Chinese
就像不放弃努力，在燃烧的火焰上添加木柴一样。将所有的违缘都转为助缘，无论发生什么不幸，都更加坚定誓言；无论生起多少烦恼，都更加增强对治的力量。这样修行，就不会被违缘击垮，也不会陷入放任自流的状态，而是以身语意三门，恒常所做的一切都融入六度之中，成为证得一切智的因。如此以正念调伏自心，修行道路上的顺缘，如皈依等；以及将积累资粮的所有方法汇集为一体的七支供；还有其他如洒水、焚香供施、布施身体等，即使是微小的善行也不轻视，哪怕是施舍一粒米饭、一滴水，即使没有入定，也凭借三宝的谛实力和殊胜陀罗尼咒语的力量，也能为众多有情带来广大利益，圆满广大的资粮。应当以信赖诸佛真实语的信心来接受这些教言。对于需要大量财富和辛勤努力才能成就的广大善行，也不要灰心，要努力恒常积累。同样，不要认为微小的过错无伤大雅而轻视，也不要因为无法断除大的过错而灰心，要学习忏悔、防护和对治等一切方法。因此，要恒常以正念、正知和谨慎来守护身语意，努力觉察每一个动作、每一句话语、每一个念头，从而取舍善恶。这样，所有与道相违的因素都无法击垮这个人，所做的一切都会成为正确的道路。这是因为依赖于积累福德资粮，所以是非常重要的关键。如上所述，如理修持这四个大轮的意义，就能成为大士菩萨真正迈向菩提道的阶梯。因此，从一开始就应当依止这部名为《喜雨》，即功德珍宝之藏的论典。大轮
English
Just as one does not give up and adds wood to a burning flame, transform all obstacles into supportive conditions. No matter what misfortune occurs, strengthen your vows; no matter how much affliction arises, intensify the power of the antidote. By practicing in this way, one will not be defeated by adverse conditions, nor will one fall into a state of complacency. Instead, with body, speech, and mind, everything one constantly does is integrated into the six perfections, becoming the cause for attaining omniscience. Thus, by subduing the mind with mindfulness, the supportive conditions on the path, such as taking refuge, and the seven-branch offering, which gathers all methods of accumulating merit into one, and other virtuous actions such as sprinkling water, offering incense, and giving one's body, even small virtuous deeds should not be despised. Even the offering of a single grain of rice or a drop of water, whether one is in meditative absorption or not, through the power of the truth of the Three Jewels and the power of special dharani mantras, can bring great benefit to many sentient beings and perfect vast accumulations of merit. One should accept these teachings with faith in the truthful words of the Buddhas. Do not be discouraged by the vast virtuous deeds that require great wealth and effort to accomplish, but strive to accumulate them constantly. Similarly, do not despise small faults, thinking they are harmless, nor be discouraged because you cannot eliminate great faults. You should learn all methods of confession, protection, and antidotes. Therefore, constantly guard your body, speech, and mind with mindfulness, awareness, and caution, striving to recognize every action, every word, and every thought, thereby adopting the good and abandoning the bad. In this way, all factors contrary to the path will not be able to defeat this person, and everything done will become the correct path. This is because it relies on the accumulation of merit, so it is a very important key point. As mentioned above, practicing the meaning of these four great wheels properly will become the ladder for a great being, a Bodhisattva, to truly embark on the path to enlightenment. Therefore, from the beginning, one should rely on this treatise called "Joyful Rain," which is a treasury of precious qualities. The Great Wheel
Chinese
这是第四个集合，即第五章的注释。 因此，具备四个大轮，首先必须学习进入大乘道的皈依之法。因此，第二个总义，解释皈依之章分为二：解释必须皈依的理由和实际的皈依。第一点是，在轮回中的众生，由于业力的影响而流转，遭受着各种各样的恐惧。也就是说，共同的声闻和独觉道的违品，轮回痛苦的恐惧；特别是菩萨道，波罗蜜多乘的违品，自利作意的恐惧；最特别的是密咒道的违品，庸常错觉的恐惧，这三种恐惧不断搅扰，恒常折磨，就像沉入凶猛鳄鱼栖息的水之宝藏，波涛汹涌的大海之中。那么，谁能真正从中救拔呢？如果认为世间的权势者和暴君等可以，那是不行的，因为他们自己也没有从那些恐惧中解脱。因此，值得依赖的皈依处，必定是那些以坚定的信心托付生命，依赖他们永远不会被欺骗，是不需要改变的殊胜对境。那就是，三宝，其美名之幡高扬于三界之上，在世间广为人知，如慈悲的荫凉能消除烦恼的酷热的白伞一般，皈依之法必须在进入佛法之初就掌握。因为，佛陀薄伽梵已经断除了所有应断之物，获得了自身无惧的境界；并且圆满了所有证悟的功德，具备了救护他人的能力和善巧方便，以及对一切众生无有亲疏之别的伟大慈悲。正如高僧大德所说：‘我已舍弃其他导师，向您皈依。为何如此？因为您没有过失，功德圆满。’ 此外，为了从轮回和寂灭的一切衰败中救护，嘉察·玛帕的教言中说：‘一切损害，以及恶趣和非方便，以及坏聚
English
