Chinese
从口头传承中，以实修指导的方式，我从堪布龙日嘉措那里听到了详细的引导方法。虽然也从其他一些零星的圣者那里听到过，但对于这个法类的传承，主要就是上面所说的那些。诸佛菩萨的意旨，略微书写所获得的功德，愿所有无余的众生，迅速获得遍知佛陀的果位。进入佛法的次第，名为《三士道的窍诀指导文——甘露之精华》。这是嘉钦达拉纳塔的决定之语。这是观修方式的指导文，理解意义的解释，应当从前代圣者们的著作中寻找。愿此也能使珍贵的佛法兴盛并长久住世。校对完毕。吉祥！以纯洁的善意所生的极白功德，愿成为令根本上师欢喜的供云，以及自身和他人净除业障、圆满广大资粮，迅速享用二利大海的荣耀。为了法友古纳巴扎的需要，玛迪写下了这个简略的回向祈愿文。 大乘修心七义引导文。 嗡 索斯帝（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 恭敬顶礼至尊上师莲足。 此处，是无垢的吉祥阿底峡尊者的教言传承之中的心髓，即是自他交换的菩提心。一般来说，觉沃派的教言传承中，有与密法稍微相关的诀窍，也有独立于显宗的诀窍，数量非常多。所有这些都与对空性的无谬见解相关。然而，这个法门更侧重于世俗菩提心的教导。因此，持有此传承的无数伟大圣者，都以自他交换的修行方式而闻名。在传授口诀方面，有许多不同的传统。其中，此乃甲域喀瓦钦波所主张的七义法统。 其中，前行是宣说依处法，第一。正行是修习菩提心，第二。逆缘转为菩提道，
English
I heard the detailed guidance method from Khenchen Lungrik Gyatso in the form of practical instruction from oral transmission. Although I have heard from some other scattered holy beings, the main lineage for this Dharma cycle is the one mentioned above. May all sentient beings, without exception, quickly attain the state of omniscience, through whatever merit there is from briefly writing down the intentions of all the Buddhas and Bodhisattvas. The stages of entering the Dharma, called "The Quintessence of Nectar: A Guide to the Instructions on the Three Types of Individuals." This is the definitive statement of Gyalkhams pa Tāranātha. This is a guide to the methods of meditation, and the explanation for understanding the meaning should be sought from the works of previous holy beings. May this also cause the precious Dharma to flourish and remain for a long time. Checked. Auspicious! With this utterly pure merit born of virtuous intention, may it become a cloud of offerings that pleases the root guru, and having purified the obscurations of myself and others, and perfectly completed the vast accumulation of merit, may I quickly enjoy the glory of the ocean of the two benefits. Mati wrote this concise dedication prayer for the sake of the Dharma friend Gunabhadra. The Great Vehicle Mind Training Seven Points Guide. Om Svasti. I respectfully prostrate to the lotus feet of the venerable Lama. Here, the heart essence of the immaculate teachings of the glorious Atisha is the Bodhicitta of exchanging self and others. In general, in the teachings of the Kadampa lineage, there are instructions slightly related to mantra, and there are countless instructions that are independent of Sutra. All of these are related to the unmistaken view of emptiness. However, this system places more emphasis on the teachings of conventional Bodhicitta. Therefore, countless great holy beings who have held this lineage have become famous solely for their practice of exchanging self and others. There are many different traditions for teaching the essential instructions. Among them, this is the seven-point system according to the view of Jowo Chekawa. Among these, the preliminary practice is to teach the Dharma of the support, the first. The main practice is to train in Bodhicitta, the second. Transforming adverse conditions into the path of Bodhi,
Chinese
转变和第三，将一生修持浓缩而示和第四，生起之量和第五，修心的誓言和第六，修心的教诲和第七。第一，首先学习前行。如是说，于自之顶上观想根本上师，彼即思为传承总集之体性。以虔诚渴仰而祈请，祈请真实圆满一切之善知识大恩上师加持于我。祈请于相续中生起慈悲菩提心之殊胜心。如是再三祈请，上师彼即由自之顶上融入。思维安住于心间光明帐篷如倒置之蛋壳，生起虔诚渴仰。此乃上师瑜伽，下方所修任何所缘及于座前，此必定行。前行之真实所缘者，暇满难得，死亡无常，轮回之过患，业果之思维等是也。若是新引导者，则如菩提道次第一般，伴随极多所缘之法类，细致观察而令于相续中生起生起而修持也。后若于禅定已得自在，则复稍作提示之方式，彼一切浓缩为一所缘者，再三难得之殊胜人身今既得故，无论如何亦须修持佛法。然亦何时而死无有定故，即今而自修法。死亡之时，饮食财富受用怨亲处所身体权势等任何亦不随行。无有丝毫利益损害。此生所有表相之事物，无论何者圆满皆当舍弃，无有丝毫必要。善恶二者则定随行。已作之罪业无有舍弃之权。自己未作之善业亦无有可取之物。以业之力，无论投生六道何处，除痛苦之外亦无有可生。若投生三恶趣则将如何？无有不生之把握。今后纵然丧命亦不作罪业。于善法精进修持如是再三串习。座末尽力行持七支供。座间将所缘之义融入于实修中。
