English
A memorandum on the instructions for mind training. Please put into writing the teachings that contain everything, this is the instruction of the master, I respectfully accept and record its essence. When I was twenty-six years old, on the eleventh day of the month of Thakar (Tibetan calendar), I wrote it at the supreme place of Namgyal Rabten (rnam rgyal rab brtan). The scribe is Kunga Dargye (kun dga' dar rgyas). Auspicious! Proofread! Here it is said: From the lineage of the venerable Lamp Adornment Glorious One (mar me mdzad dpal), the method of mind training that exchanges self and others, this instruction with seven points, is the core practice of Tibetan and Chinese wise ones. For these well-known advantages, this treatise composed by Jamgon Kunga Nyingpo ('jam mgon kun dga' snying po), this inexhaustible Dharma giving, through the virtuous deeds created by ethical conduct, may the supreme bodhicitta arise in the continuum of all mother sentient beings! Written by Punyeshri. . Abridged Path. Om Svasti (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！). Thus, in terms of briefly summarizing the stages of the path, this is the order of the seven-branch offering. Likewise, the complete and perfect Buddhas abiding in the ten directions, and the sons of the Buddhas, who benefit sentient beings, who possess a mind like the sky, I prostrate to all with devotion. From this time onwards, forever, I and all remaining sentient beings, take refuge in the guide, the Victorious One and the one who has passed into nirvana, and the assembly of noble ones. With flowers, incense, lamps, perfumes, and various foods, music, and clothing, and the immeasurable virtuous deeds done and to be done, I make offerings to the guide and his retinue. I and my mothers from beginningless time, drowning in the vast ocean of endless samsara, having committed the ten non-virtuous actions and the five heinous crimes, all misdeeds I confess individually. All ordinary beings who have not entered the path, and the stream-enterers, once-returners, non-returners, arhats, and solitary Buddhas, Buddhas and their retinues, for the virtuous deeds they have done and will do, I also rejoice. I request the hundreds of thousands of Victorious Ones who desire peace, as long as samsara is not empty, please remain. Those who are harmed by the poison of afflictions, tormented by suffering, deeply attached to the foul holes, in order for them to see the joyful garden of peace, please bestow the nectar of the sacred Dharma, Blessed One! All guides of the ten directions, please heed me! I, from this time onwards
Chinese
唉，我的母亲！这些无常且无边的事物，我将完全守护，并且不会对它们做任何损害。我不住留在这轮回的海洋中，也不去往寂静的荒野寺庙。为了所有无遗的众生获得菩提，我必定获得无上菩提。如此行持，愿凭借所有善行，清晰地见到无上菩提！一切事物的自性，全部如幻如化，任何瑜伽士想要了解，都应如此修习。即使住在城镇或寺庙，菩提心也不会退失，无上的菩萨行，也要用意念恒常修习。如此，家是众多过患之源，永远是罪恶之业的处所，充满轻浮、娇媚、争斗和喧嚣，总是充满压迫。唉，何时才能从中解脱？有智慧的人会寻求寂静之处。抛弃充满过患的家，如同被鬼吞噬一般，前往无害的森林。无论听闻多少，诸位菩萨，总是勤奋地修习，而孩子们，仅仅听闻就自满，那就像是维持生计的人一样衰败。之后，具有智慧的人，通过依止善知识，寻求殊胜的佛法，获得殊胜口诀的珍宝后，前往森林边缘，那里是粗俗之人，永远不会涉足的地方。这位殊胜之人到达那里后，以正直的身体安住，以心摄持心，在此收摄诸根。当念头纷飞，心识散乱时，要像平静海浪一样平息。当心识散乱时，要用正念来调伏。忆念享用欲乐等，那时贪图财富和身体，有为法如短暂的舞者，又如时节的云和闪电。如果轮回是抓住蛇的尸体，唉，我因散乱而住留。此外，还有嗔恨、贪欲、愚痴，这些大盗贼和巨大恐惧，要用慈爱、缘起和不净观的禅定来摧毁。心就像关上门一样，不会被念头的风所动摇，不会对欲望感到欢喜，获得极其调伏的安乐。之后，从大乘
English
Alas, my mother! These impermanent and boundless things, I will completely guard, and I will not do any harm to them. I will not dwell in this ocean of samsara, nor will I go to the quiet wilderness temple. For all beings without exception to attain Bodhi, I must attain unsurpassed Bodhi. By acting in this way, may I clearly see unsurpassed Bodhi through all virtuous deeds! The nature of all things is entirely like illusion, and any yogi who wants to understand should practice in this way. Even if dwelling in a town or temple, the mind of Bodhi will not diminish, and the unsurpassed Bodhisattva conduct should always be practiced with the mind. Thus, the home is the source of many faults, forever the place of sinful deeds, full of frivolity, coquetry, strife, and clamor, always full of oppression. Alas, when will I be liberated from this? The wise will seek a secluded place. Abandoning the home full of faults, as if devoured by a ghost, go to the harmless forest. Whether hearing much or little, all you Bodhisattvas, always diligently practice, while