大乘修心七義論釋
民國 慧海等譯
Republic of China Era, Translated by Hui Hai and Others
無着賢菩薩造
Composed by Bodhisattva Asanga
敬禮大悲
I bow to the Great Compassion.
清淨三學修覺心 宏揚聖教遍十方 住持正法頂莊嚴 敬禮無等上師足
三世佛子共行道 出生利樂大寶藏 由善弟子數勸請 謹依師語而開顯
Purifying the three trainings, cultivating the awakened mind, Spreading the sacred teachings throughout the ten directions, Upholding the true Dharma with supreme dignity, I bow at the feet of the incomparable master.
The path shared by all buddhas of past, present, and future, The great treasure that gives rise to benefit and happiness, Urged repeatedly by virtuous disciples, I now reveal, following the master's words.
諸欲得無上正等覺之補特伽羅。發菩提心已。須勵力修世俗勝義二菩提心。如龍樹菩薩云。我與此世人。欲證無上覺。依根菩提心。堅固如山王。大悲盡十方。不依二邊智。修此之教授。大依怙師得三師所傳。一謂法鎧論師。能割己肉。惠施他人。專修慈悲。心證空慧。二謂慈瑜伽論師。自能實取他苦。三謂金洲大師。此即金洲大師之修法。
For all beings who aspire to attain the supreme, perfect enlightenment, once the mind of awakening has been aroused, they must diligently cultivate both the conventional and the ultimate bodhicitta. As the bodhisattva Nāgārjuna said:
"I, together with all beings in this world, Wish to realize the unsurpassed enlightenment. Relying on the root of bodhicitta, Firm and unmoving as the king of mountains, With great compassion that pervades the ten directions, And wisdom free from the extremes of existence and non-existence— I shall practice this instruction."
This teaching was received by the great master Atiśa from three teachers. The first was the master Dharmakīrti, who would cut his own flesh to give to others, and who devoted himself to compassion while realizing the wisdom of emptiness. The second was the master Maitrīyogi, who truly took upon himself the suffering of others. The third was the master Suvarṇadvīpa—and this is precisely the practice transmitted by Suvarṇadvīpa.
此中引導之理。雖多不同。然善知識佉喀巴規。作為七義。一明所依加行法。二正修菩提心。三取惡緣為菩提道。四明攝為一世修持。五心修成之量。六修心三昧耶。七修心學處。初者。論曰。先學諸加行。此中有三。一修暇滿難得。二修死歿無常。三修生死過患。今初
The methods for guiding practitioners are many and varied. However, the great master Chekawa established a seven-point framework:
1. Clarifying the foundational preparatory practices. 2. Properly cultivating the mind of awakening (bodhicitta). 3. Transforming adverse conditions into the path to awakening. 4. Clarifying how to integrate all practices into a single lifetime. 5. The measure of a fully cultivated mind. 6. The commitments of mind training. 7. The precepts of mind training.
First, as the text states: "First, train in the preparatory practices." This has three parts:
1. Contemplating the rarity and preciousness of a human life with freedoms and advantages. 2. Contemplating death and impermanence. 3. Contemplating the faults of cyclic existence.
We begin with the first.
思惟得此修法所依之暇滿人身。必須成就圓滿善因。以有情中修淨善者少。故難得暇滿之果。若觀他趣傍生等眾。得此暇滿更為希有。我今得此暇滿。不可唐捐。當須修一淨法。二者。思惟壽無定量。死緣極多。即於今日。亦無勢力能保不死。故從今起。當勵修正法。三者。思惟經說。從善惡業。感樂苦果。故應斷一切惡。隨力修善。
First, reflect on this: the human life you now possess, with its freedom and advantages, is the perfect vessel for spiritual practice. It is the result of countless good deeds. Among all beings, few cultivate pure virtue, making such a life rare and precious. Look at other creatures—animals and the like—and you’ll see how truly exceptional this opportunity is. Do not waste it. You must engage in genuine, pure practice.
Second, reflect on this: life is uncertain, and causes of death are many. Even today, you have no power to guarantee you will live until tomorrow. Therefore, starting now, you must diligently apply yourself to the true Dharma.
Third, reflect on this: the scriptures teach that happiness arises from virtuous actions, and suffering from harmful ones. Thus, you should abandon all harmful actions and, according to your ability, cultivate what is good.
第二正修菩提心有二。一修勝義菩提心。二修世俗菩提心。初中有三。一加行。二正行。三結行。
The second practice for cultivating the mind of enlightenment has two aspects. First, cultivating the ultimate mind of enlightenment. Second, cultivating the conventional mind of enlightenment.
Regarding the first, there are three stages: 1. Preliminary practice. 2. Main practice. 3. Concluding practice.
初加行者。先修歸依發心。啟白本尊師長。供養七支。端身正坐。數出入息二十一遍。勿令錯誤增減由此堪為靜慮之器。
For beginners, first practice taking refuge and generating the mind of awakening. Then, make a request to your personal deity and teacher. Offer the seven-limb prayer. Sit upright with proper posture. Count your breaths—in and out—twenty-one times. Do not let the count become mistaken, increase, or decrease. Through this, you become a suitable vessel for meditation.
二正行者。論曰。思諸法如夢。謂現為所取境之一切情器。悉皆如夢。是由自心迷亂。乃顯如是。離自心外別無少法。斷除增益。其心實有耶。論曰。觀心性無生。心性空生住滅三相。無顯形等色。悉皆不住身內身外。性全非實。故俱不可執。安住於無分別中。爾時若起對治分別謂身心皆空者。論曰。對治亦自解。即觀對治自體。知無自性。而住其中。為明住彼理故。論曰。道體住賴耶。離七轉識一切起滅。性無所有。心亦無執。明了安住無分別中。
The True Practitioner.
It is said: Contemplate all phenomena as a dream. This means that all sentient beings and environments that appear as objects to be grasped are like a dream. They arise due to the confusion of one's own mind—outside of mind, there is not the slightest thing.
To eliminate the clinging to their reality, is the mind itself real?
It is said: Observe the nature of mind as unborn. The nature of mind is empty—birth, abiding, and cessation are its three phases. It has no visible form or shape, does not dwell inside or outside the body, and is entirely unreal. Therefore, it cannot be grasped at all.
Abide in non-discrimination. If at that time a remedial thought arises, thinking, "Both body and mind are empty,"
It is said: The remedy itself is liberated. By observing the nature of the remedy itself, one knows it has no inherent existence and abides within that understanding.
To clarify the principle of abiding thus, it is said: The essence of the path abides in the ālaya. Apart from the seven evolving consciousnesses, all arising and ceasing are without inherent nature. The mind, too, does not grasp. Clearly and peacefully, abide in non-discrimination.
三結行者。論曰。中間修幻夫。隨逐修定之力。諸威儀中。當知所現自他情器。一切如幻。都無實體。
The practitioner who has severed the three fetters. It is said: In the intermediate stage of cultivating the illusory nature, by following and relying on the power of meditative concentration, in all postures and activities, one should understand that all appearances—whether of oneself, others, sentient beings, or the environment—are like illusions, without any substantial reality.
二修世俗菩提心分二。一根本。二後得。
The cultivation of relative bodhicitta is divided into two parts. First, the root practice. Second, the subsequent practice.
