English
Etc. The classifications of the Vajrayana are immeasurable, and its wisdom is firmly established in the continuum. The nature of the Sangha is both awareness and liberation, the Shravakas and Pratyekabuddhas who have entered the path, the four pairs of individuals, or the eight noble sons who abide on the bhumis, the qualities of their own grounds cannot be fully expressed. The nature of the path and protection is the sacred Dharma, the Dharma arises from the teacher, and for the sake of accomplishing it, the companion or the basis of study is the Sangha, therefore, the Three Jewels are established as the objects of refuge. Among them, the refuge of cause and effect, other than the two vows, the cause of wanting to accomplish other times, the self-mind that is now accomplished is the refuge of the fruit, which is the characteristic of the Vajrayana. The object of the cause is the Three Jewels, and in the mantras, its nature is gathered in the Lama. The small person goes to higher realms because of fear of the lower realms, the middle two seek liberation because of fear of existence, temporarily as long as they live, and ultimately until they obtain the fruit of Shravakas and Pratyekabuddhas. The great person fears the peace of abandoning others, and in order to save the great beings who breathe in samsara, they go until enlightenment, which is also their own mind, abandoning separation, attainment, and delusion is the refuge of the fruit. At the time of the path, the Buddhas have compassion for the beings, and their realms have compassion, and there is no passing of time. Even the qualities of one pore cannot be fully expressed, like a garuda soaring in the sky. The bird path school does not exhaust and returns similarly. This is again and again in the wheel of samsara, passing on to those sinners who have accumulated bad karma, the wheel-turning king and the powerful ones, etc., seeing that any other refuge is deceiving, with the mind of a great person who thinks of others with fear, faith, and compassion, they take refuge by remembering the Three Jewels. Just as the sky cannot be measured, relying on the Three Jewels, the limits of black and white karmic results cannot be estimated, and after taking refuge, the image transforms, and it cannot be contained by the vessel of the sky. Entering the ranks of Buddhists, all vows rely on, exhausting sins and obscurations, abandoning the aspects of harm, protecting the cliff of bad destinies, not separating from the Three Jewels, fully endowed comes to the visible Dharma, completing the accumulation of merit, the two bodies of the form.
Chinese
成就。 果位的皈依是不欺骗的， 是解脱三门，无愿的法界。 是本性金刚，非造作。 获得圆满智慧资粮，具足二净。 学处，因果二者，首先是： 为了辖区赏赐，何须多说？ 为了生命也不舍弃三宝。 它的自性，皈依上师后， 舍弃欺骗圣者和宣扬恶名。 同样，对佛、法、僧， 皈依后，次第地自己： 不向轮回中的神灵顶礼， 不害他人，不与外道交往， 以信心侍奉三宝所依， 舍弃昼夜忘失，而皈依。 果位的学处，能仁法身， 在离、得、舍的法界中证悟， 不执著救护者和被救护者，从名言中， 超脱，因此布施之物也是假立的胜义。 因位的舍弃，是皈依的特征， 对所去之处生起邪见而舍弃。 学处衰败，会堕入下劣， 如护伤口般严谨守护。 业的豺狼，以恶毒寻找机会， 在词义错乱的二心中，成为恶器。 无欺的定解是减少的征兆， 依赖鬼神，今生就会衰败。 此处的地、空、须弥山等， 上下位置变动，日月陨落也是可能的。 三宝是不可能欺骗的， 坚定此定解，一切时都有意义。 即使在梦中也见到三宝， 保持正念，具足一切功德。 容易忆起前世，度过中阴， 成为一切有情众生的臂膀和亲友。 名为《功德宝藏欢喜雨》中，皈依之品，第六品完毕。 小乘水池中，菩提心之界， 种姓道衰败的声闻缘觉之辈的心， 以空性大悲的商主威力唤醒后， 前往大乘大海，一切智者之洲。 布施等五种波罗蜜多， 自性未在经典中开示的铁矿中， 完全衰败，如以方便智慧的炼金术， 接触瞬间，便成为巨大价值。
English
