Chinese
不依赖于其他，而是喜悦于众生各自因先前积累的善业之力所获得的圆满事物。并且，期望将来也不与这些事物分离，而且还能更加长寿、富有、生起殊胜的善念等等，直至成佛之间的功德都能具备且不衰减，如果能这样该多好啊！如《二万颂》所说：‘如果众生看到自己因安乐而富足，就想：愿我不与此安乐分离！愿我具备超越天人安乐的、一切智者的安乐！’如此等等。第四，舍无量心的所缘和行相是：什么是舍无量心的体性呢？一般来说，舍有三种，即感受舍、行舍以及慈等四无量心中的舍。这里指的是后一种。此舍的所缘是：父母、亲戚、朋友等慈爱和贪恋的对象；以及对自己和自己一方造成损害的敌人及其所属的憎恨对象；以及除此之外的众生中间的对象。行相是：对他们不起贪嗔，保持中立的心态。也就是说，不对自己一方和他人一方有所偏袒，不以亲疏远近来区分，而是对一切众生都怀有利益之心，以平等无别的态度来扩展和遍布这种心，并进行修习。就像这样想：一切众生没有做过自己父母的，对他们产生亲疏远近的贪嗔之心，这是多么不好啊！仅仅因为现在对自己造成损害就视为敌人，但这些亲人过去也曾多次造成损害，将来也会造成损害，而且现在自认为他们对自己有恩，但如果仔细观察，他们却使自己脱离了殊胜的佛法之路，并使自己从事非法罪恶之事等等，实际上造成了很大的损害，因此也应该视为敌人。反之，仅仅因为现在对自己有恩就执为亲人，但这些敌人过去世也曾多次施恩，将来也会施恩，而且现在敌人对自己造成损害，实际上是让自己过去的恶业得以耗尽，并成为厌离和出离心的推动力，而且如果修习忍辱，就能圆满资粮等等，仔细观察，他们实际上施予了很大的恩惠。
English
Without depending on anything else, one rejoices in the perfect things that sentient beings obtain through the power of their accumulated virtuous deeds. Furthermore, one hopes that in the future, one will not be separated from these things, and that one will have even longer life, greater wealth, and generate special virtuous thoughts, etc., and that one will possess and not diminish the qualities up to the state of Buddhahood. How wonderful it would be if it were like that! As it says in the Twenty Thousand Verses: 'If sentient beings see that they are prosperous with their own happiness, they think: May I not be separated from this happiness! May I possess the happiness of the all-knowing one, which transcends the happiness of gods and humans!' And so on. Fourth, the object and aspect of equanimity are: What is the nature of immeasurable equanimity? Generally, there are three types of equanimity: the equanimity of feeling, the equanimity of formation, and the equanimity among the four immeasurables such as loving-kindness. This refers to the latter. The object of this equanimity is: parents, relatives, friends, etc., who are objects of love and attachment; and enemies who harm oneself and one's side, and those who belong to their side, who are objects of hatred; and sentient beings who are neutral objects other than these. The aspect is: to abandon the mind that clings to attachment and aversion towards them, and to remain neutral. That is, without favoring one's own side or the other side, without distinguishing between near and far, but with a mind that benefits all sentient beings, one should expand and pervade this mind with the nature of equality without difference, and cultivate it. Like this, one thinks: All sentient beings have not been one's parents, and it is so bad to have attachment and aversion towards them based on nearness and distance! Just because they harm me now, I regard them as enemies, but these relatives have also caused much harm in the past and will cause harm in the future. And now, even though I think they are kind to me, if I look closely, they are turning me away from the path of the excellent Dharma and causing me to engage in non-Dharma and sinful deeds, etc., which actually cause great harm, so they should also be regarded as enemies. Conversely, just because they are kind to me now, I cling to them as relatives, but these enemies have also been kind to me many times in previous lives and will be kind to me in the future. And now, even though the enemy harms me, it actually allows me to exhaust my past bad karma, and it becomes a motivation for weariness and renunciation, and if I cultivate patience, I can complete the accumulation of merit, etc., so if I look closely, they are actually bestowing great kindness.
