Chinese
修心之誓言中，常学三总义。此谓修心与誓言不相违，即三律仪不为罪堕之垢所染，且不失坏誓言。不自私自利，断除他人视为珍宝之神树，搅浑泉眼，推倒神像，与麻风乞丐交往等皆应断除。清净解脱，不偏袒一方，即不于敌友中偏袒一方修心，或能忍受鬼神之害却不能忍受当下之害，或能忍受敌友却不能忍受痛苦，或能忍受一切却于安乐时失坏佛法等，不应偏袒一方，而应于安乐、痛苦、顺境、逆境等一切境况修心。转变希求，安住自处。即转变以往自私自利之心，舍弃自我贪执。其中，不露锋芒，安住自性。不言他人过失，不思及他人任何过错。若见他人有任何过失，则应想：是我自己显现不清净，不知彼是否如此，因自显不清净，故如同世尊也曾被许多人视为有过失一般。应断除自心之过患。何种烦恼粗重，先修何者。即观察自相续，于何种烦恼粗重者，将一切佛法汇集于其上。断除一切果报之希求。即修习修心时，希求能使天魔等屈服，或希求自以为是圣人，或以怨报德等，皆是欺骗，故应断除。断除毒食之意为，由自私自利和实物真执所引发之善行，如同毒药一般，应知其为虚幻不实。不依赖良善，意为不应记恨他人所作之害。不揭他人之短，意为不应揭露他人之过失。不伺机报复，意为他人加害后，即使过了多年也不应忘记，不应伺机报复。不击要害，意为揭露他人之短处，恶语相向，念诵非人之诛杀咒语等，刺痛他人之心。
English
In the vows of mind training, always train in the three general meanings. This means that mind training is not contrary to vows, that the three vows are not stained by the defilements of transgressions, and that the vows are not broken. Without selfishness, cutting down sacred trees that others regard as treasures, stirring up springs, overturning divine images, associating with lepers and beggars, etc., should all be abandoned. Purify liberation and do not be one-sided, that is, do not train the mind in one side of enemies and friends, or be able to endure the harm of ghosts but not endure the harm of the present, or be able to endure enemies and friends but not endure suffering, or be able to endure all of this but lose the Dharma in happiness, etc. Instead, train in all circumstances such as happiness, suffering, good and bad circumstances. Transform aspirations and abide in one's own place. That is, transform the previous selfish aspirations and abandon self-grasping. Among them, do not show off your sharpness and abide in your own nature. Do not speak of the faults of others, and do not think of any faults of others. If you see any faults in others, you should think: It is my own manifestation that is not pure, and I do not know whether he is like that. Because my own manifestation is not pure, it is like the fact that the Blessed One was regarded as having faults by many people. The faults of one's own mind should be cut off. Whichever affliction is greatest, train in it first. That is, observe your own mind stream, and on whichever affliction is greatest, gather all the Dharma on it. Abandon all hope for results. That is, when practicing mind training, hoping to subdue gods and demons, or hoping to think of oneself as a saint, or repaying harm with kindness, etc., are all deceptions, so they should be abandoned. Abandoning poisonous food means that the virtuous deeds caused by selfishness and the grasping of things as true are like poison, and should be known to be illusory. Do not rely on goodness, which means that you should not bear grudges against the harm done by others. Do not stir up evil gossip, which means not revealing the faults of others. Do not wait for an opportunity, which means that even if many years have passed since others have harmed you, you should not forget it and should not wait for an opportunity to retaliate. Do not strike at the key points, which means revealing the shortcomings of others, speaking harshly, reciting the mantras of killing non-humans, etc., which prick the hearts of others.
