無等北頂法王怙主果碩仁波切 大乘修心七義教授 (藏中 上)

Gosok Rinpoche Mahayana Seven Point Mind Training Tibetan and Chinese part 1

無等北頂法王怙主果碩仁波切 大乘修心七義教授  (藏中 下)

Gosok Rinpoche Mahayana Seven Point Mind Training Tibetan and Chinese part 2

無等北頂法王怙主果碩仁波切 金剛薩埵隨許灌頂三十五佛禮懺法口傳 (藏中)

Gosok Rinpoche Vajrasattva Jenang Initiation and 35 Buddha Oral Transmission (Tibetan + Chinese)

修心七義

切卡瓦大師造

敬禮大悲
教授甘露藏,從金洲所傳,
應知諸教義,如金剛日樹,五濁厚重時,轉成菩提道。

第一義、菩提心的四種所依法
初學諸前行

第二義、二種菩提心修法
眾過歸於一,修眾具大恩,取捨間雜修,先從自身取,
彼二風修,境毒善各三,總攝修後口訣,威儀盡誦持,

第三義、惡菩提
罪滿情器時,違轉道用,遇即修習,四行勝方便

第四義、總示一生修法
應修五種力,大乘往生法,五力重威儀。

第五義、修心純熟之量
諸法歸一要,二證取其主,常懷喜悅心,
修量即遣執,修成具五相,散能即修淨。

第六義、修心者的三昧耶
常學三總義,嚴束力斷取,應毀一切因,
常學諸別分,不觀待眾,心改身如故,
勿說支節缺,勿思他人事,斷一切果求,
莫噉雜毒食,不可講情義,莫作惡諍罵,
勿候於險阻,不可傷其心,氂載勿牛馱,
公利不爭先,天莫變邪魔,樂支不求苦。

第七義、修心者的學處
一貫眾瑜伽,初後修二事,學習易修行,二境皆安忍,
二戒捨命護,當學三難事,悉轉大乘道,遍深皆善習,
取三主要因,先淨治粗猛,應取大義利,修三無退失,
具三不捨離,顛倒修對治,今當修主要,未來常披甲,
不應顛倒,不應間輟,應堅決修,應以尋伺令解脫
勿作誇念,不應暴戾,不應須臾,不求報取,
以自極多信解因,能令克服苦惡名,
已得調伏我執教,今此即死亦無悔。

ཐེག་པ་ཆེན་པོབློ་སྦྱོངདོན་བདུན་མ།

དགེ་བཤེས་འཆད་ཁ་བ

༄༅། །སྙིང་རྗོ་ཆེན་པོ་ལ་ཕྱག་འཚལ་ལོ། །

དང་པོ་སྔོན་འགྲོདག་ལ་བསླབ། །

ཆོསརྣམསརྨི་ལམལྟ་བུབསམ། །མ་སྐྱེསརིག་པའི་གཤིས་ལ་དཔྱད། །གཉེན་པོ་ཉིད་ཀྱངརང་སར་གྲོལ། །ངོ་བོ་ཀུནགཞིའི་ངང་ལ་བཞགཐུནམཚམསསྒྱུ་མའི་སྐྱེས་བུ་བྱ། །གཏོང་ལེནགཉིས་པོ་སྤེལ་མར་སྦྱང༌། །དེ་གཉིསརླུང་ལ་བསྐྱོན་པར་བྱ། །ཡུལགསུམདུག་གསུམདགེརྩགསུམ། །སྤྱོད་ལམཀུན་ཏུཚིག་གིས་སྦྱང་། །ལེན་པའི་གོ་རིམརང་ནས་རྩམ། །

སྣོད་བཅུདསྡིག་པས་གང་བའི་ཚེ།རྐྱེན་ངནབྱང་ཆུབལམ་དུ་བསྒྱུར། །ལེ་ལེནཐམས་ཅདགཅིག་ལ་བདའ། །ཀུན་ལབཀའ་དྲིན་ཆེབར་སྒོམས། །འཁྲུལསྣངསྐུ་བཞིར་སྒོམ་པ་ཡི། །སྟོངཉིད་སྲུང་བབླ་ན་མེད། །སྦྱོར་བ་བཞིལྡན་ཐབསཀྱི་མཆོག །འཕྲལ་ལ་གང་ཐུག་བསྒོམ་དུ་སྦྱར། །

མན་ངགསྙིང་པོམདོར་བསྡུས་པ། །སྟོབསལྔདག་ལ་སྦྱར་བར་བྱ། །ཐེག་ཆེན་འཕོ་བའི་གདམས་ངག་ནི། །སྟོབསལྔཉིད་ཡིནསྤྱོད་ལམ་གཅེས། །

