English
I am without self, and pleasing to others. The essence of loving-kindness is emptiness, devoid of inherent existence. The mirror-like wisdom and perfect enjoyment are attained. By mastering compassion, even the suffering of others becomes my burden, a mind free from harm. Detached from desire, emptiness is linked to compassion. Discriminating wisdom accomplishes the Dharmakaya. By mastering joy, the root of jealousy is severed. Wealth is stable, and peace and tranquility are continuous. Meditative joy is without object, and the wisdom of accomplishment and the supreme Nirmanakaya are attained. By mastering equanimity, self, others, enemies, and friends are equal. There is no pride, and the realization of the four foods arises. Without ignorance, the wisdom of the Dharmadhatu, and the Svabhavikakaya are manifested. Such are the qualities of the four immeasurables, the cause and effect are truly limitless and infallible. Evil paths and other doctrines are the cause of existence. Without relying on the contradiction between emptiness and compassion, liberation is the stainless path of the noble sons. May we become accustomed to the virtue of pacifying disturbances. From the "Treasury of Qualities, Joyful Rain," the chapter on the four immeasurables, the seventh chapter. For the sake of attaining any benefit, it is the supreme of offerings. The Bodhicitta attained through the four immeasurables. Guiding with the illusion of the chariot of aspiration and practice, it diminishes the evil view of peace. Those bound by sin and suffering in the prison of samsara, merely generating Bodhicitta, rejoice in obtaining the title of a Bodhisattva, even looking down upon the world including gods and humans. From the thick clouds of karma and affliction, occasionally accustomed to fierce virtues like the lightning of a thunderbolt, like a water tree, the fruit harms the roots. On the fertile field sustained by good land, like a bountiful harvest of virtuous crops, when the tree of Bodhicitta exists, the fruits are abundant and grow in peace. Karma, affliction, and conditioning are the containers of all suffering. The ocean of samsara is full of waves of conceptual thought. From beings clinging as if to a home, what arises is the great courage of subduing, which is Bodhicitta. In whom there is no thought of self-interest, like the hungry longing for food and the thirsty for water. Seeking the state of omniscience for the sake of beings alone is called Bodhicitta. This is the fruit.
Chinese
发起誓愿菩提心， 修学自他平等与交换， 以及自轻他重安立三， 乃是修学之纲要其体性， 真实安住于慈等四无量。 因是趣入誓愿之心， 其修学乃六波罗蜜多， 依止一切清净之行境。 从分类而言生起胜义菩提心二种， 观待三学之菩提心三种， 尤其在资粮道和加行道以信解行持。 从初地至七地增上意乐清净， 三清净地乃是异熟， 佛地断除一切障碍而安住四。 如是五道随行菩提心五种， 观待六波罗蜜多如是数量。 地道差别共有二十二。 以意乐包括愿心与行心。 任何寻求自身安乐者， 恒常于无间断之门中， 不扰乱乞求者之心意， 是为无定施供养， 若堪受赞叹则为利乐一切有情， 仅生起一刹那饶益之愿心， 亦能断除恶趣之门于天人善趣中， 受用安乐之功德无有穷尽。 尤其行心之功德无边无际， 于真实遍及之仪轨中， 从何时起具有不退转之心， 于度脱有情誓愿中极具信心， 从彼时起纵然放逸而睡眠， 亦能相续不断地积聚福德。 于行持之地上宣说其合理性， 亦能圆满众多劫之资粮。 如牛、象、车乘、日月等， 行进之方式有快有慢无有边际， 如是大慧之力以方便精进智慧， 能于三大阿僧祇劫中成办誓愿。 如种子落于地上一般， 生起殊胜菩提心非主因生起乃主要， 由三种力量生起菩提心故， 大悲心与积资粮皈依处。 发心与加行说为因之力量， 所依之补特伽罗显示二种， 随解脱之七众何者具有律仪， 或于三宝坛城意乐乃主要之所依， 随行中观之道轨广大。 积聚资粮乃是增上生之方便， 因乃一切
English
The mind of aspiring to the vow of Buddhahood, The teachings of equality and exchange of self and others, And the three establishments of cherishing others over oneself, Are the condensed essence of the teachings, whose nature, Truly abides in the four immeasurables such as loving-kindness. The cause is the mind that enters into the vow, Its teachings are the six perfections, Relying on all pure realms of conduct. From the perspective of division, there are two types of arising noble Bodhicitta, Three types of Bodhicitta that depend on the three trainings, Especially in the paths of accumulation and preparation, practice with faith. From the first to the seventh bhumi, pure intention increases, In the three pure bhumis, there is maturation, In the Buddha-bhumi, obscurations are abandoned, and four are established. Likewise, the five Bodhicittas that follow the five paths, The number corresponds to the six perfections. The divisions of bhumis and paths are twenty-two in total. It is included by intention, encompassing aspiration and action. Whoever seeks their own well-being, Constantly within the gate of uninterruptedness, Does not disturb the mind of the beggar, That is called an impermanent