English
Compassion is the desire to prevent the arising of suffering; joy is the mental ease brought about by rejoicing and being satisfied with the present happiness of other beings. The characteristic of an unattached mind that is equally endowed with the absence of hatred brought about by these three is said to be equanimity. Thus, equanimity itself is a foundation for virtuous minds, arising from the cause of non-attachment and non-hatred, with an impartial and balanced mind. For the first three, such as loving-kindness, there may be a mixture of attachment, which is a defilement, and thus faults follow. In order to eliminate that fault, equanimity is said to have the characteristic of being non-attached, without defilements, and unmixed. Compassion is the manner of removing obstacles to the happiness of others, while both loving-kindness and joy are the actual desire for beings to be happy. Therefore, all three are merely thoughts of happiness. Equanimity, from the aspect of non-hatred, also has the characteristic of contemplating happiness, and because one is not attached oneself and places beings in non-attachment and non-hatred, it is itself a beneficial thought. Therefore, equanimity is a thought of both benefit and happiness. The essence of the four, such as loving-kindness, is thus. The way to become immeasurable is that the object of focus is on immeasurable beings, the aspect is to establish immeasurable happiness, and the desire to be separated from immeasurable suffering, etc., and (Tibetan: <<ཛཾ>>，Sanskrit Devanagari: ，Sanskrit Romanization: ，Literal Chinese meaning: ) focusing on the immeasurable happiness of immeasurable beings, and the mental ease brought about by rejoicing and being satisfied, and the essence is without the distinction of enemy, friend, or neutral, the desire for all beings to equally attain happiness, etc., are necessary. Thus, the characteristics of immeasurable loving-kindness, etc., are like that, and abiding in one-pointedness of mind through possessing such an object of focus and aspect is the samadhi of the four immeasurables. Even though these immeasurables are merely aspiration and mental engagement, they are supreme virtue because they benefit all beings. The fourth meaning is the divisions: It is said, "The steadfast ones greatly engage with their desire for happiness, and the distress and happiness of suffering, and those with defilements and their teachings, and its suchness." That is to say, each of the four immeasurables focuses on beings.
Chinese
并且，对法之专注和无专注分为三种。从“有烦恼者”开始，这是以专注于有情众生为主导。并非特意禁止执着于我、有情众生和补特伽罗（梵文：Pudgala， पुद्गल，pudgala，人、有情），而是从希望有情众生获得安乐，到希望将具有贪嗔烦恼的有情众生安置于无烦恼的境界之间，这四种是专注于有情众生的慈等。对此，有些人认为必须真实地执着于有情众生，这是不合理的。现在，对于显现为有情众生的那些，在他们之后没有有情众生的踪迹，仅仅是蕴、界、处而已，认识到蕴等的集合只是被安立为有情众生，从而专注于所缘境蕴等，将相信补特伽罗只是假立存在的理由作为专注的依据，将蕴等的相续安置于安乐和无烦恼的境界之间的想法，就是专注于法。在这里，对于安立为专注于法，如果说必须真实地执着于蕴等为法，这也是错误的。仅仅是没有显现人无我的相状，和执着于人实有，这两者有很大的差别。仅仅是没有显现蕴等法空性的相状，和执着于法真实存在，这两者也极其不同，这是不辨别差异的说法。此外，三种慈悲都以功德圆满的方式存在于圣者们心中，因为在殊胜续部中已经说过。因此，不应以执着于人和法的特征来定义。此外，凡夫众生虽然没有断除对有情众生和法的执着，但圣者的相续中虽然没有对它们的执着，但并非其相续中的所有识都必须显现为证悟它们无自性的相状。还有，将专注于法蕴等和专注于法藏（佛经）两者，分别认为是专注于法的不同安立界限，这也是不理解经论的含义。因此，经论等开示了专注于法。在见到有情众生和蕴等法自性空之后，仅仅是对显现为有情众生和法而迷惑的众生，认为他们消融于如来藏的法界中，这就是无专注的慈等四无量心。
English
