Chinese
穿上不透水的坚固盔甲，对于深奥莫测的三种大法，犹如大海般或广阔的法，即缘起如虚空般，无论哪一种，都要鼓起勇气进入这二者，提升谦卑的心。例如，天帝之弓，四大部洲的力量巨大，无人敢拉开，但若有勇气，最终也不会被阻止。譬如，船长拥有的如意宝珠被龙带入海中，他想把海弄干，于是用手掬水倾倒，坚持不懈，龙害怕他的勇气，便归还了宝珠。像这样，能将勇气和对治力置于主导地位的人，在道路上丝毫不会偏离，而是行走在六度之上。根本偈：其顺品为七支，水供等积净皆是。不顺品不践踏之，于道行持依于福。此乃大丈夫之道阶。意思是说，在此，善业的顺品是七支，以及水供等，从内部向上供养，向下布施等，一切资粮积聚和清净罪障都是。六度的不顺品不会践踏它，在五道上行走的方法或因是积累福德，因此依赖它，这就是大丈夫的道阶。总之，布施之物虽小，但发心广大才是殊胜。因此，从一个念头的生起开始，就要认识到，断除与福德相违的因素，成办顺缘至关重要。开启功德宝藏之门的钥匙，即简释《大海水滴》中的珍宝钥匙第五章的内容。皈依是进入佛教徒道路的第一个入口。根本偈：三怖之水渊翻腾，信为应皈命亦托，三宝名声之白伞，入教之初即当持。意思是说，对于轮回总体的痛苦感到恐惧，如声闻缘觉等，以及只为自己
English
Having donned impenetrable and solid armor, for the profound and unfathomable three great Dharmas, like the ocean or the vast Dharma, such as dependent arising like the sky, whichever it may be, one must muster courage to enter both, and elevate the humble mind. For example, the bow of the Lord of Gods, the strength of the four continents is immense, no one dares to draw it, but if one has courage, in the end, it will not be prevented. For example, the wish-fulfilling jewel possessed by a captain was taken into the ocean by a dragon, he wanted to dry up the ocean, so he scooped water with his hands and poured it out, persevering without懈怠, the dragon, afraid of his courage, returned the jewel. Like this, those who can place courage and antidotes in a dominant position will not deviate even slightly on the path, but will walk on the six perfections. Root verse: Its concordant aspect is the seven branches, water offerings and so on are all accumulations and purifications. The discordant aspect does not trample it, walking on the path relies on merit. This is the path of the great person. This means that here, the concordant aspect of virtuous deeds is the seven branches, and water offerings and so on, from within, offering upwards, giving downwards, and so on, all accumulations of merit and purification of obscurations are. The discordant aspect of the six perfections does not trample it, the method or cause of walking on the five paths is only the accumulation of merit, therefore relying on it, this is the path of the great person. In short, although the object of generosity is small, a vast intention is supreme. Therefore, from the arising of a single thought, one must recognize that it is crucial to abandon factors that contradict merit and accomplish conducive conditions. The key to opening the door to the treasury of qualities, namely, the precious key in the concise explanation "Ocean Drops," is the content of the fifth chapter. Taking refuge is the first entrance to entering the path of a Buddhist. Root verse: When the water abyss of the three fears churns, believing in what is worthy of refuge, entrusting life as well, the white umbrella of the fame of the Three Jewels, should be held as the very beginning of entering the teachings. This means that, fearing the general suffering of samsara, like the Hearers and Solitary Realizers, and only for oneself.
