Chinese
远离。 三角“埃”的自性本身不动摇。 称作“埃”这个词语，远离言说。 心与心是文殊的等持。 方便与智慧幻化如幻的集合。 “哦阿”是聚集、放射、光芒交织。 彩虹的形相各自如意结合。 文殊文殊自在嬉戏安乐。 大瑜伽士智慧兴盛的光辉。 虚空无所缘，“嗡”是智慧藏。 智慧与本智不混杂，超越于“阿”。 空性对任何事物都不执着，自然成就。 因诸事顺利而无取舍的， 自性安住即是文殊。 不可思议、不住留、不思虑时， 与文殊本身及功德圆满相同。 如是说。以文字幻化网的门径现证圆满菩提之理是：阿，从原始以来无生且非造作，因此因没有成立的缘故，果也无法寻得，故从原始以来就是法身大乐。 埃，因为彼性如虚空般不可得，故以大智慧如此决断，且放射出不可得的大悲，是般若波罗蜜多的自性，从原始以来就是自性。 乌，因为是如此这般，所以是普贤的菩提自性。像这样，对于生起相和分别念，不视为低劣而舍弃；对于不生起，也不接受。菩提心普贤超越边际广大，自然而然地将一切有情都与大乐结合。 埃，如果这样，那么一切法都离思离言且不动摇，因为无法安立名言，所以心和心的分别念也安住在文殊和文殊的等持中。 哦，因为是如此这般的自性，所以心中显现的各种神变，都是方便和智慧幻化网的集合，如同虚空的彩虹一般，与各个有情的心意相合，文殊自在嬉戏的神变不离大乐。 嗡，是如此兴盛的大瑜伽士智慧，是一切光辉的来源，是虚空藏的等持。 阿，是指智慧和本智对一切法都不执着，且一切
English
Away from. The nature of the triangular "E" itself does not waver. Called the term "E," it is away from expression. Mind and mind are the samadhi of Manjushri. Skillful means and wisdom are a collection of illusions like illusions. "O Ah" is gathering, radiating, and the intermingling of light. The forms of rainbows combine individually as desired. Manjushri, Manjushri, blissfully plays in ease. The great yogi is the splendor of wisdom's prosperity. Space is without focus, "Am" is the treasure of wisdom. Wisdom and innate wisdom are not mixed, transcending "A." Emptiness does not cling to anything, spontaneously accomplished. Because all things are prosperous, there is no acceptance or rejection, The self-nature is established and is Manjushri himself. When it is inconceivable, non-abiding, and not thought about, It is equal to Manjushri himself and the perfection of qualities. Thus it is said. The way to manifest complete enlightenment through the gate of the net of letters' illusion is: A, from the beginning, is unborn and unconditioned, therefore, because the cause is not established, the result cannot be found, so from the beginning, it is the Dharmakaya, great bliss. E, because that nature is imperceptible like the sky, it is thus decided by great wisdom, and the imperceptible great compassion radiates, it is the nature of Prajnaparamita, from the beginning, it is self-nature. U, because it is like this, it is the Bodhi nature of Samantabhadra. Like this, for the arising of signs and concepts, it is not regarded as inferior and abandoned; for the non-arising, it is not accepted. The Bodhicitta, Samantabhadra, is vast beyond boundaries, naturally connecting all beings with great bliss. E, if so, then all dharmas are beyond thought and speech and do not waver, because names cannot be established, so the discriminations of mind and mind also abide in the samadhi of Manjushri and Manjushri. O, because it is such a nature, all the various miraculous manifestations that appear in the mind are a collection of skillful means and wisdom's net of illusion, like the rainbow in the sky, in accordance with the minds of each being, the miraculous manifestations of Manjushri's free play do not diminish from great bliss. Am, is the wisdom of the great yogi who is so prosperous, the source of all splendor, the samadhi of the space treasury. Aḥ, refers to wisdom and innate wisdom that do not cling to all dharmas, and all
Chinese