根本者。論曰。雜修二取捨。此極重要。寂天大阿闍黎云。若求速救護。自及他人等。應修自他換。應秘密勝行。又云。若不能真換。自樂與他苦。非但不成佛。生死亦無樂。又云。如是滅自苦。及息他苦故。應捨我於他。應護他如自。初應明緣自根本母。作如是念。猛修其意。以母於我。從初住胎。守護未壞。乃得值遇佛法。修行正道。其恩極大。非但現世如是。即從無始生死以來。皆以慈眼觀照。悲心攝持。救諸損惱。辦諸利益。其恩尤大。此母竟因數利我故。致令於生死中受種種苦。實可悲愍。我今亦應報諸利益。除諸損惱。當思此被何害。乃被苦集所害。苦能直害。集能間損。我應取受彼二事。當修母身。所有一切苦集。皆入自心。入自心已。修猛利喜欲。何能利母。謂善樂能利。願我一切善樂。自全無顧慮。皆施於母。想母現前安樂。具足一切修法順緣。現前即能成佛。能如是者。當修猛利喜欲。次於父等亦如是修。後當遍於一切有情而修。謂此一切有情。皆無始來為我父母。作無量饒益。其恩極大。然此諸有恩者。悉為生死眾苦所逼。云何令彼等離諸痛苦。猛修悲心。思惟彼等一切眾苦。皆入我身。將我身財三世善根。皆施彼等。令其增長安樂妙善。能得如是。當起猛利歡喜欲樂。為易引生自他換之心故。論曰。彼二乘風息。修出息時。自一切善樂。隨風施他。次入息時。他一切罪苦。皆入自身
The Foundation. The Treatise says: "The practice of exchanging self and others is of utmost importance." The Great Master Shantideva states: "If one seeks swift protection for oneself and others, one should practice the exchange of self and others. This is the supreme secret practice." He also says: "If one cannot truly exchange one's own happiness for the suffering of others, not only will one fail to attain Buddhahood, but there will be no happiness even in samsara." And further: "To eliminate one's own suffering and pacify the suffering of others, one should give oneself to others and protect others as oneself."
First, one should clearly recognize one's own mother as the foundation. Reflect in this way: Cultivate this thought with strong determination. This mother, from the moment I was conceived in her womb, protected and nurtured me without fail, enabling me to encounter the Buddha's teachings and practice the true path. Her kindness is immeasurable. Not only in this life, but throughout beginningless samsara, she has watched over me with loving eyes, held me with compassionate care, rescued me from harm, and provided all benefits. Her kindness is especially profound. Yet this mother, solely for my sake, has endured all kinds of suffering in samsara. This is truly pitiable. Now I too should repay her with benefits and remove all harm from her.
Consider what harms her: she is harmed by suffering and its causes. Suffering directly harms; its causes indirectly harm. I should take upon myself these two—all the suffering and its causes that afflict my mother—and draw them into my own heart. Once they enter my heart, cultivate a strong, joyful aspiration: How can I benefit my mother? Happiness and virtue benefit her. May all my happiness and virtue, without any reservation, be given entirely to my mother. Visualize my mother before me, joyful and at ease, endowed with all favorable conditions for practice, able to attain Buddhahood in this very moment. Cultivate this strong, joyful aspiration.
Next, practice in the same way toward one's father and others. Then extend this practice to all sentient beings: All these sentient beings have, since beginningless time, been my parents, providing me with immeasurable benefit. Their kindness is immense. Yet these kind beings are all tormented by the sufferings of samsara. How can I free them from all pain? Cultivate strong compassion. Reflect that all their sufferings enter my own body. Give my body, possessions, and all virtuous roots of past, present, and future entirely to them, so that they may increase in happiness, well-being, and sublime goodness. When able to do this, generate a strong, joyful, and willing aspiration.
To easily give rise to the mind that exchanges self and others, the Treatise says: "With these two, ride the wind and breath. When exhaling, give all one's own happiness and virtue to others with the breath. When inhaling, take all others' misdeeds and sufferings into oneself."
二後得者。論曰。三境毒善根。若依悅非悅意中庸三境。發生貪瞋痴三毒時。當思有多有情。如我依於三境發生三毒。惟願彼等一切三毒。皆入我身。彼等皆具無貪瞋痴三種善根。又為於彼策正念故。論曰。諸威儀誦持。應恆讀誦發猛利欲。願諸有情一切罪苦。皆成熟於我身。願我一切樂善。皆成熟於有情。令自能取他人苦故。論曰。取次從自起。若現能取自己當來所生眾苦。則亦能取他身眾苦。
The second, the subsequent attainment, states: The three poisons and virtuous roots. When greed, hatred, and delusion arise based on agreeable, disagreeable, or neutral objects, one should consider: There are many beings who, like me, generate these three poisons based on such objects. May all their three poisons enter into my own being, and may they all possess the three virtuous roots of non-greed, non-hatred, and non-delusion.
Furthermore, to cultivate right mindfulness, it is said: In all postures and recitations, one should constantly recite with intense aspiration: May all the misdeeds and sufferings of beings ripen upon me. May all my happiness and virtue ripen upon beings. Thus, one trains to take on the suffering of others.
It is said: Taking begins from oneself. If one can presently take upon oneself the various sufferings that will arise in the future, then one can also take upon the sufferings of others.
第三取惡緣為菩提道者。論曰。罪滿情器時。惡緣變覺道。若由惡果。退失器界圓滿。及令有情暴惡等。致生無量苦。即應轉彼為菩提道。此有意樂加行二種。意樂又有由世俗勝義二菩提心轉諸惡緣為菩提道。初者。凡我所生一切眾苦。皆由往昔不知我執為怨敵。有情為恩人所感。今明一切眾苦皆是我執過故。論曰。報應皆歸一。凡我所生眾苦。皆由於自執我而感。不應責他。入行論云。所有諸世間。損害怖畏苦。皆從我執生。我何用此鬼。謂由無始以來。於無我執我。愛自我故。造惱他等業。於生死中感惡趣等一切眾苦。入行論云。意汝欲自利。雖經無數刼。以此大疲勞。汝唯成就苦。如是眾苦由我執生。故當觀我執猶如怨敵。由於無我執我之心。從無始生死直至現在生一切苦。又嫉妒高者。輕毀低者。等者爭勝。皆從此生。其令我不解脫生死。受人非人損害等苦。皆由此造。入行論云。此於生死中。百返損害我。今念諸怨恨。摧汝自利心。若我執生時。當觀我都非有。何故執我。即隨我執生時。現前斷除。為令我愛妄執。後不更生故。應勤勵力。入行論云。汝曾傷害我。昔時彼已過。今見汝何逃。應摧汝憍慢。由是凡有損害。皆是我執為祟所感。故應勵力。調伏我執。如霞婆瓦云。於此短壽期中。願當盡力調伏此鬼。又於自利之心行。名曰俗人。於利他之心行。名曰法師。當如善知識「本」之行持而修取捨。如善知識本云。今除於心門。持一對治短矛。相待而擊。無餘可修。彼急我亦急。彼緩我亦緩。觀我執如怨敵而斷除者。霞婆瓦云。是送祟法。
The third practice: Transforming adverse conditions into the path to enlightenment. The treatise states: When negative karma fills both the sentient beings and their environment, adverse conditions can be transformed into the path of awakening. If, due to negative results, the perfection of the world is lost, and sentient beings become violent and wicked, leading to immeasurable suffering, one should then transform these into the path to enlightenment. This involves two aspects: motivation and action.
