Chinese
宁玛派九乘道引导略义——圣者口传。 宁玛派九乘道引导略义——圣者口传。 《宁玛派九乘道引导略义——圣者口传》之名者。三世诸佛与体性无别之无等上师之莲足，以三门大恭敬顶礼并皈依。祈请加持。复次，通达一切相之道的总摄一切法，皆集于菩提心宝之一事，亦如《圣宝积大经·菩萨品》云：舍利子，菩萨若具一法，则执持此佛法及其他无量法。何为一法？即殊胜意乐菩提心。舍利子，菩萨若具此一法，则执持此等佛法，及其他无量法。又如《贤劫经》云：何者具有殊胜菩提心，彼等行持不劣无等。彼等今日已得世间大宝，彼等以世间妙善为生。降伏诸魔，触及甘露后，如雨云般令人满足。何者入菩提道，救护世间，彼等以七宝积聚。若能忍受百千痛苦，然已入菩提者，不生厌倦。彼速得彼等功德，亦成一切世间之殊胜无垢者。等等，诸多经部中多有宣说。是故，若唯有菩提心宝，则三宝之种姓不绝，亦如《圣广游戏经》云：菩提心乃法显现之门，三宝之种姓不绝。如是宣说，且其乃菩萨众之一道，亦如《圣宝积大经·大菩萨品》
English
A Concise Guide to the Nine Vehicles of the Nyingma School: The Oral Instructions of a Holy Being. Son of the Conquerors, Limitless Benefit for Others. A Concise Guide to the Nine Vehicles of the Nyingma School: The Oral Instructions of a Holy Being. Son of the Conquerors, Limitless Benefit for Others. Herein resides what is called "A Concise Guide to the Nine Vehicles of the Nyingma School: The Oral Instructions of a Holy Being." To the lotus feet of the unequaled lama, who is inseparable in essence from all the Buddhas of the three times, I prostrate with great reverence through the three doors and take refuge. Please grant your blessings. Furthermore, all the teachings that summarize the path of omniscience gather into the single precious bodhicitta. As it is said in the chapter on examining the bodhisattva in the Great Heap of Jewels Sutra: Shariputra, if a bodhisattva possesses one dharma, he holds this and other immeasurable dharmas of the Buddha. What is that one dharma? It is the mind of enlightenment, the perfection of thought. Shariputra, if a bodhisattva possesses that one dharma, he completely holds these and other immeasurable dharmas of the Buddha. And in the Sutra of the Fortunate Aeon: Those who have the supreme mind of enlightenment, they and they act in a way that is neither inferior nor equal. They have found a great treasure in the world today. They live by living well in the world. Having conquered the maras and touched the nectar, they are satisfied like a beautiful rain cloud. Whoever enters the path of enlightenment protects the world. They gather with the seven treasures. If one can endure hundreds of sufferings, one who has entered enlightenment will not be discouraged. He will quickly obtain those qualities and become the supreme and immaculate of all the worlds. And so on, it is said in many sutras. Therefore, if there is only the precious bodhicitta, the lineage of the Three Jewels will not be broken. As it is said in the Noble Extensive Play Sutra: The mind of enlightenment is the door to the appearance of dharma, and the lineage of the Three Jewels will not be broken. It is said that this is the one path traveled by the bodhisattvas, as it is in the Great Heap of Jewels Sutra, the chapter on the bodhisattva.
