English
Through cultivating equanimity, obstacles can be eliminated. To prevent the obstacle of equanimity with loving-kindness: Furthermore, if equanimity is in an intermediate state, not indicating anything, then, as before, cultivate loving-kindness, etc., in sequence. This makes it easy to become proficient and attain stability. If everything goes without indicating anything, then begin cultivating from loving-kindness. These are common antidotes. As specific antidotes with their respective objects, cultivate each one as instructed, without an object. By cultivating in this way, one's own continuum becomes proficient in the four immeasurables, and there is a need to quickly attain stability. The method of cultivating alternately is explained as follows: Then, for the yogi who has extremely stable habituation, cultivate alternately in sequence and out of sequence, transcending the order. In order to stabilize the four immeasurables and bring out their potential, cultivate in sequence from loving-kindness. Also, cultivate in reverse from equanimity, out of sequence. Furthermore, after cultivating loving-kindness and joy, compassion and equanimity alternately, cultivate compassion from equanimity, cultivating loving-kindness less; retreating from loving-kindness, cultivate joy moderately; cultivating loving-kindness from equanimity is great. Transcending the order, cultivate with a gap between offering upwards and offering downwards. In the intermediate Mother Tantra, it says: Subhuti, cultivate loving-kindness in this way, cultivate joy, abide in compassion, take equanimity, and so on. The benefits of cultivating in this way are explained as follows: Then, what is the need for that? The way is: It brings out the individual realizations, and because it is very stable, it becomes extremely stable. That is, the individual differences of the mind of the four immeasurables are not obtained, the unstable becomes stable, and the stable becomes extremely stable. The ninth general meaning explains the result, which has twelve aspects, among which is the explanation of how to achieve higher realms and definite goodness. Now, the fruit of meditating on these four immeasurables is shown: The way it was said. Among the four fruits of meditating like this, one obtains the two, maturation and definite goodness. As desired, accomplishing the bodies of gods and humans brings benefit and happiness. That is, higher realms are the accomplishment of the bodies of gods and humans, the completion of the two accumulations, benefiting sentient beings, not being separated from the four immeasurables, and even being present during carelessness or sleep, and not being stolen by violent harm. Sutra section
Chinese
在《庄严经》中说：以梵天的住所而安住，有智慧的人总是乐于生起。在那里圆满一切聚会，也使众生完全成熟。总是与梵天不分离，远离与它不一致的方面。即使变得放逸，也不会因它的缘故，被不悦意所改变。如是说。究竟的果实是成就菩提，在那里面说：断除损害是殊胜菩提的种子，是产生安乐和痛苦之欲的原因。依靠自性成熟之法，对于王子们来说，菩提不遥远。如是说。其中，断除损害是分离的果实。做解脱的种子是主宰之力的果实。为了使他人产生安乐，自己以苦行忍受痛苦是行为的果实。今生修习这四者，来世也成熟和成就这四者，是同类因的果实。像这样的四无量心，对于王子们来说，有自性恒常生起，从串习中生起，从见境中生起，从不一致的方面衰退中生起。在那里面说：具有慈悲之性的爱，自性和分别思择，以及先前串习和具备，不一致的方面衰退获得清净这四者。如是说。同类因的利益是：同类因的果实有两种，以做同类因，而做那件事，以体验而获得远离不一致方面的安乐。以行为同类因，而恒常生起修习四无量心，以体验同类因，而嗔恨心和，各种损害和，不悦意和，贪嗔等灭除而生起。力量的利益是：以主宰或，力量而生起悦意安乐和极喜的境，众生和合且以财富庄严。以慈爱而境悦意，以悲悯而安乐，以喜乐而药物和花等众多且快乐而富裕，以舍而众生和合且没有损害而生起。行为的利益是：士夫，以行为而四者更加增上，自己和他人二利，财富自然成就。从修习四无量心中更加增上的福德，而成就安乐和善妙
