Chinese
没有污垢，并且所有应该获得的特殊之处都已显现获得，因此也以获得初地之名而闻名。当自己的心充满嫉妒时，即使拥有圆满的财富和享受，也无法体验到一丝无法忍受他人兴盛的喜悦。在此，所有众生都幸福安乐，并且对于从根本上和传承上对法性的所有行持都感到特别的欢喜，因此自己的财富稳固，和平的意念相续不断，禅定也没有荆棘，从而体验到由此而生的特殊喜悦。嫉妒之处得以清净，获得成就事业的智慧之自在，化身的利生事业自然成就，即：喜悦使嫉妒之处得以清净，成就事业之智慧，化身，事业自然成就殊胜者。如是说。修成舍，自他敌友等同视。我慢尽除生起深寂之证悟。无有愚昧，证得法界智，现证自性身。舍达到究竟，对某些产生贪恋，对某些心生嗔怒，因此对一切众生无法平等对待。将怨敌、亲友、中立者执为三类，于利益之处平等对待。如此平等对待，则自诩高贵的我慢也会自然而然地平息。落入有实或无实的二边，无法使心性中道平衡，也会自然而然地生起于深邃、寂静、无戏论之界中舍的特殊证悟。如此生起，则愚昧的自性，痴暗之界得以清净，证得法界之智慧和自性身之理。舍，以大舍，我慢愚昧得以清净，平等性乃法界智慧之主，菩提金刚之身。这些是从莲花顶髻所说。现在赞叹四无量心的功德，圆满为自宗的见修行果 同时，并作结尾：如是四无量心的功德，如因果一般无有穷尽，无有欺骗。
English
Without defilement, and all the special qualities that should be attained are manifestly obtained, therefore it is also known by the name of obtaining the first ground. When one's own mind is filled with jealousy, even if one possesses perfect wealth and enjoyment, one cannot experience even a trace of joy that cannot bear the prosperity of others. Here, all sentient beings are happy and at ease, and one experiences special joy in all practices of the nature of Dharma, both fundamentally and through lineage, therefore one's own wealth is stable, and the stream of peaceful thought is continuous, so that there are no thorns in meditation, and one experiences the special joy that arises from it. The place of jealousy is purified, and one gains mastery over the wisdom that accomplishes deeds, and the activities and enlightened actions of the emanation body are naturally accomplished, namely: Joy purifies the place of jealousy, the wisdom that accomplishes deeds, the emanation body, the activities are naturally accomplished, the supreme one. Thus it is said. By perfecting equanimity, self and others, enemies and friends are seen as equal. Pride is eliminated and deep, peaceful realization arises. Without ignorance, one attains the wisdom of the Dharmadhatu, and manifests the Svabhavikakaya. When equanimity is perfected, one becomes attached to some and angry with others, and therefore one cannot treat all sentient beings equally. Holding enemies, friends, and neutrals as three categories, one treats them equally in the realm of benefit. By treating them equally in this way, the pride of exalting oneself will also naturally subside. Falling into the two extremes of existence or non-existence, one cannot balance the nature of the mind in the middle way, and a special realization of equanimity will naturally arise in the realm of profundity, peace, and non-proliferation. When this arises, the nature of ignorance, the realm of darkness, is purified, and one attains the wisdom of the Dharmadhatu and the principle of the Svabhavikakaya. Equanimity, with great equanimity, pride and ignorance are purified, equality is the master of the wisdom of the Dharmadhatu, the body of the Bodhi Vajra. These are spoken from the Lotus Crest. Now, praising the qualities of the four immeasurables, perfected as the cause and effect of one's own tradition, simultaneously, and concluding: The qualities of the four immeasurables are like cause and effect, endless and without deception.
