在不洁净的地方时，阳光加持并触及不洁净的地方，但是污垢不会加持和摄受阳光。因此，虽然周遍一切，也不应以染污的方式来宣说。以这些方式来论证圣者妙吉祥具有具有漏洞的法时，没有相违之处。但是，不应以圣者妙吉祥具有具有漏洞的方面来宣说。在以清净的方式来宣说时，具有漏洞的法，因为是过患之法、垢染的体性，所以是通过去除和灭尽它的方式来宣说的。在显示无漏洞的法是清净时，因为其中所有不相符的污垢都彻底灭尽，所以宣说为清净，并且是从胜义无二的方式来宣说的。因为仅仅在世俗中才是应该断除的，所以是从断除和灭尽的方式来宣说的。在显示生起具有漏洞的法时，在显示什么法也不是，以及从自证之识和错谬的
English
Therefore, it should not be said, "It is a vase." Thus, the establishment of characteristics and basis is through ways such as large and small, coarse and fine, superior and non-superior, mistaken and true, mutually establishing each other as characteristics and basis. However, it is not the case that all can be mutually transformed. Therefore, it should not be said that the characteristic of the noble Manjushri is a Dharma with outflows. When showing pervasiveness over all Dharmas, when establishing the support and the supported, the noble Manjushri is pervasive over the Dharma with outflows, but is not the supported. For example, space is pervasive over form, but the characteristic of space does not depend on form. Therefore, it should not be spoken of in the manner that the noble Manjushri depends on the Dharma with outflows. When showing illusion and entering into the Dharma with outflows, although compassion and illusion are shown to enter into the Dharma with outflows, it blesses and embraces the Dharma with outflows, but the Dharma with outflows does not grasp or defile it. For example, when the sunlight shines on an unclean place, the sunlight blesses and touches the unclean place, but the dirt does not bless or embrace the light. Therefore, although it pervades everything, it should not be spoken of in a defiling manner. There is no contradiction in arguing that the noble Manjushri possesses the Dharma with outflows in these ways. However, it should not be spoken of in terms of the noble Manjushri possessing the aspect of having outflows. When speaking in a pure way, the Dharmas with outflows, because they are the nature of faults and defilements, are spoken of through the way of removing and eliminating them. When showing that the Dharma without outflows is pure, because all incompatible defilements are completely eliminated, it is spoken of as pure, and it is spoken of from the way of ultimate non-duality. Because it is only in the conventional that they should be abandoned, it is spoken of from the way of abandoning and eliminating. When showing the arising of the Dharma with outflows, when showing that nothing is Dharma, and from the self-awareness of consciousness and the mistaken