Chinese
不说激起争端的话，不要说“骡子的负担不要让牛来承担”这样的话，不要把不好的责任推给别人，自己该承担的困难的事情，不要用狡猾的手段转移给别人。不要把天神降为魔鬼，意思是说，修习修心，如果自己的心变得僵硬，就像把天神降为魔鬼一样，稍微修一点法，就要让自己的心变得越来越调柔。不要空腹修行，意思是说，如果为了疾病平息、邪魔平息、违缘消除而希望修心，那就和祭祀、巫术一样，要放弃傲慢、执着、希望、疑虑而修行。不要在快乐的支分中寻找痛苦，意思是说，如果施主生病、死亡，就希望可以积累资粮；僧侣道友死亡，就希望可以得到经书、佛像等；和自己一样的人死亡，就希望只有我一个人得到福报；敌人死亡，就希望可以幸灾乐祸。总之，为了自己快乐而希望他人遭受痛苦和不悦，要舍弃这种想法。 第七，修心的教诲是：所有瑜伽都用一个来做。意思是说，饮食的瑜伽、衣服的瑜伽、睡眠的瑜伽、坐姿的瑜伽等等，所有这些都只用利益他人的心来做。所有逆境都用一个来压制。意思是说，修行的时候，如果出现疾病增多、受到伤害、被人憎恨、修行时烦恼增多等情况，那就是修行颠倒了。对于所有这些逆境的压制方法是：在这种不悦之上，想着所有众生的不悦和痛苦都汇集于此，仅仅修持自他交换的逆境压制法。初始和末尾，做两件事。意思是说，早上要强烈地生起希望，今天不要被罪过的污垢沾染。晚上要观察那一天是否被沾染，如果没有发生罪过，就修欢喜。如果发生了，就忏悔并发誓不再犯。白天也要反复忆念。无论发生什么，都要忍受。意思是说，无论发生什么痛苦、不悦、衰败，都要想到这是往昔业力的结果，不要抱怨和伤心。要接受他人的所有罪恶和痛苦，努力寻找消除罪障的方法。忍受痛苦，在获得安乐和富裕的时候，不要放纵和漠不关心，要把财富用于善事，把权力转化为善行，利益所有众生。
English
Do not speak words that incite conflict. Do not say, "Do not make the ox carry the mule's burden." Do not shift bad responsibilities onto others, and do not use cunning means to transfer difficult tasks that you should bear to others. Do not degrade a deity into a demon, meaning that if your mind becomes rigid after practicing mind training, it is like degrading a deity into a demon. While practicing a little Dharma, you should make your mind more and more tame. Do not practice on an empty stomach, meaning that if you practice mind training hoping for the pacification of disease, the pacification of evil spirits, and the reversal of adverse conditions, it is like performing rituals and shamanism. You should abandon arrogance, attachment, hope, and doubt and practice. Do not seek suffering in the limbs of happiness, meaning that if a patron becomes sick or dies, you hope to accumulate merit; if fellow monks or friends die, you hope to receive scriptures and statues; if someone equal to you dies, you hope that only you will receive merit; if an enemy dies, you hope to gloat. In short, you should abandon the hope that others will suffer and be displeased for your own happiness. Seventh, the precepts of mind training are: Do all yogas with one. This means that the yoga of food, the yoga of clothing, the yoga of sleep, the yoga of sitting, etc., all of these should be done with only the mind of benefiting others. Suppress all adversities with one. This means that if, during practice, there are situations such as increased illness, being harmed, being hated, or increased afflictions during practice, then the practice is reversed. The method of suppressing all these adversities is: On top of this displeasure, thinking that all the displeasures and sufferings of all sentient beings are gathered here, only practice the adversity suppression of exchanging self and others. At the beginning and the end, do two things. This means that in the morning, you should strongly generate the hope that today you will not be stained by the defilement of wrongdoing. In the evening, you should observe whether that day has been stained. If no wrongdoing has occurred, then cultivate joy. If it has occurred, then confess and vow not to repeat it. During the day, you should also repeatedly remember it. Whatever happens, endure it. This means that whatever suffering, displeasure, or decline occurs, you should think that it is the result of past karma and do not complain or be sad. You should accept all the sins and sufferings of others and strive to find methods to eliminate sins and obscurations. Endure suffering, and when you obtain happiness and wealth, do not be reckless or indifferent, but use wealth for virtuous deeds, transform power into virtuous actions, and benefit all sentient beings.