Accomplishment. The refuge of the fruit is not deceptive, It is the realm of liberation's three doors, without aspiration. It is the nature of Vajra, uncreated. Attain the complete accumulation of wisdom, possessing two purities. The precepts, of cause and effect, the first is: For the sake of dominion's rewards, what need is there to speak? Even for life, one does not abandon the Three Jewels. Its essence, having gone for refuge to the Lama, Abandon deceiving the holy ones and spreading infamy. Likewise, to the Buddha, Dharma, and Sangha, Having gone for refuge, gradually oneself: Do not prostrate to the gods of samsara, Do not harm others, do not associate with non-Buddhists, With faith, attend to the supports of the Three Jewels, Abandon forgetting day and night, and go for refuge. The precepts of the fruit, the capable Dharma body, Having awakened in the realm of separation, attainment, and abandonment, Not grasping at protector and protected, from conventional terms, Transcendence, therefore the object of giving is also a fabricated supreme. The limit of abandonment of the cause, is the characteristic of refuge, Abandoning due to arising wrong views towards the object of going. If the precepts decline, one will fall into inferiority, Like protecting a wound, guard diligently. The jackals of karma, seeking opportunities with malice, In the dualistic mind of confused words and meanings, become a bad vessel. The unwavering conviction of non-deception is a sign of diminishing, Relying on spirits, in this life one will decline. Here, the earth, sky, Mount Meru, etc., Up and down positions change, the sun and moon falling is possible. The Three Jewels are impossible to deceive, Firmly establishing this conviction is always meaningful. Even in dreams, seeing the Three Jewels, Maintaining mindfulness, possessing all qualities. Easily remembering past lives, crossing the bardo, Becoming the arms and friends of all sentient beings. From the treasury of qualities, called "Joyful Rain," the chapter on going for refuge, the sixth chapter is complete. In the pond of the Lesser Vehicle, the element of Bodhicitta, The minds of Hearers and Solitary Realizers whose lineage path has declined, Awakened by the power of the captain of emptiness and compassion, Go to the great ocean of the Great Vehicle, the continent of omniscience. The five perfections, such as giving, Whose essence is not shown in the scriptures, in the iron ore, Completely deteriorated, like the alchemical elixir of skillful means and wisdom, Upon contact, it instantly becomes of great value.
Chinese
心。 修习四无量心的修行者， 从发愿和进入（状态）以及学习中产生教诲。 慈爱的自性是希望他人安乐。 如同慈爱的母亲对待孩子一样， 汇集身体、受用和一切善根， 学习利益他人，忍受损害。 悲心的自性是对他人的痛苦， 具有无法忍受的强烈心力， 看到六道众生被痛苦的因果所束缚，而流下眼泪。 喜悦的自性是对他人的圆满， 生起欢喜之心，修习对一切众生的良好祝愿。 随各自的能力获得而感到高兴， 并祈愿将来不与此分离。 舍的自性是远离慈爱和嗔恨， 断除偏袒和宗派，扩展平等性， 对怨敌、亲友和中等三种概念， 平等地对待所有需要帮助的对象。 有相和无相的形态用智慧结合。 欲界的慈爱、悭吝的悲心， 傲慢的喜悦、愚痴的舍， 不是解脱之道，而是梵天的四种住处。 抛弃偏袒和亲疏的有相之相， 这与寂静之道相关联。 所缘的对境是所有众生， 显现而无自性的法性。 从形态的修习方式转变为力量， 成为生起两种菩提心的原因， 因此被称为具有特点的四无量心。 修习的方式有次第和无决定。 专注在容易生起的所缘对境上。 然而，如果修习慈爱成为贪执的所依， 则转为修习远离亲疏的舍。 如果它变得昏昧而无记， 则转为修习悲心，从而阻止痛苦的因果。 如果悲心的力量薄弱而产生宗派偏见， 则转为修习喜悦，从而阻止产生卑劣之心。 如果喜悦使心散乱，成为散乱的对境， 则将慈爱等前后顺序颠倒过来，交替修习。 如此修习，异熟果将显现。 在欲界中获得天人的身体和决定胜两种果报。 通过体验这样的顺缘， 远离违逆之品，获得安乐。 凭借（四无量心的）力量，在悦意的安乐之境中享用。 四种行为转变为力量， 将获得两种利益的功德， 精通慈爱，像对待孩子一样慈爱众生。 嗔恨
English
