Chinese
应当修习具有力量且心胸宽广的无量心，这与声闻和独觉佛是不同的。下面讲述慈悲修习成熟的征象：当从一个众生到所有众生之间修习慈悲成熟时，将众生的痛苦视为难以忍受的征象。也就是说，当他人遭受痛苦时，会产生比自己遭受痛苦更难以忍受的感觉。下面讲述慈悲的等持后行：像这样，在修习具有所缘的慈悲之后，在所有的后行中，都应以无所缘的慈悲来保持等持。征象是空性和慈悲双运。也就是说，慈悲的对境——众生，如果经过观察和分析，会发现其自性本空，显现如同无水之处显现为水的海市蜃楼一般。正如《三摩地王经》中所说：犹如夏季的半日时分，有人因口渴而感到痛苦，看到海市蜃楼以为是水。应如是了知一切诸法。还有《宝鬘论》中说：犹如海市蜃楼看似水，实非水亦无意义。如是五蕴看似我，实非我亦无意义。认为海市蜃楼是水，并前往取水，如果发现那里没有水，那是愚蠢的行为。同样，认为如海市蜃楼般的世间不存在也是存在的，这是愚痴的行为，有愚痴则不得解脱。因为二者都真实地没有去处、光明和住处，所以世间才要止息悲伤。因此，诸佛的教法是超越有无的，是甚深的涅槃。像这样修习，就能通达一切法的自性，从而空性和慈悲双运，这就是行持殊胜之道。如果缺少其中任何一个，都会误入歧途。正如《多哈藏》中所说：若离慈悲而入空性，则不得胜道。然而，如果仅仅修习慈悲，则会停留在轮回中，无法获得解脱。能够结合二者的人，既不住于轮回，也不住于涅槃。下面讲述修习慈悲的果：像这样修习的
English
One should meditate on the immeasurable mind that has power and is vast, which is uncommon to all Shravakas and Pratyekabuddhas. The signs of mastering compassion are explained as follows: When compassion is mastered by meditating from one sentient being to all, the suffering of beings is said to be an unbearable sign. That is, when suffering occurs to others, a feeling arises that is more unbearable than one's own suffering. The post-meditation of compassion is explained as follows: Like this, after meditating on compassion with an object, in all post-meditation periods, one should maintain equanimity with objectless compassion. The sign is the union of emptiness and compassion. That is, the object of compassion—sentient beings—if examined and analyzed, is by nature empty, and the appearance is like a mirage appearing as water where there is no water. As it is said in the Samadhiraja Sutra: Just as in the midday of summer, a person tormented by thirst sees a mass of water in a mirage. Know that all dharmas are like that. Also, in the Ratnavali it says: Just as a mirage looks like water, but is not water and has no meaning. Likewise, the aggregates look like self, but are not self and have no meaning. Thinking that a mirage is water and going there, if one finds that there is no water, that is foolishness. Similarly, thinking that the world, like a mirage, does not exist is also existing, that is ignorance, and with ignorance, one will not be liberated. Because both are truly without going, light, and dwelling, therefore the world should cease sorrow. Therefore, the teachings of the Buddhas are beyond existence and non-existence, and are said to be profound Nirvana. By meditating like this, one understands the nature of all dharmas, and thus emptiness and compassion are united, which is practicing the supreme path. If either of these two is missing, one will stray from the path. As it is said in the Doha Treasury: Whoever enters emptiness without compassion does not find the supreme path. However, if one only meditates on compassion, one will remain in samsara and will not attain liberation. Those who are able to combine the two neither dwell in samsara nor dwell in Nirvana. The fruit of meditating on compassion is: By meditating like this,
Chinese
果实是远离害心和恼害的心，从一开始就能成就堪能性。也就是说，获得没有害心和恼害的堪能之心，就能成就佛陀的菩提。在《精要殊胜》中说：大悲能使心变得堪能，获得无害，以及以喜乐庄严的殊胜之境。第四，修习喜乐有六个方面，首先是阐述修习喜乐的必要性：现在要讲述喜乐，就像刚才所说的那样。以慈悲滋润的众生，安住在各自的安乐中，修习喜乐。像这样，如果看到众生安乐，就修习喜乐。在《二万颂》中说：如果看到任何众生拥有各自的安乐，就想：愿他们不离此安乐！愿他们拥有超越天人和人类安乐的，无所不知的安乐！接下来是阐述修习喜乐的所缘：方法是怎样的呢？也就是，所缘是具有安乐的众生。方式是：唉玛！所有这些众生，不需要我让他们安乐，他们自己就能获得安乐。从现在直到菩提精要，愿他们不离这种安乐和幸福！像这样，从一个到所有众生都修习。从一个具有安乐的众生开始，像这样对所有众生修习，喜乐成就的程度是：成就的标志是，没有嫉妒，并且生起喜乐。对别人的兴盛没有嫉妒，生起殊胜的喜乐。接下来是阐述喜乐的自性：在修习具有所缘的喜乐之后，接下来是非所缘的禅定喜乐。也就是说，即使喜乐的对境，所有众生都如幻如化般显现而实无自性，也这样修习。在《三摩地王经》中说：犹如在众多人群之中，魔术师变化出马、象、车等各种形象，但其中没有任何真实存在。要知道一切法也是如此。以及《宝鬘论》中说：对普通人保密，那才是甚深的法。世界如幻，是佛陀教法的甘露。犹如幻象之象，虽然显现生灭，但
