Chinese
如果想要通过密咒的方式来修行，并通过称念薄伽梵妙吉祥的名号，来增长福德和智慧，接近成就，利益众生。对于那些没有能力进行如前所述的广大禅定的人，在受持戒律和发起菩提心之后，应当这样想：为了利益一切众生，我将称念薄伽梵妙吉祥金刚的名号。这样想着，就开始称念名号。然后，念诵“阿阿，伊伊，乌乌，诶诶，哦哦，昂阿”，观想一切法从原始以来就是不生的，自性清净的，本性光明的。然后，念诵“斯提多赫利第嘉那木尔底惹航布多布达囊，札雅达瓦尔底囊”，意思是：我安住在三世诸佛的心中，是智慧身的佛陀。这样安住在法身的我慢中。然后，念诵“嗡 班扎 帝克什那”等密咒，观想薄伽梵是六种姓的自性，是具有大手印特征的身，并在其心间观想：金刚太阳大光明，金刚月亮无垢光。这即是普贤王如来的菩提心果的体性，是一切众生无上的本体，应当这样去观想。此外，通过方便和智慧的自性，按照自己觉得舒适的方式来观想。然后，从“如此佛陀薄伽梵”开始，到“一切词语都彻底明晰”为止进行念诵。在每个太阳和月亮之上，观想般若波罗蜜多的自性，生起一切智智的因缘，一切圣众的福德和智慧的基础，一切字母的精华，并观想每个字母“阿”。从那之中，伟大的供养，伟大的贪欲等，直到“妙吉祥，具吉祥之最”为止进行念诵。一切密咒的精华，从那些字母“阿”中，名号的密咒的字母的集合的光芒彻底照耀，我也被彻底照亮，佛陀的
English
If one wishes to practice through the means of mantra, and through reciting the names of the Bhagavan Manjushri, to increase merit and wisdom, to approach accomplishment, and to benefit sentient beings. For those who do not have the ability to engage in the vast samadhi as previously described, after taking vows and generating the mind of enlightenment, one should think: For the benefit of all sentient beings, I will recite the names of the Bhagavan Manjushri Vajra. Thinking in this way, one should begin reciting the names. Then, by reciting "A A, I I, U U, E AI, O AU, AM AH," one should meditate that all dharmas are unborn from the beginning, are completely pure in their essence, and are naturally luminous. Then, by reciting "Stito hridi jnana murtir aham buddho buddha nam, trya dhā varti nam," it means: I abide in the hearts of all Buddhas of the three times, I am the Buddha of the wisdom body. Thus, one should abide in the pride of the Dharmakaya. Then, by reciting the secret mantra beginning with "Om Vajra Tikshna," one should thoroughly contemplate the Bhagavan as the nature of the six lineages, the body characterized by the great mudra, and in its heart, one should visualize: Vajra sun, great light, Vajra moon, stainless light. This is the essence of the fruit of the Bodhicitta of Samantabhadra, the unsurpassed essence of all sentient beings, and one should visualize it as such. Furthermore, through the nature of skillful means and wisdom, one should meditate in whatever way is comfortable, whether layered or not. Then, from "Thus the Buddha Bhagavan," up to "Makes all words completely clear," one should recite. On top of each of those suns and moons, one should contemplate the nature of the Prajnaparamita, the cause of the arising of omniscient wisdom, the basis of the merit and wisdom of all the noble assemblies, the essence of all syllables, and contemplate each letter "A." From that, the great offering, the great desire, etc., up to "Manjushri, the best of the auspicious," one should recite. The essence of all secret mantras, from those letters "A," the light of the collection of letters of the name's secret mantra thoroughly radiates, and I am also thoroughly illuminated, the Buddha's.
Chinese
接下来，以观看名称无二之义而念诵的方式是什么呢？在此，任何具种姓的男子或女子，如果想要以甚深的大乘之义来行持，想要迅速脱离一切障碍，并且想要像清净的镜子中显现一切影像一样，为了众生的利益，显现各种佛法，那么，就应当如实念诵薄伽梵妙吉祥智慧勇士的真实名
English
Next, what is the manner of reciting by viewing the meaning of the non-duality of names? Here, any son or daughter of good family who desires to practice in the profound manner of the meaning of the Great Vehicle, who desires to quickly be separated from all obscurations, and who desires to manifest various Buddha-dharmas for the sake of sentient beings, just as all images appear in a clean mirror, then one should accurately recite the ultimate name of the Bhagavan Manjushri Wisdom Hero.
