English
Obtaining this son is the true embodiment of the perfection of wisdom. If this path is not understood, other paths cannot surpass it. It is wonderful! All enlightened Buddhas are pleased by this Bodhicitta, and in an instant, they realize the truth, becoming the essence of Bodhi itself. They also attain Buddhahood at Vajrasana. Thus it is said. The path of the perfections, beginning with discipline, is the foundation for practicing like an ocean. Meditating on the state of pure Bodhicitta. Thus it is said. The two hundred and fifty precepts of the Shravakas, and the collection of other things, are the ten perfections of the Bodhisattva's discipline, the ten bhumis and five paths, the pure conduct of the secret mantra, the practice of Samadhi, the practice of asceticism, the practice of Tsog, the practice of Samantabhadra, and the eleven individual paths, five and two, etc., like a drop of water, the root is Bodhicitta, because that itself is all aspects. Therefore, please meditate without error on the true path of self-awareness that is free from distinctions. If you want to know what the fruit of meditation is, the difference in qualities is: when does a wise person manifest that supreme mind? Thus it is said. The time and essence of the wonderful and extraordinary manifestation of meditation are: because one has wisdom free from attachment, when meditating without an object, then the profound meaning of self-awareness can be used, and when self-awareness manifests, it will naturally appear as a fruit. If it is said that mentioning external time is similar to what follows, it is because here it is already accomplished, so it is not desired to arise, and it does not depend entirely on karma. If one strives to eliminate the conceptual obscurations of language, then days, meals, years, and months will also be self-purified, which is a very fast time. To this, the Victorious One said that the most supreme of the three bodies is the Dharmakaya. Thus it is said. Seeking from the wisdom that manifests from realization, that itself becomes the basis, that is, the yogi of self-awareness and self-born wisdom, beyond manifestation, is the root of the two bodies, the great Dharmakaya itself, as the hero said. Because it becomes a supreme knower, it is also called the eye of wisdom. Thus it is said. That itself is the field of all actions, withou
Chinese
以智慧了知，在名言中获得名称，也是遍知一切殊胜之相的智慧。至高无上的金刚顶，那不作意之智慧也是那样的。所谓无勤作，非造作，不生灭于相续，不可分，能摧毁五种自性而安住的自明觉性，以极其稀薄、穿透、无境，即唯一性而成为殊胜，因此成立了确切的定义。而那自性的本体，乃是胜者的不作意大智慧，那也正是它，因此是所有美好事物的本体，仅是开端之语而已。因此，菩提心是为了显示不谬误之道的功德。所有被宣说为殊胜解脱之法，也都是从菩提心圆满中产生那些功德。如是说，以众多的词语，将胜者的解脱之法命名为力量、无畏、不混杂等等，以及佛陀的六种神通和白七法等等，虽然众多，但由于远离勤作，因此无需进行有意义的活动，达到究竟的觉性，胜者的功德自然显现，这在名言中是产生的根源。所有殊胜种姓的不死菩萨，没有它就不会产生，因此它是殊胜解脱的唯一道路。如是说，胜者的殊胜血统，是圆满正等觉佛陀，没有生死的，从大菩提中不退转，以圆满的断除而获得名称。因此，秘密大乘的持明者，不退转的意念在那唯一的真如中显现，从而摧毁了所有的障碍。如果自成的菩提心没有被宣说，那么两个果实就不会产生的理由，菩提心是所有解脱道中最殊胜的。为了显示请问禅修之方法，那如何禅修普贤金刚萨埵呢？如是说，如果如所说般获得果实大功德，那么恒常菩提心无生灭地自明，一切边际本来清净，如是如理如实地了悟后禅修，就能获得那些果实，如是请问。回答说，以见解了悟后禅修
English
Through wisdom, one gains a name in terminology, and it is also the wisdom that knows all the supreme aspects. The supreme Vajra Peak, that non-conceptual wisdom is also just that. That which is without effort, unconditioned, without arising or ceasing in the continuum, indivisible, and dwells as the nature of the five destroyers, is self-awareness. It is distinguished by being extremely subtle, piercing, without object, and unique, thus establishing a definitive definition. And the essence of that very nature is the great non-conceptual wisdom of the Victorious Ones; that too is just that. Therefore, it is the essence of all that is good, merely an introductory statement. Therefore, Bodhicitta is taught as the quality of the unerring path. All those things that are proclaimed as the Dharma of noble liberation, all arise from the perfection of Bodhicitta and its qualities. Thus it is said, with many terms, the Dharma of liberation of the Victorious Ones is labeled as powers, fearlessness, non-mixture, and so forth, as well as the six superknowledges of the Buddhas and the seven white dharmas, and so on. Although numerous, because it is free from effort, there is no need to engage in meaningful activity. The ultimate awareness itself, the qualities of the Victorious Ones, naturally arise in their entirety, and this is the source of arising in terminology. All the great noble lineage, the immortal Bodhisattvas, do not arise without it; therefore, it is the supreme path of liberation. Thus it is said, the special lineage of the Victorious Ones is the perfectly complete Buddha, without birth or death, unmoving from the great Bodhi, and gains its name by completely cutting off all completeness. Therefore, the vidyādharas of the secret Great Vehicle, the irreversible intention is clear in that very suchness, thereby destroying all obscurations. If the spontaneously accomplished Bodhicitta is not explained, then the reason why the two fruits do not arise is that Bodhicitta is the most excellent of all paths to liberation. To show the question about the method of meditation, how should one meditate on Samantabhadra Vajrasattva? Thus it is said, if one obtains the great qualities of the fruit as explained, then constantly Bodhicitta is self-luminous without arising or ceasing, all extremes are primordially pure, and if one meditates after realizing it as it is, then one will obtain those fruits, thus it is asked. In response, meditate after realizing through the view.
