English
That is impossible. Just as without relying on a mirror, the natural image cannot appear. Without relying on the aggregates, the clinging to self is also the same. Thus it is said. If there is clinging to the self in the nature of the aggregates, then there is karma, and from karma there is birth, therefore there is aging and death. If there is no clinging to the aggregates, then all of that is reversed. As it says in that very text: As long as there is clinging to the aggregates, then from that arises the clinging to self. If there is clinging to self, then there is also karma, and from that there is also birth. The three karmas, without beginning, end, or middle, the center of samsara is like a wheel of firebrands, mutually, the nature of having causes is what becomes samsara. That is because it cannot be obtained from both oneself and others, and from the three times, therefore, the clinging to self will be exhausted. Therefore, karma and birth are also like that, seeing such cause and effect of birth and their exhaustion, one will truly, not think of the world as existing or not existing. Thus it is said. Therefore, one should know that all phenomena, like an image, have no object to be clung to as me and mine. The benefit of cultivating equanimity is: By cultivating in this way, the extent of mastery is that deep and peaceful realization arises. That is, the nature of all phenomena, the realization of equality that has not arisen from the beginning, arises. As it says in the All-Creating King: In the inconceivable nature of phenomena, enlightenment, by abiding in non-duality, wisdom arises. Thus it is said. The fruit of equanimity is: The fruit of cultivating in this way is, a mind without near and far, without confusion, in the meaning of reality, naturally spontaneously accomplished. That is, in relative truth, there is no near and far, self and other, in ultimate truth, one will realize the non-dual nature of phenomena. Having become extremely accustomed in this way, one should first cultivate loving-kindness. Secondly, there are also five aspects to cultivating loving-kindness. Increasing loving-kindness is: The way just explained. Having become equal-minded towards all in this way, just as one's own mother wants to encounter happiness, one should also think of all sentient beings in the same way. That is, when the mind is equal, just as one cherishes one's father and mother, one should cultivate loving-kindness by placing the mind of father and mother on all sentient beings. As it says in the Eighty Thousand Verses: One should cultivate the mind of loving-kindness that cannot be stolen by all the Hearers and Solitary Buddhas. The object of loving-kindness is:
Chinese
那么，怎么样呢？ 也就是，慈爱的目标是所有众生，形态上暂时获得天人的安乐，究竟能与菩提的安乐相遇愿，从一到所有有情之间，直至边际都要如是修习。 也就是见到没有安乐的众生时，愿他们暂时能与天人的安乐，究竟能与佛的安乐相遇，从一到与虚空边际相等的所有的众生都要修习。在《母续》中说：见到众生没有安乐的时候，应当这样完全观察，这些众生能获得天界的圆满安乐，应当这样想。慈爱修成的标志是：修成的标志是对一切普及的殊胜慈爱，比慈爱独子的母亲还要强烈。也就是无论见到什么众生，都觉得悦意，因为慈悲心大，所以想要利益他们。无缘慈爱是：在修习有缘慈爱之后，之后安住在一切平等的状态中，这就是无缘大慈爱，慈爱和空性双运的标志。也就是修习慈爱的对境众生也是，从地、水、火、风、空、识六界聚合而生，如果观察，粗大的是微尘，细微的是胜义，因为识不是真实的物体，所以要观想如同虚空一般。在《宝鬘论》中说：士夫非地非水，非火非风非虚空，非识非一切，此外士夫为何物？六界士夫聚合故，真实非如其所是，如是界亦一一，聚合故非真实性。蕴非我，彼非此，于此此非彼，此无非无此。又说：何时事物不可得，彼时无事岂能成？色之事物无所有，故虚空亦唯是名。无生之色复何有？是故唯名亦复无。受想行识与诸界，如自性般当思维，是故六界皆无我。如是。ཇ
English
So, how is it done? That is to say, the object of loving-kindness is all sentient beings. May they encounter the happiness of gods and humans temporarily, and ultimately encounter the happiness of enlightenment. From one to all beings, one should meditate on this to the extent that it reaches the edges. That is, when seeing sentient beings who do not have happiness, may they temporarily encounter the happiness of gods and humans, and ultimately encounter the happiness of the Buddha. From one to all sentient beings equal to the edge of the sky, one should meditate. In the "Intermediate Mother" it says: When you see sentient beings who do not have happiness, you should examine them completely in this