是超越作为的。 这样，通过十二个字母的门径，圣者文殊菩萨对一切法从本初就没有取舍，而是自性成佛。 这样，一切义都圆满的自性从一开始就安住，任何瑜伽士如果这样证悟一切法，不住于任何法，不思，不取，不舍，就与文殊菩萨本身和功德圆满平等，如是说。 又，在那本身中说到： 如何幻化网本身的体性，一听到就义明显。 阿阿（ཨ་ཨཱ་）是文殊菩萨本身，自性法性是法身界。 伊伊（ཨི་ཨཱི་）是不动摇，从不动摇的状态中显现为佛母。 乌乌（ཨུ་ཨཱུ་）是没有生，清净的状态本身是普贤。 从续部中是胜者菩萨，是智慧状态本身断除。 诶爱（ཨེ་ཨཻ་）是与虚空结合，没有果，安住在因上。 以那不净显现，文殊细微的道路转变。 喔阿（ཨོ་ཨ་）是超越诶，嗡（ༀ，oṃ，ओम्，嗡）是显示秘密真言大方便。 诶和喔的自性界，姆（མུཾ）是自性的虚空。 从阿显示种种戏耍，昂（ཨཾ）以无二的富饶，甚深金刚定之边。 玛（མ་）是没有平等和不平等，文殊智慧金刚圆满。 这个幻化网的轮，对于寂灭和轮回，不住，是金刚顶，没有思虑修持的，安住于法界本身就完全圆满。 如是说。 这个方式也如先前一样，通过十二个字母的门径，在方便和智慧无二的自性中，现证圆满菩提的自性，从一开始就超越勤作修持而成佛的自性是圣者文殊菩萨。 一切法的自性也是如此，因此瑜伽士如果也如此安住于那样的状态中，文殊菩萨的功德也会圆满，如是说。 那么，暂时字母阿阿（ཨ་ཨཱ་）是文殊菩萨的法身。 伊伊（ཨི་ཨཱི་）是佛母般若波罗蜜多。 乌乌（ཨུ་ཨཱུ་）是菩提心普贤，心性本身是大菩萨的自性。 诶爱（ཨེ་ཨཻ་）是与无有聚散的虚空结合。 喔阿（ཨོ་ཨ་）是超越那之上的字母，大集轮的善巧方便幻化。
English
It is beyond action. Thus, through the gateway of the twelve letters, the noble Manjushri is enlightened by nature, without any acceptance or rejection from the beginning for all phenomena. Thus, since the nature of complete fulfillment of all meanings has been present from the beginning, whichever yogi realizes all phenomena in that way, and does not abide in any phenomenon, does not think, does not take, does not abandon, is equal to Manjushri himself and the perfection of qualities, so it is said. Also, it is said in that very text: How is the nature of the net of illusion itself? As soon as it is spoken, the meaning is clearly touched. A A (ཨ་ཨཱ་) is Manjushri himself, the nature of reality is the realm of the Dharmakaya. I I (ཨི་ཨཱི་) is unmoving, from the state of immovability, it appears as the Mother. U U (ཨུ་ཨཱུ་) is unborn, the nature of purity itself is Samantabhadra. From the tantra, it is the victorious bodhisattva, the nature of wisdom itself is cutting off. E AI (ཨེ་ཨཻ་) is joined to the sky, without fruit, it abides in the cause. By the manifestation of that impurity, the subtle path of Manjushri transforms. O A (ཨོ་ཨ་) is beyond E, OM (ༀ, oṃ, ओम्, Om) shows the great method of secret mantra. The nature realm of E and O, MUM (མུཾ) is the sky of essence itself. From A, it shows various plays, AM (ཨཾ) with non-dual wealth, the end of profound Vajra Samadhi. MA (མ་) is without equal and unequal, Manjushri's wisdom Vajra is complete. This wheel of the net of illusion, for Nirvana and Samsara, does not abide, it is the Vajra peak, without thought and practice, abiding in the realm itself is completely perfect. So it is said. This method is also like the previous one, through the gateway of the twelve letters, in the nature of non-duality of method and wisdom, the nature of manifest complete enlightenment, the nature of enlightenment from the beginning beyond effort and practice is the noble Manjushri. The nature of all phenomena is also like that, therefore, if a yogi also places his mind in such a state, the qualities of Manjushri will also be perfected, so it is said. Then, for a while, the letters A A (ཨ་ཨཱ་) are the Dharmakaya of Manjushri. I I (ཨི་ཨཱི་) is the Mother Prajnaparamita. U U (ཨུ་ཨཱུ་) is the Bodhicitta Samantabhadra, the nature of mind itself is the great Bodhisattva. E AI (ཨེ་ཨཻ་) is joined to the sky without gathering and scattering. O A (ཨོ་ཨ་) is the letter beyond that, the skillful means of the great assembly wheel.