Chinese
《宝箧经》的法门品中说，总而言之，菩萨们的道只有一条，那就是唯一的道。就像这样，如果没有唯一的菩提心，那么为了圆满正等觉，就要以不依赖任何帮助，以极其精进的力量，完全掌握力量的意念来披上盔甲。不依赖他人，不依赖其他，自己行动，以自己的力量完全超胜。像这样披上坚固的盔甲后，所有众生未获得的，我都要获得。所有圣者和所有新进入大乘的菩萨们未获得的，我都要获得。布施不是我的朋友，我是布施的朋友。戒律不是我的朋友。忍辱、精进、禅定和智慧不是我的朋友，我是它们的朋友。我不是被波罗蜜多所策励的对象，而是要策励波罗蜜多。像上面一样结合，要详细了解所有的善根。我不是被所有善根所策励的对象，而是我要策励所有的善根。像这样，对于这些法，不依赖任何帮助，我独自一人，无有第二，坐在金刚座上，降伏魔及其军队，以一刹那的智慧，证得无上圆满正等觉。因此，对它进行确定的思考和修行，这就是菩萨的唯一道。因此，菩萨们精通唯一的道，修行般若波罗蜜多。这就是菩萨们精通唯一的道，因此，精通菩提道的修行般若波罗蜜多。广泛宣说了这些。这些话语确定了世俗菩提心的特征。另一方面，就胜义菩提心而言，《文殊根本续》中说：一法。如果正确思考，菩萨，大
English
From the chapter on the enumeration of dharmas in the *Ratnakaraṇḍaka*, it says: In short, the path of the Bodhisattvas is one-headed, that is, it is the one path. Like this, without the single Bodhicitta, in order to attain perfect complete enlightenment, one should don the armor with the thought of fully grasping the power of extremely diligent strength without any help. Not relying on others, not depending on others, acting on one's own, surpassing completely with one's own strength. Having donned such strong armor, I shall attain what all sentient beings have not attained. I shall attain what all the noble ones and all the Bodhisattvas who have newly entered the Mahayana have not attained. Generosity is not my friend, I am the friend of generosity. Discipline is not my friend. Patience, diligence, meditation, and wisdom are not my friends, I am their friend. I am not to be urged by the Paramitas, but I am to urge the Paramitas. Combine as above, and understand all the roots of virtue in detail. I am not to be urged by all the roots of virtue, but I am to urge all the roots of virtue. Like this, for these dharmas, without relying on any help, I alone, without a second, sitting on the Vajra seat, subduing Mara and his armies, with the wisdom of a single instant, I shall manifestly and completely awaken to unsurpassed perfect complete enlightenment. Therefore, the practice of thinking and contemplating it with certainty is called the one path of the Bodhisattva. Therefore, the Bodhisattvas are skilled in the one path, practicing the Prajñaparamita. This is the Bodhisattvas being skilled in the one path, therefore, being skilled in the path of enlightenment, practicing the Prajñaparamita. These were extensively taught. These words establish the characteristics of conventional Bodhicitta. On the other hand, with regard to the ultimate Bodhicitta, the *Mañjuśrīmūlatantra* says: One dharma. If thought correctly, Bodhisattva, great
Chinese
如果修持强有力的真言就能成就，那么唯一的是什么呢？就像这样，一切法都以无戏论的方式如实照见。与此等诸多教言相符，在伟大的瑜伽续部中，这被视为所诠释的主要内容。那么，如此珍贵的菩提心是从何因产生的呢？对此有很多不同的观点。但暂时认为，它产生于以四谛的进入和返回为目标的无量大悲。而且，在这里，它被分为四种无量。如《宝积经》中所说：“以大悲为根本，所以要观察心。为了不完全厌倦，所以是大悲的根本。”又说：“观察虚假的众生，修持慈爱。从出生、衰老、疾病和死亡中修持大悲。不要修持空性、无相、无愿、自性的无为之乐和舍。文殊，因此，因是四无量。由它产生的是菩提心。因此，要努力忆念它。”如此清晰地阐述了四无量各自的目标。此外，以四种生摄持的有漏法，即苦和集的一面，被解释为慈爱和悲悯的目标。无漏法总的来说，以及灭和道的真谛的一面，在这里暂时被解释为喜悦和舍的目标。这样，在修持四谛的第一个，即苦谛的特征无常等四种中的第一个时，旧派的口诀中也说要分为七个部分来修持。但在这里，暂时思考暂时的生命无常的自性，努力扭转追求此生的念头，并且最终思考一切有为法无常，从而从一切轮回中生起厌离心，这被归纳为两种。而且，这样的方法也仅仅是从上师善知识的口诀中产生，因此首先依止善知识非常重要。而且，这种方式也大多是从闲暇的所依中产生的，因此自己要好好
English
If one practices the powerful mantra, it will be accomplished. What is the only one? It is like this: all dharmas are seen as they are, in a non-elaborate manner. In accordance with these many teachings, this is regarded as the main subject to be explained in the great yoga tantras. So, from what cause does such a precious bodhicitta arise? There are many different views on this. But for the time being, it is considered to arise from immeasurable great compassion that aims at the entering and returning of the four truths. Moreover, here, it is divided into four immeasurables. As it is said in the "Ratnakuta Sutra": "Because it arises from the root of great compassion, one should observe the mind. Because of not being completely weary, it is the root of great compassion." It also says: "Observing the false beings, practice loving-kindness. From birth, aging, sickness, and death, practice great compassion. Do not practice emptiness, signlessness, wishlessness, the joy of unconditioned nature, and equanimity. Manjushri, therefore, the cause is the four immeasurables. What is produced by it is bodhicitta. Therefore, one should diligently remember it." Thus, the respective objects of the four