Chinese
所谓“啊”字是说，广闻博学者，成就圆满者少；精进实修者，具足闻思者少； 具闻思者中，于窍诀精通者少；因此，能渡过有海者少。广闻博学能获得胜者的密意，以大精进能使实修成为心要，以谨慎串习能追随圣者的足迹，具善缘者获得菩提不难。这些无论是显密二乘的那一条道路，在修持时都是不可或缺的支分，因此仅仅写了些近需之名。在此基础上，还需加上密咒和波罗蜜多道的补充，这些就不在此详述了，应当从各自的诀窍中寻求。愿以此所造的福德力，令于有海长途跋涉的一切众生，对于成办胜者教法之精要，以清净教理之力量而深信不疑，于诸圣者获得成就之处，依止寂静处所，将广闻博学之义，如理精进修持，恒常令文殊欢喜！此乃应持四难之扎巴坚赞请求开示于今生来世皆有利益之方便之请，多闻自在者洛桑扎巴之吉祥于雪域之雪山之王沃德贡嘉（现代地名：阿尼玛卿雪山）之拉秀所造，书写者为桑炯。 ༈ 敬礼至尊文殊菩萨！无垢智慧增长于浩瀚经论，二资粮之光辉于持教者中高耸，贤善之行迹令能仁教法增广，彼善知识如是语我：您是如何修持之方式，请略摄于文字中寄来。以我等之觉悟来述说，虽令智者您满意甚难，然亦不忍违背您的教言，故将自己所悟之方式，舍弃能立之王，而作简略之述说。祈请具稀有智慧者，以您细致之心而作观察。对此，道路之安立极为重要，且如今邪分别亦无边显现，故以教理详细观察而作广决实有必要，然略摄
English
It is said that the word "Ah" means: Few are those who are learned and accomplished; Few are those who strive in practice and possess learning; Among those who possess learning, few are skilled in the essential points; Therefore, few are those who cross the ocean of existence. Through extensive learning, one finds the intention of the Victorious Ones; Through great diligence, one makes practice the essence; Through mindful habituation, one follows the footsteps of the holy ones; For those with good fortune, attaining enlightenment is not difficult. These are indispensable elements for practicing either of the two supreme vehicles, so I have only written down the names of what is needed. On this basis, one must add the supplements of mantra and the path of the Paramitas, which are not elaborated here, but should be sought from their respective instructions. By the power of this merit I have created, may all beings who travel the long path of existence, with pure scriptural reasoning, have faith in accomplishing the essence of the Victorious Ones' teachings, rely on solitary places where the holy ones have attained accomplishment, and by properly and diligently practicing the meaning of extensive learning, may they always please Manjushri! This was written at the request of Drakpa Gyaltsen, who holds the four difficulties, asking for a method that would benefit both this life and the next. The glorious Losang Drakpa, the master of extensive learning, composed this at Lhashol of O-de Gungyal (modern location: Amnye Machen Mountain), the king of the snow mountains in the land of snow, and the scribe was Sangkyong. ༈ Homage to the venerable Manjushri! Immaculate wisdom increases in the vast scriptures, the glory of the two accumulations soars among the holders of the teachings, the deeds of the Excellent One cause the teachings of the Sage to flourish, that spiritual friend said to me: Please write down and send me in concise words how you have practiced. It is difficult to please you, a wise one, by expressing the realization of someone like me, but I could not break your word, so I have briefly described how I understood it, abandoning the king of proofs. Please, you who possess wondrous wisdom, examine this request with your meticulous mind. Therefore, the establishment of the path is extremely important, and since endless wrong conceptions are now appearing, it seems necessary to examine it in detail with scripture and reason and to make a broad determination, but in brief
