English
Thus, one obtains the supreme fruit. As stated in the Ratnamala: Giving, discipline, patience, diligence, meditation, wisdom, compassion, etc. Giving is completely giving away one's own wealth, discipline is doing things that benefit others, patience is abandoning hatred, diligence is being delighted in virtuous deeds, meditation is having a focused mind without afflictions, wisdom is determining the truth, and loving-kindness is having compassion for all sentient beings, being a wise companion. Giving brings enjoyment, discipline brings happiness, patience brings radiance, diligence brings splendor, meditation brings peace, wisdom brings liberation, and loving-kindness accomplishes all endeavors. All seven of these, at once, through the perfections, attain an inconceivable realm of wisdom, becoming the protector of the world. Thus it is said. Therefore, the six perfections must be practiced with loving-kindness, that is, being embraced by the mind of enlightenment. The details will be explained later. The fruit of the four immeasurables is, the benefits of the four immeasurables are: Loving-kindness brings delight, compassion accomplishes benefit, joy brings fulfillment, and equanimity is without disturbance. In short, it is the excellent fruit of accumulating the two accumulations of merit and wisdom, temporarily attaining higher realms, and ultimately attaining definite goodness. This is the excellent path, the tradition of the Great Vehicle, the cause for accomplishing the perfect qualities of the Buddhas of the three times. Among these, loving-kindness makes all beings happy, compassion brings boundless benefit, joy brings complete wealth, and equanimity makes the mind workable. As stated in the sutra: Having a vast mind of loving-kindness, practicing it seven times, being certain, not being common with Hearers and Solitary Realizers, one obtains the love of gods and humans and beautiful appearances, etc. Furthermore, in the Ratnamala it says: Giving food to three hundred Brahmins, three times a day, does not equal the merit of a moment of loving-kindness. It makes gods and humans become loving, and also protects them, brings inner peace, obtains much happiness, cannot be harmed by poison and weapons, obtains benefits without effort, and is reborn in the Brahma world. Even if one does not attain liberation, one obtains the eight qualities of loving-kindness. If one can cause sentient beings to generate the mind of enlightenment and make it stable,
Chinese
如山王般稳固的，菩提心恒常获得。以信心不转为无暇，以戒律众生走向善良。习惯于空性，对一切法无执着，对一切善行谨慎获得。无动摇则获得正念，思维分辨则获得智慧，恭敬则具足意义领悟，守护正法成为智者。听闻正法与布施，无遮蔽地行持，与诸佛交往，愿望迅速得以实现。无执着则成就意义，无悭吝则受用增长，无我慢则成为首领，对法忍耐则获得陀罗尼。布施五种心要，以及布施无畏于恐惧者，一切魔众无法侵扰，获得大力之最胜。供养佛塔灯鬘，以及在黑暗中供奉灯和酥油灯，将获得天眼。以供养佛塔、供品、音乐，以及献上铃铛等，以及盛大地献上鼓和海螺，将获得天耳。不谈论他人的过失，不提说肢体残缺者，心念随顺守护，将获得知晓他人心念。布施鞋子和坐垫，以及尊敬弱小者，以及以车乘尊敬上师，智者将获得神通。为了正法之故，同样地，忆念经文意义，以及无染的正法布施，将获得忆念前世。如实了知诸法无自性，如实了知，将获得六神通和一切烦恼，烦恼尽之最胜。为了救度一切众生，了知如是性，具足平等，以慈悲滋润修习，将成为具足殊胜相的胜者。以各种清净的愿望，佛土将得以清净。供养能仁宝物，无量光芒将遍照。因此如是了知业果，相应地为了利益，恒常利益众生，那正是利益您自己啊！如是说。那些方法才是通往佛地的殊胜方法，本生经中说，无论谁行持
English
Like the steadfast King of Mountains, may the Bodhicitta be constantly attained. With faith, one does not turn to unfavorable circumstances, with discipline, beings go to goodness. By being accustomed to emptiness, one is without attachment to all dharmas, and attains diligence in all virtues. By being unwavering, one attains mindfulness, by discerning with the mind, one attains wisdom, by being respectful, one is endowed with understanding of meaning. By upholding the Dharma, one becomes wise. By listening to the Dharma and giving, by doing so without obscuration, association with the Buddhas will quickly lead to the fulfillment of desires. By non-attachment, meaning is accomplished, by non-stinginess, enjoyment increases, by non-pride, one becomes a leader, by patience in the Dharma, one obtains dharani. By giving the five essentials, and by giving fearlessness to the fearful, all demons cannot harm, and one will attain the supreme of great strength. By offering garlands of lamps to stupas, and lamps in the darkness, and by giving butter lamps, one will obtain the divine eye. By offering stupas, offerings, music, and by offering bells, and by grandly offering drums and conches, one will obtain the divine ear. Not speaking of others' faults, not mentioning those with