English
Without existence, from the very beginning, pure. Dualistic grasping is also naturally absent. Thus it is. The essence of the venerable and holy one's intention, this is the eighteenth. Atha. ༈ The general intention of the Mind (19) Division. The contemplation of the song of the precious Klong rdol. Śrī Siṃha sang this song in the contemplation chamber during the feast gathering: However much I think, there is no meditation to do. However much I speak, there is no analysis to make. From the very expanse of great wisdom, Without searching, light dawns. In the nature of reality that cannot be thought of, Without distraction, remain in equanimity. From this meditation, there is no contraction. With the tip of the spear of awareness and wisdom, Scatter the enemy of conceptual thought into dust. Ratna Kośa Laya Āhoḥ. Thus he spoke. The general intention of the Mind Division, this is the nineteenth. Atha. The essence of the intention of the eighteen sections of the Great Perfection Mind Division, composed as vajra songs by the vidyādharas and siddhas, is complete. Śubham! The essential treatise of the Great Perfection Mind Division, "Cultivating the Mind of Enlightenment: Refining Gold from Stone," is present. In Sanskrit: बोधिचित्तभावनानोपलसुवर्णद्रुत (Sanskrit Devanagari: बोधिचित्तभावनोपलसुवर्णद्रुत, Sanskrit Romanization: bodhicittabhāvanopalasuvarṇadruta, Literal Chinese meaning: Cultivating the Mind of Enlightenment Refining Gold from Stone). In Tibetan: Cultivating the Mind of Enlightenment: Refining Gold from Stone. Homage to the Bhagavan, the nature of the three realms, completely pure. This cultivation of the mind of enlightenment has twelve general topics. First, paying homage to the Three Jewels as a preliminary, thereby engaging in the composition: The two selflessnesses, the Sugata's non-conceptual wisdom, having attained the Dharmadhatu body. The peaceful nature of all, eliminating this, is the unsurpassed supreme path. The ten powers, including non-retrogression, attained as one with all the victorious ones. The equality of the three places, without characteristics, with mind greatly devoted, I admire. The second general topic is the benefit and greatness of why it should be realized. First, there are three benefits. The benefit of abiding as the cause. The teacher, having become the lamp of the world, is praised equally by all. In the Dharma, having become the essence of the Dharma, is the very essence of Mañjuśrī Kumārabhūta. Having become the mother of all Sugatas, is the single path of all the victorious ones. The practice of the pāramitā paths, such as morality, having become the basis of the ocean. The benefit of the manifest result. The state of pure bodhicitta, the difference between meditation and qualities is, When will the intelligent one
Chinese
当心的殊胜之处显现时，佛陀说，由于三身至高无上，因此称为法身。由于是殊胜的知者，因此也称为智慧之眼。金刚顶峰的至高无上，无分别的智慧，也就是它本身。它被认为是所有解脱果实中最殊胜的。所有被描述为圣者解脱之法的，都是从菩提心性的圆满中产生的，它们的功德也由此而来。第二，显示伟大之处：所有圣者种姓的无死菩提萨埵，如果没有它就不会产生，因此它是解脱至高无上的道路。第三，总义，应该证悟什么：因此，应该如何观想普贤金刚萨埵？这条微细且难以理解的大仙人之路，超越了分别和不分别。难以考察，难以显示，远离言语的表达。言语无法表达，也不是其他人和所有孩童的行境。第四，总义，用什么方法证悟：导师确定的教证和上师们的口诀，在此处显示意义。现量等作为原因的事物，考察其毁灭和成立的边际。将它作为随顺分别之流的行境，确立为量，并用分别摧毁。因为分别无边，所以考察也无边，如果没有心要，又有什么量呢？因此，世间考察的言语，瑜伽之路不需要。第五，总义，考察什么而证悟，分为两类：考察遍一切烦恼和清净的事物。第一类分为两部分：考察遍一切烦恼的自性。事物边际的原因，应该从历史等中考察这条道路。显现于所有人心中的，内外知名的这些法，如果像六种执着所见和考察的那样，那就不是那样，而是错误的。如果体验自己的分别，并像所取那样成为真实，那么，那些无实的事物，就像阿罗汉一样，有解脱的可能。那些事物会被时敌摧毁，并且一定会显现痛苦和罪过的错误。否则，如果从生处之门产生的知识成为量，那么，那些成为量的，就是圣者的