immeasurables are clearly explained. Furthermore, the contaminated dharmas gathered by the four kinds of birth, which are the side of suffering and origin, are explained as the objects of loving-kindness and compassion. The uncontaminated dharmas in general, and the side of the truth of cessation and path, are temporarily explained here as the objects of joy and equanimity. Thus, when practicing the first of the four truths, the characteristic of the truth of suffering, the first of the four such as impermanence, the old tradition's instructions also say to divide it into seven sections to practice. But here, temporarily thinking about the impermanent nature of temporary life, striving to reverse the thought of pursuing this life, and ultimately thinking about the impermanence of all conditioned phenomena, thereby generating renunciation from all samsara, this is summarized into two. Moreover, such methods also arise only from the instructions of the lama, the virtuous friend, so it is very important to rely on a virtuous friend first. Moreover, this way mostly arises from the leisure support, so one should properly
Chinese
希望的人们，应当清净地思维轮回总的以及分别的无暇之自性。从那之中解脱，暇满之体性和圆满之差别，思维极其难以获得的譬喻意义，对于自己所获得的所依，如获得如意宝般生起极大的欢喜，现在务必要以这个所依成就今生和究竟的意义。那也依赖于善知识，因此要寻找具足特征的上师，如其所说般地修行和依止，这样想。此理应如《经庄严论》中所说，以八个章节来领悟。在那之后，上师的第一个教言，以多种方法修习此生无常之理，之后忆念六随念。也就是忆念三宝，努力于皈依；忆念世间和超世间天人的安乐；忆念其因布施和戒律，努力于七种福物等布施；对外道所妄加的作者我等进行辨别，从而引生对于世间正见的定解；守护断除十不善的戒律，修习八禅定的等持和四梵住，即缘众生之禅定。这些是最初进入善道，天人乘之引导次第的要义之汇集。其他论典中，小士道也是相同的意思。之后，上师的第二个教言，修习一切有为法皆是无常，痛苦等剩余四谛的进入和返回，从而使生起见道的智慧之近取因显现。此时，务必确定道谛可归纳为戒定慧三学的要点，并努力使各自的异生进入与戒律等随顺的修学。这些的分类也应从《俱舍论》和《经庄严论》等中通达。这些也顺便包含了声闻乘的道次第。之后，以顺逆品所摄的缘起，很好地思维四谛的进入和返回的另一种教导。
English
Those who desire should purely contemplate the nature of leisure and fortune, both generally and specifically, in samsara. To be liberated from that, contemplate the meaning of the example of how extremely difficult it is to obtain the nature of leisure and the distinctions of fortune. Regarding the support that you have obtained, generate supreme joy and delight as if you have found a wish-fulfilling jewel, and now you must by all means accomplish the meaning of this life and the ultimate meaning with this support. That also depends on a virtuous friend, so seek a lama who possesses the characteristics, and practice and rely on him as he says. This is what you should think. This should be understood through eight chapters as explained in the Ornament of the Sutras. After that, the first instruction of the lama is to meditate in various ways on the impermanence of this life, and then to keep in mind the six recollections. That is, remembering the Three Jewels, striving in refuge; remembering the happiness of worldly and transmundane deities; remembering their cause, giving and ethics, striving in giving, such as the seven objects of merit; distinguishing the self, the agent, etc., which are falsely imputed by outsiders, thereby generating certainty in the worldly right view; guarding the ethics of abandoning the ten non-virtues, and meditating on the samadhi of the eight meditative absorptions and the four brahmaviharas, which are those focused on sentient beings. These are the collection of the essential points of the order of guidance of the vehicle of gods and humans, which initially enters the path of virtue. In other texts, the path of the small person also has the same meaning. After that, the second instruction of the lama is to practice the entry and return of the four truths, such as all compounded phenomena are impermanent and suffering, so that the proximate cause of generating the wisdom of the path of seeing becomes manifest. At this time, it is necessary to ascertain the key point that the truth of the path can be summarized into the three trainings of ethics, concentration, and wisdom, and to strive to make each ordinary being enter into the trainings that are in accordance with ethics, etc. The classifications of these should also be understood from the Treasury of Abhidharma and the Ornament of the Sutras, etc. These also incidentally include the path of the Hearer vehicle. After that, with the dependent arising that is collected by the impure and pure sides, think well about another teaching of the entry and return of the four truths.