Motivation further consists of transforming adverse conditions into the path to enlightenment through both worldly and ultimate bodhicitta. The first: All the sufferings I experience arise from my past ignorance, where I mistakenly saw self-grasping as an enemy and sentient beings as benefactors. Now, I understand that all suffering stems from the fault of self-grasping. The treatise says: All consequences return to one source. All the sufferings I experience arise from my own attachment to self. I should not blame others. The *Bodhicaryāvatāra* states: All the harms, fears, and sufferings in this world arise from self-grasping. Why do I need this demon? Since beginningless time, I have clung to a self where there is none. Out of love for this self, I have committed actions that harm others, leading to all the sufferings of samsara, including the lower realms. The *Bodhicaryāvatāra* says: Mind, you seek your own benefit, yet over countless eons, with such great effort, you have only achieved suffering. Since all these sufferings arise from self-grasping, I should regard self-grasping as an enemy. Due to the mind that clings to a self where there is none, from beginningless samsara until now, all suffering has arisen. Jealousy toward those above, contempt for those below, and rivalry with equals—all arise from this. It is this that keeps me bound in samsara, suffering harm from humans and non-humans alike. The *Bodhicaryāvatāra* says: In samsara, it has harmed me a hundred times. Now, remembering all grudges, I will destroy your self-centered mind. When self-grasping arises, I should observe that there is no "I" to be found. Why cling to it? As soon as self-grasping arises, cut it off immediately. To ensure that this false attachment to self does not arise again, I should strive diligently. The *Bodhicaryāvatāra* says: You have harmed me before, but that is in the past. Now, seeing you, where will you flee? I must crush your arrogance. Therefore, all harm arises from the mischief of self-grasping. I should strive diligently to subdue it. As Shapowa said: In this short life, I vow to do my utmost to subdue this demon. Actions motivated by self-interest are called worldly; actions motivated by benefiting others are called Dharma. One should cultivate acceptance and rejection as the virtuous teacher "Ben" practiced. As the virtuous teacher Ben said: Now, at the gate of the mind, I hold a short spear of antidote, waiting to strike. There is nothing else to cultivate. When it is urgent, I am urgent; when it is relaxed, I am relaxed. Regarding self-grasping as an enemy and cutting it off—Shapowa called this "the method of exorcising demons."
如是已觀我執猶如怨敵。為愛他故。論曰修一切大恩。總謂一切有情。皆是無始有恩父母。往恩甚重。即成無上菩提。亦須依賴一切有情。如入行論云。有情與諸佛。同能辦佛法。如恭敬諸佛。何不敬有情。謂於修佛之補特伽羅。佛與有情恩量相等。故於此諸大恩有情。當修猛利慈悲。自取其苦。將自善樂皆應施彼。特若有人非人作損惱時。當念彼損我者。從無始來作我慈母。彼於自己罪苦惡譽全無顧忌。為我作利益。備受生、死種種眾苦。由迷亂力於昔親眷全不相識。及由我自惡業所策。令彼現造害我惡業。後因此果而受眾苦。故此因我長時受苦。後亦當受。誠可悲愍。當如是勇猛修習。又思我昔於此唯作損害。今應為此遣除眾苦。辦諸饒益。勤修取捨。又如現見若人或犬。即應現前盡力饒益。若必不能現前饒益者。應由意樂。願其離苦得樂。速當成佛。至心思惟語亦持誦。又應發願。凡我今後所作善事。皆當利彼。又損我者。若係鬼神。應念我從無始以來。飲噉汝之血等。今應酬報。我血肉等。盡應施汝。意剖自身。置彼能損者前。凡我之血肉骨等。隨汝欲食。慨然捐棄語亦言說。次想損者。由食我肉。息其飢渴等苦。無漏妙樂充滿身心。成就二種大菩提心。如是盡其一切食血肉鬼神種類。皆應如前施我自身。令一切飽滿具足善樂。如是應觀一切過咎。皆從我愛執生。視如怨敵。一切利樂。皆從有情生。視如親眷。盡力饒益。朗日塘巴云。我隨展觀幾許深法。一切過失皆是自造。一切功德皆是有情所有。以此關要除將利勝施他。衰敗自取外。別無所解。
Having thus observed self-grasping as an enemy, for the sake of loving others, it is said: Cultivate all great kindness. Generally speaking, all sentient beings are parents who have shown kindness since beginningless time. Their past kindness is extremely profound, and even attaining unsurpassed enlightenment also depends on all sentient beings. As *Entering the Bodhisattva's Way* says: "Sentient beings and Buddhas equally accomplish the Dharma. Just as we revere Buddhas, why not revere sentient beings?" This means that for those cultivating the path to Buddhahood, the kindness of Buddhas and sentient beings is equal in measure. Therefore, toward these greatly kind sentient beings, we should cultivate intense compassion, take their suffering upon ourselves, and give all our own happiness to them.
Especially when humans or non-humans cause harm or annoyance, we should remember: Those who harm me have been my loving mothers since beginningless time. They, without any concern for their own suffering, wrongdoing, or bad reputation, have worked for my benefit, enduring various sufferings of birth and death. Due to confusion, they no longer recognize their former relatives, and due to my own negative karma, they now create harmful actions against me. Later, because of this karma, they will experience many sufferings. Therefore, because of me, they suffer for a long time now and will suffer in the future. Truly pitiable! We should cultivate this courageously.
Furthermore, reflect: In the past, I only caused harm to them. Now I should remove their sufferings and accomplish benefits for them, diligently practicing taking and giving. Also, as we see people or dogs before us, we should immediately do our best to benefit them. If we cannot benefit them directly, then through our intention, we should wish for them to be free from suffering and attain happiness, quickly achieving Buddhahood. Think deeply about this, and recite it verbally. Also, make the aspiration: "All virtuous deeds I perform from now on shall benefit them."
As for those who harm me, if they are spirits or ghosts, think: "Since beginningless time, I have consumed your blood and flesh. Now I should repay you. My flesh, blood, and everything should be given to you." Mentally cut open your own body and place it before the one who harms you. "All my flesh, blood, bones, etc., eat as you wish," generously offering it, and say this verbally. Then imagine that by eating my flesh, the harm-doer's hunger, thirst, and other sufferings cease, their body and mind filled with uncontaminated bliss, and they achieve the two kinds of great bodhicitta. In this way, for all kinds of flesh- and blood-eating spirits and ghosts, offer your own body as before, satisfying them all and filling them with happiness.
Thus, we should observe that all faults arise from self-grasping, viewing it as an enemy. All benefits and happiness arise from sentient beings, viewing them as relatives, and strive to benefit them with all our might. Langri Tangpa said: "No matter how deeply I contemplate the Dharma, all faults are created by myself, and all virtues belong to sentient beings. The essential point is nothing other than giving victory and benefit to others, while taking loss and defeat upon myself."
