Chinese
故如是说。三者： 凡夫入道， 预流一来不还阿罗汉， 独觉佛陀及诸菩萨众， 所作及将作，诸善皆随喜。 是也。诸佛以正法度他，乃利他之主，即如是。四者，利他之支分者： 欲求寂灭十万诸佛陀， 祈请住世莫入于涅槃， 如是请白，以烦恼无明等根本及近烦恼之毒所损，为无明及贪等所使，于痛苦轮回之蕴及受用，如恶吐之孔穴充满之有情，寂灭乃无一切痛苦之忧伤。如是云： 诸佛及声闻， 轮回尽而喜。 如是说。成为无漏喜乐之基，与喜园及法相同，为欲见彼，祈请赐予甘露正法，祈请转法轮。祈请十方一切世尊宣说妙法。五者： 祈请十方一切导师垂念于我，我自此时起，我即有情恒常流转轮回，未得寂灭常恒安稳，无边无量无余者，如独子般，以慈爱摄受，不作任何违越教诫之事。如是，承诺学习发心之学处后，真实发心者： 我不住于轮回大海，不取业惑之生，亦不去寂灭断灭之涅槃荒野，不入无余寂灭，以愿、化身及不可思议之身利益有情。如是。具足彼理，我必得无上菩提不住涅槃，
English
Therefore, it is said as such. The third is: I rejoice in the virtues done and to be done by individual beings who have entered the path, Stream-enterers, Once-returners, Non-returners, Arhats, Solitary Buddhas, Buddhas, and all their sons. This is it. The Buddhas liberate others through the sacred Dharma, which is the main purpose of benefiting others, and it is like that. The fourth, the branch of benefiting others, is: All the hundred thousand Buddhas who desire peace, Please remain as long as samsara exists. By requesting them not to pass into nirvana, and by the afflictions, such as ignorance, and the poisons of the root and near afflictions that have been damaged, and by the power of ignorance and attachment, etc., these sentient beings who are completely filled with suffering, the aggregates of samsara, and the holes of bad vomit, like objects of enjoyment, their pacification is the absence of sorrow from all sufferings. As it is also said: The complete Buddhas and the Hearers, Rejoice when samsara is exhausted. It is said in this way. Because it has become the basis of uncontaminated joy, it is similar to the Joyful Garden and the Dharma. In order to see it, please bestow the nectar-like sacred Dharma, please turn the wheel of Dharma. O Conquerors of all ten directions, please encourage the teaching of the Dharma. The fifth is: Please consider me, all the leaders who reside in the ten directions. From this time onwards, I, that is, sentient beings who constantly wander in samsara, and those who have not attained peace, which is constant and stable, these infinite, immeasurable, and without exception, like an only child, I will embrace them with love and will not do anything that violates the teachings. Thus, after promising to learn the precepts of generating the mind of enlightenment, the actual generation of the mind is: I will not remain here in the ocean of samsara, not taking birth from karma and afflictions, nor will I go to the desolate wilderness of nirvana, the cessation of peace, not entering into complete peace, but I will benefit beings with aspirations, emanations, and inconceivable bodies. Like that. Endowed with that principle, I must attain the unsurpassed enlightenment, the non-abiding nirvana,
Chinese
仅仅是为了安置于菩提，而不是因为存在的毁灭。如是说。第六是，像这样做了六支，以遍及有寂的善的力量，愿能清楚地见到无上菩提。即愿迅速获得，随喜，发心和回向等智慧之门是什么呢？观道是彼义，应知如理行。如是说，与此相同的是，随喜是缘于善的意念、行为和果实等所有之处而随喜，最后两个是缘于菩提细微深奥之处。如是说。如是宣说了七支后，若说进入何处的瑜伽，首先略说，胜义菩提心是，万物的，即一切法的自性或本性，从一开始一切，即所取和能取，或境和有境，识和智慧等一切，一切时都如幻象般显现为空性。瑜伽士是谁呢？以此也包括了那些显现趋向于瑜伽三摩地的人们，应修习。与此相关的是，瑜伽士应如是，即如下文所说的那样修习，仅仅是想要了知和证悟万物的自性。然后是世俗菩提心与行为的略说，即使住在城镇等喧嚣之地，或住在寂静的乡村，此地也不合适，应该圆满国王慈力，尸弃王，商主施与勇，不被压倒等菩萨的生世。任何，对于胜义菩提心，王子最初并非如此，因为没有舍弃欲望，连一丝一毫的专注都无法成就。如是菩萨以菩萨友伴的慈悲和力量不减退，菩提行，即为了菩提所应行持的。
English
