English
By thoroughly familiarizing oneself with the four immeasurables, it is repeatedly stated that one is born in the first dhyana of the Brahma world. Therefore, the four abodes of Brahma are well-known in all the scriptures. Here, after a slight analysis: Merely meditating on loving-kindness and so on cannot eliminate attachment to desire. Therefore, it is unreasonable to be born in Brahma's realm. What is said in the treatises about being born there is that after abandoning attachment to desire with the aspect of the proximity of the first dhyana, which has the aspect of serenity and coarseness, one relies on the proximity itself, or having accomplished the actual first dhyana, and based on that, one meditates on the four immeasurables, the result of which is being born in Brahma's realm. If one thinks that, that is not the intention of the treatises. Even without the four immeasurables, if one has completely attained the proximity and it has not deteriorated, one will definitely be born in Brahma's realm. Therefore, mentioning the four immeasurables becomes meaningless. Therefore, even if one has not abandoned the objects of desire and the samadhi of the first dhyana has not arisen in one's mind-stream, one will not be born in the Brahma realm. However, by relying on the samadhi of desire and meditating on the four immeasurables, the afflictions of desire are weakened. These four immeasurables themselves become the proximity, and from that, the actual arises. Since the result follows the cause, the actual also necessarily arises with the same qualities as the immeasurables. By abandoning anger through the three (loving-kindness, compassion, and joy), and abandoning desire for the objects of desire through equanimity, just as when the main enemy is defeated, the retinue flees, the other afflictions of desire are naturally abandoned, and one becomes free from attachment to desire. If one thinks that in order to abandon attachment through the worldly path, one only needs to meditate on the aspect of serenity and coarseness, and there is no other way, that is seeing only one side and not understanding the whole. Therefore, it is said: "The unsurpassed, vast, and permanent abode of the noble ones, gods, and Brahma always exists." The abode of the noble ones, the abode of the gods, and the abode of Brahma are mentioned as three different categories because there exists an abode of Brahma that does not rely on the abode of the gods. Otherwise, if the abode of Brahma were no different from the abode of the gods, the distinction of the three categories would disappear. Therefore, although the Abhidharma mainly explains the objects with the aspect of serenity and coarseness, it does not assert that it is universally applicable. And the Sutras mainly teach the four immeasurables, because the Buddha considered them important for taming the mind, and therefore he said so.
Chinese
对于义成就者来说，从寂静和粗猛来说，这是因为福德广大。引导的时候，虽然不需要讲解这类辩论，但这里有些人自认为对《俱舍论》等进行了细致的学习，可能会错误地认为，最特别殊胜的，是正见大乘的传统有错误。为了消除他们的愚昧，所以前后稍微说一点。这样，在四无量心中，最主要的是慈悲。有慈悲就能产生六波罗蜜多，没有慈悲就不会产生菩萨的行为。第一个理由是，《庄严经论》中说：“对于吝啬者有慈爱，对于不驯服者有慈爱，对于一切混乱者有慈爱，对于放逸者有慈爱，对于受他国控制者有慈悲，对于邪见显现执著者有慈悲。”意思是说，如果对贫穷困乏者有慈悲，就一定会布施等等，自己进入六波罗蜜多，其他一切进入波罗蜜多也会产生。后一个理由也是，《庄严经论》中说：“慈悲和忍耐与心念，以及发愿和生起，能使众生完全成熟。最初是根本，最后具足殊胜果，这是慈悲的巨大树木。如果根本慈悲不存在，苦行忍耐就不会转变。有智慧者如果不能忍受痛苦，就不会有利益众生的心念。与心念分离的智慧，不会在清净的白色生起中，种下愿望。如果没有获得好的生起，就不会使众生完全成熟。慈悲的乳汁是慈爱，那痛苦就是快乐的，如理作意佛陀，枝条就会增长大乐，愿望的延续不会断绝，叶子的舍取是两种缘。成就了，因此要知道花朵和果实是有意义的。”这样说，慈爱等是使慈悲增长的原因，如果有慈悲，就能为了众生的利益而忍受苦行。有了忍耐，就能生起一种特别的利他心，自己承担一切众生的利益。由此发下特别的利他愿望，就是有意识地受生的生
English
