English
I, the supreme Bodhi conduct, Always practice in my mind. Like this, a home has many faults, Always a place for sinful deeds. With coquetry, strife, and clamor, Always many who harm vigor. Alas, when will I be free from this? The wise seek solitude. A home with many faults, abandon it like a ghost that cannot be eaten, That goes to a forest without harm. Whether much or little, the princes hear, Those who always take meditation seriously, They are satisfied with just hearing, They are exhausted like a livelihood. Then the one with wisdom, Relies on a virtuous friend. Seeks the sacred Dharma, Having taken the treasure of supreme instructions, A forest edge where vulgar people, Never go, That noble person goes there, And abides with an upright body. Having held the mind with the mind, Here the heroes gather well. Many thoughts are greatly diminished, Pacify them like ocean waves. If the mind becomes distracted, Then discipline it with mindfulness. Remembering the enjoyment of sensual pleasures, etc., At that time, wealth and bodily desires, The conditioned mind is like a dancer, Like a cloud in time with lightning. If samsara holds the corpse of a snake, Alas, I am a place of distraction. Furthermore, hatred, attachment, and delusion, These great fears of thieves and robbers, Love, dependent arising, and, The contemplation of ugliness, destroy with force. The mind is like a door shut, No wind stirs the thoughts. Not greedy for pleasures, Obtain the bliss of great purification. Then from great hearing, Whatever is said about the perfection of wisdom, From that, the wise one arises, Meditates with the instructions. The sprout of the Sala tree is like a rainbow, Dependent arising is wonderful and amazing. All dharmas are empty of truth, Again and again, meditate on that nature. With mindfulness and awareness, Always rely on vigilance in all conduct. In all actions, how is it? The mind does not waver and distinguishes all dharmas. Then again, does the wise one live at home? Or does he live at the edge? Does he abide in equanimity? Or does he enjoy pleasures? Whether he has practiced for a long time? Or is he a beginner? Wish
Chinese
为了菩提的缘故。（关于空性和慈悲的分类，理解它们是必要的，通过禅修可以获得无上成就，因此应当专注于禅修。）禅修精进不只在于听闻。就像所说的那样：生命短暂，所知却多；生命的长度无法确定；如同愚者在水中取乳；自己的欲望……（此处缺少两页“ma”字，待找到后补录。）在家等处，在何处禅修，禅修者是何人，以及暂时对一切众生等，如何进入禅修，即不被其他因缘夺走慈悲的方法，生起未生起慈悲的方法，以及必须认真学习菩提心的顺缘，以及将行为与六度结合，以及如密咒中所说，生起珍贵的慈悲和菩提心之其他方法等，连接到“应当禅修”之间。结尾的意义是，道路简要归纳完毕。我的书写等是为了回向善根。现在稍微讲述词语的意义，对于道路的次第有很多种，以简要归纳两种瑜伽为目的，因为想要精进，所以暂时，为了压制心的污垢，并且容易生起禅定，进入佛法的门，这七支瑜伽是道路次第的最初。这样与所说的根本相关联，简要地叙述了七支。之后，七支的真实内容是，讲述了遍布十方等，顶礼并皈依。１供养。２忏悔罪业。３随喜善根。４劝请不入涅槃而转法轮。５发起殊胜菩提心。６回向圆满菩提７，这七支中，首先是顶礼，即遍布十方，无边无际的圆满佛陀及其眷属，利益一切众生，即菩萨。
English
For the sake of enlightenment. (Regarding the classification of emptiness and compassion, understanding them is necessary, and supreme achievement can be attained through meditation, therefore one should focus on meditation.) Diligent meditation is not just about hearing. Just as it is said: life is short, but there is much to know; the length of life cannot be determined; like a fool trying to get milk from water; one's own desires... (Two pages of the "ma" character are missing here, to be added when found.) Where to meditate at home, etc., who is the meditator, and temporarily for all sentient beings, etc., how to enter meditation, that is, the method of not being taken away from compassion by other causes, the method of generating unborn compassion, and the favorable conditions for bodhicitta that must be carefully studied, and combining actions with the six perfections, and as it appears in the tantras, other methods of generating precious compassion and bodhicitta, etc., connect to "should meditate". The meaning of the ending is that the path is briefly summarized. My writing, etc., is