二以勝義菩提心轉惡緣為道者。論曰。亂境觀四身。空護最無上。謂凡依煩惱。內外情器所生眾苦。當知一切煩惱眾苦皆是自心錯亂所現。無少真實。于世俗中如是現者。譬如夢中火焚水漂而生苦惱。是由於無實執實成過。就勝義中。一切諸法皆無所有，若觀煩惱或苦之自性。初全無生是無生法身。由無生故亦無可滅是無滅報身。無生滅者。中亦無住。是無住化身。此等自體不可分離。是自性身。此觀妄境為四身。是明四身之教授。
Second, transforming adverse conditions into the path through the ultimate bodhicitta. The teaching states: "Regarding disturbing circumstances, contemplate the four bodies; emptiness as protection is supreme." This means that all suffering arising from afflictions, whether internal or external, related to sentient beings or the environment, should be understood as mere appearances of one's own confused mind, lacking any true reality. In the relative sense, these appearances are like being burned by fire or drowned in water in a dream, where suffering arises due to mistakenly taking the unreal as real. In the ultimate sense, all phenomena are without inherent existence. When contemplating the nature of afflictions or suffering, first, they are completely unproduced—this is the unborn dharmakāya. Since they are unborn, there is also nothing to cease—this is the unceasing sambhogakāya. That which is neither produced nor ceased also does not abide in between—this is the non-abiding nirmāṇakāya. These aspects are inseparable in their essence—this is the svabhāvikakāya. This method of contemplating deluded appearances as the four bodies is the instruction for clarifying the four kāyas.
復次應思作損害者。能勸我進修二菩提心。其恩極重。我離對治。發生煩惱。而不了知。此來警告。定是師長或佛所化現。若患癩病等生猛利苦時。當思我若無此苦。則墮入現法範圍。不念正法。由此令念正法。定是師長三寶之事業。總應至心思惟。如親近師長。是為發生菩提心。今依此損害或眾苦。亦能令我發生二菩提心。此即所願。
Furthermore, one should reflect that those who cause harm are actually urging me to cultivate the two aspects of the enlightened mind. Their kindness is immense. When I stray from proper practice and give rise to afflictions without realizing it, they come as a warning—surely they are manifestations of my teachers or the Buddhas. When suffering from intense pain, such as from leprosy or other severe illnesses, I should think: If I did not have this suffering, I would remain trapped in worldly concerns, forgetting the true Dharma. This suffering reminds me of the Dharma—it must be the compassionate work of my teachers and the Three Jewels. In essence, one should deeply contemplate: just as drawing close to teachers helps generate the enlightened mind, so too can harm and suffering lead me to develop the two aspects of the enlightened mind. This is precisely what I aspire to.
二以集淨二種殊勝加行。轉惡緣為道者。論曰。四行勝方便。初集積資粮加行。謂我生苦時。便起希望無苦之心。爾時即表示汝不樂苦。欲安樂者。應修樂因積集資粮之相。以是供養師長三寶。承事僧眾。施鬼神等食。總由身語意三業。勤修資粮。次皈依發心。於師長三寶供曼陀羅。至誠祈禱曰。若病者善。加持令病。若愈者善。加持令愈。若死者善。加持令死。斷除希望怖畏二心。至誠祈禱。第二淨障加行。應思汝不樂苦。是表示當斷苦因罪障之相。由四力門悔除令盡。謂悔先所造罪。是破壞力。後至失命亦不更造。是制止力。皈依三寶發菩提心等。是依止力。修習空性。持殊勝陀羅尼等。是現行對治力。第三供魔加行。供施食後。至心告云。汝為我作修菩提心之助伴。此恩最大。今後願將一切有情眾苦。皆令熟於我身。若不能爾者。則應施食。修慈悲心。告云我當為汝作現前究竟一切利益。願莫障礙我修法。第四供養護法加行。施護法神食。祈請息滅修法違緣。成辦順緣。為取客緣為道故。論曰。隨現遇而修。謂倏然發生病魔敵等。猛利苦時。應思此世界中如是苦者。有無量數。彼等可愍。願彼等一切眾苦。悉入我身。又思此能損害者。為我作修菩提心之助伴。猶如師長。其恩甚大。又見他苦時。當無間取入自身。若自或他起猛利煩惱。至心思惟。願他一切煩惱。攝入自身。如是一切轉惡緣為道之方便。皆滅希望恐怖二心。如朗日塘巴云。究竟雖皆能至離希怖之道。然於現時分為親怨而修者。如正曲樹。
**The second method: Transforming adverse conditions into the path through the two supreme practices of accumulating merit and purifying obstacles.**
The treatise says: There are four supreme methods of practice.
**1. The practice of accumulating the provisions of merit.** When suffering arises, the wish for freedom from suffering immediately appears. At that very moment, it indicates that you dislike suffering. If you desire happiness, you should cultivate the causes of happiness by accumulating the provisions of merit. This means making offerings to teachers, the Three Jewels, serving the monastic community, giving food to spirits, and so forth. In general, diligently cultivate merit through actions of body, speech, and mind. Then, take refuge and generate the mind of enlightenment. Make mandala offerings to teachers and the Three Jewels, and pray sincerely: "If it is good for the sick one to be sick, bless them to be sick. If it is good for them to recover, bless them to recover. If it is good for them to die, bless them to die." Abandon the two minds of hope and fear, and pray with utmost sincerity.
**2. The practice of purifying obstacles.** Reflect: Your dislike of suffering indicates that you should cut off the causes of suffering—your misdeeds and obscurations. Purify them completely through the four powers of purification: * **The power of regret:** Feeling remorse for misdeeds done in the past. * **The power of restraint:** Resolving not to commit them again, even at the cost of one's life. * **The power of reliance:** Taking refuge in the Three Jewels, generating the mind of enlightenment, and so on. * **The power of the antidote:** Meditating on emptiness, reciting powerful mantras, and so forth.
**3. The practice of offering to obstructive forces.** After offering food, tell them sincerely: "You are my companions in cultivating the mind of enlightenment. This kindness is immense. From now on, may all the suffering of sentient beings ripen upon my body." If you cannot do this, then offer them food, cultivate loving-kindness and compassion, and say: "I will work for your benefit, both immediate and ultimate. Please do not create obstacles to my practice."
**4. The practice of offering to Dharma protectors.** Offer food to the Dharma protectors and request them to pacify the conditions adverse to your practice and to bring about favorable conditions. This is done to transform external conditions into the path.
The treatise says: Practice according to whatever arises. For instance, when sudden, intense suffering occurs—such as illness, demonic interference, or enemies—reflect: "In this world, there are countless beings experiencing such suffering. They are pitiable. May all their suffering gather into me." Also reflect: "This one who harms me is my companion in cultivating the mind of enlightenment, just like a teacher. Their kindness is very great."
Furthermore, when you see others suffering, immediately take that suffering into yourself. When intense afflictions arise in yourself or others, think with all your heart: "May all the afflictions of others gather into me."
All these methods for transforming adverse conditions into the path serve to extinguish the two minds of hope and fear. As Langri Tangpa said: "Ultimately, one can reach the path free from hope and fear. However, for the present, practicing by dividing [beings] into friends and enemies is like straightening a crooked tree."