children, merely hearing, become complacent, which is like a livelihood person decaying. Thereafter, the wise person, through relying on a virtuous friend, seeks the excellent Dharma, and after obtaining the treasure of the excellent oral instruction, goes to the edge of the forest, a place where vulgar people will never tread. This excellent person, having arrived there, abides with an upright body, holding the mind with the mind, and here gathers the senses. When thoughts fly and consciousness is scattered, it should be calmed like the waves of a calm sea. When consciousness is scattered, it should be subdued with mindfulness. Remembering enjoying sensual pleasures, etc., at that time desiring wealth and body, conditioned phenomena are like a momentary dancer, and like seasonal clouds and lightning. If samsara is grasping the corpse of a snake, alas, I dwell in distraction. Furthermore, there are hatred, greed, and delusion, these great thieves and great fears, which should be destroyed with loving-kindness, dependent origination, and the meditation of ugliness. The mind is like closing a door, not shaken by the wind of thoughts, not rejoicing in desires, obtaining extremely subdued bliss. Thereafter, from the Great Vehicle
Chinese
以大欲和，极其敏锐的根器，考虑到所化众生，宣说了声闻波罗蜜和，密咒的乘。费力小时间又快地，想要获得菩提者根器锐利，不观修身之形相，因为没有殊胜的安乐，即使于三无数劫中勤作，至今仍未获得究竟。经中所说的伟大，菩萨没有。因此两种方式应获得，与圆满佛陀无有差别。如果认为有两种佛，为何没有第四乘？究竟将变成两种乘。没有好坏有何差别？稍微有证悟的差别，如果说大体相同故为一，那么声闻和缘觉的，乘也应说为一。虽然所要获得的境无有差别，但以道获得与不获得有差别。仅仅观修自性空性，也没有差别。波罗蜜多的论典中，与离戏法身的形相，相符的作为道，但色身的形相不作为道。果为佛陀安乐，虽说却未示彼之道。果不异于因故，此乃密咒之伟大。布施等福德资粮圆满，由愿力之威力色身，如果能生起，法身也，为何不能由愿力之威力生起？因为未曾串习，彼不生则色身也，不能说是生。生为天人是戒律的，威力所生，与天人本身，形貌相似有何用？因此若说不是殊胜，此生本身以戒律，变成天人也无有。孩童的眼睛增长后，有威力能见远方。仅仅以异熟果之因，想要成就色身，菩萨的中阴身，能生起圆满受用吗？福德异熟所生心之，殊胜身体以妙相等庄严。彼之等同因之果，唯是圆满受用身。然而因为没有观修，一世不能成就身。其他观修胜者之身，是随念佛陀。
English
With great desire and extremely sharp faculties, considering the beings to be tamed, the Hearer's Paramita and the Mantra Vehicle were taught. With little effort and quick time, those who wish to attain enlightenment are sharp-witted. Not meditating on the form of the body, because there is no supreme bliss, even if one works hard for three countless eons, one has not yet attained the ultimate. The greatness spoken of in the sutras, Bodhisattvas do not have. Therefore, the two methods should be attained, and there is no difference from the perfect Buddha. If one thinks there are two Buddhas, why is there no fourth vehicle? Ultimately, it will become two vehicles. If there is no good or bad, what is the difference? Although there is a slight difference in realization, if one says that they are mostly the same, then the Hearer and the Solitary Realizer's, vehicles should also be said to be one. Although there is no difference in the object to be attained, there is a difference in whether one attains it by the path or not. Even just meditating on emptiness of self-nature, there is no difference. In the Paramita treatises, the form of the Dharmakaya, which is free from elaboration, is taken as the path, but the form of the Rupakaya is not taken as the path. The fruit is said to be the bliss of the Buddha, but the path to it is not shown. Since the fruit is not different from the cause, this is the greatness of mantra. Accumulating merit, such as generosity, and by the power of aspiration, the Rupakaya, if it can arise, why can't the Dharmakaya also arise by the power of aspiration? Because one has not been accustomed to it before, if it does not arise, then the Rupakaya also, cannot be said to arise. Being born as a god is born from the power of morality, what is the use of being similar to the god himself in form? Therefore, if one says it is not superior, there is no way that this birth itself can become a god through morality. As a child's eyes grow, they become powerful and able to see far away. Merely with the cause of the ripening result, wanting to accomplish the Rupakaya, does the Bardo body of the Bodhisattva, generate perfect enjoyment? The excellent body of mind, produced by the ripening of merit, is adorned with marks and signs. The fruit of its corresponding cause, is only the Sambhogakaya. However, because there is no meditation, the body cannot be accomplished in one lifetime. Furthermore, meditating on the body of the Victorious One, is mindfulness of the Buddha.
