Chinese
修习菩提心，如炼石成金。 导师妙吉祥友。 修习菩提心，如炼石成金。 导师妙吉祥友。 大导师妙吉祥友所著《修习菩提心如炼石成金》。印度语：菩提 चित्त समन्ति (梵文天城体：बोधिचित्तसमन्ति，梵文罗马拟音：bodhicittasamanti，菩提心之平等)。帕特拉 普拉塔那玛。藏语：修习菩提心。顶礼薄伽梵，超越思，不可言说的境界。 所谓“成为导师的明灯，被众人赞叹”者，是说开示法性的明点，自己的自性从自身显现，众人皆知一切法无二，本来未造作，安住于法身，成为法的精华，故称妙吉祥童子。安住于法的精华，即是本来秘密的精华。妙吉祥童子从超越能取所取的境界中，法性自然显现，具足光辉圆满。彼无生灭，如虚空般安住，故为童子。于无为安乐之界，如是本来安住。 所谓“无为安乐之界，如是本来安住”者，大寂静中无有作为，如是法之平等性，大安乐亦然。不造作，于法界或法身中，如是不可寻觅，本来安住故。 所谓“戒律等行持，成为大海之基”者，是说开示界之明点，本来已超越调伏守护，远离勤作修持，故调伏守护之基，心性如虚空般安住故。 所谓“成为善逝之母，是与一切平等之境”者，如是清净之界，成为生起之因，平等即一切法无生灭，本来成佛而平等。 所谓“非彼不生，故为解脱胜道”者，彼无生，故无死。无生灭故，本来解脱，故已安住于远离行走的道路上。 所谓“细微难知，一切道，不思不念，超越思念”者，法之平等性甚为细微难得，何以故？因无有实体，如虚空之体般安住，故为一切之道。彼为一切行走的道路，法性为无分别之界。彼为常
English
Practicing Bodhicitta, like refining stone into gold. Teacher Manjushri Mitra. Practicing Bodhicitta, like refining stone into gold. Teacher Manjushri Mitra. The Great Teacher Manjushri Mitra's work, "Practicing Bodhicitta like Refining Stone into Gold." In Sanskrit: Bodhicitta Samanti (梵文天城体：बोधिचित्तसमन्ति，梵文罗马拟音：bodhicittasamanti，Equality of Bodhicitta). Patra Pratana Ma. In Tibetan: Practicing Bodhicitta. Homage to the Bhagavan, beyond thought, the inexpressible state. The so-called "Having become the lamp of the teacher, praised by all," is to show the bindu of Dharmata, one's own nature arising clearly from oneself, all know that all dharmas are non-dual, naturally uncreated, abiding in the Dharmakaya, becoming the essence of Dharma, hence called Manjushri Kumara. Abiding in the essence of Dharma is the naturally secret essence. 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 Kumara. In the realm of effortless bliss, as it is, naturally abiding. The so-called "In the realm of effortless bliss, as it is, naturally abiding," is that in great peace there is no action, likewise the equality of Dharma, great bliss as well. Uncreated, in the Dharmadhatu or Dharmakaya, as it is, unfindable, naturally abiding. The so-called "Discipline and so forth, conduct, becoming the basis of the ocean," is to show the bindu of the realm, naturally transcending taming and guarding, free from effort and practice, hence the basis of taming and guarding, the nature of mind abiding like the sky. The so-called "Having become the mother of the Sugatas, is the state equal to all," is that such a pure realm becomes the cause of arising, equality is that all dharmas are without birth or death, naturally enlightened and equal. The so-called "If not that, it does not arise, therefore the supreme path of liberation," is that it has no birth, therefore no death. Because there is no birth or death, it is naturally liberated, therefore it has already abided on the path free from going. The so-called "Subtle and difficult to know, the path of all, non-thought, beyond thought," is that the equality of Dharma is extremely subtle and difficult to find, why? Because there is no substance, abiding like the element of the sky, therefore the path of all. That is the path of all going, Dharmata is the realm of non-discrimination. That is permanent
