Chinese
修习菩提心六义释·宝灯。 修习菩提心六义释·宝灯。 名为修习菩提心六义释·宝灯之论著。顶礼吉祥金刚萨埵！一切为心故，诸边自然空。彼实自生智慧任运成。不为所蔽，周遍显现一切。无因无缘，不分生灭。本来显现何者，除彼之外不观他。菩提心金刚普贤，我顶礼敬！如是供养二导师后，于三时宝藏之此教言，为解开被长久勤作之见所蔽，愚昧之义，略作分别。彼诀窍之教言，以总规分为五义解释：历史之义、根本之义、瑜伽之义、必要之义、词义五者。其中历史之义有三：其中加持之解说为：于具足导师、处所、眷属、集聚之时，以普贤之意趣显现之明智语之加持，金刚萨埵所证悟。以自性解说为：彼意趣亦非他，金刚萨埵等一切事物之自性，即是菩提心自性，如是明了决定之大教言如何安住，如实无谬显现。词句组合善妙解说为：彼亦非仅光明方面，于九个音节处分段，见、行、修、果各自不杂，以词少而义聚之方式分开而宣说。对具缘之极喜金刚等开示，传承世系次第不断，是为历史之义。彼以“士夫”二句所示。根本之义为略说，彼亦六义，其中自性以第一句所示。行持以“天”等第二句所示。以功德欲调伏所化之众，以“法性”一句所示。见之
English
Explanation of the Six Meanings of Meditating on Bodhicitta: The Jewel Lamp. Explanation of the Six Meanings of Meditating on Bodhicitta: The Jewel Lamp. This is the treatise called Explanation of the Six Meanings of Meditating on Bodhicitta: The Jewel Lamp. Homage to glorious Vajrasattva! Since everything is mind, all extremes are naturally empty. That reality, self-born wisdom, is spontaneously accomplished. Unobstructed by anything, it appears everywhere in every way. Uncaused and unconditioned, it is indivisible, free from arising and ceasing. From the beginning, whatever appears, one does not see anything other than that. Bodhicitta, Vajra Samantabhadra, I prostrate and pay homage! Having thus worshiped the two teachers, in this teaching of the treasure of the three times, in order to unravel the meaning obscured by the view of prolonged effort, I will briefly distinguish the meaning for the sake of the ignorant. These instructions on the pith instructions are explained according to the general system in five meanings: the meaning of history, the meaning of the root, the meaning of yoga, the meaning of necessity, and the meaning of words. Among these, there are three meanings of history: Among these, the explanation of the blessing is: At the time when the teacher, place, retinue, and gathering are complete, by the blessing of the wisdom speech that manifests the intention of Samantabhadra, it is realized by Vajrasattva. The explanation by its own nature is: That intention is also not other, the self-nature of all things such as Vajrasattva himself, is the very nature of Bodhicitta, and how the great teaching that is clear and definite abides, it is shown without error. The explanation of the excellent combination of words is: That is not only the aspect of luminosity, but it is divided into nine syllables, and the view, conduct, meditation, and result are separated without mixing, and it is taught by separating it in a way that the words are few and the meaning is gathered. It is instructed to Garab Dorje and others who have fortune, and the lineage is transmitted without interruption, which is called the meaning of history. That is shown by the two lines of "person". The meaning of the root is a summary, which is also six meanings, among which the nature is shown by the first line. Conduct is shown by the second line such as "deity". The disciples are to be tamed by the qualities, which is shown by one line of "dharmata". The view of
Chinese
其体性由“法与心”这一偈颂所指示。修习由“修习之时”等三又二分之一偈颂所指示。征相与结果是，如是三时等不应取舍，以及轮回的逆转，最终为了不舍弃任何所化之士的必要缘故。词句的意义如口诀所说：意义的总体犹如大鹏展翅，词句的细微之处如唐卡上的食物被吞噬。消除因词句阻碍而产生的疑惑，以确定的教证使闻少者生起信心。不留词句的空隙，用词句的钉子钉牢。如是讲述后，便成为意义的体性。其中，首先为了指示口诀的名称，即“修菩提心，义成就，义六法”之名。意义上，犹如国王以权力裁断首尾一般指示。其中，心就场合而言仅有三种。其中，错乱之心是生起分别的对境，并且在这些之后产生各种各样的概念。菩提心若依其他宗义分为胜义和世俗二者，则此处为无二，以及名为清净等等。就意义的体性而言，不住于二元，但允许就场合而言安立于三续，因为是观待而安立，故为胜义。其自性即是自生智慧，远离因缘，故于一切时，以自显现，一切皆不异于自性，故唯是智慧。因此，功德圆满任运成就。然而，由于非是造作，故以自性为空性，由于从二者的部分中解脱，故一切言说皆已断除，因此，毫无遮蔽地，一切时皆唯是自显现。菩提心犹如“木头的斧头”，并非不想要铁的斧头。现在就场合而言仅有六种，即：动摇菩提心、生起菩提心、发愿菩提心、进入菩提心、安住菩提心、觉悟和圆满菩提心。这些很容易理解。所谓修习，即是相
