Chinese
菩提心修持，如炼金术之注释，名为《显明真性之灯》。 蒋扬·洛哲嘉措。 菩提心修持，如炼金术之注释，名为《显明真性之灯》。 蒋扬·洛哲嘉措。 了知与所知，味道平等性。 双运无为法界中， 光明心之金刚上， 以断绝聚散之手礼。 此处，由成就自在之大导师，导师蒋巴协年所著之大圆满心部总集之精要论典《菩提心修持，如炼金术》，今为讲解此论，有开头、正文、结尾三个部分。首先，开头部分有题目意义和翻译礼敬两项。 第二是：超越孩童之地之圣者，寂灭戏论之苦，故寂静。 具有二利之光辉身，远离衰老，故青春。 向彼顶礼！这是译师所作之翻译礼敬。有些版本中也有“向薄伽梵三界清净者顶礼”的说法。 第二，正文实际有十二部分：以顶礼三宝为先而开始写作；为何要证悟；要证悟什么；以何种方法证悟；依靠什么来证悟；考察后确定之意义；修持确定之意义；以传承之方法证悟确定之意义之方法；不以菩提心摄持之过患；对此仅生起信心之利益；将误入歧途者显示为悲悯之境；将善根回向菩提。
English
The commentary on Bodhicitta practice, like alchemy, is called "The Lamp Illuminating the True Nature." Jamyang Lodrö Gyatso. The commentary on Bodhicitta practice, like alchemy, is called "The Lamp Illuminating the True Nature." Jamyang Lodrö Gyatso. Knowing and what is to be known, In the equality of taste. In the uncompounded realm of union, To the diamond mind of clear light, I prostrate with the hand that abandons gathering and scattering. Here, to explain this treatise, "Bodhicitta Practice, Like Gold Refining from Stone," the essence of the general Mind Section of Dzogchen, composed by the great accomplished master, Acharya Jampal Shenyen, there are three parts: the beginning, the main body, and the conclusion. First, the beginning has two aspects: the meaning of the title and the homage of translation. Second: The noble one who has transcended the stage of children, is peaceful because the suffering of elaboration is pacified, hence peaceful. The body endowed with the glory of the two benefits, is youthful because it is free from aging and decay, hence youthful. I prostrate to that one! This is the homage of translation made by the translator. In some versions, there is also the saying, "Homage to the Bhagavan, the one who is completely pure in the three realms." Second, the actual main body has twelve parts: Approaching the composition by preceding it with homage to the Three Jewels; why one should realize; what one should realize; by what method one realizes; relying on what one should realize; the meaning determined after examination; practicing the determined meaning; the method of realizing the determined meaning through the method of transmission; the faults of not being seized by Bodhicitta; the benefits of merely generating faith in this; showing those who have gone astray as objects of compassion; dedicating the merit to Bodhi. First:
Chinese
证悟补特伽罗与法二无我之自性，即是善逝之无分别智慧。获得此智慧，便获得与彼所知境法界无别之智慧身，是为佛宝。总集一切清净之法，其自性法界寂灭一切戏论之相，于此无须断过而取功德，如是证悟便能于取舍平等中安住，是为道中之胜道，即灭道谛之法宝。现量证悟无我，便能永不退转于轮回，如初地极喜地，及至八地不退转于相，如是安住于十地之诸佛子，获得信等十力，诸佛与法界，由证悟之门而获得同一行境，是为圣者菩萨之僧宝。如是所知之法，能知之佛与僧伽，即导师、教法与修学处三者，于世俗中由关联而安立为皈依境，于胜义中不作他体之分别，而于此平等性中，以无有能取之心，由胜信之信力，如实无疑地定解，以胜解而作礼敬。第二总义：为何而证悟，即利益与伟大二者。其中第一者有三：作为因之利益、现前之果之利益、以及宣说解脱之果为一切之中最殊胜者。第一者是：天人等导师，是为遣除一切世间内外黑暗之智慧灯，一切以同一意乐与同一音声而共同赞叹者，即是菩提心。如是所知之诸法，于一切中本自具有之法之精华，最终成为菩提心，证悟无有戏论之苦恼之寂静，便成为有情之庄严，成为远离过失与垢染之童子，是为所知法中最为殊胜之精华。如是菩提心之真实义，即文殊童子之自性，若能无谬证悟，即是
English
Realizing without error the two selflessnesses of person and phenomena is the non-conceptual wisdom of the Sugata. Having attained this, one attains the wisdom body inseparable from the knowable realm of phenomena, which is the Buddha Jewel. The nature of all pure dharmas, gathered by the all-good, the dharmadhatu, pacifies all elaborations of characteristics. In this, there is no need to eliminate faults or adopt qualities. Thus, realizing this, one dwells in the equality of acceptance and rejection, which is the supreme path among paths, the truth of the path of cessation, the Dharma Jewel. Directly realizing selflessness, one never reverts to samsara, like the first bhumi, the Joyful, and on the eighth bhumi, one does not revert to characteristics. Thus, the princes abiding on the ten bhumis, having attained the ten powers such as faith, the Buddhas, and the dharmadhatu, attain the same sphere of activity through the gate of realization, which is the Sangha Jewel of noble Bodhisattvas. Thus, the knowable dharma, the knowing Buddha, and the Sangha, the teacher, the teaching, and