English
Accomplishing the two bodies of form. The refuge of the result is without deception, it is the realm of the three doors of liberation without aspiration. The reality is the indivisible vajra, uncreated. Perfecting the accumulation of wisdom, attaining the two purities. Among the precepts of cause and effect, the first is, what need is there to speak for the sake of a noble reward? Even for the sake of life, one does not abandon the Three Jewels. Its essence is that after taking refuge in the lama, one abandons deceiving the holy and proclaiming infamy. Likewise, taking refuge in the Buddha, Dharma, and Sangha, the self, in sequence, does not prostrate to the gods of samsara. One does not harm others, nor associate with non-Buddhists. With faith, one reveres the supports of the Three Jewels, abandoning forgetfulness day and night, and takes refuge. The precept of the result, the capable one, the Dharmakaya, having awakened in the realm of separation, attainment, and abandonment, does not grasp at protector and protected, because it transcends expression, therefore the object of giving is also a nominal designation. The cessation of the cause is the characteristic of refuge, abandoning it by generating wrong views towards the object of going. If the precept is impaired, one falls into inferiority, therefore, like a scar, one should guard it diligently. The vicious jackals of karma seek opportunities with malice, in the evil vessel of dualistic minds confused about words and meanings, it is a sign of diminishing the unerring certainty. If one relies on pretas, one will decline in this very life. Here, the earth and sky, Mount Meru, whether they are or are not, places change, the sun and moon may fall. The deception of the Three Jewels is impossible, steadfast certainty is always meaningful. Even in dreams, one sees the Three Jewels, remembering mindfulness, endowed with all qualities. Remembering past lives, it is easy to traverse the bardo. Becoming a helper and friend to all sentient beings. In the joyous rain called the Treasury of Precious Qualities, the chapter on taking refuge, the sixth chapter. || Seventh Chapter In the pond of the Lesser Vehicle, the element of the mind of enlightenment, the mind of the Hearer and Solitary Realizer who have declined from their lineage, awakened by the power of the captain of emptiness and compassion, goes to the island of omniscience in the great ocean of the Great Vehicle. The nature of the five perfections, such as generosity, in the unrevealed mine of iron, completely deteriorated, with the alchemy of skillful means and wisdom, touching it in an instant, it becomes of great value. Why is it, with the skillful means of compassion and
Chinese
证悟空性的，智慧双运菩提心。 四无量之地的基石，生起欲乐与行入二者及学处。 慈爱的自性是欲求他乐，如慈母爱子一般。 汇聚身与受用一切善，学习饶益他人，容忍损害。 悲心的自性是对他人的痛苦，具有无法忍受的强烈心力。 见到六道众生皆被痛苦的因果，逼迫而流泪。 喜乐的自性是对他人的圆满，生起欢喜心，修持对一切众生的美好祝愿。 随各自能力获得而欢喜，并祈愿未来永不分离。 舍的自性是断除贪嗔，断除偏袒与宗派，扩展平等性。 对怨敌、亲友和中立者三种，平等地行饶益。 有相与无相以次第结合，欲界的慈爱、悭吝的悲心。 傲慢的喜乐、愚痴的舍心，非解脱道，是四梵住。 抛弃与此相近的有相之法，此处是与寂灭道相联的。 所缘境乃一切有情众生，观现而无自性的法性。 从这种观修方式的力量中，成为生起二菩提心的因。 因此被称为具有殊胜特点的四无量。观修方式可有次第，也可无决定。 专注在容易生起的所缘境上，然而，若修慈爱成为贪执之因。 则转为修持远离亲疏的舍心，若因此变得愚昧无记。 则转为修持悲心，以阻止痛苦的因果。若悲心力弱，变得偏颇。 则转为修持喜乐，以阻止产生卑劣之心。若喜乐使心散乱，成为散乱之境。 则将慈爱等次第颠倒，交替修持。如此修持，则异熟果将显现。 于欲界中，获得天人的身体和决定胜与增上生二者。 因体验到这些顺缘，便能远离违逆之品，获得安乐。 以自主力，享用悦意安乐之境。四者之行若具力。 则将获得二利的功德。
English
The Bodhicitta that unites wisdom with emptiness. The foundation of the four immeasurables, arising from the desire and entry, and the learning. The nature of loving-kindness is the wish for others' happiness, like a loving mother to her child. Accumulating body, possessions, and all virtues, learn to benefit others and endure harm. The nature of compassion is the unbearable, intense mental strength towards the suffering of others. Seeing all six realms of beings tormented by the cause and effect of suffering, shedding tears. The nature of joy is the delight in the perfections of others, cultivating joyful thoughts and wishing well for all beings. Rejoicing in what each has attained through their own power, and wishing never to be separated from it in the future. The nature of equanimity is the severance of attachment and aversion, cutting off partiality and sectarianism, expanding equality. Treating enemies, friends, and neutrals equally in benefiting them. Combining the aspects of with-form and without-form in order, the loving-kindness of the desire realm, the compassion of stinginess. The joy of arrogance, the equanimity of ignorance, not the path to liberation, but the four Brahma-viharas. Abandoning the aspects of with-form that are close to these, here is what is connected to the path of peace. The object of focus is all sentient beings, contemplating the nature of phenomena that appear but lack inherent existence. From the strength of this way of meditation, it becomes the cause for the arising of two Bodhicittas. Therefore, it is called the four immeasurables with special characteristics. The way of meditation can be sequential or without a fixed order. Focus on the object that is easy to arise, however, if meditating on loving-kindness becomes a cause for attachment. Then switch to meditating on equanimity that is free from near and far, if that becomes ignorant and neutral. Then switch to meditating on compassion, to prevent the cause and effect of suffering. If the strength of compassion is weak and becomes biased. Then switch to meditating on joy, to prevent the arising of inferiority. If joy makes the mind agitated and becomes a distracting object. Then reverse the order of loving-kindness, etc., and meditate alternately. By meditating in this way, the ripening result will become manifest. In the desire realm, one will obtain the bodies of gods and humans, and both definite goodness and higher rebirth. By experiencing such favorable conditions, one will be separated from unfavorable factors and attain happiness. With autonomy, one will enjoy desirable and pleasant realms. If the practice of the four becomes powerful. Then one will obtain the qualities of accomplishing the two benefits.
