Chinese
以显现种种法之门，说是主宰之缘，而不说是因之缘。当显示其从一切法所生之时，说是从有漏法之力，生出圣者文殊，而不说彼是因之缘。是故不应由彼等之门而称名。于无漏法特别显示者，即是彼等之相反。谓以无漏法之体性，及依于法，及以法所摄持加持等之门，亦是称名。此等乃是从显示一切法之名，为圣者文殊之名中，由宣说之理门，显示有于有漏法与无漏法共同可称名者，及由差别之门宣说者，及有非宣说者。仅此等即是简略显示彼之名为何等。广说者，即是此论中所显示之名，分为支分与枝末，彼等之名也。
English
It is explained as the condition of the master through the gate of appearing in various dharmas, but it is not spoken of as the causal condition. When it is shown that it arises from all dharmas, it is explained that the noble Mañjuśrī arises from the power of defiled dharmas, but it is not said that it is the causal condition of that. Therefore, one should not name through those gates. What is particularly shown for undefiled dharmas is the opposite of those. That is, it is also naming through the gates of having the nature of undefiled dharmas, and relying on the Dharma, and being possessed and blessed by the Dharma, and so on. These are from showing the name of all dharmas as the name of the noble Mañjuśrī, from the gate of the manner of speaking, showing that there are those that can be named in common for defiled and undefiled dharmas, and those that are spoken of through the gate of distinction, and those that are not spoken of. Just these are briefly showing what those names are. The extensive ones are the names shown in this treatise itself, divided into limbs and branches, those are the names.
Chinese
念诵此名号，如于恒河沙数劫中念诵所有佛之名号，亦不能比拟，应以欢喜之信心与虔诚之敬仰而行之。复应为成办一切有情之利益而念诵。以愿力所发之意乐，发起菩提心后，方可念诵名号。复应依止虔诚之敬仰，如是作意： 怙主妙吉祥智慧勇识，以其遍知一切功德之智慧、大悲与慈爱，恒常安住于一切所化众生之前。故无论我于心中作意其殊胜之身相，抑或未作意，其皆恒常安住于吾等之前。故为陈述供养之义，当以无散乱之心念诵其名号。否则，怙主之自性虽如是，然若于心中作意其殊胜妙好之身相，则吾等自他之利益，将得圆满加持。如是知已，于前方虚空中，观想自心所化现之珍宝自性之如意大树，于其繁茂之绿荫下，莲花珍宝之座垫与月轮之上，安住着怙主妙吉祥童子。身色如雪山之上涂抹藏红花，身着各式各样之天衣，左手持着盛开之蓝色莲花，右手作胜施印，如转轮圣王般，以一切庄严具而作庄严。为显扬其功德，当以无散乱之作意念诵其名号。又或，身色与手印，如经函、宝剑、说法印等，以及月亮之色泽与纯金之色泽等，当依止各自之虔诚敬仰而作意。陈述供养圆满后，当为所欲之义而祈祷，祈请前往清净之刹土后，方可起身。又或，依止调伏之方便，当如是思维： 怙主如前观想之上方，十方之诸佛如怙主释迦牟尼等
English
Reciting this name is incomparable to reciting the names of all Buddhas in as many kalpas as there are sands in the Ganges River. It should be done with joyful faith and sincere reverence. Furthermore, it should be recited for the benefit of all sentient beings. With the intention propelled by aspiration, one should recite the names after generating the mind of enlightenment. Again, relying on sincere reverence, one should contemplate in this way: The Lord Mañjuśrī Jñānasattva, with his wisdom that knows all qualities, great compassion, and love, constantly abides before all those to be tamed. Therefore, whether I visualize his special form in my mind or not, he always abides before us. Therefore, in order to express the meaning of offering, one should recite his name with an undistracted mind. Otherwise, although the nature of the Lord is such, if one visualizes his special and beautiful form in one's mind, then the benefit of oneself and others will be fully blessed. Knowing this, in the sky in front, visualize a large wish-fulfilling tree of precious nature, transformed from one's own mind, and under its lush shade, on a lotus jewel seat and a lunar disc, abides the Lord Mañjuśrī Kumārabhūta. His body color is like saffron sprinkled on a snow mountain, wearing various celestial garments, holding a blooming blue lotus in his left hand, and his right hand in the supreme giving mudra, adorned with all ornaments like a universal monarch. In order to manifest his qualities, one should recite his name with undistracted contemplation. Alternatively, the body color and hand symbols, such as scriptures, swords, the teaching mudra, etc., as well as the color of the moon and the color of pure gold, etc., should be contemplated according to one's own sincere reverence. After the recitation of offerings is complete, one should pray for the desired meaning, and after requesting to go to the pure realm, one may rise. Alternatively, relying on the means of taming, one should think like this: Above the Lord visualized as before, the Buddhas of the ten directions, such as the Lord Śākyamuni, etc.
