Chinese
修菩提心如炼金之释 修菩提心如炼金之释 修菩提心如炼金之释。印度语：菩提吉它 萨曼提。帕特拉 普拉塔纳玛。藏语：修菩提心。顶礼薄伽梵，超越思议，不可言说之境。所谓“成为导师之灯，为众人所赞叹”，是显示法性之明点，自己的自性从自身显现，众人皆知一切法无二，本来无造作，安住于法身，成为法之精要，故称妙吉祥童子。所谓“安住于法之精要，即是本来秘密之精要”，妙吉祥童子从超越能取所取之境，法性自然显现，具足光辉圆满，其本身无生无灭，如虚空般安住，故称童子。所谓“无为安乐之界中，如是本来安住”，大寂静无有分别，如是法平等性大乐，亦是无造作，于法界或法身中，如是不可寻觅，本来安住之故。所谓“成为戒律等行持大海之基础”，是显示界之明点，本来超越积聚守护，远离勤作修持，故调伏守护之基础，亦是心性如虚空般安住之故。所谓“成为善逝之母，故与一切平等之境”，如是清净之界，成为积聚生起之因，平等即一切法无生无灭，本来成佛而平等。所谓“无彼不生，故为解脱胜道”，彼无生故无死，无生无死故本来解脱，已安住于远离堕落之道。所谓“细微难知，一切道，无分别，超分别”，法平等性甚深细微，难以寻觅，何以故？非为实物，如虚空之体般安住，故为一切之道。彼为一切所行之道，法性乃无分别之界。彼超越常有之境故。不住，无相，戏论之想
English
Commentary on Cultivating Bodhicitta Like Refining Gold Commentary on Cultivating Bodhicitta Like Refining Gold Commentary on Cultivating Bodhicitta Like Refining Gold. In Sanskrit: Bodhicitta Samanti. Patra Pratama. In Tibetan: Cultivating Bodhicitta. I prostrate to the Bhagavan, the state beyond thought, beyond expression. The saying, "Having become the lamp of the teacher, praised by all," shows the bindu of Dharmata, one's own nature arising clearly from oneself. Everyone knows that all dharmas are non-dual, naturally uncreated, abiding in the Dharmakaya, becoming the essence of Dharma, hence called Manjushri Kumara. The saying, "Abiding in the essence of Dharma is the essence of the secret from the beginning," Manjushri Kumara, from the state beyond grasping and fixation, Dharmata naturally arises, possessing glorious perfection. That itself is without birth or death, abiding like the sky, hence called Kumara. The saying, "In the realm of effortless bliss, it abides naturally from the beginning," great peace is without differentiation. Likewise, the great bliss of Dharma equality is also uncreated, in the Dharmadhatu or Dharmakaya, it is thus impossible to seek, because it abides naturally from the beginning. The saying, "Becoming the basis of the ocean of conduct such as discipline," shows the bindu of the Dhatu, naturally transcending accumulation and protection, free from effort and practice, therefore the basis of taming and protection is also because the nature of mind abides like the sky. The saying, "Having become the mother of the Sugatas, hence the state equal to all," thus that pure Dhatu becomes the cause of arising from accumulation. Equality is that all dharmas are without birth or death, naturally enlightened and equal. The saying, "Without that, there is no birth, therefore it is the supreme path of liberation," because there is no birth, there is no death. Because there is no birth and death, there is natural liberation, having already abided on the path free from falling. The saying, "Subtle and difficult to know, the path of all, non-conceptual, beyond concept," the equality of Dharma is very subtle and difficult to find. Why? Because it is not established as a substance, abiding like the element of space, therefore it is the path of all. That is the path traveled by all, Dharmata is the realm of non-conceptualization. Because it transcends the realm of permanence. Non-abiding, without object, the thought of elaboration
Chinese
