English
Through what does happiness arise? Therefore, because of having love, making others happy, after generating it, oneself also becomes happy. Thus it is said. Overpowering the happiness of others is: In that itself it says, the suffering born of love, will overpower all the happiness of the world, and those who have done beneficial deeds, which do not possess these? What is more wondrous than this? As it says in the 'Admonition to Learning': Beings are helplessly and without refuge, controlled by many unbearable sufferings, for the sake of others, that suffering, the supreme ones say is happiness. In an instant, others are hungry and thirsty and separated, what one has done oneself, what joy is there like that? What else is there like that? Striving to generate happiness for the benefit of others, whatever joy is found, those who are completely absorbed in enjoying worldly happiness, in no way, young happiness cannot see, the instruments of a king's wealth cannot see, not a wife, not others, not the gods in the heavenly realms, not the asuras, not beings. Thus it is said. The activity of not being weary of samsara is: As said before, compassion, the supreme mind, is bound to samsara, the nature of suffering, all and selflessness also, having fully understood, one will not be weary, and will not be severely harmed by faults. Thus it is said. Such a noble person possessing such meaning, their immeasurability is beyond the world and without blemish, in that itself it says, whatever attachment is without blemish, there is no existence beyond the world. The loving-kindness of the wise is without blemish and beyond the world. Thus it is said, love for parents and children is attachment, but the bodhisattva's attachment to sentient beings is not like that, it is for the sake of liberating from samsara. Without blemish is because, for the sake of liberating suffering sentient beings from samsara, in that itself it says, for those who are greatly suffering and ignorant, relying on great darkness, what is the method of guiding the world, how could it not be without blemish? Thus it is said. It is beyond the world, because loving-kindness and so on, which even hearers and solitary realizers do not have, in that itself it says, even the arhats of the world's enlightenment and self-enlightened buddhas do not have such loving-kindness, what need is there to mention others besides that? How could it be beyond the world? Thus it is said. Measure
Chinese
如果不对四无量心进行禅修，就会有很多过患。如经中所说：菩萨怀有嗔恨心，以及恼害、不喜悦的嗔恨心，并且具有对欲望的贪执，会遭受各种各样的过患。其中，在欲界产生贪执称为对欲望的贪执，在上二界产生贪执称为对存在的贪执。《俱舍论》中说：从二界产生的是对存在的贪执。增长烦恼的过患是无法衡量的。如前文所说：烦恼摧毁自我，摧毁众生，摧毁戒律。由于衰损和获得而变得低下，受到守护者的责备和导师的呵斥。充满争论，名声不好，因此会转生到没有闲暇之处。由于获得和未获得的衰损，内心会遭受巨大的痛苦。这是从已获得的安乐和未获得的未来安乐中衰退。修习四无量心的利益是：没有上述的过患，并且为了众生的利益而执持存在，但因为不是具有烦恼的轮回，所以不会产生痛苦。如经中所说：所有这些过患，对于善于安住于慈爱等的人来说，不会产生。因为不是具有烦恼者，为了众生的利益，不会完全舍弃轮回。赞叹功德的方式是：如此，慈爱等功德是无边无际的，无与伦比，受到天人导师的赞叹。如《华鬘经》中所说：谁修习四无量心，会被一切善逝所忆念。一切功德都是无量的，远远超越虚空之路。四无量心被宣示为胜者的足迹：四无量心，如果缺少这些，道路就会颠倒。如果皈依其他导师，就是恶道。由此所持的道路是无垢的解脱。是过去和未来三世胜者的足迹。如《地之上释》中所说：这四无量心是通往解脱的道路，否则就是邪道。宣示获得二圣的方式是：如此，如果想通过因的乘，像种子和幼苗一样，生起方便和智慧二身，那么通过果的乘，承认消除色身二障是能消除的助缘。方便本身依赖于慈悲无量之路。意义上是一致的，即具有慈悲的空性。因和果二者
English
If the four immeasurables are not meditated upon, there will be many faults. As it says: Bodhisattvas with harmful minds, and those who harm, dislike, and have harmful minds, and are attached to desire, will encounter many kinds of faults. Among them, attachment to desire in the realm of desire is called attachment to desire, and attachment to existence in the upper two realms is called attachment to existence. The Treasury of Knowledge says: Attachment to existence arises from the two realms. The fault of increasing afflictions is immeasurable. As it says before: Afflictions destroy the self, destroy sentient beings, and destroy morality. Being inferior due to loss and gain, being blamed by protectors and scolded by teachers. Full of disputes, with a bad reputation, therefore, one will be born in places where there is no leisure. Due to the loss of what has been obtained and what has not been obtained, the mind will suffer great pain. This is declining from the happiness of what has been obtained and the future happiness of what has not been obtained. The benefit of meditating on the four immeasurables is: there are no such faults, and even though one holds onto existence for the sake of sentient beings, suffering will not arise because it is not a samsara with afflictions. As it says: All these faults do not arise for those who are well-established in love and so on. Because they are not afflicted, they do not completely abandon samsara for the sake of sentient beings. The way to praise the qualities is: Thus, love and other qualities are infinite, incomparable, and praised by the teachers of gods and humans. As it says in the Garland of Glory Sutra: Whoever meditates on the four