Chinese
自性发光。如果将O和Am结合，则变为Om，那是秘密真言的身。Am的顶端是MUM，一切法自性解脱。Am是具足一切功德的无二禅定。顶端的Ma是法平等与不平等无分别，如是意义的文殊智慧金刚，不住于轮回与涅槃之边的智慧金刚顶，一切法的自性也是如此，任何瑜伽士，都应如是领会。一切法是超越所有可思、可求、可修的，本来清净，自性光明，本已现前圆满成佛，无勤任运成就，因此在这种自性中现前圆满菩提。在这种状态中安住心，所有名号的称颂，都只是为了显示那样的自性，成为方便和智慧幻化网的集合，法性的庄严是智慧的嬉戏，在证悟无碍神变之后，不为取舍和勤作的分别所动摇而宣说。宣说圆满后，也应证悟三时平等之自性，以未完全见到业之边际的意念而安住。名为“名号无二宣说”之方式的教示，是具有三种特征的教示。 仅仅是名号的解释，也能领悟经文的概要，为了知晓众生各种意乐的入门方式，仅仅做了文殊带名号和宣说方式的三种解释。 达玛巴扎所造的《圣妙吉祥真实名经》的注释。 吉祥！吉祥！ 《真实名经》的注释三种解释。
English
It radiates by its very nature. If O and Am are combined, it becomes Om, which is the body of secret mantra. The top of Am is MUM, all dharmas are liberated by their very nature. Am is the non-dual samadhi that possesses all qualities. The Ma at the top is the non-differentiation between equal and unequal dharmas. Such is the meaning of Manjushri Wisdom Vajra, the Wisdom Vajra Peak that does not abide in the extremes of samsara and nirvana. The nature of all dharmas is also like that, so any yogi should understand it in this way. All dharmas are beyond all that can be thought, sought, and cultivated. They are primordially pure, naturally luminous, already perfectly enlightened from the beginning, and spontaneously accomplished without effort. Therefore, one attains perfect enlightenment in such a nature. Abide in this state of mind, and all the recitations of names are solely to reveal such a nature, becoming a collection of skillful means and wisdom, an illusory net. The adornment of dharmata is the play of wisdom. Having realized the unobstructed miraculous transformations, one should declare it without being shaken by the thoughts of acceptance and rejection, and effort. After the declaration is complete, one should also realize the nature of equality of the three times, and abide with the thought of not fully seeing the limits of karma. The teaching called "The Teaching of the Way of Declaring Non-Duality of Names" is a teaching with three characteristics. Even with just the explanation of the names, one can understand the outline of the text, and in order to know the ways of entering the various inclinations of sentient beings, only the three explanations of Manjushri with names and ways of declaration have been made. The commentary on the Holy Manjushri's True Name Recitation, composed by Dharmabhadra. Good! Good! The commentary on the True Name Recitation, three explanations.