Chinese
诶！慈爱圆满故，视众如子珍。无有嗔恚且，悦意于他人。慈爱之体性，空性无自性。获镜智圆满，受用圆满身。悲悯圆满故，他众之痛苦，亦成我之担，无害利他心。离贪执空性，悲悯相联结。妙观察智成，法身之果位。喜乐圆满故，断除嫉妒根。富饶且稳固，寂乐恒不断。禅定之喜乐，无有对境想。成所作智获，化身胜妙身。舍心圆满故，自他敌友等。无有我慢且，生起深寂悟。无有愚昧且，法界性智及，自性身显现，终将得证悟。如是四无量，功德之体性。因果极广大，真实不欺诳。恶道他宗派，轮回之因由。空性与悲悯，相违不依止。 解脱无垢染，圣者菩萨道。寂灭烦恼之，善行当勤修。 《功德宝藏·喜雨》中，四无量品，即第七品。 第八品 何者为获利，供养中最胜？四无量之果，菩提心是也。愿行如车乘，善用幻化术。寂静之恶见，令其衰败矣。罪苦缚轮回，牢狱诸有情。若发菩提心，即获菩萨名。欢喜戴名冠，世间天人敬。业惑黑暗聚，重云密布间。如暴雷闪电，偶发之善业。如水边树木，果实损其根。于良善土地，耕耘于田地。如是善庄稼，丰收而圆满。菩提心树立，世间生存时。果实繁茂且，增至寂灭间。业惑与造作，痛苦之总集。轮回之大海，分别念浪涌。如是执持众，有情如家室。摧魔大勇士，即是大发心。于彼无自利，之心念生起。如饥渴所逼，需食需水饮。唯为利有情，而精
English
E! With the perfection of loving-kindness, cherish beings like children. Without hatred, pleasing to others. The essence of loving-kindness is emptiness, devoid of inherent existence. Attain the mirror-like wisdom, the enjoyment of the complete Sambhogakaya. With the perfection of compassion, even the suffering of others becomes my burden, a mind free from harm, benefiting others. Separated from attachment, emptiness is connected to compassion. Discriminating wisdom accomplishes the Dharmakaya. With the perfection of joy, cut off the root of jealousy. Wealth is stable, and peace never ceases. The joy of meditation is without objectification. Accomplishing wisdom, attain the supreme Nirmanakaya. With the perfection of equanimity, self, others, enemies, and friends are equal. Without arrogance, profound and peaceful realization arises. Without ignorance, the wisdom of the Dharmadhatu, and the Svabhavikakaya manifest, ultimately attaining enlightenment. Such are the qualities of the four immeasurables. Cause and effect are extremely vast, truly without deception. Evil paths, other doctrines, are the cause of samsara. Do not rely on emptiness that contradicts compassion. Liberation is stainless, the path of noble Bodhisattvas. Cultivate virtue that pacifies afflictions. From "The Treasury of Qualities, Rain of Joy," the chapter on the Four Immeasurables, is the seventh chapter. Eighth Chapter What is the supreme offering for the sake of gain? The mind of enlightenment, the result of the four immeasurables. Wishing and entering, like a chariot, skillfully using illusion. Subdue the evil view of peace. Those bound in the prison of sinful suffering. If they generate the mind of enlightenment, they will receive the name of Bodhisattva. Rejoicing in wearing the crown of fame, the world, including gods and humans, will respect them. From the midst of the dark clouds of karma and affliction. Like the occasional flash of lightning, a virtuous deed. Like trees by the water, fruits damage their roots. On good land, cultivating the field. Like a good harvest, abundant and complete. When the tree of the mind of enlightenment is established, in the world. Fruits are abundant, and increase until peace. The collection of karma, affliction, and action, all suffering. The ocean of samsara, with waves of conceptual thought. Holding beings like family. The great hero who destroys demons is the great mind of enlightenment. In him, there is no thought of self-interest. Like being compelled by hunger and thirst, needing food and water. Only for the benefit of sentient beings, with diligence.