For the accomplished one, in terms of both serenity and intensity, this is because of the vastness of merit. Although it is not necessary to explain this kind of debate during guidance, some here who pride themselves on having studied the Abhidharmakośa and other texts in detail may mistakenly think that the tradition of the definitive Great Vehicle, which is the most special and excellent, is wrong. In order to dispel their ignorance, I will say a little bit about it before and after. Thus, among the four immeasurables, the most important is compassion. If there is compassion, the six perfections will arise, and if there is no compassion, the actions of the Bodhisattvas will not arise. The first reason is, as it says in the Ornament: "Love for the miserly and love for the unruly, love for all the confused and love for the reckless, compassion for those under the control of another country, and compassion for those who are manifestly attached to wrong views." This means that if there is compassion for the poor and destitute, one will definitely give alms, etc., and enter into the six perfections oneself, and all others entering into the perfections will also arise. The latter reason is also, as it says in the Ornament: "Compassion and patience and mindfulness, and aspiration and arising, make beings fully ripen. The first is the root, the last possesses the supreme fruit, this is the great tree of compassion. If the root of compassion does not exist, the endurance of asceticism will not change. If the wise cannot endure suffering, the thought of benefiting beings will not change. The wisdom separated from mindfulness will not plant aspirations in the pure white arising. If a good arising is not obtained, it will not make beings fully ripen. The milk of compassion is love, that suffering is happiness, properly attending to the Buddha, the branches will increase great bliss, the continuation of aspiration will not cease, the giving and taking of leaves are two kinds of conditions. It is accomplished, therefore know that the flowers and fruits are meaningful." Thus, love and so on are the cause of increasing compassion, and if there is compassion, one can endure asceticism for the benefit of beings. If there is patience, a special altruistic mind will arise, taking on the benefit of all beings oneself. By this, a special altruistic aspiration is made, which is the birth of consciously taking rebirth.
Chinese
因此，具有力量者出现，由此行利益众生无量之事。以这些原由，能使二资粮圆满而成佛。如果舍弃了慈悲心，这一切都不会产生。因此，希求菩提者应当努力修持慈悲心。略微讲述一下百字明的引导和观想结束时，忏悔罪业等的意义。一般来说，有智慧的人必须取舍的行为，确定为善与恶两种。其中，业在因的时侯虽然小，但在果的时侯增长广大；黑白之果，安乐痛苦各自确定；自己没有造作的不会相遇；造作的若不以对治力摧毁，则不会白白浪费。简明扼要地解释这四种特性的意义。特别是，对于罪恶不善业的本体进行确认：贪欲、嗔恨、愚痴这三者，由此所生的行为都是不善的。如是所说，所有属于嗔恨范畴的，以及对欲望产生贪求的贪欲，和对业果愚昧无知的愚痴，由这些直接引发的所有行为都是罪恶不善业。其中，业的真实本体是心，与此相应并存的其他识蕴也一样。如果不与身语的行为相关联，则成为意的业或心的业。具有能使行为转化为身语的能力，由该行蕴心所推动的身语姿态相关联的，就是思的业或身语的业。因为所有的身语之业，都是由意先行引导的，所以才区分了意的业和身语的业。在此，略微讲述一下杀生等十不善业。如经中所说：从那之中简略地归纳，善与非善各是什么，宣说了十种业道。如是所说，对于大多数人容易产生的罪恶之业，粗略地归纳为十不善业。以及欺骗他人和邪命等，总的来说，还有其他无量罪恶不善业的类别。这些都会导致投生到恶趣三道。如《宝鬘论》中所说：贪执的饿鬼
English
Therefore, the powerful one appears, and from this, he performs immeasurable deeds for the benefit of beings. By these causes, one can perfect the two accumulations and become a Buddha. If compassion is abandoned, all of these will not arise. Therefore, those who desire enlightenment should diligently cultivate compassion. Briefly explaining the meaning of confessing sins, etc., at the end of the guidance and visualization of the Hundred Syllable Mantra. In general, the actions that wise people must adopt or abandon are definitely two: good and evil. Moreover, actions, although small at the time of the cause, increase greatly at the time of the result; the fruits of black and white, happiness and suffering, are each definite; one will not encounter what one has not done; and if what has been done is not destroyed by the antidote, it will not be wasted. The meaning of these four characteristics is explained simply. In particular, the essence of sinful non-virtuous actions is identified as: attachment, hatred, and ignorance. As it is said, "The actions produced by these are non-virtuous." As it is said, all that belongs to the category of hatred, as well as attachment that desires desire, and ignorance that is ignorant of cause and effect, all actions directly provoked by these are sinful non-virtuous actions. Among these, the real essence of action is mind, and the other aggregates of consciousness that exist