the place of learning, these three are established as objects of refuge through connection in the relative. In the ultimate, without differentiating them as distinct entities, in this equality, with a mind free from grasping, with faith of supreme confidence, one ascertains the meaning as it is without doubt, and pays homage with conviction. The second general topic: Why should one realize? This has two aspects: benefit and greatness. The first of these has three: the benefit of being the cause, the benefit of the manifest result, and the teaching that the result of liberation is the most supreme of all. The first is: the teachers of gods and humans, etc., are the lamps of wisdom that dispel the darkness of the outer and inner worlds of all beings. All praise with one intention and one voice is the mind of enlightenment. Thus, all knowable dharmas, the essence of dharma that is inherently present in all, ultimately become the mind of enlightenment. Realizing the peace without the pain of elaboration, one becomes the splendor of sentient beings, a youth free from faults and stains, the very essence that is supreme among knowable dharmas. Thus, the true meaning of the mind of enlightenment, the nature of Manjushri, the Youthful, if one realizes it without error, is
Chinese
所有三世的善逝都从其产生，成为其母的般若波罗蜜多，除了这种方式之外，没有其他方式可以成佛，是所有胜者的唯一道路。佛陀的因缘，如戒律等十度善行之道，是功德之海的基础，如果不能被菩提心所掌握，就不能成就佛果，所以是这些集合的基础。 第二，关于完全断除戏论的菩提心的自性或状态，如实修习，以及它显现的功德的差别：具有能够证悟法界之智慧的人，当何时，胜义菩提心的殊胜之处，以无二的方式显现时，对于他来说，就是法、报、化三身中的智慧和事业，以及作为色身二者之所依等最殊胜的法身，胜者如是说。在所知的一切事物中，成为唯一殊胜的知者，因为它的对境是一切所知中最殊胜的，所以作为有境的它也被称为般若眼，它超越了肉眼等，是无上的。不退转且能断除他者，故为金刚，又因其为一切之上的顶峰，故也是殊胜顶。一切智慧的基础，不分别的智慧，也是菩提心本身。 第三，无论在何时何地，有多少殊胜者，即声闻、独觉、菩萨、佛陀四种果位等，所有从轮回中解脱的果位的功德，无论被宣说和赞扬成何种法，都是从菩提心圆满证悟中产生的，即使证悟的程度是中等或较小，各自解脱的功德也都是从菩提心中产生的。因此，它是解脱果的基础。 第二是显示伟大之处：在声闻等一切种姓中，果位功德伟大的大乘种姓是殊胜的大种姓，永远不死。
English
All Sugatas of the three times arise from it, becoming the mother of Prajnaparamita. There is no other way to attain Buddhahood except through this method. It is the single path for all victors. The causes and accumulations for Buddhahood, such as the ten perfections of ethical discipline, are the foundation of the ocean of merit. If not grasped by Bodhicitta, Buddhahood cannot be achieved, so it is the foundation of those accumulations. Secondly, regarding the nature or state of Bodhicitta, which completely eliminates elaboration, practicing it without error, and the distinctions of the qualities that manifest from it: When a wise person capable of realizing the Dharmadhatu, at any time, the supreme essence of ultimate Bodhicitta manifests in a non-dual manner, for that person, it is the Dharma, Sambhoga, and Nirmana Kayas, within the three Kayas, it becomes the basis for wisdom and activity, and the two form Kayas, etc., the most supreme Dharmakaya, as the Victorious Ones have said. Among all knowable objects, it becomes the sole supreme knower, because its object is the most supreme of all knowables, therefore, as the subject, it is also called the Prajna eye, which surpasses the eye of flesh, etc., and is unsurpassed. Because it is indestructible and cuts off others, it is Vajra, and because it is the peak above all, it is also the supreme summit. The basis of all wisdom, the non-conceptual wisdom, is also that very Bodhicitta. Third, no matter when or where, how many noble ones there are, such as the Shravakas, Pratyekabuddhas, Bodhisattvas, and the four Buddha-like states, all the qualities of the fruits of liberation from Samsara, whatever Dharma is taught and praised, all arise from the perfect realization and completion of Bodhicitta. Even if the realization is medium or small, the qualities of each liberation arise from that Bodhicitta. Therefore, it is the basis of the fruit of liberation. Secondly, showing the greatness: Among all lineages such as the Shravakas, the Mahayana lineage with great fruit qualities is the noble great lineage, eternally without death.