This is the commentary on the fifth chapter, the fourth collection. Therefore, possessing the four great wheels, one must first learn the method of taking refuge to enter the Mahayana path. Therefore, the second general meaning, the chapter explaining refuge, is divided into two: explaining the reasons for taking refuge and the actual taking of refuge. The first point is that sentient beings in samsara, wandering due to the influence of karma, are tormented by various fears. That is, the common Hearer and Solitary Realizer paths' opposing factor, the fear of the suffering of samsara; especially the Bodhisattva path, the opposing factor of the Paramita Vehicle, the fear of self-interest intention; most especially the opposing factor of the Secret Mantra path, the fear of ordinary delusion, these three fears constantly stir and perpetually torment, like sinking into the treasure of water, the great ocean stirred by waves, the abode of fierce crocodiles. So, who can truly rescue from that? If one thinks that the great and powerful lords and tyrants of the world can, that is not the case, because they themselves have not been liberated from those fears. Therefore, the refuge worthy of reliance must be those to whom one entrusts one's life with unwavering faith, relying on them one will never be deceived, the supreme object that does not need to be changed. That is, the Three Jewels, whose banner of fame is raised above the three realms and is widely known in the world, like a white umbrella whose shade of compassion can dispel the heat of afflictions, the method of taking refuge must be grasped at the very beginning of entering the Buddha's teachings. Because the Buddha, the Bhagavan, has abandoned all that should be abandoned, has attained the state of fearlessness for himself; and has perfected all the qualities of realization, possessing both the ability and skillful means to protect others, and great compassion without partiality towards all beings. As the high and venerable accomplished master said: 'I have abandoned other teachers, and I go to you for refuge. Why is that? Because you have no faults and your qualities are perfect.' Furthermore, in order to protect from all the downfalls of samsara and nirvana, Gyaltsap Mapam said: 'All harm, and the lower realms and non-means, and the destructible aggregates.'
Chinese
从低劣之处，为了救护是皈依的殊胜处，如是说。 也就是，从怖畏中救护的真实是佛陀所说的法，成办此法的助伴是僧众，因此必须皈依三者。 如《皈依七十颂》所说：佛陀、法与僧，是欲解脱者之皈依处。 因此，对于救护自身，外支或因，没有不被佛陀成办的。 然而，内支若不一心专注于此，从自身方面不具足皈依的力量，则无益处。 如《赞叹应赞》所说：外支力量皆圆满，然汝已然如实成办，内力若是不具足，孩童唯有依苦难。 如是说。 第二，宣说真实皈依分六：宣说皈依之因——信心，确定皈依境，宣说皈依之分类，宣说皈依之方式，宣说皈依之利益，宣说应学之处。 第一，分三：信心生起之方式，信心之分类，宣说信心之因。 第一，若能立誓将通往解脱、涅槃、菩提三者胜妙果位的道路——三学，以及由这些道路所生的一切断证功德之自性，作为所依之基与能持之器，则必不欺惑，此即是皈依三宝。 并且，若无信心则无法生起皈依，因此在皈依之前，了知佛陀、殊胜之法、以及执持彼等之僧众的功德，是极为重要的。 如是依靠了知功德，信心如何生起之方式是：总的来说，一切白法安乐之根本是信心。 如《宝积陀罗尼经》所说：信心如母先导生，守护一切诸功德，且令增长无有尽，遣除疑惑渡众流，信心乃是安乐城。 如是说。 因此，由于信心先于一切白法，故被置于七圣财之首位。 信心增长多少，功德之聚
English
It is said, "From inferior places, for the sake of protection, it is the supreme refuge." That is, the actual protector from fear is the Dharma taught by the Buddha, and the companions who accomplish this are the Sangha. Therefore, one must take refuge in all three. As it is said in the "Seventy Verses on Refuge": "The Buddha, Dharma, and Sangha are the refuge of those who desire liberation." Therefore, although the Buddha himself has already accomplished the external limbs or causes for protecting oneself without any deficiency, it is useless if one does not have the internal limb, the power to take refuge by focusing one's mind on it. As it is said in the "Praise of the Praiseworthy": "Although all the powers of the external limbs are perfectly accomplished by you, children rely on suffering because the internal powers are not complete." So it is said. Secondly, there are six aspects to explaining the actual taking of refuge: explaining faith as the cause of taking refuge, identifying the object of refuge, explaining the divisions of taking refuge, explaining how to take refuge, explaining the benefits of taking refuge, and explaining what to learn. The first has three parts: how faith arises, the divisions of faith, and explaining the cause of faith. The first is that if one makes a firm commitment to regard