impaired limbs, by guarding the mind accordingly, one will gain knowledge of others' minds. By giving shoes and cushions, and by honoring the weak, and by honoring the lama with vehicles, the wise will attain miraculous powers. For the sake of the Dharma, and likewise, remembering the meaning of the scriptures, and by pure Dharma giving, one will obtain the remembrance of past lives. By fully knowing that things are without inherent existence, by truly knowing as they are, one will obtain the six superknowledges and all defilements, the supreme of the exhaustion of defilements. In order to liberate all sentient beings, knowing suchness, possessing equality, by meditating with compassion, one will become a victor endowed with excellent qualities. By various pure aspirations, the Buddha-field will be purified. By offering precious things to the Mighty Sage, infinite light will shine forth. Therefore, knowing the results of actions accordingly, for the sake of benefit, always benefit beings, that is indeed benefiting yourself! Thus it is said. Those methods alone are the supreme means of going to the state of Buddhahood, as it is said in the Jataka tales, whoever practices
Chinese
母（藏文：མས་，梵文天城体：मातृ，梵文罗马拟音：mātṛ，汉语字面意思：母亲）智慧之聚妙果成，解脱胜妙之大门，除此之外再无他法，祈愿善法如净云降甘霖！如是说。二谛之果即是，如是轮回寂灭之诸行，依于心而心性本光明，如虚空般无作者离戏论，二谛之义缘起性空。如是所说之诸业，皆依于心，若细察则自性本空明，以世俗谛与胜义谛而善分，缘起性空自性清净，如圣者三摩地王经所说：尔时无罪具十力，胜者宣说此胜三摩地，有情众生如梦幻，于此无生亦无死，众生之名与命亦不可得，此等诸法如水泡，如幻如空中电，如水中月如阳焰。有人于此世间死，转生至他方世界，然所作业永不虚耗，轮回中亦成熟黑白之果。非为恒常亦不断灭，无有积业亦无住处，彼亦作已不触及，他人所作亦无感受，无有迁转亦无复来，一切非有亦非无。于此无有见处入处清净处，有情之行寂灭无有入处，三有如梦无有实义，迅速坏灭无常如幻。无有来处亦无从此而去，诸蕴恒常空性无相。善逝行境胜者之功德，无生寂灭无相之境。力与色等以及功德力，此乃佛陀众中之胜者，清净之法殊胜功德之积聚，功德智慧陀罗尼与胜力，以及神变种种变化之殊胜，为得五种殊胜之神通。如是说。善恶各自之果报即是，虽无而显现如梦幻般的业之譬喻。
English
May the mother (Tibetan: མས་，Sanskrit Devanagari: मातृ，Sanskrit Romanization: mātṛ，Literal Chinese meaning: mother) wisdom's accumulation bring forth excellent results! It is the great gateway to supreme liberation. Since there is never anything else besides it, may virtue and Dharma appear like cool rain from pure clouds! Thus it is said. The result of the two truths is such that all actions in samsara and nirvana rely on the mind, and the mind itself is clear and luminous. Like the sky, it is without an agent, free from elaboration. The meaning of the two truths is interdependent origination. All the actions spoken of depend on the mind. If examined, their essence is emptiness and luminosity. Well-divided by conventional and ultimate truths, interdependent origination is naturally pure. As it is said in the Noble King of Samadhi Sutra: At that time, the Victorious One, free from sin and possessing the ten powers, will explain this supreme samadhi. The beings of existence are like a dream. In this, there is no birth and no death. The names and lives of sentient beings cannot be found. These dharmas are like bubbles and plantains, like illusions, like lightning in the sky, like the moon in water, and like mirages. Some people die in this world and transmigrate to other worlds, but the actions they have done are never wasted. In samsara, the fruits of black and white ripen. It is not permanent, nor is it annihilated. There is no accumulation of karma, nor is there a place to stay. Even if it is done, it cannot be touched. What is done by others is not felt. There is no migration, nor is there a return. Everything is neither existent nor nonexistent. In this, there is no place to see, no place to enter, and no place to purify. The conduct of sentient beings is peaceful, and there is no place to enter. The three realms are like dreams, without essence. They quickly perish and are impermanent like illusions. There is no coming and no going from here. The aggregates are always empty and without characteristics. The field of activity of the Sugata is the quality of the Victorious One, a state of no birth, peace, and no characteristics. Power, forms, and the power of qualities, this is the best of the Buddhas. The supreme white Dharma is the accumulation of qualities, qualities, wisdom, dharani, and supreme power, as well as the supreme of miraculous powers and various transformations, for the sake of obtaining the five supreme kinds of clairvoyance. Thus it is said. The respective results of virtue and evil are like the example of actions that appear as if they do not exist, like a dream.