Chinese
据说您想让我写点东西，那么我就说说我自己是如何理解的吧。现在，有些人对法王所说的密咒和波罗蜜多乘两种法门在是否将欲望作为道用等方面的不同禁令感到非常困惑， 认为这两种道就像冷热一样互不相容，从而生起了菩提心。受持了菩萨戒后，学习六度行，这是大乘总的纲要。无论是密咒还是波罗蜜多，都多次提到两者是一致的。对于解释经文旨意的，如法眼般的马鸣、龙树、无著，都将菩萨们的行进之路清楚地阐释为一条道路，但人们除了生起菩提心之外，对其他的道都不重视而舍弃，只将一些细微的道的部分视为殊胜的窍诀。但我认为，前面所说的道的次第，无论进入密咒还是波罗蜜多大乘，都是道的纲要，因此将其作为不可或缺的修持。此外，菩提心也被仅仅当作窍诀的前行，而不将其作为窍诀的核心来修习。但这也是不对的，因为证悟空性的智慧就像母亲一样，是四种儿子共同的创造者，所以被称为“母”。而菩提心是成佛的 不共之因，就像父亲的种子一样，不是一次性的。因此，能够阻止堕入小乘，并在相续中生起，从而使人获得“佛子”称号的基础，正是这颗珍贵的心。所以，要尽一切努力使未生起的生起，已生起的住留，住留的增长，并将其作为修持的核心。如果这仅仅是口头上的，那么大乘也仅仅是口头上的。如果这是真实的，那么大乘也将是真实的。生起这种心，也必须生起不忍他人痛苦的慈悲。这在《入行论》中也说：首先是对众生。
English
It is said that you wanted me to write something, so let me talk about how I understand it myself. Now, some people are very confused about the different prohibitions mentioned by the Dharma Lord regarding whether or not to use desire as a path in the two vehicles of Mantra and Paramita, Thinking that these two paths are as incompatible as hot and cold, they generate the mind of enlightenment. Having taken the Bodhisattva vows, studying the six perfections, this is the general outline of the Mahayana. Whether it is Mantra or Paramita, it has been mentioned many times that the two are consistent. For those who explain the meaning of the scriptures, like the Dharma-eyed Ashvaghosa, Nagarjuna, and Asanga, they have clearly explained the path of the Bodhisattvas as one road, but people, apart from generating the mind of enlightenment, do not value and abandon the other paths, only considering some small parts of the path as supreme instructions. But I think that the order of the path mentioned above, whether entering Mantra or Paramita Mahayana, is the outline of the path, so it is taken as an indispensable practice. In addition, the mind of enlightenment is also only regarded as the preliminary of the instructions, and it is not practiced as the core of the instructions. But this is also not right, because the wisdom of realizing emptiness is like a mother, the common creator of all four sons, so it is called "mother". And the mind of enlightenment is the cause of becoming a Buddha, The uncommon cause, like the seed of a father, is not a one-time thing. Therefore, the basis for preventing falling into the Hinayana and arising in the continuum, so that one can obtain the title of "Son of the Buddha", is precisely this precious mind. Therefore, one must make every effort to make the unarisen arise, the arisen remain, and the remaining increase, and take it as the core of practice. If this is only verbal, then the Mahayana is also only verbal. If this is real, then the Mahayana will also be real. To generate such a mind, one must also generate compassion that cannot bear the suffering of others. This is also said in the Bodhicaryavatara: First, to sentient beings.