第四明攝為一世修持。論曰。總攝教授心。應修習五力。初牽引力。謂從今為始乃至今月。今年。此生。成佛。願常不離二菩提心。數數引發其心。二修習力。謂數數修習二菩提心。三白種子力。謂為生長菩提心故。隨力集積資粮。四破壞力。謂隨起我愛執分別之時。當念由此從無始來令受種種大苦。即於現世。受苦。造罪。雖欲修法而不能成等。皆是此造。應當遠棄我愛執分別。五願力。謂一切善行之後。皆當發願。惟願從今至未成佛。不離修習二菩提心。惟願隨遇一切惡緣。皆當轉為此法助伴。供養師長三寶護法。及施食後。祈禱願皆如是成就。此五種力。猶如密宗。攝一切法為吽字之法。若爾。此法命終教授云何。論曰。大乘死教授。五力重威儀。謂修此法補特伽羅。患病必死。先修白法種子。將一切資具供養師長三寶等大福田處。令於彼等全無躭著。次修願力。謂於師長三寶。供養七支。猛利祈禱發願云。願我於中有及後世一切生中。加持能修二菩提心。加持值遇開示此法之師長。次修破壞力。當念由此我愛執分別。昔曾令苦。後若不離。仍不與樂。現在亦由愛執此身而招痛苦。若審觀察。了知身心全無可執為我者。當斷除我執而住。次牽引力。數起猛利欲樂。願我於中有位。亦當修習二菩提心。次修習力。謂當憶念。前修二菩提心之理。威儀。謂臨死時。右脇向下。右手托頰。以小指端塞右鼻孔。息從左出。次以慈悲為先。乘息出入修二取捨。後想一切生死湼槃起沒等法。皆是心現。了知心性全無所有。心亦不執。如是雜修二菩提心而死。臨終教授雖多自誇。然實更無較此為希有者。
**Fourth: Consolidating the Practice for This Lifetime**
**The Treatise states:** To encompass the essence of all instructions, one should cultivate the Five Powers.
1. **The Power of Drawing Forth:** From this very moment, throughout this month, this year, this life, until attaining Buddhahood, resolve to never be separated from the two aspects of the Awakening Mind (Bodhicitta). Repeatedly arouse this intention. 2. **The Power of Familiarization:** Repeatedly practice and familiarize yourself with the two aspects of the Awakening Mind. 3. **The Power of the White Seed:** To nurture the Awakening Mind, gather the provisions (merit and wisdom) according to your ability. 4. **The Power of Destruction:** Whenever thoughts of self-cherishing arise, reflect that this attitude has, since beginningless time, caused you to experience all manner of great suffering. Even in this very life, it brings suffering, leads to wrongdoing, and obstructs spiritual practice. Recognize that all this is created by self-cherishing and decisively reject such thoughts. 5. **The Power of Aspiration:** At the conclusion of every virtuous action, make this aspiration: "From now until I attain Buddhahood, may I never be separated from practicing the two aspects of the Awakening Mind. May all adverse conditions I encounter be transformed into aids for this practice." Offer prayers to your teachers, the Three Jewels, and the Dharma protectors, and after making offerings or giving, dedicate the merit with this same aspiration.
These Five Powers are like the mantra syllable HUM in Vajrayana, which encapsulates all methods. If so, what is the instruction for the time of death?
**The Treatise states:** The supreme instruction for death in the Mahayana is the application of the Five Powers in a specific manner.
When a practitioner of this method is ill and certain to die, they should first apply the **Power of the White Seed**: Offer all their possessions to their teachers, the Three Jewels, and other supreme fields of merit, doing so with complete non-attachment.
Next, apply the **Power of Aspiration**: Make the seven-limb offering to the teachers and Three Jewels, and with intense fervor, pray: "May I, in the intermediate state (bardo) and in all future lives, be blessed to practice the two aspects of the Awakening Mind. May I be blessed to meet teachers who reveal this Dharma."
Then, apply the **Power of Destruction**: Reflect that this self-cherishing has caused suffering in the past and, if not abandoned, will not bring happiness in the future. In the present too, attachment to this body brings pain. Upon investigation, realize that body and mind possess nothing that can truly be held as a self. Abide by cutting off self-grasping.
Next, apply the **Power of Drawing Forth**: Repeatedly generate a strong yearning: "May I practice the two aspects of the Awakening Mind even in the intermediate state."
Then, apply the **Power of Familiarization**: Recollect the way you previously practiced the two aspects of the Awakening Mind.
**The Physical Posture:** At the time of death, lie on your right side. Place your right hand under your cheek, using the tip of your little finger to block your right nostril. Let the breath flow from the left nostril. Then, with compassion foremost, ride the rhythm of the inhalation and exhalation to practice the meditation of taking and giving (Tonglen). Finally, recognize that all phenomena of samsara and nirvana, their arising and ceasing, are mere appearances of the mind. Realize the nature of mind is utterly devoid of inherent existence, and do not grasp at the mind itself either.
Die while blending these practices of the two aspects of the Awakening Mind.
Although many teachings boast of being instructions for the moment of death, in truth, there is none more profound than this.
第五心修成之量。論曰。諸法攝一要。謂一切大小乘法。所為皆在調伏我執。若未成我執對治。則所修法。皆悉無義。若所修法。皆成我執對治。則是身中已生修心之相。修法是否成法。其差別即在此。故說此是稱行者之秤。論曰。二證取上首。謂若他讚言。此諸法師身皆生法。堪稱賢善行者。他不譏嫌雖亦是證。但勿以此為主。世間常人不知自心。僅見外表一善威儀。亦喜悅故。要自心無愧。方是主要之證。以正直心善為觀察。若自覺無愧是修心相。即生起對治。故當勵力求自心無愧。論曰。恆當依歡喜。由善修心力。後隨遇何惡緣。皆可取作修心之道。生此心力是修心之量。故隨遇何惡緣。皆可修歡喜。更於其上。取餘一切惡緣亦無難色。應如是學。論曰。散能住即成。如善騎馬者。雖心散亂亦不墜馬。如是未觀察時。忽有損害等惡緣。亦不生瞋恚等。能將惡緣漸轉為修心之助伴。是修心之量。為求能如是當勵力修學。此等修成之量。是於相續生起修心之相。非謂修成。即便不修。生此等相後。仍應勵力修心。
The Measure of Cultivating the Fifth Mind. The Treatise states: All teachings converge on one essential point: the purpose of all Mahayana and Hinayana teachings is to subdue self-grasping. If one has not developed an antidote to self-grasping, then any practice undertaken is meaningless. If all practices one undertakes become antidotes to self-grasping, then this is the sign that the mind of cultivation has arisen within oneself. The difference between whether a practice becomes a true Dharma or not lies precisely in this. Therefore, it is said that this is the scale for weighing a practitioner.
The Treatise states: There are two validations, with the primary one being internal. If others praise, saying, "These Dharma teachers all embody the Dharma in their conduct and can be called virtuous practitioners," such external validation, free from others' criticism, is also a sign. However, do not take this as the main criterion. Ordinary people in the world do not know their own minds; merely seeing an external display of good conduct can please them. The primary validation is an internal sense of no shame. With an upright and virtuous mind, examine yourself. If you feel no shame within, that is a sign of a cultivated mind—the antidote has arisen. Therefore, strive diligently to achieve this internal sense of no shame.
The Treatise states: Always rely on joy. Through the power of well-cultivated mind, later, no matter what adverse conditions are encountered, all can be taken as the path of mind cultivation. Generating this mental strength is the measure of a cultivated mind. Therefore, whatever adverse conditions arise, one can cultivate joy. Furthermore, upon this basis, taking on all other adverse conditions without difficulty should be learned in this way.
The Treatise states: Even when distracted, one can remain stable. Like a skilled rider who, even with a distracted mind, does not fall from the horse, so too, when not deliberately observing, if harmful or adverse conditions suddenly arise, one does not generate anger or other afflictions. One can gradually transform adverse conditions into aids for mind cultivation. This is the measure of a cultivated mind. Strive diligently in practice to achieve this.