English
The fruit is a mind free from harmful intent and malice, which achieves workability from the very beginning. That is, obtaining a workable mind free from harmful intent and malice, one achieves the enlightenment of a Buddha. In the Uttaratantra it says: Great compassion makes the mind workable, obtains harmlessness, and the supreme adorned with joy. Fourth, there are six aspects to cultivating joy, the first of which is showing the necessity of cultivating joy: Now I will explain joy, in the manner just described. For beings moistened by compassion, residing in their own happiness, cultivate joy. Like this, if you see sentient beings happy, cultivate joy. In the Twenty Thousand Verse Prajnaparamita Sutra it says: If you see any sentient beings endowed with their own happiness, think to yourself: May they never be separated from this happiness! May they possess the happiness of omniscience, which transcends the happiness of gods and humans! Next is explaining the object of meditation for cultivating joy: How is it done? That is, the object is sentient beings endowed with happiness. The manner is: Alas! All these beings, without needing me to make them happy, are able to find happiness themselves. From now until the essence of enlightenment, may they never be separated from this happiness and well-being! Like this, meditate from one to all. Starting from one sentient being endowed with happiness, meditate in this way on all sentient beings. The measure of accomplishment of joy is: The sign of accomplishment is that there is no jealousy and joy arises. There is no jealousy towards the prosperity of others, and supreme joy arises. Next is explaining the nature of joy: After a session of meditating on joy with an object, next is the joy of non-objective samadhi. That is, even though the object of joy, all sentient beings, appears like an illusion but is without inherent existence, meditate in this way. In the Samadhiraja Sutra it says: Just as in the midst of many people, magicians conjure up various forms such as horses, elephants, and chariots, but there is nothing real in them. Know that all phenomena are like that. And in the Ratnavali it says: What is secret to ordinary people, that is the profound Dharma. The world is like an illusion, it is the nectar of the Buddha's teachings. Just as in an illusory elephant, although birth and death appear,
Chinese
以真实的意义完全地，如生与灭不存在一般，同样在如幻的世间里，生与灭两种显现，但在胜义谛中，生与灭实际上是不存在的。如同幻化的象，从何处来，往何处去？仅仅是心识的迷惑而已，因此在真实中并不存在。同样，如幻的世间，从何处来，往何处去？仅仅是心识的迷惑而已，因此在真实中并不存在。如此，三时已逝的自性，在未证悟名言安立时，对于那些存在和不存在变化的世间，有什么可说的呢？ 如是说。讲述喜的功德：以那种方式禅修，以安住的喜乐，身语意自然成就寂静安乐。这是标准的。 禅修喜的果：它的果实是财富稳固，喜乐成就。如是说。 在《八千颂》中说：具有喜乐的广阔无量之心，不被所有声闻和独觉所夺，凭借它，获得无上的圆满殊胜。 第八总义，讲述其他禅修方式，共有七点。首先是串习之后的禅修次第：现在要展示其他的禅修方式，就是刚才所说的：如此串习之后，从慈爱开始次第禅修，由此逐渐止息对四者的执着。如果经常如前一样禅修，某些次第会成为清净解脱的对治。 以悲心止息慈爱的障碍之方式：又，如果禅修慈爱，像亲人一样对一切产生贪执，那么以悲心止息对痛苦因果的执着。有些人过于执着，像父母一样，与其他众生一样执着，因此禅修悲心二者，就能成为它的对治。 以喜止息悲心的障碍之方式：又，如果悲心低劣，带有执着，那么以无执着的喜乐完全止息忧伤。如果执着于悲心的自相，那么以无执着的如幻喜乐，消除所有的忧伤和执着。 以舍止息喜的障碍之方式：又，如果因喜乐而心散乱，执着于戏论，那么修习远离亲疏贪嗔的大平等舍心。如果因他人的安乐而产生贪执和忧伤，那么修习不缘的舍
English