offering. If worthy of praise, then for the benefit of all sentient beings, Even by generating a single moment of beneficial aspiration, It can close the door to the lower realms and in the realms of gods and humans, The merit of enjoying happiness is inexhaustible. Especially the merit of the acting mind is boundless, In the ritual that truly pervades, From when onwards, with an unwavering mind, With great confidence in the vow to liberate beings, From that time onwards, even if sleeping carelessly, Merit will continuously accumulate. On the ground of practice, its rationality is explained, It can also perfect the accumulation of many eons. Like cattle, elephants, chariots, sun, moon, etc., The manner of proceeding is fast or slow, without limit, Likewise, the power of great intelligence, with skillful diligence and wisdom, Can accomplish the vow in three great incalculable eons. Just as a seed falls on the ground, Generating the supreme Bodhicitta, not the cause, but the arising is the main thing, Because Bodhicitta arises from the three powers, Great compassion, accumulating merit, and taking refuge. Aspiration and action are said to be the power of the cause, The individual who is the basis is shown to be of two types, Whoever holds vows among the seven types of individual liberation, Or the intention towards the Three Jewels mandala is the main basis, Following the path of the Middle Way is vast. Accumulating merit is a means of higher birth, The cause is all
Chinese
具有如来藏者啊！因善知识的教导而精进，犹如如意宝珠般的上师尊！心中充满菩提心者，始终行持善法，如经中所说，以庄严和树木来装饰，宣说无量菩提心的功德。以姜黄香水洒扫，擦拭房屋，展现美丽，心中只想着三宝，欢喜并需要供养。将所有誓言的形象都召集于此，迎请智慧勇识的仪轨，比忆念亲密誓言还要快，超越诸佛观看其他刹土。对于无余众生，既是怙主又是助友，亦是魔众之敌。如所有尽所有了知并观照的，祈请世尊垂念我。不是由业力所化现的足迹，沐浴的楼阁层层叠叠，散发着香气，具有水晶和宝石的地面和柱子，悬挂着绿松石、红玉、珍珠的帷幔。对于具有如来种姓的殊胜之子，从充满香水的宝瓶中，进行沐浴仪式的妙龄女子，竞相展现歌舞音乐的变幻。精通近触仪轨的妙目女子，以拂拭、涂抹、按摩来服侍，心无旁骛。购买没有纺织的丝绸天衣，用如意树装饰的班扎丽，舍弃沉重，轻薄柔软的衣物，用香水涂抹，以及价值连城的珍宝饰品，手镯、臂钏、耳环、发冠等。即使是舍弃欲望功德的能仁，为了积累福德也接受这些。世间自在等亲近之子，以及引导恶趣的，贤劫的十六位菩萨和在家众，圣法常啼和离车毗，也供养给无垢称，令其贫穷。在刹那间遍布三千世界的香气车乘上，缠绕着旃檀香的芬芳，以福德之源的妙相，涂抹如炼金般坚固的纯金。
English
O, you who possess the essence of the Sugata! Because of relying on the virtuous teacher, the supreme Lama who is like a wish-fulfilling jewel! With the mindstream filled with Bodhicitta, always practice virtuous Dharmas, as it is said in the scriptures, decorate with ornaments and trees, and speak of the immeasurable qualities of Bodhicitta. Even the dwelling places that display beauty are sprinkled with saffron perfume, and the faces are wiped clean. Thinking only of the Three Jewels in mind, one is happy and needs to plant offerings. Summoning all the images of vows there, the ritual of inviting and absorbing the wisdom being is faster than remembering close vows, surpassing the Buddhas' viewing of other realms. For sentient beings without exception, being both protector and friend, and also the enemy of the hordes of demons. Knowing and seeing all that exists, I pray that the Bhagavan will be mindful of me. The footprints that appear not by the transformation of karma, the bathing pavilions are layered and fragrant, with floors and pillars of crystal and jewels, and curtains of turquoise, ruby, and pearls are hung. For the supreme son with the Sugata lineage, from the jeweled vase filled with perfume, the beautiful maiden who performs the bathing ceremony strives to compete with the transformations of song, dance, and music. The deer-eyed woman skilled in the ritual of close touch, serves with wiping, smearing, and massaging, without distraction. Buy silk heavenly garments that are not woven, Panchali adorned with wish-fulfilling trees, abandoning heaviness, light and soft clothes, smeared with fragrance and perfume, and priceless precious ornaments, bracelets, armlets, earrings, crowns, etc. Even the Thubwang who has abandoned the qualities of desire, accepts these for the sake of accumulating merit. The close sons such as the Lord of the World, and the one who leads to the evil realms, the sixteen Bodhisattvas of the fortunate aeon and the householders, the holy Dharma Constant Crying and Licchavi, also offer to the Stainless Fame, making him poor. On the chariot of fragrance that pervades the three thousand worlds in an instant, entwined with the sweet fragrance of sandalwood incense, smear the marks and signs that are the source of merit, like refined gold that is firm.
