English
What is the main thing to cultivate? Do not have inverted thoughts, that is: unable to endure the suffering of practicing Dharma, but cultivating the patience of conquering enemies and protecting relatives, this is inverted patience. Not willing to practice Dharma purely, but craving for wealth in this life, this is inverted craving. Not experiencing the taste of practicing Dharma through hearing, thinking, and meditation, but tasting the pleasures of worldly possessions, this is inverted tasting. Not having compassion when doing bad deeds, but having compassion when practicing asceticism for the sake of Dharma, this is inverted compassion. Not devoting oneself to worldly morality related to oneself, but devoting oneself to prominence in this life, this is inverted intention. Not cultivating joy in the happiness of samsara and nirvana and doing good deeds, but feeling happy when enemies suffer, this is inverted rejoicing, these six inversions should be abandoned. Do not alternate, meaning: because there is no definite understanding of Dharma, sometimes doing and sometimes not doing, abandon this wavering mind. Practice thoroughly, meaning: not connected with distraction, devote yourself wholeheartedly to practice, practice single-mindedly. Liberate with thinking and discernment. Meaning: thinking in your mind about the object that causes afflictions to arise in your own mindstream, observe whether the afflictions arise strongly, if they arise, then cultivate the antidote intensely. Then observe how is the self-grasping. If it seems like there is no self-grasping, then think of an object of attachment and aversion, if self-grasping arises again, then immediately abandon it with the antidote of exchanging self and others. Do not flaunt merits, meaning: because others have been kind to you, and your own practice is for your own benefit, so do not show off these merits to others. Do not suppress motivation, meaning: do not be jealous of others. If others cause harm or belittle you, do not think of revenge because of being upset. Do not stay for a moment, meaning: do not show joy, anger, sorrow, or happiness for trivial matters. Do not crave great fame, meaning: abandon the idea of wanting to gain fame because you practice Dharma and do good deeds. When the five degenerations are rampant, it is the time to transform the path to enlightenment into practice. This essence of nectar of pith instructions is transmitted from the master of Gold Island. It is also said like this. At this time, the words of the master of Gold Island are: Destroy all discriminations, all antidotes are weapons to defeat afflictions.
Chinese
愿望全部合为一体，事业全部一锤定音。对治清净的四法，调伏边地需要它。对于忍受恶劣环境中的邪恶行为，末法时代需要它。如是说，念头刚一生起，就将其摧毁于空性中。烦恼刚一生起，就用对治法立即压制。所有愿望都集中在如何摧毁我执和我执对心灵有什么好处上。道路一锤定音，没有必要计算地道。摧毁我执才能成佛。恶劣的境遇是善知识。鬼魔是胜者的化身。疾病是罪业的柴薪。痛苦是法性的显现。完全是烦恼的四法，边地等同于上面所说。发生不希望的事情时，会策励善行。发生鬼神作祟时，会积累资粮，增进誓言。发生疾病时，会消除罪障。痛苦的自性是空性。因为是法性，所以可以修持。那些全部发生的话，发生也好。如是修持。快乐是巨大的压迫。罪恶是巨大的聚集。最不需要的是如意。坏兆头是纳入吉祥。对治颠倒压制的四法，边地等同于上面所说。如果好像快乐，就会想要做各种非法的事情，所以观察快乐的本体，快乐不是实有的。仅仅是显现为快乐，就将其给予所有众生。因为自己能够忍受，所以是压迫。稍微有一点痛苦，似乎就要灰心丧气。对于那个显现为痛苦的，就像梦幻泡影一样。寻找也找不到。在那个显现上，堆积所有众生的不悦意。因为痛苦的能作者和所作者是空性的，所以是巨大的聚集。发生坏兆头和妖术时，会产生各种分别念，所以需要这个。心想把所有坏兆头都堆积在这个我执上。不要陷入骄慢，安住其中。所有不需要的东西都降临到头上时，心想这个正是我执你所需要的。心想让这个毁灭，然后安心地放下。另外，如果只有这个，就是寂寞的伴侣。由于恶业的力量，心灵放纵。如果待在里面，就会向外