These measures of successful cultivation indicate that the signs of a cultivated mind have arisen in one's mental continuum. It does not mean that once achieved, one stops practicing. After these signs arise, one should still strive diligently in mind cultivation.
第六明修心三昧耶。論曰。恆學三總義等。三總義者。一修心不違戒。二不現怪誕。三不墮黨類。初謂不應自云。我是修心者。便輕微細學處。應當具足修心意樂。從別解脫至金剛乘隨自所受一切學處。守護不犯。二者非為令他知無我愛執故。斬伐神樹。伴惡癩等。是諸怪行。悉應斷除。如格西敦巴在惹鎮寺所興教規及迦當派之傳記。皆不應違越。三者如但忍人惱。不忍鬼神侵害。或敬長上。輕視卑下。或慈愍親屬。瞋恚仇敵等。應除此一切偏然。遍修一切也。論曰。轉欲住本位。謂意樂將前自愛執。轉為較自愛他。身語等行。則應如同法道友而住。此說一切修心。外名須小。增進須速。自身成熟。他猶不覺也。論曰。不應說殘支。若他有世間過失。如一目等。或有佛法過失。如犯戒等。凡不雅語。皆不應言。論曰。全莫思他過。總於一切有情。別對一切法侶。若見有過。應作是思此是自心不淨所現。非是他有如是過失。遮止尋求過失之心。論曰。先淨重煩惱。先觀自身何煩惱最重。即聚一切法為其對治。而先調伏。論曰。斷一切果求。由修心故。而欲獲得利敬等事。後世人天安樂。及自湼槃。此等自利。皆應斷除。論曰。棄捨毒食。謂凡雜執法實有及我愛執等分別之一切善行。猶如雜毒之飲食。皆應棄捨。論曰。莫學直報。如記他違害。含恨不捨。皆應遠離。論曰。莫發惡言。不應為報他人惡言。而出惡言。傷害他心。凡有禍事。不應說言。是此所感。論曰。勿候險阻。謂不應懷記他所違害。待能報時而為報復。論曰。莫刺心處。如暴露人過。及誦非人等心咒。能令他心生猛利苦。此等行為皆不應作。論曰。犛載莫移牛。謂自應得之過責。矯詐移他。如斯過行。皆應斷除。論曰。不爭先得。于公有物。由多方便轉自獨得。如此心行。皆應斷除。論曰。不作經仍。不應終求自勝而暫負於他。或為治魔治病而修心者。如同經𢖱。故應斷除自利。有人心理。以為修心是治鬼魔之法。如是則與送鬼無別。言佛法者。須能對治煩惱分別。論曰。天莫成魔。如諸世人。若所奉神不歡喜時反害自己。說名。變天為魔。若由修心反增憍慢。法成非法亦復如是。修心是為調伏自心。若由我慢反令自心粗鄙。是法未達扼要。如鬼害東門。送俑西門。故言藥須中病要斷我愛執。于一切人猶如奴使。論曰。樂因莫求苦。如親友等死。想其財食書籍等。皆歸我有。若施主家遇病遇死。想來集資粮。若同等行者圓寂。想諸利養獨歸於我。敵者死亡。想絕怨害。我得安樂。如是凡為自身安樂之方便。欲令他苦者。皆應斷除。第七明修心學處。謂學修心不退倍復增長之方便。論曰。諸瑜伽修一。謂衣食等一切瑜伽。皆以利他心而作。論曰。諸倒覆修一。若因修心害病招魔。他人瞋恨。自己煩惱增長等。不欲修心者。應思世界有多有情如我此過者。彼誠可憐。惟願彼等過患。悉歸於我而修取捨。論曰。初後作二事。謂在早起。發牽引念云。今日當不離二菩提心。晝間亦以正念正知如是攝持。夜臨臥時。當觀一日所行。若有違背菩提心者。應自責罰而求悔除。發心後不更爾。若無違者。應修歡喜。常願以後仍如是行。論曰。二境皆應忍。若眷屬資財皆圓滿者。應知如幻。莫生憍慢。盡力而作利他方便。若最衰敗。自下唯有流水。亦當知彼如幻。並當取他一切衰損。無怯弱心。論曰。二事捨命護。一總法三昧耶。二別修心三昧耶。若無此二。現後安樂。皆不得生。故於此二種三昧耶。應當愛護。論曰。當學三種難。謂煩惱生起。初難憶念。中難制止。後難斷除。故初生時。應即了知。中起對治力而善斷除。為令後不復生應當勵力。論曰。取三主要因。修法之主因。謂值遇良師。自心堪能如理修法。具足修法所須順緣。若自具足三因。應修歡喜。亦願他人具足彼因。若自不具三因。當思世界有多有情如我不具三主要因未得實法。彼實可憐。願彼不具三因之過。悉熟於我。彼等皆獲三因圓滿。至心修習。論曰。修三無失壞。謂大乘一切功德。皆由信敬師長而生。故應不退敬信師長。由修心是大乘法之心中心。故於修心勇進不退。於大小乘微細學處。守護不退。論曰。成就三無離。謂身語意三不離善法。論曰。於境無黨修。遍澈底善習。謂於一切情非情境。無黨而修。隨心顯現一切境上普遍而修。非唯口言。須澈底而修。論曰。於怨敵恆修。謂於敵對。或復共住。自未損彼而來害者。或由業力心不悅者。於是等諸難生處。尤應修習慈悲。又於師長父母等殊勝境。更應斷除違惱。論曰。不依賴餘緣。謂不依賴衣食具足。無人非人之所損惱。身強健等順緣具足。若順緣不具。即由二種菩提心門。取不具足為道助伴。論曰。今當修主要。從無始來。受無量身。皆歸唐捐。現今應於此生修主要義。謂較諸現事正法為要。行說二法行為主要。較諸餘行修菩提心為要。較由教理門修。依師教授專精修習為要。較餘威儀坐榻專修為要。較遠離境。勤修對治。而為主要。故應修習彼諸主要。論曰。不應顛倒。謂離六種顛倒。一不忍修法之苦。而忍降伏怨敵。守護親眷等一切艱苦。是忍顛倒。二不欲修習清淨正法。而欲現世財位。是欲顛倒。三不由聞思修門領受法味。而受世間樂味。是味著顛倒。四於作惡者不修悲愍。反於苦行修法者而修悲愍。是悲愍顛倒。依托自己之人不令修法。而教作增長現世財位之方便。是教心顛倒。於出世之樂善。不修歡喜。見怨敵有苦而生歡喜。是隨喜顛倒。應離此六倒。而修六無倒。論曰。不應間輟。由於正法未獲正解。時修時輟。應離彼事。專一恆常而修心也。論曰。應堅絕修。即於修心。斷除餘戀。一向而修。論曰。觀擇令脫。先觀自身何煩惱最重。即應勇勵斷除。次以近觸生煩惱境等。試察復生不生。若復生者。仍以對治斷除。乃至使彼不生。應勵力修。論曰。不應自恃。謂自覺於他有恩。或覺自是長時勇猛修正法者。或覺自己有智清高。如是等慢。皆應斷除。以修愛他愈自者。全無可慢處故。惹鎮寺訓云。莫望於人。應祈於神。論曰。不應暴戾。他在眾中責訶自等。不應報復。不應暴戾。現今我等諸修法者。其法不能對治我執。故忍耐弱於新肉。暴戾過於藏臻。此法不足信。修法須能對治我執。論曰。不輕喜怒。不應於小事。便示喜怒相。侵犯朋友。論曰。莫著聲譽。若饒益他或修正法。不應希求稱謝及聲譽。如是應盡全生。由根本後得二門。善修二種菩提心法。獲修成力。
**The Sixth: Clarifying the Vows of Mind Training**
**The Treatise says:** Constantly learn the three general principles, and so on. The three general principles are: First, practice mind training without violating precepts. Second, do not display eccentric or bizarre behavior. Third, do not fall into partisanship.