Chinese
在……的土地上。 慈爱的莲花千瓣盛开。 慈悲的日月光芒四射。 祈请大乐世尊及其眷属安住。 并非偶然习惯的躬身礼拜， 心中怀着恭敬，展示证悟的境界。 用鲜花盛满合拢的掌心， 我奉行着卑微者的行为。 具足智慧与行持等善逝的， 一切功德如处在劫时。 当来到信仰的园林时， 并非忧伤，而是汗毛竖立。 如新月沐浴的池塘中， 孔雀女嬉戏玩耍一般。 无数青春的微尘， 以令人眼花缭乱的双手忙碌着。 圆满布施支分的丰盛财物， 以及无法比拟的意幻供养。 无与伦比的供养云， 甚至嫉妒普贤菩萨的供养。 断绝饶舌的业和习气罪恶， 恐惧善行而逃向他方的身形， 一切潜藏于稠密有黑中的， 以四力之日燃烧而净化忏悔。 以何种行为才能不扰乱自性， 以一种意乐的差别而胜过其他。 刹那间夺走善行的强盗的， 行为唯有随喜。 无法解脱轮回的行为未调伏， 无论用何种极其坚硬的手段， 都无法调伏的顽固者，劝请转法轮， 转动具有锐利辐条和轮辋的法轮。 看到诸佛及其佛子们所舍弃的， 此等众生暂时依赖痛苦， 在非涅槃的宝座上， 堆积一切事物的价值。 即使是因执着于我而颤抖的善行， 也是在轮回中一次高呼， 将菩提回向的炼金术加持， 这是其他导师的教法中所没有的。 若不满足于知足甘露的饮用， 即使是未被士夫之心所接受的供养云， 也因害怕迷失在言辞的尽头， 而重视将自身奉献为坐垫。 于三宝前立誓为仆的， 荫凉娑罗树之花，姿态优雅。 即使在一切纷乱的阎罗王面前， 也不动怒
English
On the ground of... A thousand petals of loving lotuses are fully bloomed. The sun and moon of compassion shine brightly. I request the great bliss Bhagavan and his retinue to abide. Not a casual, habitual prostration, But with reverence in my heart, displaying the state of realization. With palms filled with flowers, I hold the conduct of a humble person. Like the Sugata who possesses wisdom and conduct, All virtues abide like during a kalpa. When arriving at the garden of faith, Not sadness, but goosebumps arise. Like a peacock maiden frolicking in a pond where the new moon bathes, The countless dust-like forms of youth, Are busily engaged with hands that create great illusion. Complete wealth that perfects the limb of generosity, And unimaginable offerings conjured by the mind. Clouds of offerings that are unsurpassed, Even envy the offerings of Samantabhadra. Cutting off the karma and habitual sins of gossiping, The forms that fear virtue and flee elsewhere, All that is hidden in the thick darkness of existence, Are purified and confessed by the burning sun of the four powers. By what action can one not disturb one's own nature, By the difference of one intention, surpassing others. The conduct of a thief who steals virtue in an instant, I only rejoice in following. The actions of samsara without liberation are untamed, No matter what extremely hard means are used, The stubborn ones who cannot be tamed, I urge to turn the wheel of Dharma, To turn the wheel of Dharma with sharp spokes and a rim. Seeing that these beings, abandoned by the Buddhas and their sons, Temporarily rely on suffering, On a throne that is not nirvana, Piling up the value of all things. Even the virtue that trembles with clinging to self, Is a cry raised once in samsara, The alchemy of dedicating bodhi is added, This is not in the teachings of other teachers. If not satisfied with drinking the nectar of contentment, Even the clouds of offerings not accepted by the minds of individuals, Fear wandering to the end of words, And value offering one's own body as a seat. Having vowed to be a servant of the Three Jewels, The cool shade of the Ashoka flower, elegant in form, Even in the presence of the chaotic Yama, Does not show anger.