English
It is the cause of... The benefits of meditating on the four immeasurables and the faults of not meditating on them are the immediate cause arising from being accustomed to the former. As it is said: From the former, happiness and suffering, they arise from causes. The loving-kindness of a Bodhisattva arises from causes and the nature of spiritual friends. The compassion of the wise arises. Also, as stated in the Abhidharmakosha: The four cause mind and mental factors, the three cause the two types of meditative absorption, the others arise from those two. Thus, all minds and mental factors are produced by four conditions, including the self-condition. The three conditions of cause, dominant condition, and immediate condition give rise to two meditative absorptions. Material things arise from causes and dominant conditions such as water and fertilizer, so it is believed. The seventh general topic, explaining the method of meditation, has four parts. First, there are thirteen aspects to meditating on equanimity. The necessity of meditating on equanimity is: Now, how to meditate on the method, here only these, such as complete in one aspect. Even if there is no fixed order of meditation methods. The first individual initially has equanimity, after treating near and far equally, then meditate on the other three. It is also said that one should meditate starting from what is easy to arise in the mindstream first. Also, because it is difficult to generate the other three without equalizing near and far for all. Therefore, first meditate on equanimity. As stated in Acharya Yeshe Nyingpo's Madhyamakalankara: On the well-leveled ground of equanimity, scatter the flowers of loving-kindness, adorn well with the shade of compassion, the pure water of joy is without turbidity. Also, as stated in the Two Examinations Sutra: First, loving-kindness should be meditated upon. Second, compassion should be meditated upon. Third, joy should be meditated upon, and last of all is equanimity. It is said that this is done to show the union with the suchness of the inner deity. This is in order to make the nature of the three, loving-kindness and so on, easy to arise first. The object of meditation on equanimity is: When explaining the meditation on equanimity itself, its object is all sentient beings. The aspect of the mind should be examined in this way: Now you are attached to parents and friends, and hate enemies, such a mind of yours is evil. Thus, since each sentient being has not been without being an enemy and a friend, one should not be attached to or hate them.
Chinese
为什么呢？忆念舍的恩德是这样的：轮回中，无始无终漂泊时，这个敌人也曾做过父母等亲友，行过利益。对于他的恩德，难道要修有害之心吗？不应以损害来回报先前的恩惠。如《律藏》中所说：“以利益回报利益是最好的，损害或中等是不合理的。”修习不确定的舍心是：又在许多世中，这个亲友也曾做过敌人，行过损害。现在也正在消除他的痛苦。对于他的回报，怎么能行利益呢？中等也是时而亲密，时而不亲密。利益和损害是不确定的，贪嗔是不合理的。像这样，敌人做了损害，不能行利益，亲友也因为前世做了损害，现在也依靠他而使我痛苦，仅仅因为这些，贪嗔所生的利益有什么用呢？中等之人，如果考虑到过去和未来，利益和损害是不确定的，不应生贪嗔，所以对任何事物都不应有贪嗔，应生平等心。如《二万颂》中说：“善现，你应当对一切众生生起相互平等的心。”修习舍平等性是：理由是，因此首先对于亲友等，应当像对待中等人一样断除贪执。然后对于敌人，也应当像对待中等人一样，断除嗔恨，做到无有亲疏。像这样，当敌人和亲友都平等地对待时，为了利益众生而修习舍心是：为了断除对于中等之人的愚痴，生起消除众生烦恼的心。修习这种远离有无的舍心。对于中等人是什么样的想法也是愚痴，因此，之后愿由敌人和亲友开始的一切众生的烦恼都完全平息！愿贪嗔的念头永远不要生起！愿一切众生都能够相互信任！修习舍离亲疏，获得平等心是：那是因为什么呢？一切众生都想要快乐，想要舍弃痛苦。但是却不明白，反而行持痛苦之因。像这样，自己真心喜欢快乐，不喜欢痛苦一样，一切众生也是如此，怎么能生害人之心呢？想要快乐，却
English
Why is that? Remembering the kindness of equanimity is like this: In samsara, wandering without beginning or end, this enemy has also acted as parents and friends, accomplishing benefits. For his kindness, should we cultivate harmful thoughts? It is not appropriate to repay previous kindness with harm. As it is said in the Vinaya Pitaka: "To repay benefit with benefit is the best; harm or mediocrity is not reasonable." Meditating on the uncertainty of equanimity is: Again, in many lifetimes, this friend has also acted as an enemy, inflicting harm. Even now, he is alleviating his suffering. How can we reasonably do good in return? The intermediate is also sometimes friendly and sometimes unfriendly. Benefit and harm are uncertain; attachment and aversion are not reasonable. Like this, if we cannot do good to an enemy who has done harm, and a friend has also done harm in previous lives, and even now, I suffer because of him, what is the use of the benefit born of attachment and aversion? Intermediate beings, if we consider the past and the future, benefit and harm are uncertain, so we should not generate attachment and aversion. Therefore, we should not have attachment and aversion to anything, and we should generate a mind of equality without near or far. As it is said in the Twenty Thousand Verses: "Subhuti, you should generate a mind of mutual equality and equanimity towards all sentient beings." Meditating on equanimity as equality is: The reason is, therefore, first, towards friends and relatives, we should abandon attachment as if they were