Chinese
通过赞颂和郑重地宣说，要在相续中生起无二的智慧。那么，如何通过称名来生起无二的智慧呢？在此，要知道如来所说的无量法蕴，以及八万四千等，都只是为了显示利益和真实。利益是通过真实的力量来实现的，而真实也是因为利益才能成为真实。业和事业二者也没有自性的差别。因此，世间和出世间的一切利益和真实，它们的 आधार（藏文，梵文天城体，梵文罗马拟音，Ādhāra，基础），根本，精华，就是无二之法。就像其他经典所说，与法性之因相符的十二部经。如是说。从这段经文的功德部分也说，执持名号就是执持无二之法。因此，应当如是理解。这里提问：如果凡是真实的就是利益，那么像苦谛和集谛这样的，如何是利益的自性呢？如果凡是利益的就是真实，那么像外道善护的明论的利益，如何是真实的呢？对此回答说：如来所说的一切利益都是真实的，对于真实来说，利益也是如此。例如，苦谛和集谛，是以无常、痛苦、空性等方式真实宣说的。如果对此进行专注和修习，就会成为利益。损害的特征是以常、乐、我和合等方式看待，因为不真实，所以称为被欺骗。外道善护的利益，也不是如来所说的利益，然而，那种利益也没有超出真实的意义。再次提问：既然如此成立，那么以正确地称名，对于宣说无二之义，如何能成为利益呢？对此回答说：例如，一切胜者的教言，都只是为了显示利益和真实，而利益
English
Through praising and earnestly declaring, one should generate non-dual wisdom in the continuum. How does reciting names generate non-dual wisdom? Here, one should know that all the immeasurable collections of teachings of the Tathagatas, such as the eighty-four thousand, are solely for showing benefit and truth. Benefit is achieved through the power of truth, and truth is achieved as truth through benefit. Actions and activities are not different in nature. Therefore, all the benefits and truths of the world and beyond, their आधार（藏文，梵文天城体，梵文罗马拟音，Ādhāra，foundation）, root, and essence, are the non-dual Dharma. As stated in other scriptures, the twelve branches of scripture are in accordance with the cause of Dharma nature. Thus it is said. From the section on qualities in this very text, it is also said that holding names is holding the non-dual Dharma. Therefore, one should understand it in that way. Here is a question: If whatever is true is beneficial, then how are truths like the truth of suffering and the truth of the origin of suffering of the nature of benefit? If whatever is beneficial is true, then how is the benefit of the treatises of the well-protected non-Buddhists true? To that, it is said: Whatever benefit is spoken by the Tathagatas is true, and benefit for truth is also the same. For example, the truth of suffering and the truth of the origin of suffering are truly spoken of in terms of impermanence, suffering, emptiness, and so on. If one focuses on and meditates on that, it will become beneficial. The characteristic of harm is to view things in terms of permanence, happiness, self, and so on, and because it is untrue, it is called deception. The benefit of the well-protected non-Buddhists is not even known as the benefit spoken by the Tathagatas, but that benefit also does not go beyond the meaning of truth. Again, a question: Since it is established in that way, how can correctly reciting names be beneficial for proclaiming the meaning of non-duality? To that, it is said: For example, all the teachings of the victors are solely for showing benefit and truth, and benefit
Chinese
因为利益和真谛也是本体同一的缘故，所以无法显示为二。成为所有利益和真谛的实际基础和精华的，也是法无二。因此，无论说如来功德的任何名称，所有这些所表达的都是法身。因此，为了领悟和圆满成就法无二，要知道应当念诵名号。所谓真实义的名号如实宣说，也是从此道理中宣说的。因此，为了在相续中生起法无二的意义而念诵名号，虽然体性唯一，但从所化众生的角度来说是不同的。因此，在此应当了解为三个方面。哪三个方面呢？通过证悟法无二，使有漏的因不生起的道理；以及通过方便和智慧双运，使有漏的果，即漏失的漏失得以遣除，从而显示了连同因一起得以止息的道理；以及以大平等的心，使因果之门无别，从而成就自性光明之意乐任运自成的道理。其中，从因上断绝的道理是：通过念诵名号，应信解宣说法无二的功德。应忆念。应欢喜。应生起信赖的信心。以其力量，与法无二相应的信心、精进、正念、禅定和智慧等将在相续中生起。以其力量，对我和我所的执着将会止息。如果不执着于我，就不会分别。以其力量，不执着于相，不体验，不显现贪着。以其力量，不贪恋，不取舍，这样一来，就不会有显现痛苦之处。因此，通过串习法无二，反复串习，极度串习，所有的漏失都将耗尽，成为无二的智慧。生起它的方法就是念诵名号，像这样，福德和智慧两种资粮将同时生起，因为宣说如来的功德，以及对众生……
English
Because benefit and truth are also of the same essence, they cannot be shown as two. That which is the actual basis and essence of all benefit and truth is also the non-duality of Dharma. Therefore, whatever name of the qualities of the Tathagatas is spoken, all of those that are expressed are the Dharmakaya. Thus, in order to comprehend and completely accomplish the non-duality of Dharma, it should be known that names should be recited. The so-called true utterance of the name of ultimate meaning is also spoken from this very principle. Therefore, for the purpose of generating the meaning of the non-duality of Dharma in the continuum, the characteristic of reciting names is one, but it is different from the perspective of those to be tamed. Therefore, here it should be understood as three aspects. What are the three? The principle of preventing the cause of outflows from arising by realizing the non-duality of Dharma; and by the union of skillful means and wisdom, the principle of showing that the fruit of outflows, that is, the outflows of leakage, is averted, thereby stopping together with the cause; and with the mind of great equanimity, the principle of spontaneously accomplishing the intention of self-luminous nature without differentiating the doors of cause and effect. Among them, the principle of exhausting from the cause is: by reciting the names, one should aspire to speak of the qualities of the non-duality of Dharma. One should remember. One should rejoice. One should generate trusting faith. By its power, faith, diligence, mindfulness, samadhi, and wisdom that are in accordance with the non-duality of Dharma will arise in the continuum. By its power, the view of self and what belongs to self will cease. If one does not cling to self, one will not discriminate. By its power, one does not cling to signs, does not experience, and does not manifest attachment. By its power, one does not crave, does not take, so in that way, there will be no place for manifesting suffering. Therefore, by familiarizing oneself with the non-duality of Dharma, repeatedly familiarizing oneself, and extremely familiarizing oneself, all outflows will be exhausted, and it will become non-dual wisdom itself. The method of generating it is reciting the names, like this, the two accumulations of merit and wisdom will arise simultaneously, because of speaking of the qualities of the Tathagatas, and to sentient beings...