With true meaning completely, just as birth and death do not exist, similarly, in the illusory world, the two appearances of birth and death, but in the ultimate sense, birth and death do not actually exist. Just like an illusory elephant, from where does it come, and where does it go? It is merely a delusion of the mind, therefore it does not exist in reality. Similarly, the illusory world, from where does it come, and where does it go? It is merely a delusion of the mind, therefore it does not exist in reality. Thus, the nature of the three times past, without realizing the imputation of names, what is there to say about the world that changes between existence and non-existence? So it is said. Explaining the qualities of joy: By meditating in that way, with the joy of abiding, peace and happiness are naturally accomplished in body, speech, and mind. This is the standard. The fruit of meditating on joy: Its fruit is that wealth is stable, and joy is accomplished. So it is said. In the Eight Thousand Verses, it says: The vast and immeasurable mind endowed with joy, which cannot be stolen by all Hearers and Solitary Buddhas, through which one attains the unsurpassed perfect excellence. The eighth general meaning, explaining other methods of meditation, has seven points. First is the order of meditation after familiarization: Now, another method of meditation will be shown, which is what was just said: After familiarizing in this way, meditate gradually starting from loving-kindness, thereby gradually stopping the attachment to the four. If one meditates constantly as before, some sequences will become the antidote for purification and liberation. The way to stop the obstacle of loving-kindness with compassion: Again, if one meditates on loving-kindness and develops attachment to everything like a relative, then with compassion, stop the attachment to the causes and effects of suffering. Some are overly attached, like parents, being attached to other sentient beings in the same way, therefore meditating on both compassion will become its antidote. The way to stop the obstacle of compassion with joy: Again, if compassion is inferior and has attachment, then with unattached joy, completely stop sadness. If one is attached to the self-nature of compassion, then with unattached, illusory joy, eliminate all sadness and attachment. The way to stop the obstacle of joy with equanimity: Again, if the mind is distracted by joy and clings to proliferation, then cultivate great equanimity that is free from closeness and distance, attachment and aversion. If attachment and sadness arise from the happiness of others, then cultivate non-referential equanimity.
Chinese
通过修习舍，可以消除（障碍）。以慈爱来阻止舍的障碍是：又，如果舍处于中间状态，不作任何表示，那么像以前一样，按顺序修习慈爱等。这样就容易熟练并获得稳固。如果对一切都不作任何表示，那么就从慈爱开始修习。这些是共同的对治法。作为各自具有对境的对治法，要像分别指示的那样，修习没有对境的（舍）。这样修习，就能使自己的相续熟练于四无量心，并迅速获得稳固的必要。下面讲述交替修习的方法：然后，对于已经非常稳固的瑜伽士来说，按顺序和不按顺序交替地、超越次第地修习。为了使四无量心稳固并发挥作用，从慈爱开始按顺序修习，又从舍开始逆向地不按顺序修习。又，慈爱和喜，悲和舍交替修习后，从舍修习悲，修习慈爱较少；从慈爱向后退，修习喜为中等；从舍修习慈爱是大的。超越次第地，向上供养和向下供养之间留出空隙来修习。在《母续》中间说：善现，像这样修习慈爱，修习喜，对悲安住，接受舍等等。下面讲述这样修习的功德：那么有什么必要呢？方式是：它能使各自的证悟发挥作用，由于非常稳固，所以会变得非常稳固。也就是说，没有获得四无量心的各自的心的差别，不稳固的变得稳固，稳固的变得非常稳固。第九总义讲述果，共有十二个方面，其中讲述了获得增上生和决定胜的方式。现在讲述修习这四种无量心的果：方式如前所述。像这样修习的四种果中，可以获得异熟果、增上生和决定胜两种。如所愿地获得天和人的身体，利益和安乐。也就是说，增上生是获得天和人的身体，圆满二资粮，利益众生，不离四无量心，即使在放逸或睡眠的时候也有，猛烈的损害也不能夺走。经部