English
Having realized in the same way that although the objects of focus, sentient beings, and the appearances of mind, such as wanting to possess, seem to exist, contrary to the characteristic of viewing them as real entities, having grasped the law of nature of no self-nature, repeatedly becoming accustomed to the meditation method of uniting skillful means and wisdom, and transforming it into strength, this becomes the cause for the arising of the two bodhicittas, conventional and ultimate. Therefore, it is considered to be the four immeasurables that are uncommon to worldly beings and Hearers and Solitary Realizers, possessing distinctive characteristics in terms of both skillful means and wisdom. As the Bhagavan said: Bodhicitta is of the nature of space. Therefore, after seeing one's own mind as it truly is, through skillful means, the focus on the minds of all sentient beings arises. And, the teacher Hero said: The Meditation on Ultimate Bodhicitta from the Jewel Lamp: How the phenomena appear and are spoken of, are not established and true in that way. Because various things arise, like the four forms of illusion. The essence is without self-nature, like space, because it arises only from dependent origination. It is also not completely non-existent, like the cause and effect of dreams. Truth is not established, falsehood does not revert. And, in the Ornament of the Sutras, it says: If the Arhats of the Worldly Bodhi Self-Buddhas do not have love, then what need is there to mention others? How could it not be beyond the world? Fourth is the method of meditation: The method of meditating on these four immeasurables has a definite order, as explained in the usual way. Similarly, it is also explained in the Intermediate Mother. The explanation in the tantras combined with the suchness of the deity is also found in the Two Examinations Tantra: First, one should meditate on love. Second, one should meditate on compassion. Third, one should meditate on joy. And finally, equanimity. Thus. The absence of a definite order refers to meditating on equanimity first, and so on. In the Teacher Hero's Meditation on Conventional Bodhicitta, it also says: Also, first the immeasurable mind, equanimity as the ground is well leveled, with the stream of love thoroughly moistened, then the yogi with great joy, with compassion plants the seeds well. Thus, for all sentient beings, eliminating attachment and anger, the mind remains in equanimity.
Chinese
为了先前修习慈爱等，因此，应当首先专注于容易生起无量之心的所缘境而修习。这些无量之所以产生，是因为有四种因缘。四种因缘是：众生界中自然存在的种姓因缘；宣说四无量的善知识的因缘；各自的所缘境的因缘；如此修习的利益和不修习的过患串习的近取因。如《经庄严论》中所说：安乐和痛苦源于因，菩提萨埵的慈悲心，源于因、善知识和自性，具慧者的慈悲生起。特别是，像心和心所一样相关的所缘境的这些相状，在轮回的时候由俱生因等四种产生。俱生因、等无间缘和所缘缘三种使二种等持获得。物质由各自的因和冷热等俱生因产生。如《俱舍论》中所说：四者生心及心所，三者生起等持二，其余二者所生起。然而，为了对次第的执着进行对治，像这样反复修习令人满意的慈爱，如果将对境视为亲朋好友一般，成为贪执的所依，那么转为修习远离亲疏的舍，就能遮止贪执的相状。如果修习舍的智慧，在没有利益众生的心的情况下变得愚昧，成为无记，那么转为修习悲心，以反复思维众生行于痛苦之因，并被果所折磨的方式的力量，就能遮止低劣的舍。修习悲心时，由于众生的痛苦非常广大，心力衰弱，如果过于沮丧而陷入绝望，那么就缘于安乐富饶的众生，转为修习喜，就能遮止沮丧和低劣之心的生起。如果修习喜时，心过于掉举，散乱于散乱的对境，那么就将慈爱等上下颠倒，交替修习这四者。如《中观母经》中所说：如此修习慈爱，喜。
English