Chinese
因为说的是有益的，所以福德会圆满。因为说的是法不二的真谛，而且不二在相续中生起，所以智慧会圆满。因此，对于信奉波罗蜜多之道的补特伽罗，如果专注于智慧之聚，那么想要顺便生起福德之聚的人们，也应该具有这样的作意，从而正确地念诵和忆念薄伽梵妙吉祥智慧勇识的真实意义之名。而且，在此经中，一开始就发誓说：密咒之王具足六种，于不二中生起，宣说了不生法性。像这样，诸佛薄伽梵，圆满正等觉从阿中生起。阿是所有字母中最殊胜的，是意义重大的神圣字母，从空性中生起，没有生。舍弃了用语言表达，是所有言说的根本。通过显示法不二的意义是妙吉祥智慧勇识，承诺念诵名号，并宣说了，没有分开场合宣说其他的意义。在结尾也于根本咒和受持的誓言，以及念珠咒的场合中，为了要见到一切法自性清净，用四个阿加持，这是根本咒。为了要受持一切法自性清净，念诵所有如来之智慧身妙吉祥完全清净，这是受持的誓言。薄伽梵妙吉祥智慧之身，一切法如虚空般无垢，以极其完全清净的法界之智慧的精华，用两个阿加持，夺取所有佛的心，焚烧所有障碍，这是念珠咒。因此，在此薄伽梵只说了法不二的名号念诵，没有说其他的。因此，具有大智慧和善巧方便的人，为了要使法不二现前，通过遮止精液的流失，烦恼的流失也会穷尽，不二的智慧会迅速在相续中生起。
English
Because it speaks of benefit, merit will be perfected. Because it speaks of the truth of the non-duality of Dharma, and because non-duality arises in the continuum, wisdom will be perfected. Therefore, for those individuals who are devoted to the way of the pāramitās, if they focus on the accumulation of wisdom, those who also wish to generate the accumulation of merit as a side effect should also have such mindfulness, thereby correctly reciting and remembering the name of the ultimate meaning of the Bhagavan Mañjuśrī Jñānasattva. Moreover, in this very text, in the very first chapter, it is vowed: 'The king of secret mantras possesses six qualities, arises in non-duality, and proclaims the unborn nature of phenomena.' Thus, the Buddhas, the Bhagavans, the perfectly enlightened ones, arise from A. A is the most excellent of all letters, the sacred letter of great meaning, arising from emptiness, without birth. It has abandoned expression in words, it is the root of all speech. By showing that the meaning of the non-duality of Dharma is Mañjuśrī Jñānasattva, it is promised and proclaimed to recite the name, and other meanings are not proclaimed by separating the occasion. At the end, also in the context of the root mantra, the vow to uphold, and the rosary mantra, in order to see that all phenomena are pure in their essence, it is blessed with four A's, this is the root mantra. In order to uphold that all phenomena are naturally pure, reciting the wisdom body of all the Tathāgatas, Mañjuśrī completely pure, this is the vow to uphold. The Bhagavan Mañjuśrī's wisdom body, all phenomena are immaculate like the sky, with the essence of the wisdom of the completely pure realm of Dharma, blessed with two A's, captivating the hearts of all Buddhas, burning all obscurations, this is the rosary mantra. Therefore, here the Bhagavan only spoke of the recitation of the name of the non-duality of Dharma, and did not speak of anything else. Therefore, those who possess great wisdom and skillful means, in order to make the non-duality of Dharma manifest, by preventing the leakage of semen, the leakage of afflictions will also be exhausted, and the non-dual wisdom will quickly arise in the continuum.