Chinese
如果戒律坏了，更不用说堕落了。仅仅是发誓，心相续也会坏掉。舍弃有情是：无论是舍弃一个或多个有情，暂时舍弃，如果最终没有舍弃，就不会真正成为舍弃。即使对象只是一个有情，如果从现在到未来完全舍弃，就会犯这种过失。不相符的心是：生起邪见，或者想获得圆满正等觉的愿望相反，以及认为菩提心没有利益，诽谤而错误执持，从而舍弃菩提心，或者即使没有诽谤，也放弃菩萨戒的学处等等。因为菩萨总是利益有情，所以这一切的根本在于不舍弃有情。真正进入大乘的人，只要有希望伤害者快乐的想法，即使犯下无数的罪过，也不能从根本上摧毁珍贵的菩提心。为了暂时在所有生世中不忘记菩提心，要修学四种白法，舍弃导致遗忘的四种黑法。也就是说，每一种黑法的对治都是一种白法，称为四对八支的学处。如果修学四种白法，舍弃四种黑法就包含在其中，所以没有单独的。也就是欺骗应供养者是黑法，其对治是不说明知的谎言，是白法，这是第一对。说菩萨的坏话是黑法，其对治是赞叹所有菩萨，是白法，这是第二对。对他人所做的不是后悔之处的善事产生后悔是黑法，其对治是自己尽力而为地将所有相关的有情安置于三乘的善法中，是白法，这是第三对。以虚伪对待有情是黑法，其对治是以真诚的想法对待所有有情，是白法，这是第四对。其中，以虚伪对待是指以虚伪所产生的身语行为，而真诚的想法是：自己承担他人的利益，比如把利益和胜利献给他人，或者内外和隐藏的
English
If the vows are broken, what need is there to mention falling? Just by making the vow, the mind-stream will also be broken. Abandoning sentient beings is: Whether it is abandoning one or many sentient beings, temporarily abandoning them, if ultimately not abandoning them, it will not truly become abandonment. Even if the object is only one sentient being, if abandoning them completely from now to the future, this fault will be committed. The incompatible mind is: Generating wrong views, or the desire to attain complete and perfect enlightenment being reversed, and thinking that the mind of enlightenment has no benefit, slandering and wrongly holding it, thereby abandoning the mind of enlightenment, or even without slander, abandoning the precepts of the Bodhisattva vows, and so on. Because Bodhisattvas always benefit sentient beings, the root of all this lies in not abandoning sentient beings. Those who have truly entered the Mahayana, as long as they have the thought of wishing happiness even to those who harm them, even if they commit countless sins, they cannot fundamentally destroy the precious mind of enlightenment. In order to temporarily not forget the mind of enlightenment in all lifetimes, one should practice the four white dharmas and abandon the four black dharmas that cause forgetting. That is, the antidote to each black dharma is a white dharma, called the eight branches of the four pairs of practices. If one practices the four white dharmas, abandoning the four black dharmas is included within them, so there is no separate one. That is, deceiving those who are worthy of offerings is a black dharma, its antidote is not telling a knowing lie, which is a white dharma, this is the first pair. Speaking ill of Bodhisattvas is a black dharma, its antidote is praising all Bodhisattvas, which is a white dharma, this is the second pair. Generating regret for good deeds that others have done that are not a cause for regret is a black dharma, its antidote is to place all related sentient beings in the virtue of the three vehicles to the best of one's ability, which is a white dharma, this is the third pair. Treating sentient beings with deceit is a black dharma, its antidote is to abide in all sentient beings with a sincere thought, which is a white dharma, this is the fourth pair. Among these, treating with deceit refers to the actions of body and speech arising from deceit, while sincere thought is: taking on the benefit of others as one's own responsibility, such as offering benefits and victories to others, or internal and external and hidden
Chinese