English
Its nature is indicated by a verse saying "Dharma and mind." The practice is indicated by three and a half verses beginning with "At the time of practice." The signs and results are that, like this, the three times, etc., should not be taken or abandoned, and the reversal of samsara, and ultimately for the necessary reason of not abandoning any being to be tamed. The meaning of the words is as stated in the oral instructions: The overall meaning is like a great garuda soaring, the details of the words are like food being consumed on a thangka. Eliminate doubts arising from obstacles in the words, and with definitive teachings, generate faith in those who have heard little. Do not leave gaps in the words, and fix them with the nails of the words. Having explained it in this way, it becomes the nature of the meaning. Among these, first, in order to indicate the name of the oral instruction, it is called "Meditating on the mind of enlightenment, accomplishing the meaning, the six meanings." In terms of meaning, it is indicated like a king deciding the beginning and end with power. Among these, the mind is only three in terms of occasion. Among these, the deluded mind is that which generates objects of discrimination, and after these, various kinds of concepts arise. If the mind of enlightenment is divided into ultimate and conventional in other systems, then here it is non-dual, and called pure, etc. In terms of the nature of meaning, it does not abide in duality, but it is permissible to establish it in all three continuums in terms of occasion, because it is established in dependence, therefore it is ultimate. Its very nature is self-born wisdom, devoid of causes and conditions, therefore, at all times, with self-appearance, everything is not different from self-nature, therefore it is only wisdom. Therefore, qualities are complete and spontaneously accomplished. However, because it is unconditioned, it is empty in its own nature, because it is liberated from the parts of both, therefore all expressions are completely cut off, therefore, without any obscuration, at all times it is only self-appearance. The mind of enlightenment is like a "wooden axe," it is not that one does not want an iron axe. Now, in terms of occasion, there are only six, namely: moving mind of enlightenment, arising mind of enlightenment, aspiring mind of enlightenment, entering mind of enlightenment, abiding mind of enlightenment, and awakening and perfecting mind of enlightenment. These are easy to understand. What is called practice is the aspect
Chinese
仅仅是这样。 关于修行的行为：因为禅修本身具备一切加持，所以宣说不需要任何有为法。 关于安住心的方法：因为心性不被任何边际所触及，所以教导不要产生任何概念。 关于禅修的体性：根据情况，显示为两种特征。 关于随行：像见地一样，完全抛弃对边际的概念，以不住于任何事物的状态，不摇动，这被称为由信解产生的无所缘。 关于显现：为了两个圆满在一个上获得开端，自心安住于心性本身，就像太阳的中心没有黑暗的时刻一样，不住于任何事物，没有概念的时刻，这是自证的现量，被称为非常不明显。 关于调整心的方法：如果由于过去的习气而生病，就像波浪是水一样，如果认识到仅仅是自性，就不会显现任何事物，并且那本身也是无法获得的，因此不住于那上面，这是瑜伽士的现量，被称为随后的无所缘。 关于禅修的标志：由于习惯的力量，除了自性之外，没有任何显现，因此远离一切概念。 关于禅修的果实：为了将三种究竟转化为自证的现量，一切都自然成就，就像海浪一样，仅仅是不希求任何所化。 因此，以口诀的方式隐藏并秘密地显示，为了显示自性圆满具备加持，宣说了被称为“大丈夫”等等。这显示了导师和处所的圆满：远离能取和所取的智慧本身，自显为身语意金刚是士夫，真实菩提心金刚普贤王。 那是具备勇猛和圆满，具有神通，精通智慧，积累资粮的士夫中的佼佼者，因此被称为“大丈夫”。 所说的智慧本身远离边际和中心，因为是如来安住的地方，所以是处所的圆满：抛弃行为和作者是大乘的宗义本身。 “自己证悟”被称为体验和宣说的两种方式。