English
In the Ornament Sutra, it says: "Abiding in the abode of Brahma, the wise always rejoice in arising. There, all gatherings are perfected, and beings are completely matured. Always inseparable from Brahma, separated from its discordant aspects. Even if one becomes heedless, one will not be changed by unpleasantness because of it." Thus it is said. The ultimate fruit is the attainment of Bodhi. In that itself, it says: "Abandoning harm is the seed of supreme Bodhi, the cause of generating happiness and enduring suffering. Relying on the Dharma that matures in its essence, for the princes, Bodhi is not far." Thus it is said. Among these, abandoning harm is the fruit of separation. Making the seed of liberation is the fruit of the power of mastery. Enduring suffering through asceticism for the sake of generating happiness for others is the fruit of action. Having meditated on these four in this life, these four also mature and are accomplished in future lives, which is the fruit of a similar cause. Such four immeasurables arise naturally and constantly for the princes, arise from habituation, arise from seeing objects, and arise from the decline of discordant aspects. In that itself, it says: "This love with the nature of compassion, nature and separate consideration, as well as having previously practiced and possessed, the four aspects of the decline of discordant aspects obtaining purity." Thus it is said. The benefit of a similar cause is: the fruit of a similar cause has two aspects, by doing a similar cause, one does that very thing, and by experiencing, one obtains happiness free from discordant aspects. By action as a similar cause, the four immeasurables constantly arise to be meditated upon, and by experiencing a similar cause, hatred and, various harms and, displeasure and, attachment and aversion are eliminated and arise. The benefit of power is: by mastery or, power, pleasant and joyful realms arise, beings are harmonious and adorned with wealth. With love, the realm is pleasing, with compassion, there is happiness, with joy, there are many medicines and flowers and so on, which are joyful and prosperous, and with equanimity, beings are harmonious and arise without harm. The benefit of action is: person, by action, the four greatly increase, one's own and others' benefit, wealth is naturally accomplished. From the merit that further increases from meditating on the four immeasurables, happiness and goodness are accomplished.
Chinese
是的。慈爱的利益是：此外，以慈爱没有嗔恨且圆满受用，将能彻底获得如镜智慧。圆满受用身以妙相庄严。这也是以慈爱使嗔恨转为如镜般的智慧而证得圆满受用身。如《莲花顶续》所说：以慈爱使嗔恨得以清净，如镜智慧，圆满受用。如是。 慈悲的利益是： 此外，以慈悲没有贪欲且证得法身，能显现个别自证智慧。法身是力量等不混杂之法。以慈悲清净贪欲，获得个别自证智慧和法身。如彼经所说：以慈悲使贪欲得以清净，分别自证智慧，法身。如是。 喜悦的利益是： 此外，以喜悦没有嫉妒且证得化身，将能获得殊胜的成所作智。化身是不定的各种形象，是任运成就之身，即是事业。以无量喜悦获得事业圆满的自性，即成所作智，嫉妒得以清净而显现化身。如彼经所说：以喜悦使嫉妒得以清净，成所作智，化身。事业任运成就殊胜。如是。 舍的利益是： 此外，以舍没有我慢愚痴，即是自性，能显现平等性与法界智慧。自性身是法性，远离戏论。以舍使我慢和愚痴得以清净，成就平等性和法界智慧，自性身不变异故为金刚，并显现现证菩提之身。如彼经所说：以舍，以大舍，使我慢愚痴得以清净，平等性法界智慧之主，菩提金刚之身即是。如是。 这四无量心的作用也有四种，不执著的自性是： 《经庄严论》中说：为慈悲所摄持的慈爱者们，即使是寂静之处心也不安住，对于世间安乐和自身性命，更不用说会执著了。如是。 不希求自身安乐是： 彼经中说：以慈悲因痛苦而痛苦者，不
English