Chinese
愿我习惯于寂静的善行。这是所有胜者独特的解脱之道，因果二者体性平等。如《吉祥鬘经》所说：“谁修习四无量，彼为一切善逝所知。功德无量遍一切，远远超越虚空道。”如此，大多数因乘都认为，生起二身的因或种子是二资粮。密咒中，认为所净之二障，以二资粮的自性，通过方便智慧甚深之力易于洗涤，成为顺缘，故在修持具有空性大悲心髓要义上，与显宗相合。特别是，末轮之义，界自性清净，功德本自具足，因此不认为道时有如功德显现般的新生之物。彼与密咒部中，一切有情皆安住于自性清净坛城之法性中二者，于基位一体，道亦二资粮与方便智慧体性一，果亦身与智慧无别，故往昔诸圣者之论述，作内外之区分。如《地上释》所说：“此四无量是趋向解脱之道，否则即是歧途。”如何歧途呢？ 外道和声闻的道不是这样的。如此，外道之道的见解与我等颠倒之见相应，因此是完全与智慧相离之道。如是，彼无有解脱。声闻不具大悲心，因此是与方便相离之道。因此，彼等将趋向于一边的寂灭。此处，无垢解脱菩萨之道，具足方便与智慧二者，是寂静自性。因此，彼等将趋向于不住涅槃。如此，以智慧之力不堕轮回，以方便之力不堕涅槃。如是《正法集》中
English
May I become accustomed to the virtuous conduct of pacifying disturbances. This is the unique path to liberation for all victors, where cause and effect are equal in essence. As stated in the "Auspicious Garland Sutra": "Whoever cultivates the four immeasurables, is known by all Sugatas. Immeasurable qualities pervade all, far surpassing the path of the sky." Thus, most causal vehicles consider the cause or seed for generating the two bodies to be the two accumulations. In mantra, it is believed that the two obscurations to be purified, with the nature of the two accumulations, are easily washed away by the profound power of skillful means and wisdom, becoming a conducive condition. Therefore, it aligns with the sutras in cultivating the essence of emptiness and compassion. In particular, the meaning of the final wheel, the essence is naturally pure, and the qualities are inherently complete. Therefore, it is not considered that there is anything newly arising, like the appearance of qualities at the time of the path. That and the mantra section, where all sentient beings abide in the nature of the naturally pure mandala, are one in the ground, and the path is also one in essence with the two accumulations and skillful means and wisdom. The result is also inseparable from the body and wisdom. Therefore, the explanations of the holy beings of the past make distinctions between inner and outer. As stated in the "Commentary on the Earth": "These four immeasurables are the path to liberation, otherwise it is a wrong path." How is it a wrong path? The paths of the non-Buddhists and Hearers are not like this. Thus, the view of the path of the non-Buddhists corresponds to the inverted view of self and so on, therefore it is a path completely devoid of wisdom. As such, there is no liberation for them. The Hearers do not possess great compassion, therefore it is a path devoid of skillful means. Therefore, they will tend towards one-sided extinction. Here, the path of the stainless liberation Bodhisattva, possessing both skillful means and wisdom, is of a peaceful nature. Therefore, they will tend towards non-abiding Nirvana. Thus, by the power of wisdom, one does not fall into samsara, and by the power of skillful means, one does not fall into Nirvana. As such, in the "Collection of True Dharma"
Tibetan
ད་པ་ལས། ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་མཐོང་བའི་བྱང་ཆུབ་སེམས་དཔའ་སེམས་ཅན་རྣམས་ལ་སྙིང་རྗེ་ཆེན་པོ་འཇུག་གོ །དེ་ཡང་འདི་སྙམ་དུ་བདག་གིས་ཆོས་ཐམས་ཅད་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་དུ་མཐོང་བའི་ཏིང་ངེ་འཛིན་གྱི་སྒོ་འདི་སེམས་ཅན་ཐམས་ཅད་ལ་བསྒྲུབ་བར་བྱའོ་སྙམ་དུ་སེམས་ཏེ། དེ་སྙིང་རྗེ་ཆེན་པོ་དེས་བསྐུལ་བས་ལྷག་པའི་ཚུལ་ཁྲིམས་དང་། ལྷག་པའི་སེམས་དང་། ལྷག་པའི་ཤེས་རབ་ཀྱི་བསམ་པ་ཡོངས་སུ་རྫོགས་པར་བྱས་ནས་བླ་ན་མེད་པ་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ཏུ་མངོན་པར་རྫོགས་པར་འཚང་རྒྱའོ། །ཞེས་གསུངས་སོ། །དེའི་ཕྱིར་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ནི་དོན་དམ་པ་མཐོང་ཡང་ཀུན་རྫོབ་མི་གཅོད་ལ། ཀུན་རྫོབ་མ་བཅད་པས་སྙིང་རྗེ་ཆེན་པོ་སྔོན་དུ་འགྲོ་བས་སེམས་ཅན་གྱི་དོན་བྱེད་པ་ལ་འཇུག་གོ །ཡོན་ཏན་རིན་པོ་ཆེའི་མཛོད་དགའ་བའི་ཆར་ཞེས་བྱ་བ་ལས། ཚད་མེད་བཞིའི་ཚོམས་ཏེ་རབ་བྱེད་བདུན་པའི་འགྲེལ་བའོ། ། ཚད་མེད་བཞིའི་ཚོམས་ཏེ་རབ་བྱེད་བདུན་པའི་འགྲེལ་པ།
Chinese
此后，如实见之菩萨对众生生起大悲。彼亦如是思惟，我当为一切众生成办如实见一切法之等持之门。彼由大悲所催，圆满增上戒律、增上心、增上慧之意乐，现证无上正等菩提。如是说。是故菩萨虽见胜义谛，然不舍世俗谛。不舍世俗谛故，以大悲为先导，而行利益众生之事。名为《功德宝藏欢喜雨》中，四无量之品，第七品之释也。 四无量之品，第七品之释。
English
Thereafter, Bodhisattvas who see things as they truly are develop great compassion for sentient beings. They think, "I shall accomplish this door of samadhi that sees all phenomena as they truly are for all sentient beings." Impelled by that great compassion, they perfect the intention of superior morality, superior mind, and superior wisdom, and manifestly awaken to unsurpassed, perfectly complete enlightenment. Thus it is said. Therefore, Bodhisattvas, although they see the ultimate truth, do not abandon the conventional truth. Because they do not abandon the conventional truth, they engage in benefiting sentient beings, with great compassion as their guide. From "The Treasury of Precious Qualities, The Rain of Joy," the chapter on the Four Immeasurables, the commentary on the seventh chapter. The chapter on the Four Immeasurables, the commentary on the seventh chapter.