“远离一切”的意思是：自性事物不住留，无论如何也无法指定，对一切平等遍布，因此没有收放。远离一切思虑，自性远离一切名相，因此现在无法修习。 “言语无法表达，形状和颜色不是感官的对象”的意思是：指示清净的法界明点，如果在形状和颜色等等之中存在，就能放在象征之上，但它超越了感官的对象，如同虚空一般，用言语来描述和跟随，也无法表达。 “难以指示和观察，没有丝毫可以言说”的意思是：它的自性如同虚空般遍布，虽然显现为完整的法性，但没有实体，因此无法通过观察和指示来找到它，因为它超越了言语和文字，所以说是远离名相。 “过去的大仙所进入的道路”的意思是：一切法安住于平等性中，无需寻找而显现，已经进入了近道，而那些通过大仙的苦行来寻求安乐并进入的人是错误的，因此才会有“执着于禅修”的说法。 “执着于禅修被道路的疾病所困扰而迷惑”的意思是：菩提心无需寻找，本来就是任运自成的，现在无法修习，但在禅修的境界中寻求安乐的滋味，这就是痛苦的疾病，是迷惑。 “如经所说，在言语的尽头，在行为的道路上看到它”的意思是：法的自性没有生灭，如果没有认识到本来就是佛，却追随经中所说的法性没有生灭等等的言语，并在实修的道路上看到它，寻求安乐，这就像鹿追逐海市蜃楼一样。 “对它的分别念相续追逐，就像追逐海市蜃楼一样”是什么意思呢？因为没有认识到它就是法的本性，所以错误地认为是分别念，分别念的相续，前一个阻碍了后一个，因为阻碍本身就是追逐。 “真正的道路是无法用言语表达的，远离象征”的意思是：本来就是清净的，任运自成的是无法行进的道路，它的自性与言语的文字相分离，因此无法表达，因为它没有实体，所以与象征性的名相
English
The meaning of "free from all" is: The nature of things does not abide, and in any way, it cannot be specified. It pervades all equally, so there is no gathering or dispersing. Free from all thoughts, the nature is free from all terms, so it cannot be meditated on now. The meaning of "words cannot express, shape and color are not the objects of the senses" is: It indicates the clear bindu of pure space. If it exists in shape and color, etc., it can be placed on a symbol, but it transcends the objects of the senses, like the sky. Describing and following it with words cannot express it. The meaning of "difficult to indicate and examine, and there is not even a speck to say" is: Its nature pervades like the sky, and although it appears as a complete Dharma nature, it has no substance. Therefore, it cannot be found by examining and indicating it, because it transcends words and letters, so it is said to be free from terms. The meaning of "who enters the path of the great sages of the past" is: All dharmas abide in equality, and appearing without searching means that one has already entered the near path. Those who seek happiness and enter through the asceticism of the great sages are mistaken, hence the saying "attachment to meditation" arises. The meaning of "attachment to meditation is afflicted by the disease of the path and is confused" is: The mind of enlightenment does not need to be sought, it is naturally accomplished from the beginning, and now it cannot be meditated on. But seeking the taste of happiness in the realm of meditation, that is the disease of suffering, which is confusion. The meaning of "As the scriptures say, seeing it at the end of words, on the path of action" is: The nature of Dharma is without birth and death. If one does not realize that it is originally Buddha, but follows the words of the Dharma nature without birth, etc., as spoken from the mouth, and sees it on the path of practice, seeking happiness is like a deer chasing a mirage. What does it mean that "the continuum of conceptual thoughts pursues it, like chasing a mirage"? Because it is not recognized as the nature of Dharma, it is mistakenly thought to be conceptual thought. The continuum of conceptual thought, the former obstructs the latter, because the obstruction itself is the pursuit. The meaning of "the true path cannot be expressed in words and is free from symbols" is: Originally pure, spontaneously accomplished is the path that cannot be traveled. Its nature is separated from the letters of words, so it cannot be expressed, because it has no substance, so it is free from symbolic terms.