English
Just that. Regarding the practice of meditation: Because meditation itself possesses all blessings, it is taught that no conditioned phenomena are needed. Regarding the method of settling the mind: Because the nature of mind is not touched by any extremes, it is taught not to generate any concepts. Regarding the essence of meditation: Depending on the occasion, it is shown as two characteristics. Regarding following up: Like the view, completely abandoning the concept of extremes, in a state of not abiding in anything, unwavering, this is called non-objectification arising from aspiration. Regarding manifestation: In order for two perfections to gain a beginning in one, abiding in itself as the nature of mind, just as the center of the sun has no moment of darkness, not abiding in anything, the moment without concepts, this is the direct perception of self-awareness, called extremely non-obvious. Regarding the method of correcting the mind: If, due to the power of past habits, one becomes ill, just as waves are water, if one knows it is only self-nature, nothing will appear, and that itself cannot be obtained, therefore not abiding in that either, this is the direct perception of a yogi, called subsequent non-objectification. Regarding the sign of meditation: Due to the power of habituation, there is no appearance of anything other than self, therefore it is free from all concepts. Regarding the fruit of meditation: In order to transform the three ultimate realities into the direct perception of self-awareness, everything is spontaneously accomplished, just like ocean waves, it is merely not desiring any disciples to be trained. Therefore, by concealing and hiding in the manner of secret instructions, in order to show that the nature is perfectly endowed with blessings, it is said to be called "Great Person" and so on. This shows the perfection of the teacher and the place: the wisdom itself that is free from grasping and the grasped, self-appearing as the body, speech, and mind vajra is the person; the actual bodhicitta vajra Samantabhadra. That is superior to those who are complete in bravery, endowed with magical powers, trained in intelligence, and those who have accumulated merit, therefore it is called that. The wisdom itself that is spoken is free from extremes and center, because it is the dwelling place of the Thus-Gone-One, therefore it is the perfection of the place: abandoning action and the actor is the very doctrine of the Great Vehicle. "Knowing by oneself" is said to be transformed into two ways of experiencing and speaking.
Chinese
因此，因为没有处所，所以不观察到我之外的法，自明自显，称为智慧从内生起。它自己以显现的方式加持，想着会变成什么，被称为证悟，是集结者。如金刚萨埵所说，为了智慧，证悟菩提心的意义，被称为一切佛的自性。这个被称为圆满的教法，这二十五个偈颂，也是菩提心五种形态中特别殊胜的。被称为具缘者，是因为讲解时，聚集了所有下等根器者，既是圆满的眷属，也成为后世者的教诲，因为具有业缘、讲解、赋予、执持和修持的缘分。从小就具足信心且没有吝啬，不犹豫，能够保守秘密，能够忍耐过失的儿子，能够完全获得隐藏的宝藏。要用心领会。被称为共同和分开的两种情况完全交付，教诲的意义是什么呢？从口诀金匣中：菩提心智慧的把握中，一切都是我，不观察到其他。被称为智慧与法相融。我也同样知道，与佛的自性和行境相同。因此，为了圆满口诀的意义，为了显示菩提心的自性，说：大悲海遍及一切功德。究竟的菩提心是大悲。这也会变成词义、智慧和教证的确定。一切法显现为自生大智慧，是一切佛不错误的意，从奇妙中，所有三千世界，都显现为佛的意，无垢智慧是日夜。它平等遍及一切，唯有是主。它的理有七种：周遍，任何事物都以它的体性救护，处处显现，与一切相连，对任何事物都没有取舍，最终不舍弃一切，因为行为和作者二者不成立。是大悲，口诀金翅鸟。