Chinese
菩提心修持，如金炼石释。 蒋巴协宁。 菩提心修持，如金炼石释。 蒋巴协宁。 名为《菩提心修持，如金炼石》之释。 所谓“修持菩提心”，首先解释名称。 为了未来具足殊胜善缘者，能够不错谬地领会词句的真实意义，并且为了确信名称的意义深奥而宣说。 其中的道理是，自己心之坛城，自性光明，无须断除或舍弃，自然而然地具足四边清净和勤作完全清净。 无须收摄或积聚，圆满周遍，如一切智智般不动摇。 追随者若无心之所依而安住，并且不执著于对境而不分离，则无法通过安住来清净。 对此详细解释如下：首先通过见解来决断菩提心，通过修持来体验，通过行为来不沾染，以及信奉和恭敬。 决断有三种：理证，以及为了使邪见的实物不以自身的历史而成立。 依次驳斥错谬和遮蔽，寻求不错谬的意义，以及自恃己见而贬低他人见解的过失。 其中，理证也有两种：通过非共同的量来证悟，以及驳斥并舍弃共同的量为不真实。 错谬和遮蔽有八种：数论派，外道，声闻，独觉，唯识派，中观派，密宗，以及诀窍的错谬之处。 每一个都包含错谬和遮蔽的体性，并且驳斥其为不真实，从而不执着于此，可以转变为两种或三种。 通过修持来体验，也有修持不错谬，以及修持的错谬和遮蔽两种。 对于经文，也要用心领会并请教修持方法，在回答中寻求见解并进行修持，赞叹修持的功德并给予教诲，用心领会的方法，修持的自身体性，体验稳固的程度，纠正心念的方法不错谬和错谬的差别，修持的征象，修持不被其他所干扰，修持的果实，以及获得果实后，修持成为不错谬的道路。
English
"Commentary on Training the Bodhicitta: Gold Refined from Stone." Jampal Shenyen. "Commentary on Training the Bodhicitta: Gold Refined from Stone." Jampal Shenyen. Herein is the commentary called "Training the Bodhicitta: Gold Refined from Stone." The term "training the bodhicitta" is explained first. It is spoken so that those in the future who possess supreme fortune will encounter the actual meaning of the words without error, and so that they will have faith that the meaning of the name is profound. Herein, the mandala of one's own mind, the naturally luminous light, is without removal or abandonment, naturally possessing the four perfections and complete purity of effort. Without gathering or accumulating, it is perfectly complete, unwavering like the all-knowing one. Those who follow it will not attain it by abiding without a support for the mind, and without fixating on an object, without separation. This is explained in detail as follows: First, to ascertain the bodhicitta through view, to take it into experience through meditation, to act without being stained by it, and to admire and revere it. Ascertainment has three aspects: reasoning, and so that the object of wrong views is not established by its own history. To sequentially refute errors and obscurations and to seek the unerring meaning, and the fault of being proud of one's own view and disparaging the views of others. Here, reasoning also has two aspects: to realize through uncommon valid cognition, and to refute and abandon common valid cognition as untrue. Errors and obscurations are eight: the Samkhya, the Tirthikas, the Shravakas, the Pratyekabuddhas, the Cittamatrins, the Madhyamikas, the Mantrayana, and the places of error in pith instructions. Each of these also has the nature of error and obscuration, and by refuting it as untrue, not abiding in it, it can become two or three. Taking into experience through meditation also has two aspects: meditating without error, and the errors and obscurations of meditation. Also, to place the mind on the texts and inquire about the methods of meditation, to seek the view in the answer and to meditate, to praise the qualities of meditation and to give instructions, the method of placing the mind, the nature of meditation itself, the measure of stability of experience, the distinction between unerring and erroneous methods of correcting the mind, the signs of meditation, meditation not being interrupted by others, the fruit of meditation, and having attained the fruit, meditation becomes the unerring path.