Chinese
因为超越了部分。不住、无缘、离戏论的念头，是指：自性事物不住，无论如何都不可作为目标，对一切平等，自身遍布，所以没有收放。远离一切念头，自性远离名言概念，所以现在无法修持。言语无法表达，形状和颜色不是感官的对象，是指：显示清净法界的明点，如果存在形状和颜色等，可以放在象征之上，就超越了感官的对象，如同虚空一般，言语跟随什么呢？因为无法表达。喜欢指示和观察，却连微尘都无法言说，是指：它的自性如同虚空般遍布，虽然显现为概念法性，但没有实体，所以无法通过观察和指示来找到，因为它超越了言语和文字，所以说是远离名言。如何进入往昔大仙的道路？是指：一切法都安住于平等性中，无需寻找而显现，已经进入了近道，所以通过苦行来寻找安乐是错误的。因此出现了“修习执着”。修习执着被道路的疾病所控制而迷惑，是指：菩提心无需寻找，本来任运成就，现在无法修持，在修持的对境法性中寻找安乐的滋味，是痛苦的疾病，是迷惑。如同经文一样，在言语的尽头看到行为的道路，是指：没有证悟到法的自性无生无死，本来就是佛，而是追随口中所说的法性无生等言语，并将其视为修行的道路，寻找安乐，这就像是鹿追逐海市蜃楼一样。追逐海市蜃楼的念头相续，这是什么意思？因为没有认识到那就是法界，所以迷惑于念头，念头的相续，前一个念头阻碍了后一个念头，因为阻碍本身就是追随。真正的道路虽然可以用言语表达，但却远离象征，是指：本来清净，任运成就，是无法行进的道路，它的自性远离言语的文字，所以无法言说。
English
Because it transcends parts. Non-abiding, without object, free from the thought of elaboration, means: The nature of things does not abide, so it cannot be taken as an object in any way. It is equal to all, and pervades itself, so there is no gathering or dispersing. Free from all thoughts, the nature is free from terms and concepts, so it cannot be meditated on now. Words cannot reach it, shapes and colors are not objects of the senses, means: It shows the bindu of pure Dharmadhatu. If there are shapes and colors, etc., it can be placed on a symbol, then it transcends the objects of the senses. Like the sky, what do words follow? Because it cannot be expressed. It likes to indicate and observe, but cannot say even a dust, means: Its nature is as pervasive as the sky, and although it appears as conceptual Dharmata, it has no substance. So it cannot be found by observation and indication, because it transcends words and letters, so it is said to be free from terms. How to enter the path of the great sages of the past? Means: All dharmas abide in equality, appearing without being sought, and have already entered the near path, so it is wrong to seek happiness through asceticism. Therefore, "meditation attachment" appears. Meditation attachment is controlled by the disease of the path and is confused, means: Bodhicitta does not need to be sought, it is naturally accomplished, and now it cannot be meditated on. Seeking the taste of happiness in the object of meditation, Dharmata, is the disease of suffering, which is confusion. Just like the scriptures, seeing the path of action at the end of words, means: Not realizing that the nature of dharma is without birth and death, and is originally a Buddha, but following the words of Dharmata without birth, etc., spoken from the mouth, and regarding it as the path of practice, seeking happiness is like a deer chasing a mirage. The continuous stream of thoughts chasing the mirage, what does this mean? Because it is not recognized that it is the Dharmadhatu, it is confused by thoughts. The continuation of thoughts, the former thought hinders the latter thought, because the hindrance itself is following. The true path can be expressed in words, but it is far from symbols, means: It is originally pure, naturally accomplished, and is an impassable path. Its nature is far from the words of words, so it cannot be said.