way. May these sentient beings obtain the abundant happiness of the gods of the heavenly realm. You should think like this. The sign of having mastered loving-kindness is: The sign of mastery is the supreme loving-kindness that pervades all, which is greater than a mother's love for her only child. That is, no matter what sentient being you see, you will find them pleasing, and because of great compassion, you will want to benefit them. Unconditional loving-kindness is: After meditating on conditional loving-kindness, then abide in a state of equality of all. This is unconditional great loving-kindness, the sign of the union of loving-kindness and emptiness. That is, the object of meditating on loving-kindness, sentient beings, are also born from the aggregation of the six elements of earth, water, fire, wind, space, and consciousness. If you examine them, the gross is dust, the subtle is ultimate truth, and because consciousness is not a real object, you should meditate as if it were like space. In the "Garland of Jewels" it says: A person is not earth, not water, not fire, not wind, not space, not consciousness, not everything. What else is a person besides that? Because the six elements are aggregated, it is not truly as it is. Likewise, each element is not truly real because it is aggregated. The aggregates are not self, that is not this, in this this is not that, this is not without this. It also says: When things are not found, how can non-things become? Because the object of form is non-existent, space is also just a name. How can unarisen form exist? Therefore, even the name does not exist. Feelings, perceptions, formations, and consciousness, like the elements, should be thought of as like self. Therefore, the six elements are all without self. Thus. ཇ
Chinese
如果不是这样，那么在显现为众生的时候，考察身体的界也不存在。在那里面，也看不到意识作为所依和能依，因此不执著于我和我所，如果进行观察和分析，就会发现其自性是空性的。正如经中所说：如同树木的枝干，全部砍伐摧毁后，一无所有一样，人也是如此，如果分解了诸蕴，也是同样的。因此，诸佛宣说一切法皆无我。也就是说，所见所闻的显现，既非真实也非虚假，因为真实和虚假都是由心识设定的法。正如经中所说：能仁（佛陀）说，所见所闻等，既非真实也非虚假。又说：这个世界超越了真实和虚假。如此，一切法超越了真实和虚假，如同树木一样。《三昧王经》中也这样说到：如同潮湿的树木，有人为了得到树心而将其劈开，但在内外都找不到树心。要知道一切法也是如此。作为精通的标志，当慈爱生起时，同时也会证悟到众生如树木般无自性或无我的自性。修习慈爱的果报是：如果见到果报，就能获得悦意和清净。像这样，如果一切众生见到，就会感到悦意，众生见到也会感到悦意，并且能获得远离贪嗔等烦恼的清净。如《八千颂般若经》所说：修习和稳固慈爱之心，如果见到众生，就会感到悦意，并且没有嗔恨。还能获得无量的福德。《大解脱经·十方增长品》中说：如果在一切世间，长达一劫的时间里，守护清净的戒律，不如一个人瞬间生起的欢喜。因此，修习慈爱最为殊胜。无论谁在这个世间，以身语意造作恶业，必定堕入三恶道，也能立即通过慈爱而清净。第三是修习悲心，分为七个方面：思维众生的痛苦是：现在要宣说悲心。因此，在慈爱遍布众生之后
English
If it is not like that, then even if we examine the elements of the body when it appears as sentient beings, they are not there. Within that, consciousness is not seen as the support and the supported, so one does not fixate on self and what belongs to self. If one examines and analyzes, it is empty of inherent existence. As it says in that very text: Just as the branches of a tree, when completely cut down and destroyed, are like nothing at all, so too is a person. If the aggregates are dismantled, it is the same. Therefore, the Victorious Ones say that all phenomena are without self. That is to say, this mere appearance of seeing and hearing is neither true nor false, because true and false are phenomena constructed by the mind. As it says in that very text: The Thus-Gone One has said that seeing and hearing, etc., are neither true nor false. And: This world transcends truth and falsehood. Thus, all phenomena transcend truth and falsehood and are like trees. This is also stated in the King of Samadhi Sutra: Just as when a person splits a damp tree trunk, desiring its heartwood, there is no heartwood to be found inside or out. Know that all phenomena are the same. As a sign of mastery, as loving-kindness arises, simultaneously the realization of the nature of beings as being without self or inherent existence, like trees, occurs. The result of cultivating loving-kindness is: If one sees the result, one obtains pleasantness and purity. Like this, if all sentient beings see one, they will find one pleasing, and sentient beings will also find