in accordance with it are the same. If it is not related to the actions of body and speech, it becomes the action of mind or the action of thought. Having the ability to transform actions into body and speech, the bodily and verbal gestures driven by that aggregate of mental activity are related to the action of thought or the action of body and speech. Because all actions of body and speech are preceded by the mind, the actions of mind alone and the actions of body and speech are distinguished. Here, I will briefly explain the ten non-virtuous actions such as killing. As it is said in the scriptures: From that, briefly summarizing, what is virtuous and non-virtuous, the ten paths of action are taught. As it is said, for most people, the sinful actions that are likely to occur are roughly summarized as the ten non-virtuous actions. And deceiving others and wrong livelihood, etc., in general, there are also other countless categories of sinful non-virtuous actions. These will lead to rebirth in the three lower realms. As it is said in the Ratnavali: The hungry ghost of attachment
Chinese
贪欲会导致堕落。嗔恨会将人抛入地狱。愚痴则多半会转生为畜生。如是说，大肆作恶者堕入地狱，中等作恶者堕为饿鬼，轻微作恶者多半堕为畜生。生于彼等之处，所受痛苦剧烈且漫长，难以估量。与因同类的果报是：转生为天人时，前世业果的残余会导致寿命短促、疾病缠身等无量痛苦与损害。主宰之果是：外在环境方面，会出现歉收、时令颠倒等种种痛苦之因。相反，对于纯净的善业，则会产生与恶业果报相反的安乐，以及其他种种圆满。如寂天菩萨所说：一切善法之根本，佛说在于希求心，而此根本之根本，应恒常修习果报。痛苦与不悦，以及种种诸怖畏，并与所欲相离，皆由罪业所生起。心中思惟行善故，无论将往何处去，于彼处即以此福德，以果之功用供养之。造罪之人虽欲乐，无论将往何处去，于彼处即以此罪业，以痛苦之兵器摧毁之。广大馨香清凉莲花之蕊中住，胜者妙音食之生光彩，由能仁光芒所生莲花身，善能转生君王前之善逝子。阎罗卒剥尽全身皮，极度衰弱痛苦，以极热之火所熔炼之铜汁，灌注于身，以炽燃之刀剑短矛刺戳，身肉碎为百片，堕落于极度炽燃之铁地上，乃由众多不善所致。如是说。此处阐述了十不善业的自性，以及它们各自的异熟果，即恶趣的各种痛苦，以及与因同类果和主宰果的差别如何对应。从而使人生起对轮回的厌离，并使心转向远离不善业。
English
Greed leads to downfall. Hatred throws one into hell. Ignorance mostly leads to rebirth as an animal. As it is said, those who commit great evils fall into hell, those who commit moderate evils become hungry ghosts, and those who commit minor evils mostly become animals. Being born in those places, the suffering is intense and prolonged, immeasurable. The result that corresponds to the cause is: when reborn as gods or humans, the residue of past karmic results leads to short life, many diseases, and countless sufferings and harms. The dominant result is: in terms of the external environment, there will be crop failures, seasonal inversions, and various causes of suffering. Conversely, for pure virtuous actions, there will be happiness that is the opposite of the results of evil deeds, and also various perfections. As Shantideva said: The root of all virtuous dharmas, the Buddha said, lies in aspiration, and the root of this root should be constantly cultivated by contemplating the results. Suffering and displeasure, as well as various fears, and separation from desires, all arise from the practice of sin. By doing good deeds with the mind, wherever one goes, in that place, with that merit, one will be honored with the qualities of the result. Those who do evil, though desiring happiness, wherever they go, in that place, with that sin, they will be destroyed by the weapons of suffering. Abiding in the heart of a vast, fragrant, cool lotus, nourished by the sweet speech of the Victorious Ones, one's splendor increases, born from a lotus by the light of the Sage, with a supreme body, one is transformed by virtue into a Sugata's son, dwelling before the king. The messengers of Yama strip off all the skin, causing extreme weakness and suffering, molten copper refined by extremely hot fire is poured onto the body, stabbed by flaming swords and short spears, the flesh is shattered into hundreds of pieces, falling onto the extremely burning iron ground, caused by many non-virtues. So it is said. Here, the nature of the ten non-virtuous actions is explained, as well as their respective ripened results, the various sufferings of the lower realms, and how the differences between the result corresponding to the cause and the dominant result are matched. This generates weariness with samsara and turns the mind away from non-virtuous actions.