English
and those with royal power. The Shravakas and Pratyekabuddhas who have gone astray and the Bodhisattvas with little strength, as stated in the "Ten Dharma Sutra". The method for that is to focus on immeasurable sentient beings, to become the basis of immeasurable accumulations of merit and wisdom, to become the cause of obtaining immeasurable qualities, and to become the object of immeasurable wisdom. Therefore, one must meditate on the four immeasurables that possess the definition of immeasurable. Among them, the definite number is that the antidote to harmful thoughts is loving-kindness, the antidote to harming others by causing suffering is compassion, the antidote to being unhappy when others have happiness is joy, and the antidote to afflictive emotions of attachment and aversion is equanimity. The characteristics have four distinctions: abandoning the four opposing sides is the distinction of abandonment, possessing non-conceptual wisdom is the distinction of companionship, entering into the three objects of person, dharma, and non-object is the distinction of object, and maturing sentient beings in the three vehicles is the distinction of function. There are four causes: the four respective objects are the object cause, the lineage or element is the co-emergent cause, the virtuous friend who teaches the immeasurables is the dominant condition, and the mind and mental factors that have just ceased, possessing the habit of compassion, are the immediately preceding condition, which must arise from that basis. The essence is threefold: loving-kindness and compassion are without hatred, joy is mental happiness, and equanimity is the essence of non-attachment. Regarding the method of meditation, each has two aspects: object and aspect. The object of loving-kindness is sentient beings who dwell in the intermediate state without happiness or suffering. The aspect is wishing them to have the fruit of happiness and to possess pure causes. The object of compassion is sentient beings who are experiencing the results of suffering. The aspect is wishing them to be free from the fruit of suffering and to be free from the cause of sin. The object of joy is sentient beings who are experiencing the results of happiness. The aspect is wishing them never to be separated from those two. The object of equanimity is sentient beings who possess the habits of afflictive emotions of attachment and aversion. The aspect is wishing those who possess the habits of afflictive emotions to be free from them and for their minds to abide in the equanimity without attachment and aversion. From the distinction of the object, there are three divisions: focusing on those bound by self-grasping regarding the selflessness of the person, focusing on sentient beings, and focusing on clinging to permanence regarding the impermanent dharma.
Chinese
因此，以被束缚于有为法为对境，是缘于法的对境；以执著于无自性为实有而受束缚为对境，生起无缘大慈等四者。这些（四无量心）中的慈悲和舍，是想要远离亲近和疏远，因此是利益他人的心；慈爱和喜悦，是想要具足安乐，因此是给予安乐的想法。果有五种：为利有情而生于欲界，是异熟果；圆满二资粮，是增上果；生生世世不离修习四无量心，是等流果；成熟有情，是士用果；舍弃四种相违品，是离系果。这些的教证可以从《经庄严论》中了解。共同的俱生缘是忆念功德而必须皈依。如《宝云经》等所说，在解释忆念三宝功德的经文中，以连接词劝请忆念功德，以建立词生起忆念功德，分为二者。第一是说三宝的功德应该这样忆念。第二中，忆念佛、法、僧三宝功德的方式有三种。第一中，全知荣 सोम班智达说：“这是功德名称的异名”，如实宣说了具有解脱智慧之身、自性根本之身、幻化应化之身。忆念能诠名称的异名功德，以及以所诠义的自性忆念功德，分为二者。第一是，从无明的睡眠中醒来，对所知增长智慧；降伏四魔，具足六善；超越有寂二边；与法性如是性的实相相符而行；完全摧毁烦恼障和所知障；断证圆满的佛陀；忆念前世，知晓死亡和转生；具有三明，即漏尽通；具足四种圆满，安住于四足。此外，五种非行境之处，即国王的宫殿、屠夫的家、贱民的家、妓女的住所、卖酒
English
Therefore, focusing on being bound by conditioned phenomena is focusing on the Dharma; focusing on being bound by grasping onto selflessness as real, gives rise to the four immeasurables such as compassion without focus. Among these (four immeasurables), compassion and equanimity are the intention to be separated from closeness and distance, therefore they are the thought of benefiting others; loving-kindness and joy are the intention to possess happiness, therefore they are the thought of giving happiness. There are five results: being born in the desire realm for the sake of sentient beings is the result of maturation; perfecting the two accumulations is the dominant result; not being separated from the practice of the four immeasurables in all lifetimes is the result similar to the cause; maturing sentient beings is the result of the agent; abandoning the four opposing factors is the result of separation. The scriptural sources for these can be understood from the Ornament of the Sutras. The common co-emergent condition is that one must take refuge by remembering the qualities. As stated in the Sutra of the Jewel Cloud and others, in the explanation of the sutra on remembering the qualities of the Three Jewels, there are two parts: encouraging the remembrance of qualities with connecting words, and generating the remembrance of qualities with establishing words. The first is saying that the qualities of the Three Jewels should be remembered in this way. In the