intermediate beings. Then, towards enemies, we should also abandon hatred as if they were intermediate beings, so that there is no near or far. Like this, when enemies and friends are treated equally, meditating on equanimity for the benefit of beings is: In order to sever the delusion towards intermediate beings, generate the mind that eliminates the afflictions of beings together. Meditate on such equanimity that is free from existence and non-existence. The thought of who is an intermediate being is also delusion, therefore, afterwards, may the afflictions of all sentient beings, beginning with enemies and friends, be completely pacified! May the thoughts of attachment and aversion never arise! May all beings be able to trust each other! Meditating on abandoning closeness and distance and attaining equanimity is: Why is that? All beings want happiness and want to abandon suffering. But they do not understand, and instead engage in the causes of suffering. Like this, just as one truly likes happiness and dislikes suffering, all sentient beings are the same, so how can we generate harmful thoughts? Wanting happiness, but
Chinese
我将阻止导致痛苦的不善行。真正的舍的所缘是：可怜的众生啊，愿你们的烦恼及其习气都平息，心怀平静。愿所有被强烈贪嗔所折磨的众生，都能心怀平等，远离贪嗔。愿所有众生的烦恼都平息。特别是，愿贪嗔之火平息，使心能够无有亲疏地运作。扩展舍的所缘是：如此思维，从一个众生到两个、三个。从一个地区到一个洲，从四大洲到千个、两个、三个世界进行禅修。对于初学者来说，在尚未能平等对待自己的敌友之前进行禅修。然后从一个、两个、三个众生开始，直到自己的所有村民，再到地区和赡部洲。然后从赡部洲到千个、两个、三个，以及所有世界。首先是对人类，然后平等地对所有动物等进行禅修。在相续中生起舍的程度是：在《彼续》中说，生起的程度是自他、敌友平等。获得如此的心，对任何人都不生嫉妒和愤怒，生起平等之心。修习舍的后得是：如此这般，在有对境的情况下修习舍的座间，之后在无有对境的舍的境界中，心中想着一切，心如虚空。在那胜义的无生空性之中，将智慧的显现安住于离戏之中。也就是说，作为所修之境的这些显现为众生的事物，也如影像一般，虽显现却无有，安住在自性无生的忆念之中。也就是说，虽然执着于所取的蕴以及除此之外的“我”，但两者都是虚假的自性，就像在镜子中的影像上认为“这是我的脸”一样，明明没有却显现，并且依赖于蕴。如《宝鬘论》中所说：犹如依赖于镜子，显现自己和他人的影像，但实际上，丝毫也不存在。同样，依赖于四蕴，生起我执，如同自己脸的影像一般，实际上
English
I shall prevent the unwholesome actions that cause suffering. The actual object of equanimity is: Alas, may the afflictions of miserable beings and all their imprints be pacified, and may their minds be balanced. May all beings tormented by intense attachment and aversion have equanimity, free from attachment and aversion. May all the afflictions of beings be pacified in this way. In particular, may the fire of attachment and aversion be extinguished, so that the mind can function without near or far. Expanding the object of equanimity is: Thinking thus, meditate from one being to two and three. From one region to one continent, from the four continents to a thousand, two thousand, three thousand worlds. For beginners, meditate until you can treat your enemies and friends equally. Then, starting from one, two, three beings, meditate from all your villagers to the region and Jambudvipa. Then, from Jambudvipa to a thousand, two thousand, three thousand, and all the realms of the world. First, meditate equally on humans, and then on all animals, etc. The measure of becoming accustomed to equanimity in the continuum is: In that same continuum, it says that the measure of becoming accustomed is equality between self and others, enemies and friends. Having obtained such a mind, without generating jealousy or anger towards anyone, a balanced state arises. The post-meditation of cultivating equanimity is: Thus, having meditated on equanimity with an object, in the aftermath of that session, in a state of equanimity without an object, think of everything, the mind itself is like the sky. In that ultimate, unborn emptiness, rest the appearance of wisdom, free from elaboration. That is to say, these things that appear as beings, which are the objects to be meditated upon, are also like reflections, appearing without being, and rest in the recollection of being unborn in nature. That is to say, although clinging to the aggregates that are the objects of grasping and to the "I" other than that, both are of a false nature, just as one thinks "this is my face" on the reflection in a mirror, appearing without being and relying on the aggregates. As it says in the Ratnavali: Just as by relying on a mirror, the images of oneself and others appear, but in reality, there is not even a little bit. Similarly, by relying on the four aggregates, the grasping of self becomes the object, like the image of one's own face, in reality
Chinese
那是不可能的。就像不依靠镜子，就无法显现自然的影像一样。不依靠蕴，执我之念也是如此。如是说。如果执着于自性之蕴为我，则有业，有从业而生，因此有老死。如果不执着于蕴，则所有这些都会被逆转。正如那里面所说：只要对蕴的执着存在，那么从中就会产生我执。如果存在我执，那么也有业，从业也会有生。三种业无始无终无中，轮回的中心就像火把的轮子一样，相互之间，有因的本性即是轮回。那是因为无法从自己和他者两者以及三时中获得，所以，我执将会耗尽。因此，业和生也是如此，见到这样的因果生和它们的耗尽，就会如实地，不会认为世界存在或不存在。如是说。因此，应当了知一切法，如同影像一般，没有被执为我和我所的境地。修习舍的利益是：如此修习，精通的程度是生起深寂的证悟。也就是，生起一切法的自性，从一开始就没有出生的平等性之证悟。正如《普作续》所说：在不可思议的法性菩提中，安住于无二，便会生起智慧。如是说。修习舍的果实是：如此修习的果实是，没有亲疏远近扰乱的心，在实相义中，自性任运成就。也就是，以世俗谛来说，没有自他亲疏远近，以胜义谛来说，将会证悟无二的法性。如此串习到极点之后，首先应当修习慈爱。第二，修习慈爱也有五种。增上慈爱是：如刚所说的方式。如此对一切众生心生平等之后，就像自己母亲想要获得安乐一样，也应当对一切有情这样思念。也就是，当心平等时，就像慈爱父亲和母亲一样，对一切有情都以父母之心来修习慈爱。正如《八千颂》所说：应当修习具有慈爱之心的声闻和独觉都无法夺走的慈爱之心。慈爱的所缘是：