Chinese
因执著自身利益而产生的恐惧，是指舍弃利他之心，与声闻、缘觉相似的菩萨；平凡的错觉所产生的恐惧，是指进入密宗，但器情世界仍未从平凡状态转变，自诩为密宗行者，以及修习般若乘者，如同远离了将显现视为幻化的道用。对此，可以有两种解释方式：一是因三恶道而恐惧，从而追求人天果位；二是因轮回的普遍痛苦而恐惧，从而追求解脱的声闻、缘觉；三是因执著自身利益而恐惧，从而追求利他的菩萨。对于像这三种恐惧的巨浪翻滚般的情形，深信只有三宝才能作为皈依之处，除此之外没有其他更有力量的，因此，三宝必定能稳固今生的生命和来世解脱的生命，所以才说三宝是珍贵的，如同白色伞盖般，如同白色的尸体堆积，在进入佛教之初就应持有这种信念，即在一切戒律之前，都应依止三宝。根本颂：通往解脱的道路和功德之，作为所依和容器承诺不欺骗，皈依本身，在此之前，了解导师和教法的功德很重要。意思是说，同样地，通往解脱和遍知之地的道路和方法，以及作为其功德的所依处或殊胜容器，承诺不欺骗，就是皈依本身。在此之前，了解导师佛陀和教法经律的功德非常重要和珍贵。根本颂：一切法之根本是信心，在士夫心中未曾开示，见到导师和阅读经典之，犹如从众多毛孔中生出藤蔓般升起。其中最初是悦意的信心，同样地，希求和确信永不退转，四种相中，在此皈依的阶段，即使面临生命危险，也必须不退转。意思是说，一切法的根本是信心，因为信心的生起与一切善法同时显现，而信心的消失则导致功德和功用的减少，因此，巩固一切法之根本的方法是信心，但天生和
English
The fear arising from self-interest refers to a Bodhisattva who abandons the welfare of others, resembling a Shravaka or Pratyekabuddha. The fear arising from ordinary delusion refers to someone who enters the Mantrayana path but whose vessel and essence have not transformed from the ordinary state, boasting of being a Mantrayana practitioner, and those practicing the Paramita path, as if separated from taking appearances as illusory paths. There are two ways to explain this: one is to fear the three lower realms and thus seek the status of gods and humans; two is to fear the general suffering of Samsara and thus seek liberation as a Shravaka or Pratyekabuddha; three is to fear clinging to one's own benefit and thus seek the benefit of others as a Bodhisattva. Believing that only the Three Jewels are worthy of refuge in the face of such turbulent waves of three fears, and that there is no other greater power, the Three Jewels will surely secure both the life of this world and the life of liberation in the next. Therefore, it is said that the Three Jewels are precious, like a white umbrella, like a pile of white corpses, and that this belief should be held at the very beginning of entering Buddhism, that is, before all precepts, one should rely on the Three Jewels. Root text: The path to liberation and the qualities of, as a basis and vessel, promising not to deceive, taking refuge itself, before that, knowing the qualities of the teacher and the teachings is important. It means that, similarly, the path and method to go to liberation and omniscience, and as the basis or supreme vessel of its qualities, promising not to deceive, is taking refuge itself. Before that, it is very important and precious to know the qualities of the teacher Buddha and the teachings of scripture. Root text: The root of all dharmas is faith, not shown in the mind of a person, seeing the teacher and reading the scriptures, it rises like vines growing from many pores. Among them, the first is pleasing faith, similarly, desire and conviction never turn back, among the four aspects, in this stage of taking refuge, even if life is at stake, one must not turn back. It means that the root of all dharmas is faith, because the arising of faith manifests all white dharmas simultaneously, and the disappearance of faith leads to the reduction of merit and function, therefore, the way to consolidate the root of all dharmas is faith, but innate and
Chinese
对于那些没有力量和智慧的愚昧之人，信心隐藏在心中，处于未被预言的状态。看到展示善恶的上师，以及阅读三藏等经论的缘故，仅仅是像毛发的蔓藤一样升起和摇动，这被称为最初的信心。它的例子是：从前，当外道诅咒象王护财时，它最初因愤怒而奔跑，但一见到世尊，愤怒的心就平息了。这最初的信心是：当看到佛法的特征，以及人们如法行善断恶时，对他们产生欢喜和随喜等，与喜悦的贪欲相伴。同样，希求的信心是：生起对痛苦真谛的恐惧，害怕生老病死，并从内心深处寻找和亲近能从痛苦中救护的圣法——灭道真谛的导师。确信的信心是：对三宝的功德产生定解，并确信他们不会欺骗。不退转的信心是：像这样，以三种信心进入佛法之门后，无论发生什么好坏，都不会退转。例如，以前一位佛教居士被外道抓住，对外道说：放弃你自己的神和见解，加入我的宗派，我就不杀你。如果不这样做，我就杀了你。那人只是口头上那样说，但内心并非如此。因此，即使他失去了生命，就像来世成熟了善果一样。根本颂：生起信心的原因有四：亲近圣者，与圣友交往，忆念三宝，以及思维轮回中没有意义的过患。意思是说，亲近圣者，与圣友交往后，信心等一切白法都会增长。并且，经常忆念三宝，生起信心和虔诚，以及思维轮回之事没有意义的过患，从而生起厌离心，由此生起信心。如果没有信心，即使精勤地念诵皈依和祈祷等，也不会产生殊胜的果报。根本颂：能仁的功德
English
For those foolish beings who lack strength and wisdom, faith is hidden in their hearts, remaining in an unpredicted state. Seeing the guru who shows good and evil, and due to reading scriptures of teachings and realizations such as the three pitakas, merely rising and swaying like a vine of hair, this is called initial faith. An example of this is: In the past, when the elephant king Norkyong was cursed by the heretics, it initially ran with anger, but as soon as it saw the Bhagavan, its wrathful mind subsided. This initial faith is: when seeing the characteristics of the Dharma, and people practicing virtue and abandoning evil accordingly, having joy and rejoicing in them, accompanied by joyful attachment. Similarly, aspiring faith is: generating fear of