English
Because the mind likes ghosts and spirits, the rope of compassion from the refuge, the Guru and Three Jewels, is severed, and one declines in this very life. Root verse: Here, earth and sky, Mount Meru, upper and lower positions change, sun and moon may fall. It is impossible for the Three Jewels to deceive; firm conviction is always meaningful. This means that in this world, due to the effects of arising, dwelling, changing, and ceasing, the earth, sky, and Mount Meru may change their positions and locations, and the sun and moon may also seem to not stay in their places. Even if these things happen, the Three Jewels will not deceive. Having firm conviction and devotion to this truth is of great significance both temporarily and ultimately. However, ignorant and foolish people with little learning do not understand that the compassion of the Guru and Three Jewels is eliminating their own bad karma, and instead become doubtful, which is not appropriate. Now, while having faith in the Three Jewels and diligently practicing virtue, many undesirable things may occur, which is a sign that the great suffering to be experienced in the future is being exhausted from now on. As it is said in the scriptures: "Good son, if these beings' non-virtuous actions from previous lives would cause them to be born in the lower realms, then the suffering they experience now will purify those non-virtuous actions from previous lives, and they may even attain the Bodhi of a Buddha." As stated in the Vajra Cutter Sutra. Another situation is that some people accumulate very heavy negative karma, but enjoy happiness and pleasure in this life. This indicates that all the merit they accumulated in previous lives is being exhausted in this life, and immediately after death they will experience the suffering of the lower realms. In the past, in Jambudvipa, there was a group of people who only engaged in evil deeds. This was a sign that the merit they had accumulated in previous lives was ripening and being exhausted at that time, so it rained barley for seven days, then rice rain, then jewel rain, and finally gravel rain. At the same time, all the mountains collapsed and were destroyed. Generally, some evil people, without any other cause, may experience inauspicious signs before death. This is because the fruit of their previous virtuous deeds allowed them to obtain a human body, but their merit has been exhausted, and the omens of future suffering appear before death. If this happens to virtuous people, it should be understood as a sign that negative karma has been exhausted. Therefore, have deep faith in cause and effect,
Chinese
从内心深处生起的信心，是获得了珍贵人身的最佳状态。根本偈：即使在梦中也能见到本尊，保持正念，具足一切功德。能够忆起前世，并善于通过中阴。成为一切有情众生的依靠和亲友。如是说。开启功德宝藏之门的钥匙，简释《大海水滴》的珍宝钥匙，第六章结束。如此皈依后，进入大乘正行：根本偈：小乘如池塘，菩提心如种子。因种性退化，成为声闻缘觉之心。以空性和慈悲为舵手，从沉睡中苏醒。前往大乘大海，一切智智的岛屿。这是说，不进入小乘之道，不流入利他的田埂，如同池塘的积水般，在寂静的处所，菩提心的力量退化，最终被诸佛的慈悲所激励，本具的种性苏醒，必须进入大乘之道，因此，有智慧的人们进入的道路唯有大乘，进入那里之后，便能到达一切智智的岛屿。根本偈：布施等五种波罗蜜多的体性，未被经典指引，如同铁矿。完全退化，以方便智慧的炼金术，一旦接触，便能成为巨大的价值。这是说，像这样，布施等五种方便之法，如果未被智慧所摄持，就像未被经典指引的铁矿一般。也就是说，方便菩提心和智慧空性相结合，就像炼金术的药剂一样，一旦接触，便能立即成为巨大的价值，成为成佛的真正因。根本偈：因此，慈悲的方便和空性的智慧，结合的菩提心。以四无量心的耕耘者，从发心和行心二者以及戒律的学习中产生。这是说，慈悲能阻止寂灭的边，智慧能阻止轮回的边，这两者都能阻止。这里，对于初学者来说，以四无量心作为耕耘者，从发心和行心二者以及戒律的学习中产生。如是说。根本偈：慈爱的自性是希望他人快乐。如同慈爱的母亲对待孩子一样。身体和受用都应给予。
English
From the depths of the heart, faith is the best state of having obtained the precious human body. Root verse: Even in dreams, one can see the deities, maintain mindfulness, and be endowed with all virtues. One can remember past lives and be skilled in traversing the bardo. Become the support and friend of all sentient beings. Thus it is said. The key to opening the treasury of virtues, a concise commentary on the "Precious Key of the Ocean's Drop," the sixth chapter ends. Having thus taken refuge, entering the actual Mahayana practice: Root verse: The Hinayana is like a pond, the essence of Bodhicitta is like a seed. Due to the degeneration of the lineage, it becomes the mind of a Shravaka or Pratyekabuddha. With emptiness and compassion as the helmsman, awakening from slumber. Go to the great ocean of Mahayana, the island of omniscience. This means that without entering the path of the Hinayana, without flowing into the fields of altruism, like stagnant water in a pond, the power of Bodhicitta degenerates. Eventually, inspired by the compassion of the Buddhas, the inherent lineage awakens, and one must enter the path of the Mahayana. Therefore, the path entered by wise people