English
Transformation and third. Showing the condensed practice of one lifetime and fourth. The measure of accomplishment and fifth. The vows of mind training and sixth. The precepts of mind training and seventh. First, initially train in the preliminaries. As it is said, visualize the root guru on the crown of your head. Think of him as the essence of all lineages. With devotion and longing, pray, "May the true and complete, the great and kind spiritual friend, the teacher, bless me. May he cause the special mind of love, compassion, and bodhichitta to arise in my being." Having prayed in this way again and again, the guru enters from the crown of your head. Think that he dwells in the tent of light in your heart, like an eggshell turned upside down, and generate devotion and longing. This is guru yoga. This must be done before any object of meditation below and before the session. The actual objects of meditation for the preliminaries are: the difficulty of finding leisure and opportunity, impermanence and death, the faults of samsara, and thinking about karma and its results. If it is a new teaching, then, as in the Stages of the Path, with very many categories of objects, examine them carefully and cause them to arise again and again in your being. Afterwards, when you have mastered meditation, then again, in the manner of a slight reminder, condense all of that into one object: Since you have now obtained this special human body, which is difficult to find again and again, you must definitely practice the Dharma. And since there is no certainty when you will die, practice the Dharma right now. At the time of death, nothing will follow you—not food, wealth, possessions, enemies, friends, place, body, power, etc. There will be no benefit or harm whatsoever. You must definitely abandon all the things of this life that appear to be good. Good and bad will definitely follow you. You have no power to abandon the sins you have already committed. You have nothing to take with you that you have not done yourself. By the power of karma, wherever you are born in the six realms, you will only experience suffering. What will you do if you are born in the three lower realms? There is no certainty that you will not be born there. From now on, you will not commit sins even if your life is at stake. You will train again and again to strive diligently in virtue. At the end of the session, do the seven-branch practice as much as possible. In between sessions, apply the meaning of the object of meditation to your practice.
Chinese
务必在所有上下情况下都付诸实践。 第二，修习真实菩提心和世俗菩提心这两个主要内容。附带修习胜义菩提心，主要修习世俗菩提心。第一，思维诸法如梦。审视未生觉性的自性。对治本身也在自处解脱。本体安住于阿赖耶识的境界中。如是所说的要点是：前行和后行如前。正行所缘是，显现于内外的一切事物，虽然看似真实，但实际上是自己心识的错觉。实际上没有丝毫成立，所以要稍稍修习如同梦境般的念头。再次，专注地观察自心的本体。寻找时，发现颜色、形状等任何本体都不成立。也要断定心识是无生、无实的。将无实之念的核心，观照其自身，于无所依之中消逝，就在那样的状态中放松安住。要反复修习，于座间修习如幻之人。如是所说，座间无论做什么行为，无论显现什么，都要持续不断地培养念头，断定其如幻，虽显现却无实。第二，关于世俗菩提心，分为前行、正行、后行三个部分。第一是修习慈悲。首先，对有恩且亲近的父母、朋友等，以及痛苦深重的三恶道众生，还有遭受各种痛苦的人等，以及罪业深重，今生或许拥有财富权势等，但因造作恶业，死后必定堕入地狱的众生，首先对他们进行修习。然后，对难以忍受的制造伤害的敌人和鬼神进行修习。之后，对一切众生进行修习。并且，首先思维自己今生和亲生母亲如何给予帮助。同样，一切众生没有不是自己父母的，所以也要像那样给予他们帮助。而且，不仅仅是一世，而是无数世的父母，所以必须让他们获得安乐和幸福。现在他们不情愿地遭受各种痛苦。