Yes. The benefits of loving-kindness are: Furthermore, with loving-kindness, there is no hatred and enjoyment is complete, and mirror-like wisdom will be thoroughly attained. The enjoyment body is adorned with marks and signs. That is, with loving-kindness, hatred is transformed, and mirror-like wisdom is manifested, and the enjoyment body is attained. As it is said in the Padma Tsemok: With loving-kindness, hatred is purified, mirror-like wisdom, complete enjoyment. Thus it is. The benefits of compassion are: Again, with compassion, there is no attachment and the Dharma body is attained, and individual discriminating wisdom is manifested. The Dharma body is the Dharma without the mixture of powers, etc. With compassion, attachment is purified, and individual discriminating wisdom and the Dharma body are attained. As it is said in that very text: With compassion, attachment is purified, all-discriminating wisdom, the Dharma body. Thus it is. The benefits of joy are: Again, with joy, there is no jealousy and the emanation body is attained, and the supreme accomplished activity wisdom will be attained. The emanation body is the uncertain variety of forms, the spontaneously accomplished body, which is activity. With immeasurable joy, the nature of perfectly complete activity, the wisdom of accomplished activity is attained, and jealousy is purified and the emanation body is manifested. As it is said in that very text: With joy, jealousy is purified, accomplished activity wisdom, the emanation body. Activity is spontaneously accomplished and supreme. Thus it is. The benefits of equanimity are: Again, with equanimity, there is no pride or ignorance, it is the very nature, and equality and the wisdom of the sphere of reality are manifested. The nature body is the Dharma nature, free from elaboration. With equanimity, pride and delusion are purified, and equality and the wisdom of the sphere of reality are accomplished, and the nature body is immutable, therefore it is vajra, and the body of manifest enlightenment is manifested. As it is said in that very text: With equanimity, with great equanimity, pride and delusion are purified, the lord of equality, the wisdom of the sphere of reality, is the very body of the vajra of enlightenment. Thus it is. The functions of these immeasurables are also four, the nature of non-attachment is: In the Ornament of the Sutras, it says: Those who are embraced by compassion, even in peace, their minds do not abide, so what need is there to say that they will be attached to worldly happiness and their own lives? Thus it is. Not desiring one's own happiness is: In that very text, it says: Those who suffer from suffering because of compassion,
Chinese
通过什么产生快乐？因此，因为具有慈爱，使他人快乐，产生后自己也快乐。如此说。压倒他人安乐是：在那里面说，慈爱所生的痛苦，将压倒世间的一切安乐，所作的利益之事，哪个不具备这些？还有什么比这更稀奇的？如《劝学书》中说：众生为难忍的众多痛苦所制，无力无依，为了他人的利益，那样的痛苦，殊胜者说是安乐。刹那间，他人因饥渴和分离而自己所做的，那样的快乐，还有什么能与之相比？为了利益他人，努力产生安乐，所获得的快乐，那些一心追求世俗安乐享受的人们，无论如何，年轻的安乐也看不到，国王财富的用具也看不到，妻子不是，其他不是，天界天人不是，非天不是，众生不是。如此说。不厌离轮回的事业是：前面说，以大悲殊胜之心系于轮回，痛苦的自性，一切和无我，完全了知后，不会厌离，也不会被罪业所严重损害。如此说。如是具有意义的殊胜士夫的无量是超离世间且无垢的，在那里面说，贪执哪个是无垢的，没有和超离世间的存在。具慧者的慈爱是无垢且超离世间的。如此说，对父母子女的慈爱是贪执，菩萨对众生的贪执不是那样，是为了从轮回中解脱。无垢是因为，为了从痛苦的众生轮回中解脱，在那里面说，对于痛苦极大和无知的，依靠于大黑暗的，引导世间的方法是什么，怎么会不是无垢的？如此说。是超离世间的，因为声闻缘觉也没有的慈爱等，在那里面说，对于世间菩提和自生佛的，阿罗汉们也没有那样的慈爱，从那以外的还说什么必要呢？怎么会是超离世间的？如此说。量