It is only for the purpose of being placed in Bodhi, not just because of the destruction of existence. Thus it is said. The sixth is, having done these six branches in this way, may I clearly see the supreme Bodhi through the power of virtue that pervades existence and peace. That is, may I quickly attain it, rejoice, generate the mind, and what are the doors of wisdom such as dedication? The path of insight is that meaning, and one should know how to practice accordingly. As it is said, similarly, rejoicing is because of rejoicing in all places such as good thoughts, actions, and fruits, and the last two are because of focusing on the subtle and profound places of Bodhi. Thus it is said. Having explained the seven branches in this way, if the yoga of entering into what is said, then first briefly explain it. The ultimate Bodhicitta is the nature or essence of all things, that is, all dharmas, from the very beginning, everything, that is, what is grasped and what is grasped, or the object and the subject, consciousness and wisdom, etc., all appear as emptiness like illusions at all times. Who is the yogi? This also includes those who appear to be inclined towards yoga samadhi, and should be practiced. In relation to this, the yogi should be like this, that is, practice as described below, just wanting to know and realize the nature of all things. Then there is a brief explanation of the conventional Bodhicitta and its behavior, even if living in a noisy place such as a town, or living in a quiet village, this place is not suitable, and one should fulfill the birth stories of Bodhisattvas such as King Loving Power, Shiki King, Merchant Lord Giving Courage, and Invincible. Any, for the ultimate Bodhicitta, the prince is not like that at first, because without abandoning desires, even a single-minded concentration cannot be achieved. Thus, the Bodhisattva, with the compassion and strength of the Bodhisattva companion undiminished, the Bodhi practice, that is, what should be practiced for Bodhi.
Chinese
您是。因此，修行也是无上的，布施等广大之事应真实修行，如果不能，也应以意念恒常修行，无论何时都不要被烦恼所压倒。其方式是，如月亮尊者所说：“布施等三种法，多为善逝赞叹居家者。”如是说，居家者的前三者和出家者的后三者主要应学习，也就是居家者主要学习布施，戒律和忍辱大多在之后学习和进入，出家之后，出家之后必须依靠清净的生活，因为必须舍弃受用，所以是布施，应守护的戒律之主是安住于别解脱戒，所以是戒律，安住于四种修道之法，对损害的忍耐也能成就，所以安住于前三者，为了要努力修习听闻、思维、禅修三者，所以后三者能够成就，这是就菩萨们而言的。现在稍微详细地讲解修习胜义菩提心的次第，是通过止观的道次第来成就的。如是说，如王子寂天菩萨所说：“以具足止的胜观，知烦恼彻底摧毁。”也这样说了，而且《解深密经》中也开示说：“瑜伽士的止和，观修习之后，从相的束缚以及，恶趣的死亡中解脱。”是也。这样，以止息灭烦恼，以胜观清净所知障，多说则疲劳，总而言之，修习止的方式是，寂静天神说：“首先应寻找的止，在不执着世间时才能明显成就。”如是说，不执着欲妙是前提。因此，如是说：“有些贪欲者甚至被截断身体，有些人被插在明亮的树顶。”以及“如果与孩童共享福报，必定会堕入恶趣，如果不平等
English
You are. Therefore, practice is also supreme. Generous giving and other vast activities should be practiced in reality, and if one cannot, one should always practice with the mind, never being overwhelmed by afflictions. The way to do this is as the Venerable Moon said: "These three dharmas, such as giving, are mostly praised by the Sugatas for householders." As it is said, the first three for householders and the last three for renunciates should be mainly studied. That is, householders should mainly study giving, and discipline and patience should be mostly studied and entered into later. After renouncing, since one must rely on a pure life after renouncing, giving is necessary because one must abandon enjoyment, and the main discipline to be protected is abiding in the Pratimoksha vows, so it is discipline. Since one abides in the four practices of a mendicant, patience with harm is also accomplished. Therefore, abiding in the first three, one must strive with great effort to cultivate listening, thinking, and meditating, so the last three can be accomplished. This is in terms of the bodhisattvas. Now, to explain in a little more detail the stages of cultivating the ultimate bodhicitta, it is accomplished through the stages of the path of shamatha and vipashyana. As it is said, as Prince Shantideva said: "Having known that afflictions are completely destroyed by vipashyana endowed with shamatha." It is also said like that, and it is also taught in the Samdhinirmocana Sutra: "The yogi's shamatha and, having cultivated vipashyana, is liberated from the bondage of signs and, likewise, from the death of