is only the Mahayana. Having entered there, one can reach the island of omniscience. Root verse: The nature of the five Paramitas, such as generosity, not indicated in the scriptures, is like iron ore. Completely degenerated, with the alchemy of skillful means and wisdom, once touched, it becomes of great value. This means that, like this, the five aspects of skillful means, such as generosity, if not grasped by wisdom, are like iron ore not indicated in the scriptures. That is to say, the combination of skillful means, Bodhicitta, and wisdom of emptiness, like the elixir of alchemy, once touched, can immediately become of great value, becoming the true cause of Buddhahood. Root verse: Therefore, the Bodhicitta that combines the skillful means of compassion and the wisdom of emptiness. With the cultivator of the four immeasurables, it arises from the learning of both aspiration and action, and from the precepts. This means that compassion can prevent the extreme of peace, and wisdom can prevent the extreme of existence, both of which can prevent. Here, for beginners, with the four immeasurables as the cultivator, it arises from the learning of both aspiration and action, and from the precepts. Thus it is said. Root verse: The nature of loving-kindness is to wish others happiness. Just like a loving mother treats her child. Body and possessions should be given.
Chinese
舍弃一切之后，学习利益他人，忍受损害。这就是慈爱，即了知轮回中的一切高低之处皆为父母的自性，以母与子的观念，不带丝毫损害地慈爱，这是缘众生的慈爱。初地至七地的菩萨们，虽知诸法无自性，但众生执着于事物而遭受痛苦，因此努力以佛法利益他们，并使他们证悟法性，这是缘法的慈爱。八地以上是无缘的慈爱，虽无分别念，却如珍宝一般。诸佛以昔日的愿力，使利益众生的大慈大悲自然而然地显现，这是无缘的慈爱。慈爱的体性是希望他人安乐，其譬如慈母疼爱爱子一般。舍弃自己的身体、受用、善根等一切，唯有利益他人，学习断除邪行，忍受损害。其中，缘众生的慈爱与外道相同，缘法的慈爱与声闻、缘觉相同，无缘的慈爱则超越了这些。根本颂：慈悲的体性是对他人的痛苦，无法忍受的强烈心力，视六道众生皆被痛苦的因果所束缚，而忍不住流下眼泪。这是说，对众生为痛苦所折磨，以及造作痛苦之因的不善行，以及对两者之取舍皆无知的这三种状态生起慈悲，自己承担他们的痛苦重担，这是慈悲的体性。生起无法忍受他们痛苦的强烈心力，并主动承担利益他们的方法。视六道众生皆受痛苦的因和果的束缚，如同猎人驱赶野兽到绝境一般，因无法忍受的慈悲而流下眼泪。根本颂：喜的体性是对他人的圆满，生起欢喜之心，对一切众生修习善愿。对自己凭借自己的力量获得成就而感到欢喜，并祈愿将来永不分离。这是说，喜的体性是对他人拥有财富、佛法、安乐和富饶不感到不悦。
English
Having abandoned everything, learn to benefit others and endure harm. This is loving-kindness, which means understanding that all high and low states in samsara are of the nature of parents, and cherishing them with the perception of mother and child, without the slightest harm. This is loving-kindness focused on sentient beings. Bodhisattvas from the first to the seventh bhumi, although they know that all phenomena are without inherent existence, strive to benefit beings with the Dharma and help them realize the nature of reality, as beings are attached to things and experience suffering. This is loving-kindness focused on the Dharma. The eighth bhumi and above is loving-kindness without focus, which, although free from conceptualization, is like a jewel. The great loving-kindness that spontaneously arises in the realms of beings through the previous aspirations of the Buddhas is without focus. The essence of loving-kindness is the wish for others to be happy, like a mother's love for her beloved child. Having abandoned one's own body, possessions, virtues, etc., one learns only to benefit others, to abandon wrong actions, and to endure harm. Loving-kindness focused on sentient beings is similar to that of non-Buddhists, loving-kindness focused on the Dharma is similar to that of Hearers and Solitary Realizers, and loving-kindness without focus is superior to these. Root text: The essence of compassion is the suffering of others, a strong mental force that cannot bear it, seeing all six realms bound by the cause and effect of suffering, and shedding tears. This means that compassion arises for the three states of beings tormented by suffering, engaging in non-virtue which is the cause of suffering, and being ignorant of what to adopt and abandon in relation to both. Taking upon oneself the burden of their suffering is the essence of compassion. Generating a strong mental force that cannot bear their suffering, and voluntarily undertaking methods to benefit them. Seeing all six realms bound by the cause and effect of suffering, like a hunter driving wild animals to the brink, shedding tears due to unbearable compassion. Root text: The essence of joy is the perfection of others, engaging the mind with joy, cultivating good wishes for all. Rejoicing in one's own achievements through one's own power, and wishing never to be separated from it in the future. This means that the essence of joy is not being displeased with others possessing wealth, Dharma, happiness, and prosperity.
