Chinese
宣说降伏之方便。宣说了世尊之名号，如此，此之首尾乃是六种智慧之名号，而六种智慧也是无二智慧之体性。如此，无二之智慧乃如明镜般的体性，如此，一切垢染完全清净，并且显现一切佛法之影像。那是平等性之体性，因为没有执着于我的处所，所以成为不与力量混杂等功德珍宝之来源。那是妙观察智之体性，因为远离一切相执，所以成为知晓和显示一切法如是和如所有之处所。那是成所作智之体性，因为观照有情，所以成为慈悲和事业自然成就之处所。那是法界清净智之体性，因为成为一切之基础。五种智慧无别即是无二智慧。那是文殊智慧勇识。那是神圣的文字。菩提心。同样，称作金刚萨埵、普贤菩萨、大乐等也是它。同样，无论称作多少名号，词语的意义也是那同一个。从这些近似的显示中说：意义重大，文字神圣。如此宣说。此处，神圣文字之声音是指无漏之智慧。而此处的“漏”也被认为是具有十界自性，具有色蕴和权力的自性之种子。而且，它也被认为依次存在于欲界、色界和无色界中。此处提问：通过遮止具有形色的漏，如何遮止由心所生的漏呢？答：如此，对于心和心所生之法，哪里有形色之垢完全清净，而四名之垢却未完全清净，这是不可能的。同样，四名之垢清净后，形色之垢才清净也是不可能的。然而，形色是粗大、存在和所缘的。
English
The method of subduing is explained. The name of the Bhagavan is spoken. Thus, the beginning and end of this are the names of the six wisdoms, and the six wisdoms are also the nature of non-dual wisdom. Thus, that non-dual wisdom is like the nature of a mirror. Thus, all defilements are completely purified, and the images of all the Buddha's teachings appear. That is the nature of equality, because there is no place to cling to self, so it becomes the source of precious qualities such as not being mixed with power. That is the nature of discriminating awareness, because it is free from all clinging to characteristics, so it becomes the place of knowing and showing all things as they are and how many they are. That is the nature of accomplishing activities, because it looks upon sentient beings, so it becomes the place where compassion and actions are naturally accomplished. That is the nature of the completely pure realm of phenomena, because it is the basis of everything. The five inseparable wisdoms are non-dual wisdom. That is Manjushri Wisdom Hero. That is the sacred letter. The mind of enlightenment. Similarly, it is also called Vajrasattva, Samantabhadra, Great Bliss, etc. Similarly, no matter how many names are called, the meaning of the words is the same. From these approximate displays, it is said: The meaning is great, the letters are sacred. Thus it is said. Here, the sound of the sacred letter refers to unpolluted wisdom. And the "leak" here is also considered to have the nature of the ten realms, the seed of the nature of the aggregate of form and power. Moreover, it is also considered to exist sequentially in the desire realm, the form realm, and the formless realm. Here is the question: How can the defilements arising from the mind be prevented by preventing the defilements with form and power? Answer: Thus, for the mind and the phenomena arising from the mind, where the defilement of form is completely purified, but the defilement of the four names is not completely purified, this is impossible. Similarly, it is also impossible for the defilement of form to be purified after the defilement of the four names is purified. However, form is coarse, existent, and an object.
Chinese
哦！首先应该摧毁这个的污垢，摧毁这个是使一切清净的方法。例如，如果砍断树的顶端并劈开，使其没有显现生长的处所，那么根也会迅速消失，即使是小虫也无法造成伤害。同样，如果从果实上阻止，那么因也会迅速耗尽，即使是小虫也无法造成伤害。因此，应该知道，善巧方便者所指的境地是从果实上阻止。这种方便和甚深智慧的方式，不共同宣说的意图是，对于方便和智慧薄弱的人来说，如果在因位时没有阻止罪过，那么在果实显现成熟时，就无能为力阻止了。因此，这里圣者妙吉祥，以名为六种智慧自性的圣妙字，所显示的是五漏完全耗尽的智慧，大乐身，安乐的智慧，十六刹那的自性，具有四种生起刹那智慧的边际，是不住涅槃的体性。宣说这个是《名号真实赞》的经文集合，简要显示的是：意义重大的神圣文字。这就是所谓的。五漏的耗尽，也是从因和果的角度双重安立的。其中，因位的五漏耗尽，称为大空性五字。果位的五漏耗尽，称为明点空性六字。其中，五字是知晓耗尽，第六字是知晓不生。十六安乐智慧刹那，归摄为四生起刹那。显示其安乐智慧自性的是：具足一切相，无有相，十六半半具明点，无有支分超算数，具有四禅定之顶。这样宣说的，十六是智慧之月的十六分。其半半是四，即安乐智慧生起之四刹那。具明点是第四，即不动摇的智慧。那也被称为四禅定之顶。在这些词语的语境中，名言上有五字、六字和八字。
English