And, focusing on Dharma and non-focusing are divided into three types each. Starting with "those with afflictions," this is done with the focus on sentient beings as the primary aspect. It's not that holding onto self, sentient beings, and individuals (Sanskrit: Pudgala) is specifically prohibited. Rather, from the wish for sentient beings to be happy to the wish to place sentient beings with afflictions of attachment and aversion in a state without afflictions, these four are love and so forth focused on sentient beings. Some people think that it is necessary to truly grasp sentient beings, but this is not reasonable. Now, for those who appear as sentient beings, there is no trace of sentient beings after them. There are only aggregates, elements, and sense bases. Understanding that the collection of aggregates and so on is merely labeled as sentient beings, and thus focusing on the objects of focus, the aggregates and so on, taking the reason for believing that individuals are merely nominal as the basis for focus, the thought of placing the continuum of aggregates and so on in a state of happiness and without afflictions is focusing on Dharma. Here too, regarding the establishment of focusing on Dharma, it is wrong to say that it is necessary to truly grasp the aggregates and so on as Dharma. There is a big difference between merely not having the aspect of the selflessness of persons arise and grasping persons as truly existent. Similarly, there is a huge difference between merely not having the aspect of the emptiness of the aggregates and so on arise and grasping Dharma as truly real. This is a statement that does not distinguish the difference. Furthermore, all three types of compassion are present in noble beings in a way that is replete with qualities, as stated in the supreme tantras. Therefore, it is not reasonable to define it as having the characteristic of clinging to persons and Dharma. Moreover, although ordinary beings have not abandoned clinging to sentient beings and Dharma, even though noble individuals do not have clinging to them in their minds, it is not necessary for every consciousness in their minds to arise with the aspect of realizing their lack of inherent existence. Furthermore, it is also not understanding the meaning of the scriptures to consider focusing on the aggregates and so on as Dharma and focusing on the Dharma Pitaka (Buddhist scriptures) as separate boundaries for establishing focusing on Dharma. Therefore, the scriptures and commentaries explain focusing on Dharma. Seeing that sentient beings and the aggregates and so on are empty of inherent existence, merely those who are deluded by the appearance of sentient beings and Dharma are considered to be exhausted in the realm of suchness. This is the four immeasurables of love and so forth without focus.
Chinese
诺。也就是说，无缘慈等四者依次是对真实之边的证悟，是错乱的止息，是安住于边，以及是远离增减二者的意念在众生心中生起。认为这些无量需要依靠静虑，是声闻分别说者的分别念。如经部派以上也认为在欲界中也有一样，此亦如是说。总的来说，对于菩萨善巧方便的差别，应当思维其是不可衡量的。第五个要点，作为大乘道体性的四无量，其不共的特征是，如《庄严经论》中所说：“稳固的梵天舍弃相违品，具有不分别的智慧，进入三种所缘境，使众生完全成熟。”这是说，舍弃相违品嗔恨心等，以不分别三轮的见解所摄持，进入众生、法和如是性这三种所缘境，不只是停留在希求安乐和舍弃痛苦的想法上，而是具有使众多众生完全成熟的作用，即具有四种特点。此处以不分别的智慧所摄持，因此也需要理解进入三种所缘境是归于一个基础上的说法，因此缘众生和法也是有空性所摄持的。现在稍微讲一下其余重要且迫切需要的意义。此外，《宝鬘论》中说：“三百只煮熟的羊的食物，每天按时布施，不如一瞬间一次慈爱的福德，天人会变得慈爱，他们也会守护，内心安乐，快乐增多，没有毒和武器的损害，不争斗而获得利益，会转生到梵天世界，即使没有解脱，也能获得慈爱的八种功德。”这里所说的慈爱的八种利益，也是其余悲心等三种的利益。同样，《亲友书》中说：“慈爱和悲心、喜悦和舍，应当时常如实修习。即使没有获得更高的境界，也能获得梵天世界的安乐。”如是说，无量