one pleasing to see, and one obtains purity, free from the defilements of attachment, hatred, and so on. As it says in the Eight Thousand Verse Prajnaparamita Sutra: Having cultivated and stabilized a mind endowed with loving-kindness, if one sees beings, one is pleasing to them and is without anger. One also obtains immeasurable merit. In the Great Liberation Sutra, Chapter on the Expansion in Ten Directions, it says: Whoever in all the worlds, for a kalpa, guards pure morality, is surpassed by the joy of a person for a moment. Therefore, the practice of loving-kindness is supreme. Whoever in this world engages in sinful deeds with body, speech, and mind, and is certain to fall into the three lower realms, is immediately purified by loving-kindness. The third is cultivating compassion, which has seven aspects: Thinking about the suffering of beings: Now compassion will be shown. Therefore, after loving-kindness pervades beings,
Chinese
于彼时，犹如无法忍受父母的痛苦一般，思维众生的痛苦而生起慈悲心。又，这些恩重如山的父母们，为了我们而造作罪业，被三恶道等痛苦所煎熬，我当救拔他们，心中如是思念。如《母续》中说：见到受苦的有情，便如是想，愿这些有情远离痛苦。这是修习慈悲的方式。如何修习呢？又，这些恩重如山的父母们，为了我而造作罪业，遭受寒热饥渴、杀害役使之苦，沉溺于生老病死的巨大波涛之中，被种种痛苦所折磨。如此，为了我们而造作罪业，如今各自感受痛苦，真是可怜啊！真实宣说慈悲：如今仍然痛苦，没有脱离痛苦的意愿和寂静之心，没有指引正道的善知识，无边轮回中漂泊，真是可怜啊！见到这些，怎能舍弃呢？如此，轮回的众生虽然痛苦，却不知脱离痛苦的方法，而且善知识也只是为少数人指引解脱之道，大多数人没有得到指引，如今仍然无边无际地轮回受苦。过去没有做过我的父母和亲友的众生是没有的，因此，舍弃这些无依无靠的众生是不合理的。如《劝发增上意乐经》中说：谁的腹中此刻得到安住，谁以慈爱之心谨慎地养育了我，抛弃这些被烦恼、痛苦所困，无依无靠的众生，即使是下劣之人，又有谁会愿意呢？这是宣说慈悲的原因。原因：因此，以我的身体、受用和三时所积之善根，愿众生的痛苦，于刹那间得以脱离。从内心深处如是思维。如此，将我的安乐和善根全部回向给众生，愿他们脱离痛苦，恒时享受无量的安乐。从内心深处如是思念。《八千颂》中说：大悲
English
At that time, just as one cannot bear the suffering of one's parents, contemplate the suffering of sentient beings and generate compassion. Moreover, these kind and gracious parents of mine have committed sinful deeds for our sake, and are tormented by the suffering of the three lower realms and so on. I shall deliver them, thinking thus in my heart. As it is said in the Middle Mother Sutra: When you see suffering sentient beings, think like this: May these sentient beings be free from suffering. This is the way to cultivate compassion. How to cultivate it? Again, these kind and gracious parents of mine, for my sake, have committed sinful deeds, enduring the suffering of heat and cold, hunger and thirst, killing and servitude, drowning in the great waves of birth, old age, sickness, and death, tormented by various kinds of suffering. Thus, for our sake, they have committed sins, and now each one experiences suffering, how pitiful! The actual explanation of compassion: Now they are still suffering, without the desire to be free from suffering and without a peaceful mind, without a virtuous friend to guide them on the right path, wandering in endless samsara, how pitiful! Having seen these, how can one abandon them? Thus, although the sentient beings of samsara are suffering, they do not know the way to be free from suffering, and virtuous friends only guide a few to the path of liberation, most have not received guidance, and now they still endlessly wander in suffering. There is no sentient being who has not been my parent or relative in the past, therefore, it is not reasonable to abandon these helpless beings. As it is said in the Encouragement to Increase Intent Sutra: Who has found a place to dwell in whose womb at this time, who has carefully nurtured me with a loving heart, abandoning these sentient beings who are troubled by afflictions and suffering, and are helpless, even a base person, who would be willing to do so? This is the explanation of the reason for compassion. Reason: Therefore, with my body, possessions, and the merit accumulated in the three times, may the suffering of sentient beings be removed in an instant. Think thus from the depths of your heart. Thus, dedicating all my happiness and merit to sentient beings, may they be free from suffering and constantly enjoy immeasurable happiness. Think thus from the depths of your heart. As it is said in the Eight Thousand Verse Sutra: Great compassion