mind. The practitioner who cultivates the four immeasurables, From aspiration and entering (the state) and learning, teachings arise. The nature of loving-kindness is wishing others well-being. Just as a loving mother treats her child, Accumulating body, possessions, and all virtues, Learn to benefit others and endure harm. The nature of compassion is towards the suffering of others, Having the powerful mental strength of being unable to bear it, Seeing all six realms bound by the cause and effect of suffering, shedding tears. The nature of joy is towards the perfections of others, Generating a joyful mind, cultivate good wishes for all. Rejoicing in what is obtained through their own abilities, And wishing not to be separated from it in the future. The nature of equanimity is the separation from love and hatred, Cutting off partiality and sectarianism, expanding equality, Towards the three concepts of enemies, friends, and neutrals, Equally treat all those in need of help. The forms of with-object and without-object are combined with wisdom. Loving-kindness of the desire realm, compassion of stinginess, Joy of arrogance, equanimity of ignorance, Are not the path to liberation, but the four abodes of Brahma. Abandoning the forms of with-object that are partial and close, This is related to the path of peace. The object of focus is all sentient beings, The nature of phenomena that appear but are without inherent existence. From the way of meditating on forms transforming into strength, It becomes the cause for generating the two bodhicittas, Therefore, it is called the four immeasurables with characteristics. The way of meditating has order and is without certainty. Focus on the object that is easy to arise. However, if meditating on loving-kindness becomes the basis of attachment, Then switch to meditating on equanimity that is free from near and far. If it becomes dull and non-committal, Then switch to meditating on compassion, thereby preventing the cause and effect of suffering. If the strength of compassion is weak and creates sectarian bias, Then switch to meditating on joy, thereby preventing the arising of an inferior mind. If joy makes the mind agitated and becomes an object of distraction, Then reverse the order of loving-kindness, etc., and meditate alternately. By meditating in this way, the ripening result will manifest. In the desire realm, obtain the bodies of gods and humans and the two definite goods. By experiencing such favorable conditions, Separate from unfavorable factors and obtain happiness. By the power (of the four immeasurables), enjoy in the realm of pleasing happiness. The four actions transform into strength, Will obtain the qualities of the two benefits, Mastering loving-kindness, cherish beings like children. Hatred
Chinese
我既无有，又令他悦意，慈爱的体性空性且无自性。获得如镜智慧和圆满受用。精通于悲悯，他人的痛苦也，变成我之负担，是无害之心。离贪且空性与悲悯相连。妙观察智成就法身。精通于喜乐，断除嫉妒之根。财富稳固且寂静安乐永不间断。禅定喜乐与无缘，获得成所作智和殊胜化身。精通于舍，自他敌友平等。无有我慢且生起四食之觉悟。无有愚痴且法界智，现证自性身。如是四无量之功德，因果真实且无欺。恶道其他宗派是轮回之因。不依止空性与悲悯相违背，解脱无垢乃圣者之正道。于寂静之善行中勤修。名为《功德宝藏喜雨》中，四无量之品，即第七品。为了获得任何利益，都是供养之最胜。以四无量心所获得的菩提心。以愿行二车之幻术引导，使寂静之恶见衰退。被罪恶痛苦束缚于轮回牢狱中的众生，仅仅生起菩提心，就欢喜获得圣子之名号，甚至轻视包括天人在内的世间。从业和烦恼黑暗浓厚的乌云中，偶尔习惯于如暴雷闪电般猛烈善行，如同水树般果实损害树根。在良田沃土上，如同善妙庄稼般丰收，当菩提心之树存在时，果实繁多且在寂静中增长。业、烦恼、造作是所有痛苦之容器。轮回之海是充满分别念之波涛。从如家般执着的众生中，生起的是降伏的巨大勇气，即是菩提心。心中没有自利的想法，如同饥饿者渴望食物，干渴者渴望水一样。为了利益唯一的众生，而寻求一切智智的果位，被称为菩提心。此乃果