Chinese
那些菩萨为了达到伟大的菩提果位而精进，所有这些菩萨，如果没有菩提心就不会产生，为了产生菩提心，菩提心是无上解脱之道的顶峰。第三个总义是要了悟什么呢？心的自性以无明的幻术显现一切轮回之法，当以未加改造的金刚之心来思维时，解脱的圆满果报就会显现，因此菩提心意义重大，超离思议，所以在任何时间和情况下都不可动摇，因为它能斩断遮蔽之网，因此思维不谬误的金刚心之法性的菩萨或菩提心应该如何修习呢？如果有人问。因为粗糙的心识无法了悟，所以它深奥而精微，世俗之道难以理解，它进入正直之道，并将他人引入其中，因此伟大的正直之道，即佛陀之道，不会在不同的境域中迷失，它超越了将此视为不可思议之境和将此视为可思议之境的两种境域。因此，任何以境域来衡量的智慧都难以以对境的方式来观察，也难以像这样向他人展示，因为它没有意义上的繁琐，也无法用语言来表达，因为它脱离了言说的所有名相。因此，语言无法完美地表达它，它不是小乘等和其他凡夫俗子的修行对象，但即便如此，也并非无法证悟。第四个总义是用什么来证悟呢？那么用什么来证悟呢？不是导师所说的不了义，而是真实不虚的究竟意义的教证，以及上师和智者们不谬误的证悟体验的诀窍，这些是确定菩提心并证悟的方法，或者以不谬误的显现来了解或观察此时此地的意义。因此，错觉不是量，因为在这里，现量等，即推理的原因或论证，会摧毁一切清净之事物，以及存在与否
English
Those Bodhisattvas, striving to attain the great Bodhi fruit, all those Bodhisattvas, without Bodhicitta, would not arise; for the sake of generating Bodhicitta, Bodhicitta is the pinnacle of the unsurpassed path of liberation. The third general meaning is what should be realized? The nature of mind, through the illusion of ignorance, manifests all samsaric dharmas, and when thinking with the unaltered Vajra-mind, the perfect fruits of liberation will appear. Therefore, Bodhicitta is of great significance, beyond thought and expression, so it is unwavering at all times and in all circumstances, as it cuts through the net of obscurations. Therefore, how should a Bodhisattva or Bodhicitta who contemplates the unerring Dharma-nature of the Vajra-mind be cultivated? If one asks. Because coarse minds cannot comprehend it, it is profound and subtle, difficult to understand through worldly paths. It enters the straight path and leads others into it, therefore the great straight path, that is, the path of the Buddhas, is not lost in different realms. It transcends both realms of grasping this as an inconceivable realm and grasping this as a conceivable realm. Therefore, any wisdom that measures by realms is difficult to contemplate as an object, and it is difficult to show it to others as it is, because it has no elaborations of meaning and cannot be expressed in words, as it is free from all the terms of speech. Therefore, language cannot perfectly express it, and it is not an object of practice for the Shravakas and other ordinary beings, but even so, it is not impossible to realize. The fourth general meaning is, by what is it realized? So, by what is it realized? Not by the non-definitive meaning spoken by the teacher, but by the authentic and unerring scriptural authority of the ultimate meaning, and the unerring experiential instructions of realization from the Lamas and wise ones, these are the means to ascertain and realize Bodhicitta, or to know or observe the meaning of this here and now through unerring manifestation. Therefore, delusion is not valid cognition, because here, direct perception, etc., that is, the cause or argument of inference, destroys all pure phenomena, and existence and non-existence.