Chinese
思维所有僧众皆以出家之相安住。其右方为菩萨弥勒、普贤、观世音、金刚手、地藏、虚空藏、除盖障等贤劫菩萨，思维以在家之相，不舍庄严之特征而安住。其左方为圣舍利子、目犍连子、大迦叶、阿难陀等大阿罗汉，思维以出家之相安住。其下方为自在天子等净居天众，以及与大梵天一同于色界中行持的天子们，思维其身色白色，以一切庄严而庄严；帝释天等三十三天众，思维其身色各异，以一切庄严而庄严。于彼等之前，我以顶礼、供养等七支具足之愿门，发起大菩提心后，为供养彼等一切之义，当称诵薄伽梵之名号。其中，如来们安住于以金刚珍宝所成之狮子座，以及珍宝莲花、日月轮之座垫上，具足跏趺坐和等持手印，以及说法手印。菩萨们安住于珍宝莲花和月轮上，具足左足垂下的半跏趺坐，以及各自的标识和请法手印。大声闻们，思维于珍宝莲花座上以请法之姿安住。天子们，或具足各自的坐骑和标识，或者一切皆于珍宝座上以请法之姿安住。供养圆满后，当忏悔并祈请所欲之义，祈请返回各自的刹土和处所，然后起立。无需迎请，仅以意念即可加持之故。彼等乃为观待名号功德之义而宣说。
English
Think that all the Sangha reside in the manner of complete renunciation. On the right side are Bodhisattvas Maitreya, Samantabhadra, Avalokiteśvara, Vajrapāṇi, Kṣitigarbha, Ākāśagarbha, Sarvanivāraṇaviśkambhin, and so on, the Bodhisattvas of the Fortunate Aeon, think that they reside in the manner of householders, with the characteristic of not abandoning ornaments. On the left side are the noble Śāriputra, Maudgalyāyana, Subhūti, Ānanda, and so on, the great Arhats, think that they reside in the manner of complete renunciation. Below them are the sons of the gods, such as the great powerful son of the gods, and the gods of the Pure Abodes, and the sons of the gods who abide in the Realm of Form, together with Mahābrahmā, think that they are white in color, adorned with all ornaments; and the gods of the Thirty-Three, such as Indra, think that they are of various colors, adorned with all ornaments. In front of them, after generating the mind of great Bodhi through the gate of aspiration that possesses the seven limbs of prostration, offering, and so on, for the sake of offering to all of them, one should recite the names of the Bhagavan. Among them, the Tathāgatas reside on lion thrones made of vajra jewels, and on seats of jewel lotuses, and sun and moon mandalas, with the posture of meditative equipoise and the mudrā of meditative equipoise, and the mudrā of teaching the Dharma. The Bodhisattvas reside on jewel lotuses and moon mandalas, with the half-lotus posture of the left foot lowered, and their respective emblems and the mudrā of requesting the Dharma. The great Śrāvakas should be thought of as residing on jewel lotus seats in the manner of requesting the Dharma. The sons of the gods either possess their own vehicles and emblems, or all of them reside on jewel thrones in the manner of requesting the Dharma. After the offering is complete, one should confess and request the desired meaning, request them to depart to their respective fields and places, and then arise. There is no need to invite them, because they will be blessed by mere thought. These are spoken in consideration of the meaning of the qualities of the names.