bad migrations." That is it. Thus, since afflictions are purified by shamatha and the obscurations to knowledge are purified by vipashyana, it is tiring to say much. In short, the way to cultivate shamatha is as the Great God of Peace said: "That which is to be sought first, shamatha, is clearly accomplished when there is no attachment to the world." As it is said, non-attachment to desirable qualities is a prerequisite. Therefore, as it is said: "Some greedy people are even cut off their bodies, some are impaled on bright treetops." And "If one shares fortune equally with children, one will surely fall into bad migrations, if unequal
Chinese
如果加以引导，依赖孩童又有何用？一瞬间的友谊会变质，顷刻间也会变成敌人。对喜欢的地方发怒，很难让每个人都满意。说了有益的话反而生气，我也从有益的事情中退避。如果不听那些话，会因愤怒而堕入恶道。如是说。与孩童交往，对于孩童，赞扬自己，诽谤他人，以及喜欢轮回的言谈等等，必定会产生不善。如此依赖自己和他人，最终只会因此而毁灭。如是说。因此，像这样，家是充满过患的，永远是罪恶之业的处所，充满娇媚争斗和喧嚣。如是说。此外，玛哈阿阇梨寂天菩萨说：对高者嫉妒，对等者竞争，对低者傲慢，赞扬则骄傲，说不中听的就生气，何时才能得到所作的利益？如是说。在森林里，野兽鸟类和树木，不会说不中听的话。与那些相处很安乐，何时才能与它们一起居住？此外，何时才能不回头看，变得没有贪恋呢？没有执着土地，在自然宽广的地方，自由自在地享用，没有贪恋，何时我才能安住？拥有钵等必需品，穿着对大家都无用的衣服，即使不隐藏这个身体，何时才能无畏地安住？如是说。简而言之，总是受到压制和伤害，唉，何时才能从中解脱？有智慧的人因此寻求寂静，抛弃充满过患的家，不被鬼怪吞噬。如是说。他前往没有损害的地方。如是说。就像那样，在空屋、树下、洞穴里，无论在哪里，只要想住多久就住多久，抛弃守护供养者的痛苦，无所依赖地自由自在地生活。自由自在地享用，没有贪恋，与任何事物都没有关联，知足常乐，无论是什么，即使是感官也很难做到。如是。如此思考后，无论瑜伽应该做得多还是少，听得多还是少，等等相关联。其中，专注于内在瑜伽的菩萨，寻求寂静，无论听得多还是少
English
If guided, what is the use of relying on children? A moment's friendship turns sour, and in an instant, it can become an enemy. Getting angry at a place of joy makes it difficult to please everyone. Speaking beneficial words provokes anger, and I also withdraw from beneficial actions. If you don't listen to those words, you will fall into evil realms due to anger. Thus it is said. Associating with children, for children, praising oneself, slandering others, and engaging in talks that delight in samsara, are sure to give rise to negativity. Thus, relying on oneself and others will only lead to destruction. Thus it is said. Therefore, like this, a home is full of faults, always a place of sinful deeds, full of coquetry, strife, and clamor. Thus it is said. Furthermore, Mahacharya Shantideva said: Jealousy towards those who are high, competition with equals, arrogance towards those who are low, pride when praised, anger when unpleasant things are said. When will one obtain the benefit of what has been done? Thus it is said. In the forest, wild animals, birds, and trees do not speak unpleasant words. It is pleasant to be with them. When will I dwell together with them? Furthermore, when will I not look back and become without attachment? Without clinging to land, in naturally vast places, freely enjoying without attachment, when will I abide? Possessing only necessary items such as a begging bowl, wearing clothes that are useless to everyone, even without hiding this body, when will I abide fearlessly? Thus it is said. In short, always oppressed and harmed, alas, when will I be liberated from this? The wise one therefore seeks solitude, abandoning the fault-filled home, not to be devoured by demons. Thus it is said. He goes to a place without harm. Thus it is said. Just like that, in empty houses, under trees, in caves, wherever and for as long as one wishes to stay, abandoning the suffering of protecting patrons, living freely without dependence. Freely enjoying without attachment, without any connection to anything, content and happy, whatever it may be, even the senses are difficult to control. Thus it is. Having thought in this way, whether yoga should be done much or little, whether one hears much or little, and so on are related. Among them, the bodhisattva who is devoted to inner yoga seeks solitude, whether he hears much or little.