Chinese
应当视为危险，对于现在没有造成任何利益或损害的众生，即使安立为中等之想，但无数生世以来，没有做过父母以大恩养育的众生是没有的，因此对于这三个地方的一切众生，都要亲近地安立父母子女之想，视为利益之境，对于一切众生，都要以佛法和财物的方式，平等无别地努力成办利益。像这样讲述的禅修方式的目标，在引导文当中有很多。还有，一切众生从无始以来，都只是在感受痛苦，这是由于贪嗔所致，因此要观想一切众生远离亲疏贪嗔。这样的方式在经论当中广泛出现。然而，这两者并不矛盾，如果一切众生都远离贪嗔，那么自己也包含在其中。自己相续中的贪嗔平息后，也会生起希望他人也如此平息的心。总而言之，对于以想要得到、想要分离、想要不分离、想要寂静这四种方式来区分的四无量心的所有观修方式，都要用没有真实目标的智慧来调和，即观修的对境众生、观修者自己以及所观修的法四无量心，虽然像梦和影像一样显现，但要以具有无自性的定解来观修，之后要在远离目标、思维、言说的状态中安住。这在《智慧光明庄严经》中也说：一切法的体性，无论是什么没有目标的，那就是平等性。像这样修习舍心，心就不会散乱，智慧就会变得堪能，最终会证悟一切法平等性。像这样将四无量心分开，按照次第来修习是经部的宗义，因此对于生起体验非常重要。如果以普遍的方式来观修，虽然看起来像是在扩大地基，但实际上对于任何一个都不会生起定解，就像在已经完成的事情面前打开锦缎一样。第二，错谬之处在于：像这样没有真正生起菩提心，也没有被想要解脱的心所摄持，而是以执着于真实的心态，对于自己的亲友等一方
English
It should be regarded as dangerous, and even if one establishes the perception of neutrality towards beings who have not caused any benefit or harm at present, there are none who have not been parents in countless past lives and have not been raised with great kindness. Therefore, for all those three realms of beings, one should closely establish the perception of parents and children, regard them as objects of benefit, and equally and without distinction strive to accomplish the means of benefiting all through Dharma and material things. This way of explaining the object of meditation is common in the instruction manuals. Furthermore, since all sentient beings have been experiencing only suffering from beginningless time, and this is due to attachment and aversion, one should meditate with the thought that all sentient beings may be free from near and far, attachment and aversion. This method is extensively found in the scriptures. However, these two are not contradictory, because if all sentient beings are free from attachment and aversion, then oneself is also included in that category. When the attachment and aversion in one's own mind stream are pacified, the thought of wanting others to be pacified in the same way will arise. In short, all the methods of meditating on the four immeasurables, which are distinguished by the four ways of wanting to have, wanting to be separated, wanting not to be separated, and wanting to be peaceful, should be combined with the wisdom that does not have a true object, that is, the object of meditation, sentient beings, the meditator himself, and the Dharma to be meditated upon, the four immeasurables, although they appear like dreams and images, one should meditate with the certainty of being without self-nature, and afterwards one should rest in equanimity in a state free from object, thought, and expression. Moreover, in the Sutra of the Ornament of the Light of Wisdom, it says: 'Whatever is the characteristic of all dharmas, which is without object, that is equality.' Like that, by meditating on equanimity, the mind will not be distracted, the intelligence will become workable, and ultimately one will realize the equality of all dharmas. Like that, separating the four immeasurables and meditating on them in sequence is the method of the Abhidharma, therefore it is very important for the arising of experience. Although focusing on the general aspect and expanding it seems like expanding the foundation, in reality, certainty does not arise in even one, like opening brocade in front of what has already been done. Secondly, the place of error is: like that, without truly generating the mind of enlightenment, and without being seized by the mind that desires liberation, but with a mind that clings to the appearance of truth, towards one's own relatives and friends, etc.