English
When the supreme essence of mind becomes manifest, the Victorious Ones say that because the three bodies are supreme, it is called the Dharmakaya. Because it is the supreme knower, it is also called the Eye of Wisdom. The supreme Vajra Peak, the non-conceptual wisdom, is also that itself. It is taught as the supreme of all fruits of liberation. All those that are described as the Dharma of the liberation of the Noble Ones, all of them, arise from the perfection of the Bodhicitta itself, and their qualities arise from that. Second, showing the greatness: All the deathless Bodhisattvas of the Noble lineage, without that, they would not arise, therefore it is the supreme path of liberation. Third, the general meaning, what should be realized: Therefore, how should one meditate on Samantabhadra Vajrasattva? This subtle and difficult to understand path of the great sage, transcends conceptualization and non-conceptualization. It is difficult to examine, difficult to show, and devoid of all expressions of speech. Words cannot express it, nor is it the domain of others and all children. Fourth, the general meaning, by what method is it realized: The definitive statements of the teacher and the instructions of the lamas, the meaning is shown here. Examining the destruction and establishment of things that are causes, such as direct perception. Establishing it as a valid cognition, following the stream of conceptualization, and destroying it with the mind. Since conceptualization is endless, examination is also endless, and if there is no essence, what is valid cognition? Therefore, the words of worldly examination are not needed on this path of yoga. Fifth, the general meaning, what to examine and realize, is divided into two: Examining the objects of complete affliction and complete purification. The first is divided into two parts: Examining the nature of complete affliction. The cause of the edge of things should be examined on this path from histories and so on. This Dharma, which is manifest in the minds of all beings, known internally and externally, if it is seen and examined as the six grasping do, then it is not so, but mistaken. If one experiences one's own conceptualization and it becomes true as the apprehended, then those unreal things, like an Arhat, have the potential to be liberated. Those things will be destroyed by the enemy of time, and the error of suffering and evil will surely manifest. Otherwise, if the knowledge arising from the gate of the sense sources becomes valid cognition, then those that have become valid cognition are the Noble Ones.
Chinese
那条道路对谁也没有用。那条道路被宣示为解脱道，但感官的知识无法从中解脱。 痛苦丝毫不能平息，那种识的显现是烦恼产生的根源。 因此，佛陀说，众生所见到的那些显现都是错觉。第二，分析错觉的显现分为九个部分。什么显现是错觉，以及由此，这些事物如何因错觉的影响而显现？ 总是思虑者并非真实，总是思虑的习气无法摧毁。 智慧颠倒错乱，被无明的因缘所控制。 心和心所，显现为三身之义。 各种各样的行积累习气，当任何习惯的力量增强时。 心本身显现为境和似境，如同充满骨头一样显现。 从积累习气的相续中，所缘生起，通过意念的推测，我并不存在。 被行的力量所遮蔽，细微之处无法看见，由此产生识的显现。 为什么会显现，以及具有相续的心力没有被认识到，而是追随思虑。 因此，通过对有漏自性的思虑，我和法得以增长。 真实生起，极其细微地运行，那是无法看见的。 因此，产生了我见等外道见解的各种各样，并认为那是解脱。 这个心，业是无边，处所转变，习气无尽，没有定准。 使习气增长和觉醒的因缘也是各种各样。 一些因缘使一些习气成熟，显现为人类血统的身体。 当其他因缘唤醒其他习气时，看到转变的力量。 想要成为自在天等造作者的道路，无法带来寂静和解脱。 瑜伽之路被玷污，怀疑的根源也是因为没有认识到这个细微的相续。 显现的过患，以及执著于我，完全被遮蔽，与圣者的种姓完全分离。 执著于法的各种痛苦产生，并堕入恶趣轮回。 宣示一切显现的基础是阿赖耶识的体性。这阿赖耶识也是从行的相续中，以执持不同的相状。 业的差别显现为八识，但体性上没有多种多样。 各种各样的显现，在阿赖耶识上如何显现，以及因此，心的第一个刹那，身体和法
English