Chinese
名为远离。真正如实地开示，我说错了。因为如此，本来就在平等性中完全清净，没有清净与不清净可说。说没有也是错的，因为远离了言语，所以说是混合。清净与不清净二者无别，本来就混合且相同。因为如此，在其自性上本来就清净，一切法都是无二的，像虚空一样无分别，显现为一体。什么也不分别，智慧处于愚痴的状态。这是在指示大智慧的明点，无论显现何种形象的诸法，都只是从自己不可见的虚空中显现自己。如果用那个本来面目去看，法性自然显现，这就是智慧。它无有分别，处于愚痴的状态。无碍光明的灯，远离一切思虑。这是说，本来就存在的事物在一瞬间，智慧如倾泻般显现，境法性无生无灭地显现，所以是灯。无论思虑如何清晰，也无法执著，因为言语本身就远离了造作。自然不动的沉寂，安住于禅定之王中。例如，如同地主的国王统治一切，却不离开王位一样。它的自性普贤王如来无论显现什么，即使在造作的法性中行使权力，也不会离开法身。亲眼所见的无所缘，那本身就是见到的所缘。因为自己的自性安住于法性中，所以无法直接观看。认识到那就是真实，像虚空一样清晰地显现，所以是见到的所缘。因此，那被称为一切智眼。因此，因为无二，像虚空一样安住，因为知道那是万物的自性。没有边际和中心，广阔的自性。这是在指示普贤王如来的明点。因为它没有边际和中心，所以是广阔的，本来就安住于法身的自性中，像虚空一样。不取不舍，安住于平等的庄严中。因此，一切本来就是无二的，没有可以取舍的事物。如果一切法都安住在平等性的庄严中，那就是本来就安住于法身中。心与习气二者无别，本来就混合且相同。
English
It is called separation. I am mistaken in showing the truly perfect teaching. Because of this, there is no pure or impure to be shown in what is primordially pure in equality. Even saying that there is not is a mistake, because it is mixed because it is separated from terms. Pure and impure are inseparable, primordially mixed and equal. Because of this, since it is primordially pure to strive for its own nature, all dharmas are non-dual, indivisible like the sky, and appear as one. In no way distinguishing, wisdom is in a state of ignorance. This is pointing to the bindu of great wisdom, all dharmas that appear in any way, only appear from the expanse where oneself is not perceived. If one looks at it with that very thing, knowledge arises as the nature of reality naturally arises. That is inseparable, in a state of ignorance. The unobstructed clear lamp is free from all thoughts. This means that in a moment, the meaning of what is primordially, wisdom arises as a general outpouring, and the realm of reality is clear without birth or death, so it is a lamp. No matter how clear the thought is, it is not an object, because the term itself is free from fabrication. Naturally unmoving stillness, abiding in the king of samadhi. For example, just as the king of the earth lords rules over all, but does not move from the throne. Its nature, Samantabhadra, appears in any way, even if he exercises power in the fabricated nature of reality, he does not move from the dharmakaya. The aimless seen directly, that itself is the aim of seeing. Because one's own nature abides in the nature of reality, there is no need to look directly. Knowing that that is the truth, it appears clearly like the sky, so it is the aim of seeing. Therefore, that is called the eye of omniscience. Therefore, because it is non-dual, abiding like the sky, because it is known to be the nature of all things. Without end or center, the vast nature. This is pointing to the bindu of Samantabhadra. Because it has no end or center, it is vast, primordially abiding in the nature of the dharmakaya like the sky. Not taking, not abandoning, abiding in the ornament of equality. Therefore, everything is primordially non-dual, there is no substance to be taken or abandoned. If all dharmas are placed in the ornament of equality, then they are primordially abiding in the dharmakaya. Mind and habitual tendencies are inseparable, primordially mixed and equal.
Chinese
我。说的是，即使没有不成立的事物，但由于迷惑，将心和习气称为名字，并进行区分，习气的分别念本身显现为幻象，因此没有作为实体的成立，就像太阳和光芒一样。阳光温暖而显现，但没有形状，同样，习气和事物不存在，本来就存在于法性中，因此被称为菩提心，因为与法身完全无别且唯一。因此，执着所分别和显现的诸法，说的是，对无事物的心，由于迷惑而执取为相，进行分别，显现为各种各样的法，显现为自明的庄严，因此不舍弃也不取舍。说的是，如此显现的诸法，是从自己的菩提心精华中，作为法性而显现的庄严。一切平等性，本来就是成佛的唯一性，因此没有取舍。什么也不思念，用方法来享受它。说的是，虽然从那本身显现的各种现象如海市蜃楼般，但由于从对其自性没有任何执着的虚空中显现，因此，那些以法性来享受的方法，仅仅显现为普贤。进入清净的道路，获得明点法身。说的是，法的自性本来就是清净的，因此现在没有必要寻找，而是自然成就于菩提心精华中的意义。进入显现于自身存在的道路，那没有生死的，如虚空般遍布的，显示为大明点，是获得本来存在的光明的意义。将历史意义置于可靠的分别念中。说的是，对于那，虽然菩提心也无法安立，但却显明，抓住经续等的历史词义，是由于迷惑的缘故。以三种等持来比拟，执着于成就的边际，说的是，对于超越能取所取的菩提心，本来就已经成就为法身，进行摩诃瑜伽等勤作，是由于执着的分别念认为存在于外境，认为从其他佛陀那里获得，这是错误的。远离勤作大乐之教而迷惑。说的是自然成就的明点，显示了与勤作之念本来分离的菩提心。