Chinese
祈愿拥有安乐，安乐应当忍受。二者以生命为代价守护。这是所有共同的佛法教诲，以及修心所需的教诲。守护不超出任何行为都不受自利念头的束缚这两点。应当修学三种难事。因为最初难以认识烦恼，所以一生起就应当认识到是烦恼。中间难以制止，所以一生起就立即断除。最终难以断除相续，所以应当下定坚定的决心，心想以后再也不出现这样的事情。接受三种主要因素。即依止上师，自身堪能，具备衣食等顺缘。如果自己具备了这三种产生善行的主要因素，就祈愿一切众生也具足这些。如果不具足，就在不具足的那个因素上，将一切众生的那三种不具足全部集中起来，祈愿他们都具足这三种因素。修持三种不退失。即修持对上师的虔诚不退失，对修心生起欢喜不退失，对三律仪的学处不退失。应当具有三种不离之物。即身语意三门时时刻刻不离善法。在所有对境上修持无偏。普遍而深入地珍视一切。即对所有对境，如众生和四大等好坏，都要以心普遍地涵盖。而且不是口头说说而已，要从内心深处精通。对于所用之境，要恒常修持。即修心困难的对境是憎恨的敌人，损害的魔障，特别是对于自己施恩却反而恩将仇报的恶人，要着重修心。不依赖任何其他条件。即无论心性好坏，受用丰寡，他人是否友善等，都毫无差别地修心，即不依赖于其他。现在着重实修。即现在来世比今生更重要，而从轮回中解脱更为重要。比起自利，利他更为重要，比起口说，实修更为重要。而且比起智者班智达通过理证进行观察，更要专注于上师的窍诀。
English
Pray that you have happiness and well-being, and happiness should be endured. Protect the two with your life. This is all the common Dharma teachings, and the teachings needed for mind training. Guard against anything that does not go beyond the two points of not being bound by thoughts of self-interest in any action. One should train in three difficulties. Because it is difficult to recognize afflictions at first, one should recognize them as afflictions as soon as they arise. In the middle, it is difficult to stop them, so one should abandon them immediately as soon as they arise. In the end, it is difficult to cut off the continuum, so one should make a firm determination, thinking that such a thing will never happen again. Take the three main causes. That is, relying on the lama, being able to be tamed, and having favorable conditions such as food and clothing. If you have these three main causes for the arising of virtue, then pray that all sentient beings also have them. If you do not have them, then on the factor that you do not have, gather all the three factors that all sentient beings do not have, and pray that they all have these three factors. Meditate on the three things that do not decline. That is, practice devotion to the lama without declining, practice joy in mind training without declining, and practice the precepts of the three vows without declining. One should have the three inseparable things. That is, body, speech, and mind should always be inseparable from virtue. Train in impartiality towards all objects. Cherish everything universally and deeply. That is, all objects, such as sentient beings and the four elements, good and bad, should be covered by the mind universally. And it should not be just lip service, but should be mastered from the depths of the heart. One should always meditate on the objects of application. That is, the objects that are difficult to train the mind on are hateful enemies, harmful obstacles, and especially those who do harm in return for one's own benefit, and one should focus on training the mind on them. Do not rely on any other conditions. That is, whether the mind is good or bad, whether the resources are scarce or abundant, whether others are friendly or unfriendly, one should train the mind without any difference, that is, without relying on others. Now focus on practice. That is, now the next life is more important than this life, and liberation from samsara is more important. Compared to self-interest, benefiting others is more important, and compared to talking, practice is more important. And compared to the wise pandits observing through reasoning, one should focus on the lama's instructions.
Chinese
以何者修习为主？不要颠倒想，即：不能忍受修法的痛苦，却修习征服敌人、保护亲友的忍耐，这是忍耐颠倒想。不愿清净地修法，却贪求今生的财富，这是贪求颠倒想。不从闻思修三方面体验修法的滋味，却品尝世俗享乐的滋味，这是品尝滋味颠倒想。做坏事时不生怜悯，却为佛法苦修时生怜悯，这是怜悯颠倒想。不致力于与自身相关的世俗道德，却致力于今生的显赫，这是用心颠倒想。不修习轮回涅槃的安乐和行善的欢喜，却对敌人遭受痛苦感到欢喜，这是随喜颠倒想，这六种颠倒都要舍弃。不要轮流做，意思是：因为没有对佛法生起定解，时而做时而不做，要舍弃这种三心二意。要彻底地修习，意思是：不与散乱相连，全心投入修习，一心一意地修习。用思维和辨别来解脱。意思是：心中想着在自相续中产生烦恼的对境，观察烦恼是否强烈生起，如果生起，就猛烈地修习对治法。再观察我执如何。如果好像没有我执，就想一个贪嗔的对象，如果又生起我执，就立即用自他交换的对治法来舍弃。不要卖弄功德，意思是：因为他人对自己有恩，自己修法也是为了自己，所以不要向他人炫耀这些功德。不要抑制发心，意思是：不要嫉妒他人。他人对自己造成损害或贬低等，不要因为心烦意乱而想着报复。不要稍作停留，意思是：不要对微不足道的事情表现出喜怒哀乐。不要贪求大名声，意思是：要舍弃因为自己修法和行善而希望获得名声的想法。五浊兴盛之时，是将菩提道转化为道用之时。这个窍诀甘露的精华，是从金洲大师传承下来的。也这样说过。此时，金洲大师的教言是：摧毁一切分别念，一切对治法都是击败烦恼的武器。