English
No. That is to say, the four, such as impartial love, sequentially are the realization of the true limit, the cessation of confusion, the abiding in the limit, and the arising in the minds of sentient beings of the thought that is free from both increase and decrease. The belief that these immeasurables need to rely on meditative concentration is the conceptualization of the Hearer-Distinction-Speakers. Just as the Sutra School and above also believe that they exist in the desire realm, so too does this say. In general, regarding the difference of skillful means of Bodhisattvas, one should contemplate that it is immeasurable. The fifth point, the uncommon characteristics of the four immeasurables that are the essence of the Mahayana path, are as stated in the Ornament Sutra: "The steadfast Brahma abandons the incompatible, possesses non-discriminating wisdom, enters the three objects of focus, and completely ripens sentient beings." This means abandoning incompatible aspects such as harmful thoughts, being grasped by the view of non-discrimination of the three spheres, entering the three objects of focus, which are sentient beings, phenomena, and suchness, and not just stopping at the thought of desiring happiness and abandoning suffering, but having the function of completely ripening many sentient beings, that is, possessing four characteristics. Here, being grasped by non-discriminating wisdom, it is also necessary to understand that entering the three objects of focus is said to be based on one foundation, therefore, focusing on sentient beings and phenomena is also grasped by emptiness. Now, I will briefly explain the remaining important and urgently needed meanings. Furthermore, the Garland of Jewels says: "The food of three hundred cooked sheep, given daily on time, cannot match the merit of one moment of love. Gods and humans will become loving, and they will also protect, have inner peace, increase happiness, have no harm from poison and weapons, obtain benefits without strife, and will be born in the Brahma world. Even if liberation is not attained, eight qualities of love will be obtained." The eight benefits of love mentioned here are also the benefits of the other three, such as compassion. Similarly, the Letter to a Friend says: "Love, compassion, joy, and equanimity, you should always practice truthfully. Even if you have not attained a higher state, you will obtain the happiness of the Brahma world." As it is said, immeasurable
Chinese
通过对四种无量心的彻底修习，（佛陀）多次宣说了会转生到梵天世界初禅天。因此，梵天的四种住处在所有经典中广为人知。在此稍作分析：仅仅通过修习慈心等，无法断除对欲界的贪执。因此，转生到梵天是不合理的。经论中说转生到那里，是指在断除了对欲界的贪执之后，依赖于初禅近分定的寂静和粗猛的行相，或者修习了初禅正行，并依赖于此而修习四无量心，其结果是转生到梵天。如果有人认为如此，那并非经论的本意。即使没有四无量心，如果圆满获得了近分定且没有退失，也必定会转生到梵天。因此，说四无量心就变得没有意义了。因此，如果没有舍弃对欲妙的贪恋，没有在相续中生起初禅的等持，就不会转生到梵天。然而，依赖于欲界的等持而修习四无量心，就能使欲界的烦恼减弱。这四种无量心本身就变成了近分定，并由此生起正行。由于果随因转，因此正行也必定是与无量心相应的。通过慈心等三种（无量心）断除了嗔恨，并通过舍心断除了对欲界的贪欲，就像摧毁了主要敌人，随从也会逃跑一样，其他的欲界烦恼也会自然而然地被断除，从而对欲界产生无贪。如果认为通过世间道断除贪执，就只能修习寂静和粗猛的行相，而没有其他方法，那就是只见一面，不明全局。因此，经中说： "无论圣者、天人还是梵天，其无与伦比的广大住处恒常存在。" 圣者的住处、天人的住处、梵天的住处，这样说了三种不同的名称，是因为存在不依赖于天人住处的梵天住处。否则，如果梵天的住处与天人的住处没有区别，那么三种名称的区分就会消失。因此，虽然《俱舍论》主要讲述了具有寂静和粗猛行相的对境，但这并非普遍适用的。而经部主要宣说了四无量心，因为佛陀认为这对调伏自心非常重要，所以才这样说。