据说，就像父子或兄弟一样，不隐瞒地说真话，也是不依赖于内心的意思。第二，讲解四无量。这四无量是未生起菩提心者生起的因，是已生起者稳固、增长的无上方便。因此，凡是修持大乘瑜伽者，都应精勤修持四无量的实修。其中，第一点，远离四无量的过患是：会被诸多烦恼所扰乱，嗔恨心、损害、不喜他人安乐、贪求欲望的贪执等，因无对治而任意妄为，导致身语意三门的恶行增多，并且依靠贪欲和嗔恨心，其他诸多烦恼也会增多，从而产生今生来世无尽的过患。如《经庄严论》中所说：“菩提萨埵嗔恨心，损害不喜嗔恨心，具有贪欲之贪执，触及众多之过患。”又说，过患如下：“烦恼摧毁自，摧毁有情毁戒律，衰损有损得，守护如是导师呵，争执不悦彼，不闲他生诸处生，得与未得衰，意获极大之痛苦。”虽然这些过患是所有烦恼和恶行的共同过患，但因为它们的根本或主要原因是贪欲、嗔恨和不喜，所以才说是它们的过患。第二点，修持无量心的利益是：如《经庄严论》中所说：“此等诸过由慈等，善安住故不生起，非烦恼者有情义，不舍轮回尽究竟。”意思是说，慈爱是对治嗔恨心的，悲心是对治损害的，喜是对治不喜的，舍是对治亲疏、贪欲和嗔恨心的。这样，四无量就能遣除这些烦恼，
English
It is said that speaking frankly like a father and son or brothers, is also the meaning of not relying on the inner self. Second, explaining the four immeasurables. These four immeasurables are the cause for the arising of the mind of enlightenment in those who have not generated it, and the supreme means for stabilizing and increasing those who have already generated it. Therefore, all those who practice Mahayana yoga should diligently practice the cultivation of the four immeasurables. Among them, the first point, the faults of being separated from the four immeasurables, is: one will be disturbed by many afflictions, such as anger, harm, dislike of others' happiness, and attachment to desire, and because there is no antidote, one will act arbitrarily, leading to the increase of many misdeeds of body, speech, and mind, and relying on desire and anger, many other afflictions will also increase, thus producing endless faults in this life and the next. As it is said in the Ornament of the Sutras: "The Bodhisattva's anger, harm, dislike, anger, possessing the attachment of desire, touches many faults." It is also said that the faults are as follows: "Afflictions destroy self, destroy sentient beings, destroy discipline, decline with loss, protection likewise the teacher scorns, contention displeases him, he is not free to be born in other places, loss of what is obtained and not obtained, the mind obtains great suffering." Although these faults are the common faults of all afflictions and misdeeds, it is said that they are the faults because their root or main cause is desire, anger, and dislike. The second point, the benefits of cultivating the immeasurables, is: as it is said in the Ornament of the Sutras: "All these faults, by love and so on, do not arise because of good abiding, non-afflicted ones, for the sake of sentient beings, do not abandon samsara to the end." It means that love is the antidote to anger, compassion is the antidote to harm, joy is the antidote to dislike, and equanimity is the antidote to closeness and distance, desire, and anger. In this way, the four immeasurables can eliminate these afflictions,
Chinese
彻底断除后，烦恼的过患那些以后就不会产生了。断除之理是依靠禅定的近取而断除等，在《俱舍论》中多有阐述，但暂时不需要所以就省略了。所说的慈等不是断除烦恼种子的，是指世间人和声闻的层面，是从总的方面而说的。菩萨钝根不善巧方便的也会那样，对那些来说，那些烦恼只是阻止现行，是镇伏的对治而已，但是，善巧方便的菩萨的四无量，因为是具有法无我的相，所以也是能极大地成为摧毁烦恼的种子和习气的对治。因此，必须区分仅仅是慈爱的一方面不能成为摧毁种子的对治，以及慈无量定的确能够摧毁种子的差别。因为慈等与愚昧不相违，所以不能彻底地断除罪过。像这样，对于仅仅是单句的粗糙口语，稍微懂一点就自认为是精通的智慧，这是不善巧者的行为。还有，菩萨们虽然断除了三界中产生的烦恼，但是以愿力和禅定的力量，仍然受生于轮回中，不舍弃利益众生的行为，所有这些奇妙的行为，都是四无量的威力。这样看来，断除烦恼及其过患，以及圣者们利益众生的事业，是所说的主要利益。此外，从五种果的角度阐述无量心的作用，也是利益，如云：具有梵住的安住者，有智慧者恒时乐意生于彼处，彼能圆满资粮，并且能成熟一切众生，恒时不离梵天，远离与之不相顺之品，即使放逸，彼之因缘，以不尽故亦不变异。如是等等。各种利益在下面也会讲到。第三个问题是本体：希望众生们与以前没有的新乐相遇是慈爱，希望现在有的痛苦分离，并且以后也不再有痛苦