Chinese
以贪恋土地之心，希望他们的身心安乐，通过帮助等方式慈爱他们，却不顾及他人。同样，对于自己拥有的牲畜等，由于吝啬的缘故，不让它们驮草料和水，骑乘和驮运时也不忍心过度使用，虽然怜悯它们，但对待其他众生却相反。对于自己和自己一方的国土、部落、寺院等兴盛、繁荣、安乐，认为自己比别人更优秀，因骄傲而感到高兴和快乐，却不希望他人一方比自己更优秀或与自己相同，这与嫉妒非常接近。此外，对于有益和有害的亲友和敌人，既没有帮助的意愿，也没有伤害的意愿，处于愚昧无记、无善无恶的舍弃状态。这四者都不具备实现解脱涅槃果位的方便智慧，因此不是解脱之道，但也不是没有暂时的果报。也就是说，与贪欲接近的慈爱等，是欲界天人和有顶天贪欲梵天四禅天的因，或者与此接近的慈爱等，是转生到上二界的因。《入行论》中说：“心明一境生何果，如梵天等是彼果。”《俱舍论》中说：“从二界生有顶贪。”就是这样。即使如此，由于它们的对境是有限的，并且执着于显现，因此是大乘道四无量心的歧途，应当舍弃。第三种是特殊的四无量心。在讲解大乘殊胜方便智慧的场合，与获得寂灭涅槃的道路相关的四无量心，其对境不是偏袒一方的众生，而是无边无际的一切众生。虽然心识的行相是希望与安乐相遇等等，但实际上自己的心性从原始以来就远离一切戏论，一切法也与此
English
With a mind of desire and attachment to the land, wishing for the happiness and well-being of their bodies and minds, they show love by helping them, but without considering others. Similarly, for their own livestock, etc., due to stinginess, they do not allow them to carry grass or water, and they are reluctant to use them excessively for riding and carrying loads. Although they pity them, they treat other beings in the opposite way. Regarding their own land, region, tribe, monastery, etc., as prosperous, flourishing, peaceful, and happy, they consider themselves superior to others, and out of pride, they rejoice and are happy, but they do not want others to be superior to them or even equal to them, which is very close to jealousy. Furthermore, regarding friends and enemies who are beneficial or harmful, they have neither the intention to help nor the intention to harm, remaining in a state of ignorance, neutral, neither good nor bad. These four do not possess the means and wisdom to realize the fruit of liberation and nirvana, so they are not the path to liberation, but they are not without temporary results. That is, love, etc., which is close to desire, is the cause of the desire realm gods and humans, and the desire realm Brahma's four abodes, or love, etc., which is close to them, is the cause of being born in the upper two realms. As it is said in the *Bodhicharyavatara*: "Whatever result is produced by a clear mind in one object, like Brahma and others, that is its result." And in the *Abhidharmakosha*: "Desire for existence is born from the two realms." That is how it is. Even so, because their objects are limited and they are attached to appearances, they are deviations from the four immeasurables of the Mahayana path and should be abandoned. The third is the special one. In the context of explaining the special means and wisdom of the unique Mahayana, the object of the four immeasurables related to the path of attaining peaceful nirvana is not beings who are partial to one side, but all limitless beings. Although the aspect of the mind is to wish for happiness and so on, in reality, one's own mind is primordially free from all elaborations, and all phenomena are also with this.
Chinese
以同样的方式认识到，虽然目标众生和心识的显现等似乎存在，但与将它们视为实有的特征相反，已经掌握了无自性的法性规律，反复习惯于双运道和智慧的方式的禅修，并将其转化为力量，这成为了生起世俗和胜义菩提心的原因，因此，被认为是与世间众生和声闻缘觉等不共的，在道和智慧两方面都具有殊胜特征的四无量心。如薄伽梵所说：菩提心是虚空的体性。因此，在如实见到自己的心之后，通过方便法门，就能缘一切众生的心。以及，导师勇士说：胜义菩提心禅修出自《宝灯论》：如何显现和流传的法，并非如是成立和真实。因为会显现各种各样的东西，譬如幻术的四种形态。本体无有如虚空，因为仅仅是从缘起中产生。也不是完全没有，譬如梦境的因果。真实不成立，虚假不退转。以及，《经庄严论》中说：如果世间菩提自生佛的阿罗汉们没有慈爱，那又何必说其他的呢？如何能不是超越世间的呢？第四是禅修方式：这四种无量心的禅修方式，具有一定的次第，如通常所说的那样。同样，在《中观母经》中也有阐述。密咒中与本尊的如实性相结合的阐述，也见于《二观察续》中：首先应修慈爱，其次应修悲悯，第三应修喜悦，最后是舍。如是。没有一定的次第，是指首先修舍等等。导师勇士的《世俗菩提心禅修》中也说：首先是无量心，舍心作为基础好好平整，用慈爱的水流充分浸润，然后瑜伽士以极大的喜悦，用悲悯好好地播种。这样说来，对于一切众生，消除贪恋和嗔恨，心保持平等。