O! First, the dirt of this should be destroyed, destroying this is the method to purify everything. For example, if the top of a tree is cut and split, making it have no place to manifest growth, then the root will also quickly disappear, and even small insects will not be able to cause harm. Similarly, if one prevents from the fruit, then the cause will also quickly be exhausted, and even small insects will not be able to cause harm. Therefore, it should be known that the realm referred to by those skilled in means is to prevent from the fruit. The intention of not commonly teaching this method and profound wisdom is that for those with weak means and wisdom, if they do not prevent faults at the time of the cause, then when the fruit manifests and ripens, they are powerless to prevent it. Therefore, here, the noble Manjushri, indicated by the sound of the holy letter which is the nature of the six wisdoms, is the wisdom of the complete exhaustion of the five outflows, the great bliss body, the bliss wisdom, the nature of the sixteen moments, having the limit of the wisdom of the four arising moments, is the nature of non-abiding nirvana. To teach this is the collection of texts of the "Namasangiti", and the brief indication is: The sacred letter of great meaning. This is what it is called. The exhaustion of the five outflows is also established doubly from the perspective of cause and effect. Among them, the exhaustion of the five outflows of the cause is called the great emptiness five letters. The exhaustion of the five outflows of the fruit is called bindu emptiness six letters. Among them, the five letters are knowing exhaustion, and the sixth letter is knowing non-arising. The sixteen moments of bliss wisdom, condensed into four arising moments. What is shown as the nature of that bliss wisdom is: Possessing all aspects, without aspects, sixteen half-half possessing bindu, without limbs beyond calculation, possessing the peak of the four meditations. Thus it is said, sixteen is the sixteen parts of the moon of wisdom. Its half-half is four, which is the four moments of the arising of bliss wisdom. Possessing bindu is the fourth, which is the unwavering wisdom. That is also called the peak of the four meditations. In the context of these words, in terms of terminology, there are five letters, six letters, and eight letters.
Chinese
我，十六半月的月相，以及对明点和母音的阐述，被称为如声阐述，这是向大众宣讲的方式。像这样的阐述是口诀传承的教导，为了暂时了解入门之径，我仅略述门径。而要完善修持此法，则需透过灌顶，因为那是口耳相传的口诀传承，所以我在此不作书写。此法是通过大方便和大智慧之门，从果位上遣除染污，生起无二智慧之方式。《圣妙吉祥真实名经》已对此作了阐述。他们是这样认为的。其方法是从名为阿阿开始，到名为妙吉祥具德殊胜之间的经文集合，揭示了六个字母。六种智慧揭示了无二智慧。那无二智慧是神圣的字母，之所以这样说，是为了使五种染污止息，获得不动摇的安乐。那是薄伽梵妙吉祥智慧勇识的，因此，他们认为那是宣说和修持它的经文集合。其中，以大平等之心，不区分因果之门，自然而然地成就自性光明的方式是什么呢？对此，有些瑜伽士认为，通过大平等之门，所有法自始未生，自性光明，证悟果位之法自然成就，无需等待修因成果之时，对于被称为遍染污和清净之法，既不取也不舍，不区分胜义谛和世俗谛，也不区分因和果，以及所有被心和心象所涵盖的法，都圆满于妙吉祥金刚的自性中，处于不可思议、不可寻觅、不可修持的状态中，无需努力而自然圆满。他们认为，最初就应该从殊胜的善知识那里，如实领受大平等之法，并通过三种智慧来证悟和熟悉它。那时，大乘
English
I, the lunar phase of the half-and-half sixteenth, and the explanation of the bindu and vowels, is called the explanation as sound, which is the way of teaching to the assembly. Such an explanation is a teaching of oral transmission, and in order to know the gate of entry for a while, I have only briefly mentioned the gate. But the way to accomplish this well is the accomplishment of empowerment, because that is to be taught in the oral transmission of the secret instructions, so I have not written it here. This method is the way to reverse defilements from the result through the gate of great skillful means and great wisdom, and to generate non-dual wisdom. The 'Holy Name of Manjushri' has explained this. That is what they think. Its method is from what is called A A onwards, the collection of texts up to what is called Manjushri, the supreme one endowed with glory, reveals the six letters. The six wisdoms reveal non-dual wisdom. That non-dual wisdom is the sacred letter, and it is so called because it is for the sake of exhausting the five defilements and obtaining unwavering bliss. That is the Bhagavan Manjushri Wisdom Hero, so they think that it is the collection of texts that teach and accomplish it. Among them, what is the way to naturally accomplish the self-luminous nature without distinguishing the door of cause and effect with the mind of great equality? In this regard, some yogis realize that through the door of great equality, all dharmas are unborn from the beginning and self-luminous, and the dharma of the result is naturally