Chinese
为了表明，要以超越思辨的意义，通过经文和口诀的伟大衡量来证悟。所谓“精微难知，大仙之道，超越不思与思”。菩提心自性难以把握，超越思虑之境，是无误之道。显现此道，不使所化众生堕入歧途，以殊胜之名，即是胜者，其伟大遗迹自然成就，菩提心无境且自性不可捉摸，故为大不思，从不思本身中亦得解脱。为了表明无与伦比的衡量。所谓“难以考察，难以指示，远离言语之名”。因超越二境，故无法言说。所谓“言语不及，非他人与孩童之境”。如是所说皆归于尽，故不及之处，即是密咒乘之经续以下，以及中观派、声闻、独觉之境皆非，因各自见解之障蔽。不相符之义，即此乘之根器亦极佳，故能理解。所谓“导师所定之经文与上师之口诀，即于此义观之”。普贤王如来所说之真如续，远离诽谤者，以及喜金刚等所著之文字无误，以小劳即可成就者，对于师承可靠且不堆砌杂染者，以喜悦触及而请教之。于此，应决断菩提心真如之义。为了表明决断之理的过失之处。所谓“现量等因之事物坏灭且成立之边际考察”。彼以思辨之流所随之境作为衡量而立为智之坏灭者。以因之小乘者之现量之量士夫之理，寻求宗派之因，法与因和例子之结合，衡量与不衡量，随顺于一方之理而推测，并寻求宗派之思辨，即于此破斥之。彼等复生考察之边际与思辨，前前之后后耗尽。
English
To show that the meaning beyond thought and expression should be realized through the great measure of scripture and oral instruction. It is said, "Subtle and difficult to know, the path of the great sage, transcends non-thought and thought." Since the essence of Bodhicitta is difficult to grasp, that which transcends the realm of thought is the unerring path. By manifesting this, not letting sentient beings who are to be tamed fall into a wrong path, by the name of excellence, is the Victorious One himself, whose great trace is spontaneously accomplished. Bodhicitta, being without object and its essence not being grasped, is great non-thought, and is liberated even from meditating on non-thought itself. To show the unparalleled measure. It is said, "Difficult to examine, difficult to show, and devoid of all terms of expression." Because it transcends the two realms, it cannot be spoken in words. It is said, "Words do not reach, nor is it the realm of others and all children." Since all that is said ultimately changes, the meaning of not reaching is that it is not the realm of the tantric vehicle, scriptures and so on, nor of the Madhyamikas, Sravakas, and Pratyekabuddhas, because they are obscured by the veils of their own views. The meaning of incompatibility is that even the capacity of this vehicle is excellent, so it can be understood. It is said, "The definitive scriptures of the Teacher and the oral instructions of the Lamas, look to that meaning in this context." The Suchness Tantra spoken by Samantabhadra, those free from slander, and the letters composed by Garab Dorje and others, those that are accomplished with little effort without error, for those who have confidence in the source of the teacher and do not accumulate impurities, ask by touching with joy. Here, the meaning of Suchness of Bodhicitta should be decisively shown. To show the fault of the reason for deciding. It is said, "Examining the limits of the destruction and establishment of things that are the cause, such as direct perception." That which establishes the object that follows the stream of speculation as a measure is the destroyer of wisdom. By the reason of the lower vehicle of cause, the logician of direct perception, the cause of seeking tenets, the combination of dharma, cause, and example, measuring and not measuring, inferring in accordance with the reason of one side, and the speculation of seeking tenets, that itself is refuted here. Those again give rise to the limits of examination and speculation, the former consumes the latter.
Chinese
如果从认识和境未成立时，就将现量作为衡量标准来思辨，那就非常错误了。那么，在这里，大 પ્રમાણ（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，量）如何驳倒它们，从而认识到它们是不存在的呢？因为思辨没有尽头，所以考察也没有尽头，如果没有精华，又怎么能成为 प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，量）呢？因此，世俗的虚构之词，在这里的瑜伽中是不需要的。这里，由于从一开始就远离了使用之处，所以是不可考察的。考察之后，也无法寻找宗派。如果不从其他地方寻找意义的根本，又将安立什么样的理智的安乐呢？以远离二元的理智来考察轮回的事物，这两种共同的 प्रमाण（藏文，梵文天城体，pramāṇa，梵文罗马拟音，pramana，量）在修心的场合中是非常不需要的。因此，通过所说的意义，在这里显示了事物不可考察的意义，通过这一点，努力远离思辨，这就是大现量。为了通过非共同的考察之边际来消除过失和障碍，从而证悟，事物边际的因，应当从历史中考察这条道路。如果考察所见所闻的事物，从而寻找宗派，那么，应当这样理解，所有这些使人理解的因，都是建立在遍计所执的见解的基础上，自己的历史是成立还是不成立呢？如果不成立，又怎么能显现呢？如果只是显现的石头，那么，应当通过自己的自性是什么来考察并理解。首先，显示了出生的过失之处，是没有通过自己的历史来成立的，为了显示最初是错误的，对于所有众生的心中，显现的内外著名的法，六根是如何见和考察的，那不是那样的，是错误的。六道众生的意识，对于根显现所见的器情世界中所见的法，例如，四种姓的人，通过讲述祖先的历史，就能显现出是什么种姓一样。众生总是见到真理，但没有决定的见解，因此，就像用六识的思辨的桩子，在六境中强烈地考察一样，这是在基础上没有自性的错误显现。为了显示驳倒它，如果以自己的思辨来信奉和执取，那样就会变成真实，那么，那些事物不存在，就像证悟的阿罗汉一样，解脱了。