Chinese
以欢喜之心，祝愿一切众生皆得如是之善，并修习之。自身亦尽力做到慈悲无染，于成办利他之事时，不生傲慢之喜悦。见他人之财富与安乐，皆由各自昔日善业增长所致而心生欢喜，并愿未来亦不离如是圆满之喜乐，若能如是发愿，则善莫大焉。根本偈：舍之体性离爱憎，断绝亲疏遍平等，于敌友及中立者，利益之事皆平等。有相无相以精勤合。如是，舍之体性，即于上述三种无量之修习对象，对慈爱之亲友与憎恨之怨敌，皆离贪嗔。断绝顺方与逆方之亲疏差别，普及平等性。断除对怨敌、亲友及中立者之爱憎与漠视，于一切应利益之对象，皆以平等之心行利益之事。以有相之身语行为与无相之意念行为，以精勤之心相结合，令其和谐。根本偈：贪欲之慈爱，悭吝之悲心，我慢之喜悦，愚痴之舍心，非解脱道，乃梵天四住处，当舍弃与之相似之有相。如是，于自己之子女、亲友、朋友等生慈爱，而于他人则漠不关心，此虽似慈爱，实乃贪欲。同样，对自己所拥有之马匹等，以悲悯为由而不让他人使用，而对他人则不然，此乃貌似悲心之悭吝。对自己及自己一方之圆满、安乐而修喜悦，若他人不如是，则伪装喜悦，此与我慢及嫉妒相近。对他人之利害皆漠不关心，仅保持沉默，此虽似舍心，实乃愚痴之境地。如是，不能成为真正解脱道之过患，乃因其为梵天四住处，即世间造物主之四无量心。故当舍弃与之相似之有相。
English
With a joyful mind, wishing that all beings attain such goodness, and cultivating it. Striving to be free from the flaws of love and compassion, and without arrogance, rejoicing in accomplishing the benefit of others. Seeing the wealth and happiness of others, rejoicing that they are obtained through the increase of their own past good deeds, and wishing not to be separated from such perfect joy and happiness in the future, if one makes such aspirations, it will be greatly virtuous. Root text: The nature of equanimity is to be free from love and hatred. Cutting off partiality and spreading equality. Towards enemies, friends, and neutrals, practice benefiting them equally. Combine the with-form and without-form with diligence. Thus, the nature of equanimity is to be free from attachment and aversion towards both loving friends and hateful enemies, the objects of the above three immeasurables. Cutting off the partiality of favorable and unfavorable sides, spreading equality. Abandoning the three notions of affection, animosity, and indifference towards enemies, friends, and neutrals, practice benefiting all objects of benefit with equal mind and action. Combine the with-form, which is the action of body and speech, and the without-form, which is the action of mind, with diligence to make them harmonious. Root text: Loving-kindness with desire, compassion with stinginess, joy with pride, equanimity with ignorance, are not the path to liberation, but the four abodes of Brahma. Abandon the with-form that is similar to them. Thus, being loving towards one's own children, relatives, friends, etc., while being indifferent to others, although it seems like loving-kindness, is actually desire. Similarly, not allowing others to use one's own horses, etc., out of compassion, while treating others differently, is stinginess disguised as compassion. Cultivating joy in one's own and one's own side's perfection, happiness, and joy, and pretending to be happy when others are not so, is close to pride and jealousy. Being indifferent to the benefit or harm of others, and merely remaining silent, although it seems like equanimity, is actually a state of ignorance. Thus, the fault of not becoming a true path to liberation is that it is the four abodes of Brahma, the four immeasurables of the creator of the world. Therefore, one should abandon the with-form that is similar to them.