Chinese
解释说： 从一开始就显现出本无清净的现象，业如造作一切的画师，如影随形般恒常跟随，如同身体的苦乐无法转移，自性难以逆转如江河奔流，高低堕落如同众生的主宰，极其广阔如虚空的界限，黑白不变如白睡莲和青莲。这些业和烦恼虽然没有自性，但显现不会停止，因此它们依赖于根本的无明，由外境所生，与三毒相关联。《念住经》中说：业的基础是无明，如果有了智慧，就不会受业的支配。譬如画师，能画出各种各样的东西。外缘是对境生心，像猴子一样，有很多事情要做。又像鱼一样，生活在轮回的海洋中。又像户主一样，积累各种习气。又像幻术一样，明明没有却显现出来。又像影子一样，总是跟随。又像苦乐一样，不会改变。又像河流一样，难以逆转。又像国王一样，主宰苦乐。又像天空一样，广阔无边。又像青莲和白睡莲一样，不会从一种变成另一种。等等。甚深缘起的果实是： 这样的业，如果加以分析，实际上没有任何实体，但却像梦一样，产生各种各样的苦乐。由分别念产生的业，没有实体和相状。因果不虚，是甚深的缘起。非有非无，没有二元自性。如何造作，就如何成熟。这是如实照见一切的境界。全知者对此作了很好的阐述。像这样，无论在内在还是外在的界限中，通过思考和分析来寻找，也找不到业和烦恼。《入行论》中说：烦恼不住于对境，不住于根等，不住于中间，不住于其他地方，那么这些烦恼住在哪里，危害一切众生？这就像幻术一样，因此要消除内心的恐惧，为了了解这一点，要精进修持。就像这样，意义
English
Explanation: From the beginning, phenomena appear without being inherently pure. Karma is like a painter who creates everything. It constantly follows like a shadow of the body. Like the body's pleasure and pain, it cannot be transferred. Its nature is difficult to reverse, like a flowing river. It is like the master of all beings, causing elevation and downfall. It is extremely vast, like the expanse of the sky. Like white lotuses and blue lotuses, it does not change from white to black. These karmas and afflictions, although without inherent existence, do not cease to appear. Therefore, they rely on the root of ignorance, arise from external objects, and are associated with the three poisons. As stated in the *Satipaṭṭhāna Sūtra*: "The basis of karma is ignorance; if there is wisdom, one will not be controlled by karma." The example is like a painter, who can create various things. The condition is the mind directed towards objects, like a monkey, there are many things to do. It is like a fish, dwelling in the ocean of existence. It is like a householder, accumulating various habitual tendencies. It is like an illusion, appearing even though it does not exist. It is like a shadow, always following. It is like pleasure and pain, unchanging. It is like a river, difficult to reverse. It is like a king, ruling over pleasure and pain. It is like the sky, vast and boundless. It is like a collection of blue and white lotuses, not changing from one to the other, and so on. The fruit of profound dependent origination is: Such karmas, when analyzed, have no essence whatsoever, yet like a dream, they produce various kinds of pleasure and pain. Karmas conceived by the mind have no substance or characteristics. Cause and effect are infallible; it is profound dependent origination itself. It is neither existent nor nonexistent, without dualistic nature. As one acts, so it ripens. This is the realm of seeing things as they are. The all-knowing one has well explained this. Thus, even when searching and examining within and without, these karmas and afflictions cannot be found. As stated in the *Bodhicaryāvatāra*: "Afflictions do not reside in objects, nor in the senses, nor in between, nor elsewhere. Where do these afflictions reside, which harm all beings? This is like an illusion; therefore, abandon fear in your heart, and cultivate diligence to understand this." Like this, the meaning