Tibetan
ང་གི་དོན་དུ་འདི་འདྲའི་སེམས། །རྨི་ལམ་དུ་ཡང་མ་རྨིས་ན། །གཞན་གྱི་དོན་དུ་ག་ལ་སྐྱེ། །ཞེས་གསུངས་པ་ལྟར་རང་འཁོར་བར་འཁྱམས་པའི་ཚུལ་བསམས་པ་ན་བ་སྤུ་གཡོ་འགུལ་མེད་པ་ཅིག་ལ། གཞན་འཁོར་བར་འཁྱམས་པ་མི་བཟོད་པའང་འོང་ས་མེད་པས་ཐོག་མར་རང་སྲིད་མཚོར་ལྷུང་བ་ལ་ཡང་དང་ཡང་དུ་བསམས་ནས་འཇིགས་ཤིང་སྐྲག་ལ་སྐྱོ་ཞིང་ཡིད་འབྱུང་བ་སྐྱེས་བུ་འབྲིང་དང་ཐུན་མོང་བའི་བསམ་པ་སྐྱེད་དགོས། དེ་ནས་རང་གི་ཉམས་ལ་དཔགས་ནས་མར་གྱུར་པའི་འགྲོ་བ་ཀུན་ཀྱང་རང་དང་ འདྲ་བར་སྲིད་མཚོར་ལྷུང་བ་ལ་བྱམས་པ་དང་སྙིང་རྗེ་ཆེན་པོའི་དབང་གིས་སྲིད་པའི་སྐྱོན་མཐའ་ཡས་པ་མཐོང་ནས། ཐེག་དམན་ལས་འབུལ་འགྱུར་གྱིས་སྐྱོ་བ་ཡོད་ཀྱང་རང་དོན་དུ་ཞི་བ་ཙམ་ལ་ཐོབ་འདོད་མེད་པ་དེ་བྱང་ཆུབ་སེམས་དཔའི་ཁྱད་ཆོས་ཡིན་གྱི། སྲིད་པའི་སྐྱོན་མཐོང་བའི་སྐྱོ་བ་ཅུང་ཟད་ཀྱང་མེད་པར་ཁོ་བོ་ཅག་སེམས་ཅན་གྱི་དོན་དུ་འཁོར་བར་སྡོད་དོ་བྱས་ཀྱང་ཚིག་ཙམ་དུ་ཟད་དོ། །དེ་ལྟར་རང་ཉིད་སྲིད་པ་ལ་སྐྱོ་བ་སྐྱེད་པ་ལ་ཡང་ངན་འགྲོར་ལྟུང་བའི་ཚུལ་བསམས་པ་ན་སྐྱོ་བ་མི་སྐྱེ་བ་ཅིག་ལ་མཐོ་རིས་སུ་འཁོར་བའི་ཚུལ་བསམས་པའི་སྐྱོ་བ་སྐྱེ་ས་མེད་པས་སྔོན་ལ་རང་ངན་འགྲོར་ལྷུང་ན་ཇི་འདྲ་བ་འགྱུར་སྙམ་དུ་ངན་འགྲོའི་ཉེས་དམིགས་སྒོམ་དགོས་ལ། དེ་ལ་ཡང་མྱུར་དུ་འཆི་བ་དང་ཤི་བའི་རྗེས་སུ་ལས་གཉིས་ལུས་ལ་གྲིབ་མ་བཞིན་དུ་འབྲངས་ནས་འབྲས་བུ་བདེ་སྡུག་སྐྱེད་པའི་ལས་འབྲས་ལ་ངེས་པ་བརྟན་པོ་སྐྱེད་དགོས་པས་སྐྱེས་བུ་ཆུང་ངུ་དང་ཐུན་མོང་བའི་བསམ་པ་སྦྱང་འཚལ་ལོ། །དེ་ལྟར་རིམ་པ་དེས་བྱང་ཆུབ་ཀྱི་སེམས་རྣལ་མ་སྐྱེས་ཀྱང་རྒྱལ་སྲས་ཀྱི་སྤྱོད་པ་ལ་མ་བསླབས་ན་སངས་མི་རྒྱ་བར་རིག་ནས་རྒྱལ་སྲས་ཀྱི་སྤྱོད་པ་ལ་སློབ་པར་ཁས་ལེན་པ་བྱང་ཆུབ་སེམས་ཀྱི་སྡོམ་པ་བཟུང་བ་དང༌། ཁས་བླངས་པའི་དོན་ལ་ཁས་བླངས་པ་ལྟར་སྒྲུབ་པ་མེད་ན་ཁས་ལེན་ལ་དཔའ་བ་ཙམ་ནི་ཉེས་དམིགས་ ཀྱི་ཕྱོགས་སུ་འགྱུར་བར་མཐོང་ནས་བྱང་སེམས་ཀྱི་བསླབ་བྱ་ཕྱིན་དྲུག་གམ་ཚུལ་ཁྲིམས་གསུམ་ལ་སློབ་དགོས་དེ་གསུམ་ལ་སློབ་པ་ལ་ཡང་སྡོམ་པའི་ཚུལ་ཁྲིམས་ནི་བྱང་སར་སོ་ཐར་རིས་བདུན་ལ་གསུངས་ཤིང༌། ཐོག་མར་སྡོམ་པའི་ཚུལ་ཁྲིམས་ཀྱིས་མ་བསྡམས་ན་ཚུལ་ཁྲིམས་གཞན་གཉིས་དག་པར་མི་འགྱུར་བར་བྱང་སའི་རྣམ་པར་གཏན་ལ་དབབ་པ་བསྡུ་བ་ལས་གསུངས་པས་གང་ཁས་བླངས་པའི་སོ་སོར་ཐར་པ་ལ་འབད་པ་ནི་བྱང་ཆུབ་སེམས་དཔའི་བསླབ་པ་ལ་སློབ་པའི་ཚེ་ན་ཡང་ཐོག་མའི་གལ་ཆེ
Chinese
为了我的缘故生起这样的心，即使在梦中也没有梦到过，又怎么会为了他人而生起呢？如是说，当思维自己于轮回中漂泊之相时，如果连一根毫毛都不动，那么也根本不可能生起不忍他人于轮回中漂泊之心，因此首先要再三思维自己堕入有海，从而生起恐惧、害怕、厌恶和厌倦之心，这是与中士共通的意念。之后，通过自己的体验来衡量，一切曾为自己母亲的众生也和自己一样堕入有海，由于慈爱和伟大的悲悯，从而见到有无边际的过患。虽然从小乘法中会生起厌离之心，但仅仅为了自己而想要获得寂灭之心，这不是菩萨的特点。如果对于见到有的过患而生起的厌离之心丝毫都没有，却说我们为了众生的缘故而住在轮回中，那也仅仅是说说而已。像这样，对于自己生起对于有的厌离之心，如果思维堕入恶趣之相时，不会生起厌离之心，如果思维转生到善趣之相，也不会生起厌离之心，因此首先要思维自己堕入恶趣会变成什么样，从而修习恶趣的过患。对此，也要生起对于迅速死亡以及死后业力如身影般跟随身体，从而产生苦乐果报的业果生起坚定的定解，因此要修习与下士共通的意念。像这样，通过这些次第，即使生起了真实的菩提心，如果未曾修学菩萨的行持，也无法成佛，认识到这一点后，承诺修学菩萨的行持，这就是受持菩提心戒。如果对于承诺的事情没有像承诺的那样去实践，那么仅仅是敢于承诺，也会变成过患之方，认识到这一点后，要修学菩萨的学处六度或者三种律仪，在修学这三种律仪时，律仪戒在《瑜伽师地论》中宣说了七种别解脱戒，如果最初没有以律仪戒来约束，那么其他的两种律仪也不会清净，如《瑜伽师地论·决择分·摄事品》中所说，因此努力守护自己所承诺的别解脱戒，即使在修学菩萨的学处时，也是最初的重要之处。