the truth of suffering, being afraid of birth, aging, sickness, and death, and sincerely seeking and approaching the holy Dharma that saves from suffering—the guru who shows the truth of cessation and the path. Confident faith is: generating definite understanding in the qualities of the Three Jewels and believing that they will not deceive. Irreversible faith is: like this, after entering the door of Dharma with the three types of faith, no matter what good or bad happens, there is no turning back. For example, in the past, a Buddhist devotee was captured by heretics, and the heretics said: Abandon your own god and views, join my sect, and I will not kill you. If you do not do this, I will kill you. That person only said so verbally, but not from the heart. Therefore, even if he lost his life, it is like good fruit ripening in the next life. Root verse: The causes for generating faith are four: Relying on holy beings, associating with holy friends, remembering the Three Jewels, and contemplating the faults of meaninglessness in samsara. This means that after relying on holy beings and associating with holy friends, all white dharmas such as faith will increase. And, constantly remembering the Three Jewels, generating faith and devotion, and contemplating the faults of the meaninglessness of samsaric activities, thereby generating renunciation, from this faith arises. Without faith, even if one diligently recites refuge and prayers, etc., it will not produce superior results. Root verse: The qualities of the capable ones
Chinese
无边际啊！断除二障烦恼和所知障，具足佛眼和神通十力陀罗尼门，十力、四无畏和种种智，十八不共圆满成佛，具备一切殊胜的法身，于十地眷属中示现圆满受用。这是说，从发起无上菩提心到成佛之间，能忍受一切难忍之事，具足无边功德，降伏贪欲等障碍菩提的魔军，具有殊胜的福分和自在等，超越贪爱等一切有为法，如实通达诸法实相，故名如来。以见断和修断断除一切烦恼障和所知障，称为断除。佛地所摄持的是一切种智之眼。法是指圣者能如实了知一切众生的利根和钝根。智慧是指如实现见诸法自性本空的意义。天眼能如实了知众生的死亡和出生。肉眼能现见一百由旬乃至三千大千世界的一切粗细色法。神通是指能震动大地，能将一化为多，也能将多化为一。天耳通是指如实了知世间一切音声。他心通是指如实了知他人相续中是否具有烦恼等。宿命通是指了知自己和他人过去百千世等。天眼是指现见过去和未来一切粗细色法。漏尽通是指现前了知断除二障之方便和断除之解脱。能随心所欲地住世一劫乃至多劫，是寿命自在。获得无数三摩地，是心自在。获得虚空藏之受用，是资具自在。精通工巧和幻术等，是业自在。能随心所欲地转生于任何地方，是生自在。对于一切有情众生
English
Infinite! Having vanquished the two obscurations, the obscuration of afflictions and the obscuration of knowledge. Possessing the ten powers of the Buddha's eye and superknowledge, the gates of dharani, the ten strengths, the four fearlessnesses, and the individual wisdoms. The eighteen unshared qualities are perfected in the Buddha. Possessing the supreme of all aspects, the Dharma body. Showing perfect enjoyment to the retinue of the ten bhumis. This means that from the arising of the supreme bodhicitta until enlightenment, one endures all that is difficult to endure, is complete with infinite qualities, vanquishes the armies of demons that obstruct bodhi, possesses special fortune and mastery, transcends all conditioned dharmas such as craving and grasping, and realizes the nature of reality as it is, therefore, is called the Tathagata. 'Vanquished' means having abandoned all afflictions and the obscuration of knowledge through what is abandoned by seeing and what is abandoned by meditation. What is included in the Buddha's ground is the eye of all aspects of knowledge. Dharma means the noble individuals directly realize all sharp and dull faculties. Wisdom means directly seeing the meaning of all dharmas being empty of their own essence. The divine eye knows the death and birth of beings as they are. The flesh eye directly sees all subtle and coarse forms from a hundred yojanas up to three thousand great thousands. Miraculous superknowledge is moving the earth and transforming one into many and many into one. Divine ear superknowledge is realizing the sounds of the world realms as they are. Knowing others' minds is knowing whether others' minds have afflictions or not. Remembering previous lives is knowing hundreds of thousands of past lives of oneself and others. The divine eye directly sees all subtle and coarse forms of kalpas and non-kalpas. The superknowledge of the exhaustion of defilements is directly knowing the means of abandoning the two obscurations and the liberation of abandonment. Being able to remain for a kalpa or more as desired is mastery over life. Obtaining mastery over countless samadhis is mastery over mind. Having mastered the enjoyment of the treasury of space is mastery over resources. Being skilled in crafts and illusions is mastery over actions. Being able to be born wherever one desires is mastery over birth. For all sentient beings