That path is of no use to anyone. That path is shown as the path of liberation, but sensory knowledge cannot be liberated from it. Suffering cannot be quelled in the slightest, that manifestation of consciousness is the source of the arising of afflictions. Therefore, the Victorious One said that those appearances seen by beings are illusory. Second, analyzing the appearance as illusory has nine parts. What appearance is illusory, and how do these things appear due to the influence of illusion? Always thinking is not true, the habit of always thinking cannot be destroyed. Intelligence has become inverted, and is controlled by the conditions of ignorance. Mind and mental factors themselves appear as the meaning of the three bodies. When various formations accumulate imprints, and the power of whatever one is accustomed to increases. Mind itself appears as objects and similar to objects, appearing as if filled with bones. From the continuum of accumulating imprints, objects arise, and through mental speculation, there is no self. Obscured by the power of formations, subtle things are not seen, and from that, the manifestation of consciousness arises. Why does it appear, and the power of the mind with its continuum is not realized, but follows after thought. Therefore, through thinking about the nature of contaminated things, self and phenomena are increased. What truly arises and moves very subtly is not seen. Therefore, various non-Buddhist views such as the view of self arise, and one thinks that is liberation. This mind, actions are limitless, places change, imprints are endless, there is no certainty. The conditions that increase and awaken imprints are also various. Some conditions cause some imprints to ripen, appearing as the body of the human lineage. When other conditions awaken other imprints, the power of transformation is seen. The path of wanting to be a creator such as Īśvara does not bring peace and liberation. The path of yoga is defiled, and the cause of doubt is also because this subtle continuum is not realized. The faults of appearance, and being completely obscured by clinging to self, are completely separated from the lineage of the noble ones. Various sufferings arise from clinging to phenomena, and one falls into the evil realms of existence. Declaring that the basis of all appearances is the nature of the ālaya-vijñāna. That ālaya-vijñāna also, from the continuum of formations, holds different characteristics. The differences in actions appear as the eight consciousnesses, but in essence there are not many. How do the various appearances appear in the ālaya, and therefore, the first moment of mind, body and phenomena
Chinese
一切存在。因为对此执着思念，所以在下一个状态中，它会显现，它会发生。一切都聚集在显现的基础——心中，自身的心识超越了恒常，众生的法并非存在于他处。从六道轮回的种类中，它也是多种多样的，那些都是自己的禅定。心识之流甚至没有丝毫的方位，因此它也没有所依。因为它没有方位，所以无边无际的刹土都是我的身体。我的身体虽然明显地显现为无边无际的刹土和众生的身体，但心和习气并非一体，也不是截然不同，极难考察。如果一切都是心的体性，那么为何还会显现其他的因缘？这一切都是相互依存的缘起之理，即生起和灭亡。如同词语的种子一样，无中不会生出有，没有因果。执着于事物，并且分别思索因和果的心识，会显示显现的事物并未成立，并且显现为因和缘，因为二者都不存在，所以没有生和灭。因为没有生和灭，所以没有自和他，因为没有死亡和转移，所以没有常和断。因此，轮回不存在，涅槃也明显是不存在的。显现的基础——心识本身也被显示为并未成立。刹那的处所永不分离，那时会一同改变，那不存在，不存在。因为是由非真实的分别念所产生，所以习气并不存在。因为没有行境，所以阿赖耶识不存在，并且那个遍计识也不存在。因为没有方位，所以没有所缘和处所，能认识的觉识如何产生？因此，这个心超越了有和无的边，并且远离了一和多。对完全清净的事物进行考察分为两部分：显示完全清净的事物显现为错乱本身，因为没有如来菩提，所以它的神变显现为幻术般的变幻。那个显现本身也被显示为并未成立。这有两部分：显示不分别的智慧并未成立，同样，那些清净的智慧是极其善妙的因，并且考察它们在法界本身中被缘取和产生，因为金刚的处所不存在，所以会变得如同平等安住的自性，并且那些法界金刚顶端因为没有方位，所以不是刹那。清净的毁灭