English
May all wishes be united as one, and may all actions be decisively concluded. The four antidotal and purifying dharmas are necessary for subduing the border regions. To endure evil deeds in adverse circumstances is necessary in the degenerate age. Thus it is said, from the very moment a thought arises, destroy it in emptiness. As soon as afflictions arise, immediately suppress them with antidotes. Concentrate all aspirations on how to destroy self-grasping and what benefits the mind. The path is decisively determined, there is no need to calculate the stages and paths. Enlightenment comes from destroying self-grasping. Adverse circumstances are virtuous friends. Demons and evil spirits are emanations of the Victorious Ones. Illness is the fuel for the fire of sin and obscurations. Suffering is the manifestation of the nature of reality. The four dharmas are entirely afflictive, the border regions are the same as mentioned above. When unwanted events occur, they encourage virtuous actions. When demonic influences occur, accumulate merit and increase commitments. When illness occurs, purify sins and obscurations. The nature of suffering is emptiness. Because it is the nature of reality, it can be practiced. If all those occur, it is good if they occur. Thus practice. Happiness is a great oppression. Sin is a great accumulation. The most unnecessary is wishful thinking. Bad omens are taken as auspicious. The four dharmas of reversing oppression, the border regions are the same as mentioned above. If it seems like happiness, one will want to do all sorts of non-dharmic things, so observe the essence of happiness, happiness is not inherently existent. Simply appearing as happiness, give it to all sentient beings. Because one can endure it oneself, it is oppression. If there is even a little suffering, one seems to lose heart. For that which appears as suffering, it is like a dream or illusion. Searching for it, one cannot find it. On that appearance, pile up all the unpleasantness of all sentient beings. Because the agent and object of suffering are empty, it is a great accumulation. When bad omens and magic occur, various conceptualizations arise, so this is needed. Thinking, "Pile all the bad omens on this self-grasping." Do not fall into arrogance, abide in it. When all unnecessary things fall upon you, think, "This is exactly what you, self-grasping, need. Let this be destroyed," and then relax and let go. Furthermore, if only this remains, it is a lonely companion. Due to the power of bad karma, the mind becomes unrestrained. If one stays inside, one will go outside.
Chinese
贪恋田园风光。住在山里，又贪恋下到村庄；到了村庄，又怀念山中的寂静处等等。如菩萨的次第中说：又再三更换住处，心识不悦而生厌倦时，应这样责备自己：你这种习性，这个住所也很好，你的心意一切都安乐。否则，你以这种忍受痛苦的能力，在未堕入地狱之前，真是太好了！在未经历煎熬之前，真是太好了！等等。此外，还要深切地思虑恐怖，对自己进行严厉的斥责。在饮食上亏待自己，进行苦行；在衣着上亏待自己，选择简陋的。舍弃安乐与痛苦，修习对治。生病时，要做病人的侍者。生病时，抱怨侍者。认为没有比这更好的侍奉了，觉得我对这个人有恩情的时候，生病是因为执着于我的缘故，不是其他任何人的过错。如果侍者和药物有帮助，那就接受。不要说以前没有这样做过。现在对你这个极度珍爱自己的人来说，发生这样的事，心里应该满足，这样放下，心才能轻松自在。我是过错的根源，是应该远远抛弃的对象。他人是功德的来源，是应该紧紧抓住的对象。这两种对治是最终的修行，在边地调伏时是需要的。对于忍受恶劣的环境和邪恶的修行，在末法时代是需要的。抛弃自己的过错，抓住他人的利益，所有的修心都包含在这两点中。盯着错误，盯着错误看；松开，松开地放下。这样才能不被束缚，想要解脱。任何念头生起，心都向外散乱，这时，向内盯着错误，盯着它的本质看。在那个本质上，松开，松开地放下。这样，大乘修心之法，觉沃的教言传承，虽然有无尽的引导方法，但所有的修行都包含在这七要的根本教义中。这段话是嘉瓦堪巴·达拉纳塔，为了至尊上师的缘故，特意提及其名号，至尊帕·达隆巴大师，是过去、现在、未来一切诸佛的化身。至尊阿旺昆嘎勒珠扎西坚赞帕桑波的足下。