English
For my sake, such a mind arises, even in dreams it has never been dreamed of, how could it arise for the sake of others? As it is said, when thinking about the state of wandering in samsara, if even a single hair does not move, then it is impossible to arise the heart of not bearing others wandering in samsara, therefore, first of all, repeatedly think about oneself falling into the ocean of existence, thereby generating fear, dread, disgust, and weariness, this is the thought common to the middling person. Then, by measuring with one's own experience, all beings who have been one's mother are also like oneself falling into the ocean of existence, due to love and great compassion, thereby seeing the limitless faults of existence. Although aversion may arise from the Lesser Vehicle, but merely wanting to attain peace for oneself, that is not the characteristic of a Bodhisattva. If there is not even a little aversion arising from seeing the faults of existence, but saying that we stay in samsara for the sake of sentient beings, that is just talk. Like this, for oneself to generate aversion to existence, if thinking about the state of falling into the lower realms, aversion will not arise, if thinking about the state of being reborn in the higher realms, aversion will not arise, therefore, first of all, one must think about what it would be like if oneself fell into the lower realms, thereby cultivating the faults of the lower realms. Regarding this, one must also generate firm conviction in the law of karma, that death comes quickly and after death, karma follows the body like a shadow, thereby producing the fruits of happiness and suffering, therefore, one must cultivate the thought common to the lesser person. Like this, through these stages, even if genuine Bodhicitta has arisen, if one has not trained in the conduct of a Bodhisattva, one will not attain Buddhahood, recognizing this, one promises to train in the conduct of a Bodhisattva, this is taking the Bodhisattva vows. If one does not practice what one has promised as one has promised, then merely being bold in promising will turn into the side of faults, recognizing this, one must train in the Bodhisattva's precepts, the six perfections or the three trainings, in training in these three trainings, the training in discipline is taught in the Yogacarabhumi in the seven classes of individual liberation vows, if one is not initially restrained by the training in discipline, then the other two trainings will not become pure, as it is said in the Samgrahavastu of the Viniścayasaṃgraha of the Yogacarabhumi, therefore, striving to protect the individual liberation vows that one has promised is also the initial importance when training in the Bodhisattva's precepts.