The first means one should not say, "I am a practitioner of mind training," and thereby belittle minor points of training. One should cultivate the complete intention and aspiration of mind training. From the Pratimoksha vows up to the Vajrayana, one should guard and not transgress all the training points one has received according to one's own commitments.
The second means one should not, for the sake of making others aware of one's lack of self-cherishing, engage in strange actions like cutting down sacred trees or associating with lepers and such. All such eccentric conduct should be abandoned. One should not transgress the teachings and regulations established by Geshe Dromtonpa at Radreng Monastery and the traditions of the Kadampa lineage.
The third means one should eliminate all such partiality, like enduring harm from humans but not from spirits, or respecting superiors while looking down on inferiors, or having compassion for relatives while harboring anger towards enemies. One should practice universally towards all.
**The Treatise says:** Transform and abide in the fundamental position. This means the intention should transform the former self-cherishing into cherishing others more than oneself. In terms of physical and verbal actions, one should conduct oneself like fellow Dharma practitioners. This teaching says that in all mind training, one's external reputation should be small, one's progress should be swift, one matures oneself without others even noticing.
**The Treatise says:** Do not speak of others' flaws. If others have worldly faults, like being one-eyed, or have Dharma faults, like breaking precepts, any unkind speech should not be uttered.
**The Treatise says:** Do not contemplate others' faults at all. Generally towards all sentient beings, and particularly towards all Dharma companions, if one sees faults, one should think: "This is a projection of my own impure mind, it is not that they possess such faults." One should restrain the mind that seeks out faults.
**The Treatise says:** First purify the heaviest afflictions. First observe which affliction is strongest in oneself, then gather all Dharma methods as its antidote and first subdue that.
**The Treatise says:** Cut off all seeking of results. Through mind training, to desire to obtain benefits, respect, and such things; future happiness in human or divine realms; or one's own Nirvana—all such self-centered aims should be cut off.
**The Treatise says:** Discard poisoned food. This means any virtuous action mixed with the conception of phenomena as truly existent or with self-cherishing and other discriminations is like food mixed with poison and should be discarded.
**The Treatise says:** Do not retaliate directly. Like remembering others' harm and holding onto resentment without letting go—all such should be avoided.
**The Treatise says:** Do not utter harsh words. One should not retaliate against others' harsh words with harsh words, wounding their hearts. When misfortunes occur, one should not say, "This is what they brought upon themselves."
**The Treatise says:** Do not lie in wait for an opportunity. This means one should not harbor the memory of harm received from others, waiting for a chance to take revenge.
**The Treatise says:** Do not strike the heart. Like exposing others' faults or reciting mantras against spirits, which can cause them intense mental suffering—such actions should not be done.
**The Treatise says:** Do not shift the yak's load to the ox. This means shifting blame for faults one should rightfully bear onto others through deceit—such wrong actions should be abandoned.
**The Treatise says:** Do not strive to be first to obtain. Using various means to turn communal property into one's own exclusive gain—such mental conduct should be abandoned.
**The Treatise says:** Do not make it a transaction. One should not ultimately seek to surpass others while temporarily appearing to lose to them. Or, practicing mind training to subdue demons or cure illness is like making a transaction. Therefore, one should abandon self-centered aims. Some people think mind training is a method to deal with ghosts and demons. If so, it is no different from exorcism. What is called the Buddhadharma must be able to counteract afflictions and discriminations.
**The Treatise says:** Do not let deities become demons. Just as worldly people, if the deities they worship become displeased, may harm them instead—this is called turning deities into demons. Similarly, if through mind training one instead increases arrogance, the Dharma becomes non-Dharma. Mind training is for subduing one's own mind. If through pride one makes one's own mind coarse, the Dharma has not hit the vital point. It is like a ghost harming from the east gate, but sending the effigy out the west gate. Therefore, the medicine must hit the illness: one must sever self-cherishing. Towards all people, be like a servant.
**The Treatise says:** Do not seek happiness from causes of suffering. Like when relatives or friends die, thinking their wealth, food, books, etc., will all come to me. Or when a patron's household encounters sickness or death, thinking it will gather resources for me. Or when a fellow practitioner passes away, thinking the offerings will come solely to me. Or when an enemy dies, thinking the harm has ceased and I will have peace. In general, any method that seeks one's own happiness by wishing suffering upon others should be cut off.
**The Seventh: Clarifying the Precepts of Mind Training**
This means learning the methods for not regressing in mind training but doubling and increasing it.
**The Treatise says:** Unify all practices. This means all practices regarding food, clothing, etc., should be done with the mind of benefiting others.
**The Treatise says:** Unify all adversities. If due to mind training one falls ill, attracts demonic interference, incurs others' anger, or one's own afflictions increase, and one does not wish to practice mind training, one should think: "In the world, there are many sentient beings with faults like mine. They are truly pitiable. May all their faults and sufferings ripen upon me." And practice giving and taking.
**The Treatise says:** Do two things at beginning and end. In the early morning, generate the motivating thought: "Today I will not be separated from the two Bodhicittas." During the day, also maintain mindfulness and awareness, thus restraining oneself. At night before sleep, review the day's actions. If there was any violation of Bodhicitta, one should reproach oneself and seek to confess and remove it, resolving not to do so again. If there was no violation, one should rejoice and always aspire to continue acting thus.
**The Treatise says:** Endure both favorable and adverse conditions. If one's retinue and resources are all complete, know it is like an illusion; do not give rise to pride. Exert oneself in methods to benefit others. If in the worst decline, with nothing but flowing water beneath, also know that is like an illusion, and take upon oneself all others' losses and declines without a cowardly mind.
**The Treatise says:** Guard two things even at the cost of life. One: the general Dharma vows. Two: the specific mind training vows. Without these two, happiness in this and future lives cannot arise. Therefore, one should cherish and protect these two sets of vows.
**The Treatise says:** Learn the three difficulties. When afflictions arise, initially it is difficult to remember [the antidote]; in the middle, it is difficult to stop them; afterwards, it is difficult to eradicate them. Therefore, when they first arise, one should immediately recognize them. In the middle, apply the antidote and properly cut them off. To ensure they do not arise again later, one should strive diligently.
**The Treatise says:** Take up the three principal causes. The principal causes for practicing Dharma are: encountering a qualified teacher, one's own mind being capable of practicing Dharma properly, and possessing the conducive conditions necessary for practice. If one possesses these three causes oneself, one should rejoice and also wish for others to possess them. If one lacks these three causes, one should think: "In the world, there are many sentient beings like me who lack the three principal causes and have not obtained the true Dharma. They are truly pitiable. May the fault of lacking these three causes ripen upon me. May they all obtain the complete three causes and practice wholeheartedly."