Chinese
因此，由于它不是由实体组成的，因此被称为完全脱离了象征性的术语。我所说的展示真实本身是错误的。因此，在本来就完全清净的平等性中，没有清净和不清净可以展示。说没有也是错误的，因为它脱离了术语，所以是混合的。清净和不清净二者不分，本来就是混合和相同的。意思是，由于它的自性本来就是清净的，未经造作，所以一切法都是无二的，像虚空一样无别，显现为一体。不分别任何形象，智慧处于愚痴状态。这显示了大圆满的明点。无论显现出何种形象的诸法，都只是从不执著自身的空间中显现自身。如果用它本身来看待它，由于法性自然显现，所以知是智慧。它与愚痴状态无别。无碍光明的灯，一切念头自然解脱。本来就存在的事物，在一刹那间，智慧如倾泻般显现。由于境法性无生无灭地显现，所以是灯。无论念头如何显现，都是不可执著的，因为它脱离了术语。自然不动的昏昧，安住于三摩地之王中。例如，地上的国王虽然统治一切，但却不离开王位。同样，它的自性普贤王如来无论显现出什么，虽然统治着一切法性，但它本身却不离开法身。直接见到无所缘，那本身就是见到的所缘。意思是，由于自己的自性安住于法性中，所以知道它实际上是不可见的，像虚空一样显现，所以是见到的眼睛。因此，它被称为一切智的眼睛。意思是，因此，由于无二，像虚空一样安住，知道它是一切事物的自性。没有边和中心，具有广阔的自性。这显示了普贤王如来的明点。因为它没有边和中心，所以是广阔的。因为它本来就是法身的自性，像虚空一样安住。不取不舍，安住于平等的庄严中。因此，一切本来就是无二的，没有可以取舍的实体。如果一切法都安住于平等性的庄严中，那么它本来就安住于法身中。心和习气二者不分，本来
English
Therefore, since it is not composed of substance, it is called completely free from symbolic terms. What I say about showing the true itself is wrong. Therefore, in the equality that is originally completely pure, there is no purity and impurity to be shown. Saying there is not is also wrong, because it is free from terms, so it is mixed. Purity and impurity are not separate, they are originally mixed and the same. It means that because its own nature is originally pure, without fabrication, all dharmas are non-dual, like space, without distinction, appearing as one. Not distinguishing any form, wisdom is in a state of ignorance. This shows the bindu of the Great Perfection. Whatever form of dharmas appears, it is only itself appearing from the space of not clinging to itself. If you look at it with itself, because the dharma nature naturally appears, knowing is wisdom. It is inseparable from the state of ignorance. The unobstructed bright lamp, all thoughts are naturally liberated. The thing that is originally there, in an instant, wisdom appears like a pouring out. Because the object dharma nature appears without birth or death, it is a lamp. No matter how thoughts appear, they are not clingable, because it is free from terms. The naturally unmoving stupor, abiding in the king of samadhi. For example, the king of the earth, although ruling everything, does not leave the throne. Similarly, its own nature, Samantabhadra, no matter what appears, although ruling all dharma nature, it itself does not leave the dharmakaya. Directly seeing the objectless, that itself is the object of seeing. It means that because one's own nature abides in the dharma nature, one knows that it is actually invisible, appearing like space, so it is the eye of seeing. Therefore, it is called the eye of omniscience. It means that, therefore, because of non-duality, abiding like space, knowing that it is the nature of all things. Without edge and center, having a vast nature. This shows the bindu of Samantabhadra. Because it has no edge and center, it is vast. Because it is originally the nature of the dharmakaya, abiding like space. Not taking or abandoning, abiding in the adornment of equality. Therefore, everything is originally non-dual, there is no substance to be taken or abandoned. If all dharmas abide in the adornment of equality, then it originally abides in the dharmakaya. Mind and habitual tendencies are not separate, originally
Chinese
现在混合且相同。说的是，即使一个事物的自性也不成立，通过迷惑，将心和习气冠以虚假之名并加以区分，但习气的分别念本身显现为幻象，因此在实性上并不成立，如同太阳和光芒一样。如同阳光温暖而显现，却没有形体一样，习气和事物不存在是法性中本自存在的。这被称为菩提心，因为与法身完全无别且为一。因此，执着所分别和显现的诸法，说的是，对于心这种无自性的事物，由于迷惑而执着于相，并加以分别，各种各样的法显现。由于显现为自明的庄严，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，作为法性显现的庄严。一切皆是平等性，因为本自成佛的唯一性，所以没有取舍。不作任何分别，以方便享用它。说的是，即使从那之中显现的各种如幻象般，但那也是从自性上没有任何执着的虚空中显现的，因此，那些以法性享用的方便，仅仅显现为普贤。进入完全清净的道，获得明点法身。说的是，法的自性本自完全清净，因此现在无需寻找，而是菩提心精华中自然成就的意义。进入到自身所具有的、容易显现的道，那没有生死的、如虚空般遍布的，显示了伟大的明点，意思是获得本自存在的显明。将历史意义置于量度的分别念中，说的是，对于菩提心，即使无法安立，却显明，抓住经续等的历史词义而迷惑的缘故。通过分别三种禅定，执着于成立的边际，说的是，对于超越能取所取的菩提心，对于本自成就法身的，进行摩诃瑜伽等勤作修持，是由于执着的分别念认为存在于他处，并认为从其他佛陀处获得，这是错误的。远离勤作大乐之教，是迷惑。说的是自然成就的明点。与勤作的念头本自远离的菩提心