English
Having completely eliminated them, those faults of afflictions will not arise in the future. The way to eliminate them is to rely on the approximation of meditation to eliminate them, etc. Although there are many explanations in the Abhidharma, they are omitted for now because they are not needed. The statements that loving-kindness, etc., are not eliminators of the seeds of afflictions refer to the level of worldly people and Shravakas, and are spoken from a general perspective. Bodhisattvas who are dull-witted and unskilled in means may also be like that. For those, those afflictions only prevent manifestation and are merely antidotes that suppress them. However, the four immeasurables of Bodhisattvas who are skilled in means, because they have the aspect of the selflessness of phenomena, are also very effective antidotes that destroy the seeds and imprints of afflictions. Therefore, it is necessary to distinguish between the mere aspect of loving-kindness not being an antidote that destroys seeds, and the difference that the samadhi of immeasurable loving-kindness can indeed destroy seeds. Because loving-kindness, etc., are not contradictory to ignorance, they do not completely cut off faults. Like this, to consider oneself to be an expert in wisdom for merely understanding a little bit of rough colloquial language of single sentences is the behavior of an unskilled person. Furthermore, although Bodhisattvas have eliminated the afflictions that arise in the three realms, they still take birth in samsara through the power of aspiration and samadhi, and do not abandon the actions of benefiting sentient beings. All these wonderful actions are the power of the four immeasurables. In this way, eliminating afflictions and their faults, and the deeds of noble beings benefiting sentient beings, are the main benefits mentioned. In addition, explaining the function of immeasurable mind from the perspective of the five fruits is also a benefit, as it says: "The one who abides in the Brahma-viharas, the wise one always desires to be born there. He perfects the accumulations and ripens all sentient beings. He is always inseparable from Brahma and separated from unfavorable factors. Even if he becomes negligent, his causes, because they are inexhaustible, will not change." And so on. Various benefits will also be explained below. The third point is the essence: the wish for sentient beings to encounter new happiness that they did not have before is loving-kindness, the wish to be separated from the suffering that is present now, and also to no longer have suffering in the future.
Chinese
想要阻止产生痛苦之门的是慈悲，以及其他众生专注于当下的快乐而感到高兴和满意所带来的内心快乐是喜悦，这三者所带来的，与无嗔恨相等同的无执着之心的特点是，被称为舍。这样，舍本身就是善良之心等的基础，是从无执着和无嗔恨的原因中产生的，没有亲疏之别的心平等。对于慈爱等前三者，可能会混入执着的成分，那是烦恼，因此过失会随之而来。为了消除那个过失，舍被称为具有无执着、无烦恼和不混杂的特征。慈悲是消除他人快乐障碍的方式，而慈爱和喜悦两者都是真正希望众生快乐，因此这三者都只是快乐的想法。而舍，从无嗔恨的方面来说，也有思考快乐的特征，并且因为自己不执着，并将众生安置在无执着和无嗔恨之中，所以本身就是有益的想法。因此，舍是利益和快乐两种想法。慈爱等四者的本体就是这样，变为无量的方式是，所缘境专注于无量众生，相是安立于无量快乐，以及希望脱离无量痛苦等等，以及（藏文：<<ཛཾ>>，梵文天城体：，梵文罗马拟音：，汉语字面意思：）专注于无量众生的无量快乐，并由高兴和满意所带来的内心快乐，以及本体上没有敌友中立的差别，希望所有众生平等地获得快乐等等是需要的。这样，慈爱无量等的特征就是那样，通过具备那样的所缘和相，心一境性地安住就是四无量心的禅定。这些无量心即使只是意乐和作意，也是无上的善，因为它们利益一切众生。第四个意义是