Chinese
教法十一。修行的过失和障碍有两种：以取舍之心修行，不证悟此，以及对此的重复。行为也有四种：以大智慧，不错误地展示无取舍的行为；以智慧未把握的行为是过失；如果具有智慧，则展示完全正确的行为；以及对于不理解此者，不以慈悲舍弃。最后，对于没有修行证悟之分者，即使是对菩提心的信仰，也有信仰的功德的三种差别，以及展示福德的量。从这些之中，也以场合的区分来展示，为了根器已定之人，会隐藏和扰乱地讲解。导师妙吉祥友本人为了不使以不违背口诀之义供养三宝所做的一切成为徒劳，说：无我二者安乐逝，不思智慧法界身获得。这是对佛的顶礼。此时，由于二取之法在伟大自性的体性中成佛而无有分别，因此从法和补特伽罗中解脱的自生智慧，由于远离一切概念，佛陀的心是无分别智慧，无边无际，本来无有分别法界和智慧的勤作而任运成就，因此庄严且成为一切之基的是殊胜法身，现证彼即是真正的佛陀。一切的自性寂静，在此消除且是无上殊胜道。这是法。一切法的体性是不住的智慧。为了确定地展示未舍弃体性的戏论和境的戏论之苦，而无有特意作取舍之义，无有可趋入而至究竟，是殊胜的阿底瑜伽教法。不退转等十力胜者与一切相同。这是指从因地的第一个不退转轮回的地的总摄。第二个不退转声闻寂静一边的边。第三个不退转于离相戏论之地。第四个不退转于世俗的虚空。第五个不退转于意的道路。第六个不退转于外加行道。第七个不退转于所缘的实
English
The eleventh is the teachings. There are two kinds of faults and obscurations in meditation: not realizing this through meditating with acceptance and rejection, and repeating it. There are also four kinds of conduct: with great intelligence, unerringly showing conduct without acceptance and rejection; conduct not grasped by wisdom is a fault; if one has wisdom, then showing completely correct conduct; and not abandoning with compassion those who do not understand this. Finally, for those who have no share in meditation and realization, even in devotion to the mind of enlightenment, there are three distinctions of the merits of devotion, and showing the measure of merit. From these, too, showing with distinctions of occasions, for the sake of those with definite capacity, it will be taught in a hidden and confusing manner. The teacher Mañjuśrīmitra himself, in order not to make all that is done by offering the Three Jewels in accordance with the meaning of the oral instructions futile, said: The two selflessnesses, the Sugata, the non-conceptual wisdom, the Dharmadhātu body is attained. This is a prostration to the Buddha. At this time, since the phenomena of duality are enlightened in the nature of the great self and there is no distinction, therefore the self-born wisdom that is liberated from phenomena and individuals, since it is free from all concepts, the mind of the Buddha is non-conceptual wisdom, without beginning or end, originally without the effort to separate the sphere and wisdom, but spontaneously accomplished, therefore the magnificent and the basis of all is the supreme Dharmakāya, the direct realization of which is the true Buddha. The nature of all is peaceful, here it is eliminated and is the supreme path. This is the Dharma. The nature of all dharmas is non-abiding wisdom. In order to definitively show the suffering of the elaboration of nature and the elaboration of objects without abandoning, and without the meaning of deliberately accepting and rejecting, there is nothing to be entered and perfected, it is the supreme Atiyoga teaching. Non-reversal, etc., the ten powers, the Victorious Ones, are all the same. This refers to the first ground of the causal ground, the non-reversal of saṃsāra. The second is the non-reversal of the Śrāvaka's peaceful one-sided limit. The third is the non-reversal in the ground of the elaboration of characteristics. The fourth is the non-reversal in the emptiness of conventional truth. The fifth is the non-reversal in the path of mind. The sixth is the non-reversal in the path of external application. The seventh is the non-reversal in the object of focus.
