English
The venerable one does not expire. Even the merit of a single pore, 208, cannot be exhausted by speaking of it all, reaching the sky. It is like a bird's path that reaches its end and returns. Here, in the cycle of samsara, again and again, 209, those sinful ones who have accumulated bad karma, seeing the wheel-turning king and the powerful one, etc., thinking what other refuge can deceive them? With the three—fear, faith, and compassion— 210, the great being who has the mind for the benefit of others, goes for refuge by remembering the Three Jewels. Just as the sky cannot be measured, relying on the Three Jewels, the black and white karmic results, the end cannot be estimated; having gone for refuge, if the form is transformed, 211, even the vessel of the sky cannot contain it. Having entered the Buddhist fold, relying on all the vows, exhausting sins and obscurations, abandoning the harmful side, not separating from the Three Jewels, the protector from the bad migrations, 212, one comes to the Dharma of seeing, which is perfectly endowed. Completing the accumulation of merit, one accomplishes the two form bodies. 213, The refuge of the fruit, which is not deceptive, is the three doors of liberation, the realm without aspiration. It is the uncreated vajra nature. Completing the accumulation of wisdom, one obtains the two purities. Of the two instructions, cause and effect, the first is, 214, for the sake of the mandala offering, what need is there to say more? Even for the sake of life, one does not abandon the Three Jewels. Having gone for refuge to the lama who is its essence, one abandons deceiving the holy ones and proclaiming bad names. 215, Likewise, having gone for refuge to the Buddha, Dharma, and Sangha, in sequence, one's own self does not prostrate to the gods of samsara. One does not harm others, and does not associate with non-Buddhists. 216, One serves the supports of the Three Jewels with faith, abandoning forgetting day and night, and goes for refuge. 217, The instruction of the fruit is the Dharma body of the Able One, having awakened in the realm of separation, attainment, and abandonment, one does not grasp at the savior and the saved, beyond mere words, 217, having transcended, the object of abandonment is also a superimposed imputation. 218, The limit of the abandonment of the cause is the characteristic of refuge, one abandons it by generating wrong views towards the object of going. If the instruction declines, because one will fall to inferiority, one should guard it carefully, like protecting a wound. Those perverse karmic actions that seek opportunities with malice, in the two minds where words and meanings are confused, become a bad vessel.
Chinese
书写无误解的标志。219. 如果依赖饿鬼，今生就会衰败。 ༈ 从此以后，天空、须弥山等，是或不是，处所变迁，日月陨落都有可能。三宝的欺骗是不可能发生的。220. 坚定的信念永远是有意义的。 ༈ 即使在梦中也能见到本尊，保持正念，一切功德都会增长。容易忆起前世，容易度过中阴。221. 成为一切有情众生的臂膀和亲友。 ༈ 在名为《功德宝藏，喜悦之雨》中，皈依之品，第六品完。 四无量心之品，第七品。 小乘水池中，菩提心之界，从种姓中退失的声闻缘觉之士的心，被空性和慈悲的船夫以威力唤醒之后，222. 前往大乘大海，一切智的岛屿。 ༈ 布施等五种波罗蜜多的自性，没有在经文中开示，在铁矿中，完全退失，以方便智慧如炼金术般，223. 一旦接触，立刻变得价值连城。 ༈ 因此，慈悲的方便和空性的智慧，双运的菩提心，四无量心的地基建造者，224. 从愿菩提心和行菩提心二者以及学处中产生。 ༈ 慈爱的自性是希望他人快乐。如同慈爱的母亲对待孩子一样，积聚身体、受用和一切善根，225. 学习利益他人，忍受损害。 ༈ 慈悲的自性是对他人的痛苦，无法忍受的强烈心力，以及，将六道一切痛苦的因果，226. 紧紧抓住，见到后流下眼泪。 ༈ 喜悦的自性是对他人圆满，投入欢喜的心，对一切众生修习善愿。各自以自己的能力获得而感到高兴，227. 并且发愿将来不与此分离。 ༈ 舍的自性是分离贪嗔，断除偏袒和宗派，扩展平等性，228. 对待敌人、亲人和中等三种概念，平等地对待利益的对象。 ༈ 以有相和无相的方式，用精华调和。 ༈ 贪爱的慈爱、吝啬的慈悲，以及，傲慢的喜悦、愚痴的舍，229. 不是解脱之道，是四梵住的，偏颇和接近有相。
English
The sign of writing down the certainty without error. 219. If you rely on pretas, this very life will decline. ༈ From here on, the sky, Mount Meru, etc., whether they are or are not, places change, and the sun and moon may fall. The deception of the Three Jewels is impossible. 220. Stable conviction is always meaningful. ༈ Even in dreams, seeing the deity, being mindful, all qualities will increase. It will be easy to remember past lives and easy to traverse the bardo. 221. Become the arms and friends of all sentient beings. ༈ From the "Treasury of Qualities, Rain of Joy," the chapter on taking refuge, the sixth chapter is complete. The chapter on the Four Immeasurables, the seventh chapter. In the pond of the Lesser Vehicle, the element of bodhicitta, the mind of the Shravaka-Pratyekabuddha who has declined from the lineage, awakened by the power of the boatman of emptiness and compassion, 222. Goes to the Great Vehicle ocean, the island of omniscience. ༈ The nature of the five perfections, such as generosity, not shown in the scriptures, in the iron ore, completely deteriorated, with skillful means and wisdom like the alchemical elixir, 223. Once touched, immediately becomes priceless. ༈ Therefore, the union of compassionate means and the wisdom of emptiness, the bodhicitta, the ground-maker of the four immeasurables, 224. Arises from the two, aspiration and application, and from learning the precepts. ༈ The nature of loving-kindness is the wish for others' happiness. Just as a loving mother treats her child, accumulating body, resources, and all virtues, 225. Learn to benefit others and endure harm. ༈ The nature of compassion is the strong mental strength that cannot bear the suffering of others, and, grasping tightly the cause and effect of all the sufferings of the six realms, 226. Seeing it brings tears. ༈ The nature of joy is to rejoice in the perfections of others, engaging the mind in joy, cultivating good wishes for all. Rejoicing in what each has obtained by their own power, 227. And wishing not to be separated from it in the future. ༈ The nature of equanimity is to separate attachment and aversion, cutting off bias and sectarianism, expanding equality, 228. Treating enemies, friends, and neutrals equally in the object of benefit. ༈ Mixing with essence in the form of with-signs and without-signs. ༈ Desiring loving-kindness, miserly compassion, and, arrogant joy, ignorant equanimity, 229. Are not the path to liberation, they are the partial and close to the four Brahma-viharas, with-signs.