to dedicate the merit. Now, let's talk a little about the meaning of the words. There are many sequences of paths. With the purpose of briefly summarizing the two yogas, because one wants to be diligent, so temporarily, in order to suppress the defilements of the mind and to easily generate samadhi, the gate to entering the Dharma, this seven-branch yoga is the first of the sequences of the path. In this way, it is related to the root of what is said, and the seven branches are briefly described. After that, the real content of the seven branches is, speaking of being all over the ten directions, etc., prostrating and taking refuge. 1 Offering. 2 Confessing sins. 3 Rejoicing in merit. 4 Urging to turn the wheel of Dharma without entering Nirvana. 5 Generating the supreme bodhicitta. 6 Dedicating to perfect enlightenment 7, among these seven branches, the first is prostration, that is, the perfect Buddhas and their retinues, who are boundless and infinite in all ten directions, benefit all sentient beings, that is, Bodhisattvas.
Chinese
又以四种摄事利益有情，菩萨各自的补特伽罗和，未净地七地和，清净地三地而住者依次是。尊者说：“大多数无意义有意义，所有行相有意义要知道。”这样说了，利益有情那些也以六度的方式唯一利益，如虚空一般，即通达胜义谛法性空性的智者们和，圆满正等觉们以色身使有情们解脱而利益有情，这样利益他众也是，具有如虚空一般的心，虽然从未超出法身唯一的幻化，然而，由往昔的愿力所致和，以不可思议的方式。这样说道。王子们也为此地而现前趋向，因此有利益，并且要知道具有胜义谛的心是总摄的。总之是利益，胜义谛的心是自他义之二身和，菩提心二者。那也如是说道：“佛陀菩提萨埵所生，慈悲心和无二慧，菩提心是王子们的因。”如是说，佛陀。王子。菩提心等中，佛陀是菩萨的因，那是菩提心二者的因的缘故，因此如此依次说。顶礼后皈依是，时间的差别从现在开始恒时，乃至现前菩提之间。说，所缘的差别所缘是：“我和无余有情们。”这样说，即一切有情。那也如是说道：“凡是进入度脱一切有情者。”这样尊者说了。所缘的对境皈依处是：“导师胜妙和寂灭，圣者之众。”这样说。本体是“皈依”是承诺，尊者说：“此乃欲求彼实事的承诺，那也要从悲心中了知。”这样说了，因此，为了所有有情的利益，首先欲求皈依处即是承诺。此地已老
English
Furthermore, benefiting sentient beings through the four objects of gathering, the individual Bodhisattvas, the seven impure grounds, and those abiding in the three pure grounds, respectively. The venerable one said, "Mostly meaningless, meaningful, and all aspects should be known as meaningful." Having said this, benefiting sentient beings also uniquely benefits through the six perfections, like the sky, that is, those wise ones who realize the emptiness of the ultimate truth of Dharma-nature, and the fully enlightened Buddhas liberate sentient beings through the form body and benefit sentient beings. Thus, benefiting others is also possessing a mind like the sky, although never deviating from the sole manifestation of the Dharma body. However, it is due to the power of past aspirations and in an inconceivable manner. Thus it is said. The princes also benefit because they manifestly turn towards this place, and it should be known that possessing the ultimate truth mind is comprehensive. In short, it is beneficial, and the ultimate truth mind is the two bodies of self and other benefit, and the two Bodhicittas. That is also as it is said: "Born from the Buddha Bodhisattva, compassion and non-dual wisdom, Bodhicitta is the cause of the princes." As it is said, the Buddhas, the princes, and the Bodhicittas, among them, the Buddha is the cause of the Bodhisattva, and that is the cause of the two Bodhicittas, therefore it is said in this order. After prostrating, taking refuge is, the difference in time is always from now on, until manifest enlightenment. Saying, the difference in object is: "I and all sentient beings." Saying that is, all sentient beings. That is also as it is said: "Whoever enters to liberate all sentient beings." Thus the venerable one said. The object of refuge is: "The supreme guide and nirvana, the assembly of noble ones." Thus it is said. The essence is "I take refuge" is a commitment, the venerable one said: "This is the commitment to desire that reality, and that should also be known from compassion." Having said this, therefore, for the benefit of all sentient beings, first desiring the refuge is the commitment itself. This place is old.