second, there are three ways to remember the qualities of the Buddha, Dharma, and Sangha Jewels. In the first, the all-knowing Rongzom Pandita said, "This is a description of the different names of qualities," and just as he explained, possessing the body of wisdom of liberation, the body of the self-nature root, and the body of emanation and transformation. There are two ways to remember the qualities: remembering the different names of the expressing words, and remembering the qualities by the nature of the expressed meaning. The first is: awakening from the sleep of ignorance and increasing wisdom towards objects of knowledge; subduing the four maras and possessing the six perfections; transcending the extremes of samsara and nirvana; proceeding in accordance with the reality of suchness of the nature of phenomena; completely destroying the afflictive obscurations and the cognitive obscurations; the Buddha who has perfected abandonment and realization; remembering previous lives, knowing death and rebirth; possessing the three knowledges, namely the exhaustion of defilements; possessing the four perfections, abiding on the four feet. Furthermore, the five places that are not the sphere of activity, namely the king's palace, the butcher's house, the outcaste's house, the prostitute's residence, the selling of alcohol
Chinese
断除轮回之处，受用圆满。以戒律禅定摄持，行持圆满。远离一切过患，对治圆满。通达一切功德，仪轨圆满。断除苦与道所见的烦恼，善逝。断除集与灭所见的烦恼，不退逝。断除修所断，断除一切所知障，无余逝，是为断除的三种功德。又，以特别了知真如之故，善逝。以了知不变稳固之差别之故，不退逝。以特别了知一切所知之故，无余逝，具有证悟的三种功德，故为善逝。这些是自利圆满的七种名称。了知世间世俗谛粗细一切，以调伏三士夫相续之过失而转入寂灭之方便善巧无上，对于有情之主，包括天人和人类在内的众生，以大悲心无有隐瞒地宣说善妙之法，并且以智慧之无有虚妄的真实宣说，是为道路之导师最为殊胜，是为利他圆满的三种名称，具有如是功德者，即是佛陀薄伽梵。第二，分为广说和义摄两部分。第一部分又分为忆念色身的功德和忆念法身的功德两部分。第一部分又分为忆念色身之因圆满的功德和忆念色身自性的功德两部分。第一部分是，总的来说，色身之因是福德资粮，即是四种波罗蜜多。法身之因是智慧资粮，如《入行论释》中所说：“禅定智慧是智慧之资粮。”即是两种波罗蜜多。确定这些之后，进入正文。如来是布施波罗蜜多等福德之同类因的果实所成，因此自己拥有虚空藏之受用，并且毫不费力地给予他人三种布施，从而使希望圆满。戒
English
The place of abandoning samsara, with perfect enjoyment. Conduct perfected by discipline and samadhi. Reversal perfected by being free from all faults. Ritual perfected by mastering all qualities. Having abandoned the afflictions seen on the path of suffering and the path, well-gone. Having abandoned the afflictions seen on the path of origin and cessation, irreversibly gone. Having abandoned all knowable obscurations abandoned by meditation, completely gone, these are the three qualities of abandonment. Moreover, having particularly known suchness, well-gone. Because of knowing the distinction of immutability and stability, irreversibly gone. Because of particularly knowing all knowable things, completely gone, possessing the three qualities of realization, therefore, happily gone. These are the seven names of perfect self-interest. Knowing all the coarse and subtle truths of the mundane conventional truth, and possessing the supreme skillful means of turning towards nirvana by subduing the faults in the minds of the three types of individuals, and out of great compassion, without concealment, speaking the excellent Dharma to the chief beings, including gods and humans, and truthfully speaking with the wisdom of knowledge without falsehood, being the supreme guide of the path, these are the three names of perfect benefit for others, and the one who possesses such qualities is the Buddha, the Bhagavan. Secondly, there are two parts: detailed explanation and concise summary. The first part is further divided into remembering the qualities of the Form Body and remembering the qualities of the Dharma Body. The first part is further divided into remembering the qualities of the perfect cause of the Form Body and remembering the qualities of the nature of the Form Body itself. The first part is: in general, the cause of the Form Body is the accumulation of merit, which is the four perfections. The cause of the Dharma Body is the accumulation of wisdom, as stated in the Commentary on the Engaging [in the Bodhisattva Deeds]: "Meditation and wisdom are the accumulation of wisdom." These are the two perfections. Having ascertained these, entering into the main text. The Tathagata is formed from the fruit of the similar cause of the perfections of generosity and other merits, therefore, he himself possesses the enjoyment of the treasury of space, and effortlessly gives the three kinds of giving to others, thereby fulfilling their hopes. Discipline
Chinese
持戒波罗蜜多使自己的所有善根毫无阻碍地成熟，并且他人依靠该佛的善根在未成佛之前不会耗尽。安忍波罗蜜多以三种安忍极度庄严和美化。精进波罗蜜多成为具足无尽福德善法之宝藏的基础。第二，忆念受用身的功德和化身的功德。第一者有三：以妙相好庄严的色身功德。心中具有慈爱等功德的例子，在外显现为八十随好，如同身体各部分的法，如芝麻荚般美好，以这些美妙之物来庄严，从外在来看，是具有圆满的眷属和受用等财富的象征。身体总体的法，三十二相的鲜花盛开，即除了顶髻和白毫相之外，这些与转轮圣王们有相似之处。但是，佛陀的相好以三种殊胜而超胜：处所不混乱是安住，本体极其清晰，数量完全圆满。八十随好中，腰圆是肚脐下方的圆形。行步稳健是腰部行步平稳。不弯曲是不太长。平正是不高不低。频婆是红色水果。不蓬乱是头发不向上竖起。其他的容易理解。诸相好中，七处高显是双手的手背两个，双脚的脚背两个，双肩两个，后颈一个，共七个。如榕树般周匝是肚脐以上和肚脐以下尺寸相等。这些详细内容应从狮子贤论师的《般若经释·义明》中理解。以表诠理解的语功德是，圆满受用的喜悦，六种方式的行为都与所化众生，即圣者菩萨们的意续相适应而行持。见到该身，能使十地的不顺品之障碍消除。对于想要获得更高地的，以信心爱慕的圣者们，生起从地到地提升的现前欢喜。