the path of the three trainings that leads to the supreme state of liberation, nirvana, and the three enlightenments, and the nature of all the qualities of abandonment and realization generated by those paths, as the basis of support and the vessel of holding, then it is certain that one will not be deceived. This is precisely taking refuge in the Three Jewels, and since it does not arise without faith, it is extremely important to know the qualities of the Buddha, the sacred Dharma, and the Sangha who uphold them, before taking refuge. The way in which faith arises based on knowing the qualities in this way is: in general, faith is the root of all white, virtuous, and happy things. As it is said in the "Heap of Jewels Dharani Sutra": "Faith is born as a guide like a mother, it protects and increases all qualities, it dispels doubts and crosses over the streams, faith is the city of happiness." So it is said. Therefore, since faith precedes all white dharmas, it is placed first among the seven noble riches. The more faith increases, the more the accumulation of qualities
Chinese
也将会增长，信仰减弱，功德也会减弱。如果完全没有信仰，任何善法都不会产生。《十法经》和《宝积经》一致地说：对于没有信仰的人们，不会产生白色的善法，就像被火烧焦的种子，不会长出绿色的苗芽一样。像这样的信仰，在圣族和具有善缘的人们那里，最初就存在的情况较多。但是，对于业力尚未觉醒和凡夫俗子的心来说，就像在睡眠中景象消失一样，没有明显地显现出来。如果见到能显示没有矛盾的导师，真正的释迦牟尼佛，或者佛菩萨的圣像，或者上师善知识等，听到他们的功德，或者阅读经藏的典籍，立刻身体汗毛竖立，眼含泪水，信仰明显地生起。例如，未生怨王的象师诺坚看到世尊的瞬间，愤怒的心平息，欢喜并以信仰的状态去世，转生到天界。婆罗门图嘎那波通过阅读经文而觉醒业力，认识到自己的见解错误，从而进入佛教的行列，成为所有理性主义者的顶饰，导师勇士一样。因此，现在我们导师的无垢教言，有几百部经书可以实际看到，这是非常幸运的。如果大家都尽力阅读并进行深入的思考和辨析，那将是对信仰的极大滋养，利益也无法估量。因此，导师的追随者们，不要因为琐事多、过患多的世俗事务而分心，而应将智慧之眼转向研读深奥的经文。这封信是写给所有看到它的人的劝告。第二，信仰的
English
it will also increase, and as faith diminishes, so will merits. If there is no faith at all, no virtuous Dharma will arise. The Sutra of Ten Dharmas and the Ratnakuta Sutra say in agreement: For those without faith, white dharmas do not arise, just as a green sprout does not grow from a seed burned by fire. Such faith is more often present from the beginning in noble families and individuals with good fortune. However, for those whose karma has not yet awakened and for ordinary beings, it is not manifestly revealed, like images disappearing in sleep. Seeing the teacher who shows no contradiction, the actual Buddha Shakyamuni, or the images of Buddhas and Bodhisattvas, or virtuous spiritual friends, etc., hearing their qualities, or reading the scriptures, immediately causes the hairs on the body to stand on end and tears to well up in the eyes, and faith manifestly arises. For example, when the elephant tamer of Ajatashatru, Norkyong, saw the Blessed One, his angry mind subsided, and he passed away in a state of joy and faith, and was reborn in the heavenly realm. The Brahmin Thukga Nakpo, by reading the scriptures, awakened his karma, realized that his own views were mistaken, and thus entered the Buddhist path, becoming the crown jewel of all rationalists, like the teacher Hero. Therefore, now we have the opportunity to actually see hundreds of volumes of our teacher's immaculate teachings, which is extremely fortunate. If everyone reads and thoroughly contemplates and analyzes them to the best of their ability, it will greatly nourish faith and the benefits will be immeasurable. Therefore, followers of the teacher, do not be distracted by trivial and fault-ridden worldly affairs, but turn the eye of wisdom towards studying the profound scriptures. This letter is an exhortation to all who see it. Second, the classification of faith: If faith is classified, there are four types. Among them, rejoicing and delighting in the qualities of the holy beings and the meaning of the words of the scriptures, thereby causing the mind to become very clear, is pure faith, which arises first. Having purified and rejoiced in this way, similarly, in order to obtain that quality, regarding what should be adopted and abandoned, such as the Four Noble Truths,