English
Longing for rural scenery. Living in the mountains, yet longing to descend to the villages; arriving in the villages, yet yearning for the quiet places in the mountains, and so on. As it is said in the stages of a Bodhisattva: Again and again changing residences, when the mind is displeased and weary, one should rebuke oneself like this: This habit of yours, this dwelling is also good, your mind is at ease in everything. Otherwise, with this ability of yours to endure suffering, before falling into hell, it is truly excellent! Before experiencing torment, it is truly excellent! And so on. Furthermore, one should deeply contemplate terror, and severely rebuke oneself. In food, deprive oneself, practice asceticism; in clothing, deprive oneself, choose simplicity. Abandon comfort and suffering, practice antidotes. When sick, be a servant to the sick. When sick, complain about the servant. Thinking there is no better service than this, feeling that I am kind to this person, when sickness arises because of attachment to myself, it is not the fault of anyone else. If the servant and medicine are helpful, then accept them. Do not say that you have not done this before. Now, for you who cherish yourself so much, such things happening should be satisfying to the heart, letting go like this, the mind can be relaxed and free. I am the root of faults, an object to be thrown away far away. Others are the source of merit, an object to be grasped tightly. These two antidotes are the ultimate practice, needed when subduing in borderlands. For enduring bad environments and evil practices, it is needed in the degenerate age. Abandoning one's own faults and grasping the benefits of others, all mind training is contained in these two points. Stare at the error, stare at the error; loosen, loosen and let go. In this way, one can be unbound, wanting liberation. Whatever thoughts arise, the mind scatters outward, at this time, inwardly stare at the error, stare at its essence. On that essence, loosen, loosen and let go. Thus, the Mahayana mind training teachings, the oral transmission of Jowo, although there are endless methods of guidance, all practices are contained in these seven fundamental teachings. This passage is by Gyalwa Khampa Taranatha, for the sake of the venerable Lama, specifically mentioning his name, the venerable Pal Taglungpa Master, is the embodiment of all Buddhas of the past, present, and future. At the feet of the venerable Ngawang Kunga Lekdrup Tashi Gyaltsen Palsangpo.
Chinese
关于修心教言的备忘录。请您将包含一切的教言以文字形式记录下来，这是上师的指示，我恭敬地接受并记录了其精要。我二十六岁时，在氐宿月（藏历）十一日，于殊胜之地南嘉绕丹（rnam rgyal rab brtan）写下。书写者是根嘎达吉（kun dga' dar rgyas）。吉祥！校对完毕！在此说道：从至尊燃灯吉祥（mar me mdzad dpal）传承下来的，交换自他的修心之方法，这具有七个要点的口诀，是藏汉智者修行的核心。对于这些广为人知的优点，由蒋贡根嘎宁波（'jam mgon kun dga' snying po）所作的这部论著，这取之不尽的法布施，凭借持戒贤善所造的善业，愿所有老母有情众生的相续中，生起殊胜的菩提心！功德贤（puṇyeśrī）所书写。 。 简略道次第。 嗡 索斯帝（藏文，梵文天城体：ओंस्वास्ति，梵文罗马拟音：oṃ svāsti，汉语字面意思：嗡，吉祥！）。 于是，就简略地归纳道次第而言，这是七支供的次第。 同样，安住于十方的圆满正等觉佛陀，以及诸佛子，利益有情众生者，拥有如虚空般的心意者，我以虔诚之心向一切顶礼。 从今时起直至恒时，我和所有无余的众生，皈依于引导者胜者和寂灭者，以及圣者之僧众。 以鲜花、焚香、明灯、香水，以及各种美食、音乐、衣物等，以及已做和将要做的无量善业，供养于引导者及其眷属。 我和无始以来的母亲，沉溺于无边轮回大海中，所造作的十不善业和五无间罪等，所有罪业都一一忏悔。 凡是异生未入道者，以及预流果、一来果、不来果、阿罗汉，还有独觉佛、诸佛及其眷属们，对于他们已做和将要做的善业，我也随喜。 祈请想要寂灭的百千诸佛，在轮回未空之际，请您们住世。 那些被烦恼毒所损害，被痛苦所折磨，深深执着于恶臭孔穴中的众生，为了让他们能够见到寂静的喜悦花园，请赐予甘露妙法，世尊！ 无余十方引导者请垂听我！ 我从今时起