immeasurables is recognized by all the Sugatas. All qualities are immeasurable, far surpassing the path of the sky. The four immeasurables are shown as the footsteps of the Victorious Ones: The four immeasurables, if these are lacking, the path will be reversed. If one takes refuge in other teachers, it is a bad path. The path held by this is the stainless liberation. It is the footsteps of the Victorious Ones of the past and future three times. As it says in the Upper Commentary on the Ground: These four immeasurables are the path to liberation, otherwise it is a wrong path. The way to attain the two noble ones is shown: In this way, if one wants to generate the two bodies of method and wisdom through the vehicle of cause, like a seed and a sprout, then through the vehicle of result, one acknowledges that eliminating the two obscurations of the body is a condition that can be eliminated. Method itself relies on the path of compassion and immeasurability. They are consistent in meaning, that is, emptiness with compassion. Both cause and result
Chinese
一致地修持。就像大多数名相乘一样，他们承认积累二资是产生二身的因。在《六十正理论》中说：以此善行愿一切众生，积累福德与智慧之资，愿从福德与智慧中，获得二圣身。以及在密咒中，为了消除二障，他们一致承认以二资，方便和智慧甚深地修持作为因。为了成就空性和慈悲的精华。总结如此修习的意义是：就像经部所说，无始的善的种子，本来就存在。它和三身本自具有，就像密咒一样，被突如其来的遮障所遮蔽，想要消除它。总之，贤哲和成就者们内外地阐述了经部和密续的道路是一体的。因此，追随圣者菩萨的足迹，努力修持四无量心。就像《最后教诫》中所说，自性清净的界，本来就具有功德，当修持道时，就像生起功德一样，他们承认这一点。以及密咒中所说，自性的坛城存在于一切众生之中，将在下面解释，这两者没有差别，因此基础是一样的。道也是方便和智慧的二资是一体的。果也是色身和智慧是一体的，因此，以前的大导师莲花生等等内外地阐述了这一点。因此，努力修持四无量心吧。这是第十个共同意义的结尾的善行回向：现在将善行回向给众生。如是善说寂静之自性，愿一切众生心之垢染皆平息，误入歧途邪道及劣道者，愿疲惫之心灵此刻得安息。如是说，凭借善说之法，如秋月般无垢光明之聚显现的力量，无论众生是进入声闻和缘觉道，还是进入其他外道的道路，或是进入未圆满的道路而疲惫，以及进入轮回的漫长道路而疲惫的众生，愿他们心中的烦恼垢染得以平息，在奇妙的解脱森林中，功德的牧
English
Practice in harmony. Like most of the characteristic vehicles, they acknowledge that the accumulation of the two accumulations is the cause of generating the two bodies. As it says in the Sixty Reasoning: By this virtue, may all beings accumulate the accumulations of merit and wisdom, and may the two sacred bodies arising from merit and wisdom be attained. And in the Secret Mantra, in order to eliminate the two obscurations of the body, they both agree to acknowledge the two accumulations, skillful means and profound wisdom, as the cause of practice. In order to accomplish the essence of emptiness and compassion. The meaning of meditating like this is summarized as follows: Like the Sutra says, the seed of beginningless virtue has always existed. It and the three bodies are inherently possessed, just like mantra, obscured by sudden obscurations, wanting to eliminate it. In short, the wise and accomplished ones have explained internally and externally that the paths of Sutra and Tantra are one. Therefore, follow in the footsteps of the holy bodhisattvas and strive to practice the four immeasurables. As it says in the Last Testament, the realm of self-nature is pure and inherently possesses qualities, and when the path is practiced, it is acknowledged that qualities appear to arise. And as it says in the Mantra, the mandala of self-nature exists in all beings, which will be explained below, there is no difference between the two, so the basis is the same. The path is also the same in that the two accumulations of skillful means and wisdom are one. The result is also the same in that the form body and wisdom are one, so the great teachers of the past, such as Padmasambhava, have explained this internally and externally. Therefore, strive to meditate on the four immeasurables. This is the dedication of virtue at the end of the tenth common meaning: Now dedicate the virtue for the benefit of sentient beings. Thus, by the well-spoken nature of peace, may the defilements of the minds of all beings be completely pacified, and may those who have gone astray into wrong and inferior paths, may their weary minds find rest at this moment. It is said that by the power of the well-spoken Dharma, like the autumn moon, the gathering of immaculate rays of light appears, whatever beings have entered the path of Hearers and Solitary Buddhas, or have entered the path of other heretics, or have become weary by entering the path of incompleteness, and also those who have become weary by entering the long path of existence, may the defilements of their minds be pacified, and in the wonderful forest of liberation, the shepherd of qualities
Chinese
愿我于鲜花盛开的花园中休憩！犹如圆满的秋月点缀天空，具有圆满光明的坛城，开启百信莲花，愿它照亮一切众生。清净之心如须弥山，四周环绕着利益安乐的嬉戏之海，具备四无量心，四方为四大部洲所庄严，以善行之环美化世界，成为一切众生赖以生存的基础。于三界嬉戏的祥云寂静之中，奇妙的善行如雨降落，闪电交织，四无量心的雷声响彻，愿在未来的尽头带来利益和安乐！大圆满心性休息论中，四无量心的第七品释文完毕。如此以四无量心的愿望，善妙地调伏心续之后，第八品讲述进入菩萨行，即如海洋般深邃的精髓，主要阐述发起殊胜菩提心，此品有三个总义：宣说修持一切佛法之根本的两种菩提心，广说发起菩提心的真实方法，以及回向此时的善根。第一个总义是宣说修持一切佛法之根本的两种菩提心。现在开始宣说发起殊胜菩提心，即刚刚讲过的方法。如是善习四无量，一切法之根本，修持二菩提心。如是说，即是说世间和出世间一切佛法的根本，一切道的精髓，一切有情众生的引导者，迅速进入无上宫殿的乘具，就是增上意乐菩提心。因此，在此要学习生起此心。《慈氏请问经》中说：慈氏，菩萨若具一法，则舍弃一切恶趣，不入恶友之手，迅速证得无上正等菩提。何为这一法？即是增上意乐圆满的菩提心。慈氏，具此法，则舍弃一切恶趣，不入恶友之手，迅速证得无上正等菩