Chinese
完全舍弃。 在此与寂静之道相关联， 所缘境乃一切有情众生，230 显现而无自性的法性之， 相状的修法转为力量后， 成为生起二菩提心的因， 故称为具有殊胜特性的四无量。232 修法可有次第，亦可无有定准， 随易生起之所缘境而安住。 然若修习慈心而成为贪执之因， 则应修习远离亲疏之舍心。 232 若彼愚昧而成为无记， 则应转为悲心，以止息痛苦之因果。 若悲心力弱而有所偏颇， 则应转为喜心，以止息低劣之心生起。233 若因喜心而心生掉举，所缘境转变， 则应将慈心等次第颠倒，交替修习。 如是修习，则异熟果报显现增上， 于欲界中获得天人之身及决定胜二者。234 以串习顺同之因， 而能远离相违之品，获得安乐。 以自在力受用悦意安乐之境。 若四种行持转为力量，235 则将获得二利圆满之功德， 精通慈心者，视众生如子般珍爱， 无有嗔恨，且令他人心生欢喜， 慈心之体性为空性而无自性。236 获得如镜智慧之圆满受用。 精通悲心者，亦将他众之痛苦， 视为己任，生起远离损害之心， 远离贪欲，空性与悲心相联结。237 成就妙观察智与法身。 精通喜心者，断除嫉妒之根本， 财富稳固，寂静安乐相续不断， 禅定之喜与无所缘，238 获得成所作智与殊胜化身。 精通舍心者，平等对待自他、敌友， 无有我慢，生起甚深寂灭之证悟， 无有愚昧，证得法界智，239 现证自性身。 如是四无量之功德， 其因果极其广大而无有欺惑， 乃是恶业及其他宗派轮回之因，240 不依止空性与悲心相违背之法， 乃是清净解脱之圣子妙道， 于寂灭烦恼之善法中通达。
English
Completely abandon. Here, in connection with the path of peace, The object of focus is all sentient beings, 230 The nature of phenomena, appearing but without inherent existence, From the cultivation of aspects becoming powerful, It becomes the cause for the arising of two Bodhicitta minds, Therefore, it is considered the four immeasurables with special qualities. 232 The method of cultivation can be sequential or without fixed order, Settle on whichever object of focus arises easily. However, if cultivating loving-kindness becomes a basis for attachment, Then be delighted to cultivate equanimity, free from near and far. 232 If that itself becomes obscured and non-committal, Then by shifting to compassion, the cause and effect of suffering are stopped. If compassion is weak and biased, Then by shifting to joy, the arising of inferior thoughts is stopped. 233 If joy causes mental agitation, the object of focus changes, Then the order of loving-kindness etc. should be reversed and cultivated alternately. By cultivating in this way, the ripening results become manifestly superior, In the desire realm, both the bodies of gods and humans and definitive goodness. 234 By experiencing such causes that are in accordance, One becomes separated from opposing factors and attains happiness. With power, one enjoys desirable and joyful realms. If the four actions become powerful, 235 The qualities of achieving the benefit of both will be attained, By mastering loving-kindness, one cherishes beings like children, Without hatred and pleasing to others, The essence of loving-kindness is emptiness and without inherent existence. 236 One attains the perfect enjoyment of mirror-like wisdom. By mastering compassion, one also takes on the suffering of others, As one's own burden, a mind free from harm, Free from desire, emptiness is connected to compassion. 237 Accomplishing discriminating wisdom and the Dharmakaya. By mastering joy, the root of jealousy is severed, Wealth is stable, and peace and happiness are continuous, The joy of meditation is without object, 238 One attains accomplishing activity wisdom and the supreme Nirmanakaya. By mastering equanimity, self, other, enemy, and friend are equal, Without arrogance, profound and peaceful realization arises, Without ignorance, attaining the wisdom of the Dharmadhatu, 239 Manifesting the Svabhavikakaya. Such are the qualities of the four immeasurables, Their cause and effect are extremely vast and without deception, It is the cause of negative karma and other philosophical systems of existence, 240 Without relying on emptiness and compassion as contradictory, It is the stainless path of liberation, the noble path of the Bodhisattvas, Understanding the virtue of pacifying afflictions.