Chinese
如果这样说，那么，以咒语生起天尊的形象，为什么不是忆念佛陀呢？因此，这应当修习，因为在波罗蜜多中没有。即使那样，也会变成许多方便，凡是所说的那些，都在这里有。以空性天尊的显现，遮止庸常的显现，这是相违的力量。布施等善行不是那样。心显现为禅修的形象，因为身体从心的状态产生，所以禅修不会今生不成就。为了遣除俱生习气，空性不是特有的安乐。为了如所有地了知，对于所知，说向一切学习是相违的。如果空性进入自性之理，那么安乐也进入世俗之理。因此应当禅修，如慈悲一样。心的自性是空性。因为不了知而迷惑是痛苦，如果了知就能获得一切安乐，为什么不是自性安乐呢？从无常产生痛苦的，说为无颠倒的想产生。对于自性不坏灭的有安乐的，无颠倒的想会产生。如果将非安乐想为安乐，为什么不是颠倒想呢？缘起等等，如果修习所有这些法，仅仅安乐有什么过失呢？咒语和事业成就等等，其他许多方便也在这里有。因为无有困难而快速成就，所以咒语的法乘特别殊胜。做不做贪欲为道用，在经和咒的道理中都能见到。以咒语和合修道，有示与不示真实义的差别。以安乐和快速的差别，金刚乘是主要中的主要。具德金刚阿阇黎，对此作了完全的开示。这在经藏中非常广，也有母续和律藏。其他的明咒持明者论藏，因为没有见到，所以只有这个。猛厉的女性交合咒语等等，这些给予了善巧方便者。在具有主要遮止对治的情况下，也从咒语中遮止了那些。从触及菩提心等，经中说获得三摩地。念诵彼等勾招咒语清净障碍，说示速疾解脱。３３、宣说金刚乘的殊胜差别，即第一品。 诸天瑜伽等安乐，禅
English
If it is said like that, then, why isn't generating the form of a deity through mantra remembrance of the Buddha? Therefore, this should be practiced, because it is not present in the Perfections. Even so, it will become many methods, whatever is said, is present here. With the appearance of emptiness deities, the ordinary appearances are prevented, this is the power of opposing aspects. Generosity and other virtuous deeds are not like that. The mind appears as the form of meditation, because the body arises from the state of mind, so meditation will not fail to be accomplished in this life. In order to reverse the co-emergent habitual tendencies, emptiness is not a unique bliss. In order to know as it is, it is contradictory to say to learn everything about what is to be known. If emptiness enters the nature of reality, then bliss also enters the nature of conventional reality. Therefore, one should meditate, like compassion. The nature of mind is emptiness. Because of not knowing and being confused there is suffering, if one knows then all bliss is attained, why isn't it the nature of bliss? From impermanence, it is said that the perception of suffering arises without delusion. For the self-nature that is indestructible, the perception of bliss will arise without delusion. If one perceives non-bliss as bliss, why isn't it a deluded perception? Dependent arising and so forth, if one meditates on all these dharmas, what fault is there in just bliss? Mantras and activity accomplishments and so forth, many other methods are also here. Because of accomplishing quickly without difficulty, the mantra vehicle is especially superior. Whether or not desire is used as a path, it can be seen in the reasoning of sutra and mantra. With mantra and combining the cause path, there is a difference between showing and not showing the actual meaning. With the difference of bliss and speed, Vajrayana is the main of the main. The glorious Vajra Acharya, has fully taught this. This is very extensive in the Sutra Pitaka, there are also the Mother Tantras and the Vinaya. Other Vidyadhara Pitakas, because they have not been seen, so there is only this one. Fierce female union mantras and so forth, these are given to those with skillful means. In the case of having the main object of negation, those are also prevented from mantras. From touching the Bodhicitta and so forth, it is said in the sutras that Samadhi is attained. Reciting those summoning mantras purifies obscurations, it is said to show swift liberation. 33. Explaining the excellent distinctions of the Vajrayana, which is the first chapter. The bliss of deity yoga and so on, medi