Chinese
是作意的方式。 功德的体性是怎样的呢？ 是波罗蜜多的体性和密咒的体性两种。 其中，在波罗蜜多的体性中，有世间、声闻、独觉、菩萨共同的功德，以及如来独有的功德和与那些不共同的功德。 其中的共同功德是十善业道，以及包含在禅定、四无量心和等至道中的增上生果，还有四谛、八智、解脱等沙门之道的果，以及同样地，方、波罗蜜多、自在和神通、地和菩萨的力、菩萨的无畏、菩萨的总持和三摩地等。 不共同的功德是，如来的十力、十八不共法、妙相和随好、总持和三摩地、三十二大悲、三种不共的念住、完全断除一切习气的连接、不忘失的法性、一切种类的最胜智慧所知等。这些被称为如来的功德海，因为像大海一样深广，所以是不可衡量和测量的。 简而言之，有四种：完全了知一切应知之法，完全断除一切应断之法，一切应转之法如实恒常地转变，一切应得之法恒常地获得。像这样的体性，如来的功德海简而言之有四种。 从密咒的体性来说，宣说了如来功德的巨大波浪有三种，哪三种呢？ 普遍周遍的功德、超越计数的功德和最殊胜的功德。 其中的普遍周遍的功
English
is the way of attending in mind. What is the nature of the qualities themselves? They are of two kinds: the nature of the pāramitās and the nature of the secret mantras. Among these, in the nature of the pāramitās, there are the qualities that are common to worldly beings, śrāvakas, pratyekabuddhas, and bodhisattvas, as well as the qualities that are unique to the tathāgatas and those that are not common to them. Among these, the common qualities are the ten virtuous paths of action, and those included in the paths of dhyāna, the immeasurables, and samāpatti, together with the fruits of higher realms, as well as the four truths, the eight knowledges, the liberations, and so forth, together with the fruits of the śrāmaṇa path. Similarly, there are the directions and pāramitās, the powers and superknowledges, the bhūmis and the powers of the bodhisattvas, the fearlessnesses of the bodhisattvas, the dhāraṇīs and samādhis of the bodhisattvas, and so forth. The uncommon qualities are the ten powers of the tathāgatas, the eighteen unshared qualities, the major and minor marks, the dhāraṇīs and samādhis, the thirty-two great compassions, the three unshared mindfulnesses, the complete abandonment of all connections of habitual tendencies, the nature of not forgetting, the knowledge of all aspects of supreme wisdom, and so forth. These are called the ocean of qualities of the tathāgatas, because they are as deep and vast as the ocean, and therefore beyond measure and limit. In brief, there are four aspects: completely knowing all phenomena to be known without exception, completely abandoning all phenomena to be abandoned without exception, always transforming all phenomena to be transformed without exception, and always attaining all phenomena to be attained without exception. In this way, the ocean of qualities of the tathāgatas, in brief, has four aspects. From the perspective of the secret mantra, three great waves of the tathāgata's qualities are taught: what are the three? Qualities that are all-pervasive, qualities that are beyond calculation, and qualities that are supreme. Among these, the all-pervasive qual
Chinese
那么什么是功德呢？比如，如来的功德是，虚空界的边际无尽，法界的尽头所及的清净与不清净的刹土，以及这些刹土中居住的包括有学、无学和非二者的一切法。比如从蕴、界、处和缘起，直到一切种智之上的智慧，以及法界和真实际之间的所有法无不遍及，这就是周遍的功德。至于如何周遍的方式，应当像在解释名相时所说的那样理解。那么，如来超越计数的功德是什么呢？比如，如来的身功德，同样地，语和意，以及功德和事业的自性所转成的功德，每一个根本又分为五种功德分，即五身，同样地，其他的也分为五种，一个五组也同样如此，分为二十五种姓，这些又以心要、手印、真言和明咒的种姓来分，分为百种姓，这些又同样地分，分为无法用亿万来计算的种姓，因为无数，所以称为种姓海。比如其他经中说：‘种姓是无边的，都包含在大的种姓中。’就像这样说的。这里所说：‘佛无始无终，最初的佛无因。’等等。所说的五种姓、六种姓和无边种姓，也是出自这里：‘所有真言大种姓，以及真言明咒的执持者种姓，观视三种姓，世间和出世间的种姓，照亮世间的伟大种姓，以及大手印的殊胜种姓，以及观视伟大的顶髻种姓。’这样说的。仅仅金刚的种姓也是无边的。这里面说：在陈述祈请者金刚持的功德时，‘具有次第的忿怒等，手持无边金刚。’这样说的。以及‘金刚怖畏能怖畏。’等等，就像这样说了各种金刚忿怒尊的种姓。