ཆོསཀུནདགོས་པ་གཅིག་ཏུའདུས། །དཔང་པོ་གཉིས་ཀྱི་གཙོ་བོར་གཟུང༌། །ཡིད་བདེ་འབའ་ཞིགརྒྱུན་དུ་བསྟེན། །ཡེངས་ཀྱངཐུབ་ན་འབྱོངས་པཡིན། །

༽སྤྱི་དོན་གསུམ་ལ་རྟག་ཏུབསླབ། །འདུན་པ་བསྒྱུར་ལ་རང་སོར་བཞགཡན་ལགཉམས་པར་བརྗོདམི་བྱ། །གཞནཕྱོགསགངཡངམི་བསམ་མོ། །ཉོན་མོངསགངཆེསྔོན་ལ་སྦྱང༌། །འབྲས་བུའི་རེ་བཐམས་ཅདསྤངས།དུགཅན་གྱི་ཟསསྤངས། གཞུངབཟང་པོ་མ་བསྟེན། ཤག་ངན་མ་རྒོད། འཕྲང་མ་བསྒུག གནད་ལ་མི་དབབ། མཛོ་ཁལ་གླང་ལ་མི་འབྱོ། མགྱོགས་ཀྱི་རྩེ་མི་གཏོད། གཏོ་ལོག་མི་བྱ། ལྷབདུད་དུ་མི་དབབསྐྱིད་ཀྱི་ཡན་ལག་ཏུ་སྡུག་མ་ཚོལ། །

རྣལ་འབྱོརཐམས་ཅདགཅིག་གིས་བྱ། །ལོག་གནོནཐམས་ཅདགཅིག་གིས་བྱ། །ཐོག་མཐའ་གཉིས་ལ་བྱ་བགཉིས། །གཉིས་པོགང་བྱུང་བཟོད་པར་བྱ། །གཉིས་པོསྲོག་དང་བསྡོས་ལ་བསྲུང༌། །དཀའ་བ་གསུམ་ལ་བསླབ་པར་བྱ། །རྒྱུ་ཡི་གཙོ་བོརྣམགསུམ་བླང༌། །ཉམས་པམེད་པརྣམགསུམབསྒོམ། །འབྲལམེདགསུམདང་ལྡན་པར་བྱ། །ཡུལ་ལ་ཕྱོགསམེདདག་ཏུ་སྦྱོང༌། །ཁྱབདང་གཏིང་འབྱོངས་ཀུན་ལ་གཅེས། །བཀོལ་བ་རྣམས་ལ་རྟག་ཏུབསྒོམ། །རྐྱེནགཞནདག་ལ་ལྟོས་མི་བྱ། །ད་རེས་གཙོ་བོཉམསསུ་བླང༌། གོ་ལོག་མི་བྱ། རེས་འཇོགམི་བྱ། དོལ་ཆོད་དུ་སྦྱང༌། རྟོགདཔྱདགཉིསཀྱིསཐར་བར་བྱ། །ཡུས་མ་བསྒོམ། ཀོ་ལོང་མ་སྡོམ། ཡུད་ཙམ་པར་མི་བྱ། འོར་ཆེ་མ་འདོད། །

སྙིགས་མ་ལྔ་པོ་བདོ་བ་འདི། །བྱང་ཆུབལམ་དུ་བསྒྱུར་བཡིན། །མན་ངགབདུད་རྩིའི་སྙིང་པོའདི། །གསེརགླིང་པ་ནས་བརྒྱུད་པ་ཡིན། །སྔོན་སྦྱངས་ལས་ཀྱི་འཕྲོསད་པས། །རང་གིམོས་པ་མང་བའི་རྒྱུས། །སྡུག་བསྔལ་གཏམ་ངན་ཁྱད་བསད་ནས། །བདག་འཛིནའདུལ་བའི་གདམས་ངག་ཞུས། །ད་ནི་ཤི་ཡངམི་འགྱོད་དོ།། །།

Seven Point Mind Training
Togme Zangpo Annotated Edition
Geshe Chekawa

Prostration to great compassion.

Point One: The Preliminaries
Train first in the preliminaries [precious human rebirth, death and impermanence, behavioral cause and effect, the disadvantages of samsara].

Point Two: The Actual Training in Bodhichitta
Training in Deepest Bodhichitta
Ponder that phenomena are like a dream. Discern the basic nature of awareness that has no arising. The opponent itself liberates itself in its own place. The essential nature of the path is to settle within a state of the all-encompassing basis. Between sessions, act like an illusory person.

Training in Conventional Bodhichitta
Train in both giving and taking in alternation, mounting those two on the breath.

(In regard to) the three objects [those beings whom I find attractive, unattractive, or neutral], (take) the three poisonous attitudes [longing desire, repulsion, or naivety] and (give) the three roots of what’s constructive [detachment, imperturbability, or lack of naivety], (while) training with words in all paths of behavior.