accomplished, without waiting for the time when the result arises from the cause. There is neither acceptance nor rejection for those who are known as completely defiled and purified dharmas, and there is no distinction between ultimate truth and conventional truth, and they do not distinguish between cause and effect. And all the dharmas encompassed by mind and mind-appearances are perfected in the nature of Manjushri Vajra, and abide in a state that is inconceivable, unsearchable, and unachievable, naturally perfected without effort. Those who think that they should first receive the method of great equality from an excellent spiritual friend, and realize and familiarize themselves with it through the three wisdoms. At that time, the Great Vehicle
Chinese
而且殊胜方便的行持也没有禁锢，也不会生起以执着而成就的勤作。对于成为魔业的那些，也不视为应断除，也不完全执取，因此也不会被那些所染污。想要安住于此的瑜伽士，对于如此显现的一切，在智慧庄严的嬉戏中，以三门的行为什么也不禁锢的意念来念诵名号。其中首先念诵ཨ་ཨཱ་ཨི་ཨཱི་ཨུ་ཨཱུ་ཨེ་ཨཻ་ཨོ་ཨ་ཨཾ་ཨཿ时，应当如此了解其义：应当了知此幻化文字是以幻化网而现前圆满菩提。那又是如何呢？此处金刚持请问说：遍主您对我有利益，为了我的利益您对我慈爱，以幻化网而现前圆满的菩提，如何才能让我获得？如此请问后，回答说以幻化网而现前圆满菩提之理，说了ཨ་十二个。幻化网的意义广大的是，出自文殊幻化网后续经：文殊此乃光辉转变圆满之身，不共无二遍布之法，三时平等一切胜者之父，法界之母菩萨胜子示。具慧何人若欲以现量衡量而见此经，如幻化网轮之理，文字轮之义的文殊。本来清净且无生之自性，以ཨ་ཨཱ་说未造作之法，因性本无故无须寻果，如ཨ་般等持法身自安乐。胜义界性如虚空般无相遍，安住于不可思议之自性中，如文殊利剑击打亦无法斩断，ཨ་之义自然流露慈悲之性。ཨི་ཨཱི་说乃法之母即是道，般若波罗蜜多妙音，以不升不降，无取无舍之方式，不共之处乃普贤王如来。无有之自性从无有中生，ཨུ་ཨཱུ་说乃无有之精华生，大智慧超越有无之边，以伟大之自性使一切众生连结于喜乐，自性与无二离思绝
English
Moreover, there is no restriction on the conduct of the great and excellent means, and no effort to achieve through attachment arises. Those that have become the work of demons are not regarded as something to be abandoned, nor are they completely grasped, so they will not be defiled by them. The yogi who wishes to abide in such a state should recite the names with the thought of not restricting any of the three doors' actions in the play of the adornment of wisdom, which appears in this way. First, when reciting A Ā I Ī U Ū E AI O AU AṂ AḤ, one should understand the meaning as follows: One should know that this illusory letter is manifestly and perfectly enlightened by the net of illusion. How is that? Here, Vajradhara asked: "O Lord, you are beneficial to me, and out of love for me for my own sake, how can I obtain the perfect enlightenment that is manifest by the net of illusion?" Having asked this, the answer was that the way to attain perfect enlightenment through the net of illusion was to say about twelve A's. The extensive meaning of that net of illusion is stated in the latter tantra of the Manjushri Net of Illusion: "Manjushri is the complete body of glorious transformation, the uncommon, non-dual, pervasive Dharma, the father of all victors who are equal in the three times, the Dharma-dhatu mother, the supreme son of the bodhisattvas. Whoever is intelligent and wishes to see this sutra measured by direct perception, like the wheel of the net of illusion, is Manjushri in the meaning of the wheel of letters. The nature of being pure from the beginning and without birth, with A Ā, is the unconditioned Dharma. Because the cause itself is non-existent, there is no need to seek the fruit. Like A, the samadhi is the bliss of the Dharmakaya itself. The ultimate realm itself is like space, without object and pervasive. In abiding in the inconceivable nature, it is like cutting with Manjushri's sword, but it cannot be cut. The meaning of A spontaneously radiates the nature of compassion. I Ī is said to be the mother of Dharma, which is the path, the Prajnaparamita, the melodious voice of Manjughosha. In the manner of not rising and not falling, without taking and without abandoning, the uncommon place of refuge is Samantabhadra. The nature of non-existence arises from non-existence. U Ū is said to be the essence of non-existence. Great wisdom transcends the limits of existence and non-existence. With the nature of greatness, it connects all beings to joy and bliss. Self and non-duality are beyond thought and expression.