English
It is crucial to put this into practice in all circumstances, both above and below. Secondly, there are two main practices: cultivating the two aspects of bodhicitta, namely ultimate bodhicitta as a subsidiary practice, and primarily cultivating relative bodhicitta. First: Think of all phenomena as dreams. Examine the nature of unborn awareness. The antidote itself dissolves in its own place. Leave the essence in the state of the all-ground. The essential point of these words is: The preliminary and concluding practices are as before. The main practice is to focus on all phenomena that appear externally and internally. Although they seem to be true, they are merely illusions of one's own mind. In reality, they have no inherent existence whatsoever, so cultivate the thought that they are like dreams. Then, gaze intently at the nature of your own mind. When you search, you find that no essence, such as color or shape, can be established. Decide that the mind is unborn and unreal. When you look at the essence of the thought of unreality, it vanishes without support. Relax and rest in that very state. Meditate on this again and again. In between sessions, act like a magical being. As it is said, whatever you do in between sessions, whatever arises, maintain the continuous thought that it is like a magical illusion, appearing but without substance. Secondly, regarding relative bodhicitta, there are three parts: preliminary, main practice, and concluding practice. The first is to cultivate loving-kindness and compassion. First, meditate on those who are kind and close, such as parents and friends, as well as the three lower realms who suffer greatly, and other people who experience various kinds of suffering. Also, meditate on those who have committed great sins, who may have wealth and power in this life, but who will certainly be born in hell immediately after death because of their terrible deeds. Then, meditate on enemies and obstructing spirits who are difficult to bear. Then, meditate on all sentient beings. And first, think about how your own life and your actual mother have helped you. Similarly, there is not a single sentient being who has not been your parent, so you should help all of them in the same way. Moreover, they are not just parents for one lifetime, but for countless lifetimes, so they must be made happy and comfortable. Now they are unwillingly suffering various kinds of pain.
Chinese
不仅体验了痛苦，而且还陷入了巨大的痛苦之因中，这些真是可怜啊！我的父母所经历的这些痛苦，到底该怎么办才好啊！要以对众生所受痛苦无法忍受的心情，尽最大努力去观修。 第二个正行是： 交替修习施受二者。 应该像那样通过风来修习。 如是说，像之前一样修习慈爱和悲心。仅仅说“悲心啊”然后放下是没有用的。 要想：这些众生的罪业和痛苦我来承受，我的安乐和善根布施给他们。 随着吸气，观想他们所有的罪业和痛苦都成熟在我身上。 随着呼气，观想我所有的安乐和善根都一一给予所有众生。 也要观想对这样给予感到欢喜，这是一个观修的循环。 再次像之前一样，随着吸气。 观想他们所有的罪业和痛苦，就像用刮皮革的刀刮一样，以黑乎乎的形式从鼻孔进入，融入自己的心间。 呼气时，观想自己所有的安乐和善根，以月亮般的形态，从鼻孔发出白光。 触及所有众生，观想他们立即获得成佛。 也要观想对这样感到欢喜。 像这样，要对所有的呼气和吸气都进行修习。 第三个是后座间的修习： 三境三时三善根， 一切行为以言语修。 接受的开始从自己开始。 如是说，对于快乐和适意的境产生贪执，对于造成损害和不适意的境产生嗔恨，对于中间的境产生什么都不清楚的愚痴之心。 那些念头无论何时产生，都要想：所有众生的所有烦恼和三毒，都汇聚到我这里吧！愿他们远离烦恼！愿他们的烦恼之障被我的这个念头所斩断！ 这样想，就能将三毒转为善根。 在所有时间里， 愿他们的罪业成熟在我身上， 愿我所有的善根都成熟在那里！ 并且，将所有的利益和胜利都献给慈爱的众生们！ 所有的损失和失败都由我来承担！ 这样