**The Treatise says:** Cultivate the three non-degeneracies. All Mahayana qualities arise from faith and respect for the teacher. Therefore, one should not degenerate in respecting and having faith in the teacher. Since mind training is the heart-essence of the Mahayana path, one should not degenerate in courageously advancing in mind training. One should not degenerate in guarding the subtle points of training in both the Greater and Lesser Vehicles.
**The Treatise says:** Accomplish the three non-separations. This means not separating body, speech, and mind from virtuous Dharma.
**The Treatise says:** Practice impartially towards all objects, thoroughly and completely. This means practicing without partiality towards all sentient and non-sentient objects. Practice universally on whatever objects appear to the mind. It is not merely verbal; one must practice thoroughly.
**The Treatise says:** Constantly practice towards enemies. Towards adversaries, or those who dwell together, who harm one without having been harmed by oneself, or those who, due to karma, cause displeasure—in such difficult situations, one should especially cultivate compassion. Moreover, towards special objects like teachers and parents, one should especially eliminate causing trouble or harm.
**The Treatise says:** Do not rely on other conditions. This means not relying on conditions like having sufficient food and clothing, not being harmed by humans or non-humans, having a healthy body, etc. If conducive conditions are lacking, then through the two doors of Bodhicitta, take that lack as a companion on the path.
**The Treatise says:** Now practice what is essential. From beginningless time, one has taken countless bodies, all wasted. Now, in this life, one should practice the essential meaning. This means: Compared to worldly affairs, the true Dharma is essential. Among practice and explanation, the practice of Dharma is essential. Compared to other practices, cultivating Bodhicitta is essential. Compared to studying through scripture and reasoning, practicing earnestly based on the teacher's instructions is essential. Compared to other postures, seated meditation is essential for focused practice. Compared to avoiding objects, diligently applying antidotes is essential. Therefore, one should practice those essentials.
**The Treatise says:** Do not be perverse. This means abandoning six perversities: 1. **Perversity of Endurance:** Enduring all hardships of subduing enemies and protecting relatives, but not enduring the hardship of practicing Dharma. 2. **Perversity of Desire:** Not desiring to practice the pure true Dharma, but desiring worldly wealth and status. 3. **Perversity of Attachment:** Not relishing the taste of Dharma through hearing, contemplation, and meditation, but relishing worldly pleasures. 4. **Perversity of Compassion:** Not cultivating compassion for those who do wrong, but cultivating compassion for those who undergo hardships in Dharma practice. 5. **Perversity of Guidance:** Not instructing those who rely on oneself to practice Dharma, but teaching them methods to increase worldly wealth and status. 6. **Perversity of Rejoicing:** Not rejoicing in virtuous deeds leading to liberation, but rejoicing when enemies suffer. One should abandon these six perversities and cultivate the six non-perversities.
**The Treatise says:** Do not practice intermittently. Due to not having gained correct understanding of the true Dharma, practicing sometimes and stopping sometimes—one should abandon that and practice mind training single-pointedly and constantly.
**The Treatise says:** Practice decisively. Regarding mind training, cut off other attachments and practice it exclusively.
**The Treatise says:** Investigate to gain freedom. First investigate which affliction is strongest in oneself, then courageously strive to eliminate it. Next, test by encountering objects that easily trigger that affliction to see if it arises again or not. If it arises again, still use the antidote to cut it off. Until it no longer arises, one should strive diligently in practice.
**The Treatise says:** Do not be self-satisfied. Thinking one has done favors for others, or that one has been courageously practicing true Dharma for a long time, or that one is intelligent and superior—all such pride should be cut off. For one who cultivates cherishing others more than oneself, there is absolutely no basis for pride. The instruction of Radreng Monastery says: Do not place hopes in people; pray to the deities.
**The Treatise says:** Do not be aggressive. When others reprimand one in an assembly, one should not retaliate or be aggressive. Nowadays, we Dharma practitioners, our Dharma cannot counteract self-grasping. Therefore, our patience is weaker than fresh meat, and our aggression is greater than a Tibetan mastiff. Such Dharma is not credible. Practicing Dharma must be able to counteract self-grasping.
**The Treatise says:** Do not be quick to show pleasure or anger. One should not show signs of pleasure or anger over small matters, offending friends.
**The Treatise says:** Do not be attached to reputation. When benefiting others or practicing true Dharma, one should not hope for thanks or reputation.
Thus, for one's entire life, through the two stages of foundation and subsequent attainment, one should skillfully practice the two types of Bodhicitta methods, attain the power of accomplished practice.
論曰。將此五濁世。轉為菩提道。教授甘露藏。從金洲傳來。謂於刧濁。眾生濁。命濁。煩惱濁。見濁。五濁充滿之時。安樂緣少。人非人等損惱受苦緣多。惡緣交雜。即應以彼為修心助伴。而修其心。故惡緣愈多。善行愈能增長。猶如轉毒為藥之甘露。此是金洲大師之教授。勝餘教授之處也。若知如是修心。名生安樂城。亦即是說修心之身。以自他世出世間一切安樂皆從此生故。若集一切力。令心法合一善修其心。便能不久。自他義利皆得圓滿。論曰。由醒夙習業。多勝解為因。能輕苦譏毀。請調執教授。今死亦無悔。此是伽喀巴大瑜伽王。由善修心已生愛他愈自之心。永斷自利繫著。獲得大力之語。
The Treatise states: Transforming this world of five impurities into the path of enlightenment—this is the instruction of the nectar treasury, transmitted from the Golden Land.
It teaches that in an age filled with the five impurities—the impurity of the kalpa, the impurity of beings, the impurity of lifespan, the impurity of afflictions, and the impurity of views—conditions for happiness are few, while conditions for harm and suffering caused by humans and non-humans are many. When adverse conditions intertwine, one should take them as companions in mind training and cultivate the mind accordingly. Thus, the more adverse conditions arise, the more virtuous conduct can grow—just like transforming poison into medicine, a true nectar. This is the instruction of the Master of the Golden Land, surpassing all other teachings.
If one knows how to train the mind in this way, it is called being born in the city of happiness. This also means that the body engaged in mind training is the source from which all happiness—for oneself and others, in this life and beyond—arises. If one gathers all efforts to unite the mind with the Dharma and trains it well, then before long, the welfare of both oneself and others will be fully accomplished.
The Treatise further states: By awakening from the habits of past karma and taking firm conviction as the cause, one can lightly bear suffering, criticism, and slander, and humbly request instructions to tame attachment. Even facing death, one will have no regrets.
These are the words of the great yogi king, Gakkhapa, who, through skillful mind training, developed a heart that loves others more than oneself, completely severed the bonds of self-interest, and attained great strength.
由具名稱法王恩 善獲耳傳大寶藏 因信眾勸開顯力 願眾皆修菩提心
Through the kindness of the renowned Dharma King, Who well received the great treasure of oral transmission, And by the urging of faithful followers, may this teaching be revealed, So that all beings may cultivate the mind of enlightenment.
民國二十七年端陽日校閱一過略加修改。諸有大乘志者幸當於此教授深垂意焉——法尊識
Revised and proofread on the Dragon Boat Festival in the 27th year of the Republic of China. May all who aspire to the Mahayana path deeply contemplate and uphold these teachings. — Fazun