Chinese
不再退转于基础。第八，不再退转于相。第九，不再退转于智慧之顶。第十，从不再退转于境之实性的法云地以下，获得寿命自在乃至智慧自在，以及持明者、仙人及第十一地者、共同的佛等。不杂于菩提心的体性而圆满证悟的士夫，乃与普贤王如来意趣相同，获得此义者，是真正的僧伽。三者平等性，以无相之心的极大信心而信奉。如是说，以名声之故，供养之所依是三宝。于低劣之境，并非以所证、能证、证得之关联而平等，而是自明菩提心性显现为三者，然三者无有自性，故无有善恶之基。大士以自身了知，以无有执着的觉性无离地相见，乃是大供养，无有献供，上师即是过失。因所承诺之论典之义是菩提心功德大，故劝诫修习。导师成为世间明灯，为一切所共同赞叹。如是说，对于清净与不清净之所化，以身语意法轮而转法轮之三世诸佛与五部如来，以及成为遣除无明黑暗之导师者们，以具足四种相同，而将菩提心作为最胜之志。若问其自性为何，乃是法中之法之精髓，即妙吉祥童子之精髓。菩提心安住于一切杂染与清净之法的体性中。因此，一切之精华成为最胜之自明，其体性或自性是，远离所说之二垢，安住于原始大乐中，亦施予安乐，无有变异而获得之名是，菩提心任运成就，超越思议。成为一切善逝之母，乃是诸佛之一道。如是说，如是之菩提心，若能现前证悟，乃是诸佛之真实佛果。
English
No longer reverting to the base. Eighth, no longer reverting to characteristics. Ninth, no longer reverting to the supreme of wisdom. Tenth, from the Cloud of Dharma level downwards, which does not revert to the reality of the realm, obtaining mastery over life up to mastery over wisdom, as well as vidyadharas, sages, and the eleventh level, common Buddhas, etc. The individual who fully realizes the nature of bodhicitta without mixing, having attained the meaning that is of one intention with Samantabhadra, is the true Sangha. These three are the same in equality, and are revered with great faith in the formless mind. It is said that, due to fame, the object of offering is the Three Jewels themselves. In the inferior state, it is not like equality through the connection of what is to be realized, what realizes, and what is realized, but rather, from the self-appearance of self-awareness, the nature of bodhicitta, as three, yet since the three do not have their own inherent existence, that basis without good or bad characteristics. The great being knows it as himself, and seeing it without separation by awareness that is free from conceptual grasp is the great offering; without offering, the lama is at fault. Because the meaning of the promised scripture is that bodhicitta has great qualities, it is advised to meditate on it. The teacher, who has become the lamp of the world, is praised equally by all. It is said that for those to be tamed who are pure and impure, the Victorious Ones of the three times and the five families, who turn the wheel of Dharma with body, speech, and mind, and those who have become teachers who dispel the darkness of ignorance, with the four similarities, they have made bodhicitta their supreme aspiration. If one wonders what its essence is, it is the essence of Dharma within Dharma, the essence of Manjushri Kumara. Bodhicitta abides as the essence of all defiled and purified dharmas. Therefore, the essence of all becomes the supreme self-awareness, its characteristic or nature is that it is free from the two pains of speech, abiding in the great primordial goodness, and also bestowing happiness and goodness, the name obtained without change is that bodhicitta is spontaneously perfect, beyond thought and expression. Having become the mother of all Sugatas, it is the one path of all the Victorious Ones. It is said that such bodhicitta, if realized directly, is the true fruit of Buddhahood of all the Victorious Ones.
Chinese
获得此子是智慧到彼岸的真实体现，若不领悟此道，其他道路无法超越。太稀奇了！所有证悟的佛陀，都因这菩提心而欢喜，刹那间领悟真谛，成为精华菩提本身。在金刚座上也成佛。如是说。以戒律等为首的度彼岸道，是行持如海的基础。观修清净菩提心的状态。如是说。声闻的二百五十条戒律，以及其他事物的集合，是菩萨的戒律到彼岸等十种，十地五道，密宗的清净行，禅定的行持，苦行的行持，荟供的行持，普贤行，以及各自的十一种道，五和二等一，如同水滴般的根本，就是菩提心，因为那本身就是一切相。因此，请毫不错误地观修远离分别的自证智如实之道。想要知道观修的果实是什么，功德的差别是：有智慧的人何时显现那殊胜的心。如是说。观修的善妙奇特显现的时间和本体是：因为具有远离执着的智慧，所以在远离目标的情况下观修时，之后自证智的深奥意义，可以被运用，在自证智显现时，会自然显现为果实。如果说提及外在时间，是否与下文相似呢？因为这里已经成就，所以不希望产生，完全不依赖于业力，如果努力消除名言的分别，那么以日、餐、年、月也会自行消除，是非常快速的时间。对此，世尊说，三身中最殊胜的是法身。如是说。从证悟显现的智慧中追求，那本身成为基础，就是自证智、自生智慧的瑜伽士，超越显现之外，是二身之本源，即大身法身，勇士如是说。因为成为殊胜的知者，所以也称之为智慧眼。如是说。那本身就是一切行为的领域，无