As for the order of taking, start from myself.

Point Three: Transforming Adverse Circumstances into a Path to Enlightenment
Transforming with Our Thoughts Concerning Our Behavior
When the environment and its dwellers are full of negative forces, transform adverse conditions into a path to enlightenment, by banishing one thing [my self-cherishing attitude] as (bearing) all blame and meditating with great kindness toward everyone.

Transforming with Our Thoughts Concerning Our View
Voidness, from meditating on deceptive appearances as the four Buddha-bodies, is the peerless protector.

Transforming with Our Actions
The supreme method entails four actions to use, [(1) building up positive force, (2) purifying myself of negative force, (3) making offerings to harmful spirits, and (4) requesting the enlightening influence of the Dharma protectors]. (So) instantly apply to meditation whatever I might happen to meet.

Point Four: Condensation of the Practice in One Lifetime
During Our Lifetime
In brief, the essence of the quintessence teachings is applying the five forces [(1) intention, (2) white seed, (3) habituation, (4) eliminating all at once, and (5) prayer].

At the Time of Death
The quintessence teaching for the Mahayana transference of mind is the five forces themselves, while giving importance to my path of deportment.

Point Five: The Measure of Having Trained Our Minds
If all my Dharma practice gathers into one intention [to eliminate self-cherishing]

If, from the two witnesses [others and myself], I take [myself as] the main [to check if I’ve become (1) a great-hearted being, thinking primarily of others, (2) a great being trained in constructive behavior, (3) a great being able to endure the difficulties of overcoming my negativities, (4) a great holder of the discipline of keeping my vows, (5) a great yogi, yoked to the bodhichitta aim]

If I can continually rely on my mind being only happy

And if even distracted I’m still able [to have no self-cherishing], then I’ve become trained.

Point Six: 18 Close-Bonding Practices
(1–3) Train always in the three general points: [Don’t contradict what I’ve promised. Don’t get into outrageous behavior. Don’t fall to partiality].

(4) Transform my intentions, but remain normal.

(5) Don’t speak of (others’) deficient or deteriorated sides.

(6) Don’t think anything about others’ (faults).

(7) Cleanse myself first of whichever disturbing emotion is my greatest.

(8) Rid myself of hopes for fruits.

(9) Give up poisoned food.

(10) Don’t rely (on my disturbing thoughts) as my excellent mainstay.

(11) Don’t fly off into bad play.

(12) Don’t lie in ambush.

(13) Don’t put (someone) down about a sensitive point.

(14) Don’t shift the load of a dzo to an ox.

(15) Don’t make a race.

(16) Don’t reverse the amulet.

(17) Don’t make a god fall to a demon.

(18) Don’t seek suffering (for others) as an adjunct for (my) happiness.

Point Seven: 22 Points to Train In
(1) Do all yogas with one [intent – to be better able to help others].

(2) Do all the quashing of what’s distorted with one [practice – giving and taking].

(3) At the beginning and the end, have the two actions [the intention to be better able to help others and dedication of the positive force].

(4) Whichever of the two occurs [things going well or things going poorly], act patiently.

(5) Safeguard the two at the cost of my life [my spiritual commitments in general, and specifically, these practices and points to train in].

(6) Train in the three difficult things [being mindful of what the opponents are, being mindful to apply them, being mindful to maintain them].

(7) Take the three major causes [for being able to practice these points – meeting spiritual teachers of them, applying their teachings, gaining the favorable circumstances].

(8) Meditate on the three undeclining things [confidence and appreciation of my spiritual teachers, willingness to practice their teachings, stability in maintaining these practices and trainings].

(9) Possess the three inseparables [my body, speech and mind being inseparable from helping others].

(10) Act purely, without partiality to objects.

(11) Cherish (applying) wide and deep training toward everything.

(12) Always meditate toward those set aside (as close).

(13) Don’t be dependent on other conditions.

(14) Practice primarily now.

(15) Don’t have reversed understandings.

(16) Don’t be intermittent.

(17) Train resolutely.

(18) Free myself through both investigation and scrutiny.

(19) Don’t meditate with a sense of a loss.

(20) Don’t restrict myself with hypersensitivity.

(21) Don’t act for merely a short while.

(22) Don’t wish for (any) thanks.

Concluding Verses
(Like this,) transform into a path to enlightenment this (time when) the five degenerations [of lifespan, disturbing emotions, outlook, beings and times] are rampant.

This essence of nectar of quintessence teachings is in lineage from Serlingpa.

From the awakening of karmic remainders from having previously trained, my admiration (for this practice) abounded. And due to that cause, ignoring suffering and insult, I requested the guideline instructions to tame my self-grasping. Now even if I die, I have no regrets.

from Study Buddhism

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