Chinese
如是，尊者以庄严和《宝性论》中所说，那一定要看。如是皈依后，要做什么呢？积聚福德资粮之门，成为布施；成为积聚智慧资粮之门；成为戒律；进入圆满二资粮之门，成为成佛之支分；以及，由此成办他利之支分；后面二者是，一切善根成为菩提心果之支分，这些都要做。这些之中，前三者是自利为主，第四是他利为主，第五和第六是共同的。也就是，第二智慧资粮是三摩地之门，第三后面二者是智慧为主，其余是福德之门。要知道，一切都是福德资粮。如是皈依后，不依赖受用而行布施，忏悔并消除不顺品罪业，顺品善根增长，无上成办利益他人，一切都成为无上菩提心之果，后来善根不浪费而成佛，是不住涅槃之门。要知道，这是七支供的次第。如是后面六支中，第一供养是：鲜花等和焚香、灯、香，各种饮食、音乐、衣服等，财物和，过去、现在、未来无量善根之力所生，清净刹土和，用具贫乏殊胜布施所成，以此供养能仁及其眷属。如是说。第二是：无边难以度过的轮回大海中堕落的我和无边我的母亲有情们，对法的真如和，业和果的道理非常愚昧。因此，因无知之故，所造十不善和五无间罪等一切罪过，各自忏悔，以后即使丧命也不做。如是说，因为什么是从戒律中产生的，所以，这不与罪恶为伍，以后是律仪，而且戒律也是它的作用。
English
Thus, it is said in the Ornament of the Venerable One and the Uttaratantra, that must be looked at. Having taken refuge in this way, what should one do? The gate of accumulating merit, becoming generosity; becoming the gate of accumulating wisdom; becoming ethics; entering the gate of perfecting the two accumulations, becoming a branch of becoming a Buddha; and, from that, the branch of accomplishing the benefit of others; the latter two are, all virtues become the branch of the fruit of Bodhicitta, these are to be done. Among these, the first three are mainly for one's own benefit, the fourth is mainly for the benefit of others, and the fifth and sixth are common. That is, the second wisdom accumulation is the gate of Samadhi, the third and the latter two are mainly wisdom, and the rest are the gate of merit. Know that everything is the accumulation of merit. Having taken refuge in this way, giving without relying on enjoyment, confessing and eliminating the unfavorable sins, increasing the favorable virtues, accomplishing the supreme benefit of others, everything becomes the fruit of the supreme Bodhicitta, and later the virtues are not wasted and become Buddhas, which is the gate of entering the non-abiding Nirvana. Know that this is the order of the seven branches. Thus, among the latter six branches, the first offering is: flowers and incense, lamps, fragrances, various foods, music, clothes, etc., wealth and, past, present, and future immeasurable power of virtue, pure lands and, utensils, poor, and superior generosity, with this I offer to the Sugata and his retinue. So it is said. The second is: I and the infinite mother sentient beings who have fallen into the boundless and difficult to cross ocean of Samsara, are very ignorant of the Suchness of Dharma and the principle of Karma and its effects. Therefore, due to ignorance, all the faults committed, such as the ten non-virtues and the five heinous crimes, are confessed separately, and I will not do them again even if it costs my life. So it is said, because what is produced from ethics, therefore, this does not associate with sins, and in the future it is discipline, and ethics is also its function.