In order to cultivate love and so on beforehand, one should first focus on the object of focus where it is easy to generate immeasurable mind and cultivate it. These immeasurables arise because of four causes. The four causes are: the lineage cause that naturally exists in the realm of sentient beings; the cause of the virtuous friend who teaches the four immeasurables; the cause of focusing on one's own object; the immediate cause of familiarizing oneself with the benefits of cultivating in this way and the faults of not cultivating. As it is said in the Ornament of the Sutras: Happiness and suffering arise from causes, the compassion of the Bodhisattva, arises from causes, virtuous friends, and nature, the compassion of the wise arises. In particular, these aspects of the object of focus, which are related like mind and mental factors, are produced by four things, including the co-emergent cause, during samsara. The co-emergent cause, the immediately preceding condition, and the objective condition cause the two kinds of meditative absorption to arise. Material things arise from their respective causes and co-emergent causes such as heat and moisture. As it is said in the Treasury of Knowledge: Four produce mind and mental factors, three produce two kinds of meditative absorption, the others arise from these two. However, in order to counteract attachment to the order, if one repeatedly cultivates pleasing love in this way, if one sees the object as being like a relative or friend and it becomes the basis of attachment, then by switching to cultivating equanimity that is free from near and far, one can prevent the appearance of attachment. If the wisdom of cultivating equanimity becomes ignorant without the mind of benefiting beings and becomes indeterminate, then by switching to cultivating compassion, by repeatedly contemplating the way in which beings engage in the cause of suffering and are tormented by the result, one can prevent that inferior equanimity. When cultivating compassion, because the suffering of sentient beings is so vast, the strength of the mind is weak, and if one becomes too discouraged and falls into despair, then by focusing on sentient beings who are happy and prosperous, one can switch to cultivating joy, which will prevent the arising of discouraged and inferior minds. If, when cultivating joy, the mind becomes too agitated and distracted by objects of distraction, then one should reverse the order of love and so on, and cultivate these four alternately. As it is said in the Intermediate Mother Sutra: In this way, cultivate love, joy.
Chinese
修习慈爱，安住于悲心，取舍于舍心。如是说在妥噶中勤修。此外，慈爱的障碍是悲心，悲心的障碍是喜心，喜心的障碍是舍心，舍心的障碍以慈爱来阻挡，也有这种方式。第五，利益分二：共同和特殊的利益，从利益到果。第一，如是修习四无量心，将获得四种果。其中，异熟果是希求有情显现增上的处所，获得天人和人的圆满身体作为所依，并且以该所依圆满二资粮，现前决定善的果，即有学和无学地，这是二者。与因相同分二，其中，造作与因相同的果是无论生于何处，在一切生世中，都将如先前修习并熟练于心续一样，修习四无量心的心。体验与因相同的果是各自不相符的方面，害心、恼害、嫉妒和贪嗔等寂灭且远离，获得没有这些的圆满安乐。以增上果，如此，以慈爱与悦意的处所、道友、受用等相遇，以悲心具有身心安乐之因，以喜心，土地、药树和鲜花等庄严，成为悦意之因，以舍心，将在众生和睦且没有不和的处所享用。士夫作用果是四无量心的作用变得非常强大，从而无量心自然或猛烈地生起，或者从个别观察而生起，或者从反复串习而生起，或者从见到各自的对境而生起，或者从不相符的方面衰减而生起，凭借这些，为了自利，证悟的功德和安乐的事物一切都越来越增长广大，为了利他，以四无量心与心相应的成办利益之事毫不费力地出现，即获得二利圆满的富裕功德一切。如《庄严经论》中说：悲心之自性
English
Meditate on loving-kindness, abide in compassion, take and relinquish equanimity. Thus it is said to diligently practice in Tögal. Furthermore, the obstacle to loving-kindness is compassion, the obstacle to compassion is joy, the obstacle to joy is equanimity, and the obstacle to equanimity is warded off by loving-kindness; there is also this method. Fifth, the benefits are twofold: common and special benefits, from benefits to results. First, by meditating on these four immeasurables in this way, four results will be obtained. Among them, the result of complete maturation is to desire the place of manifest high existence, to obtain the perfect body of gods and humans as a basis, and by perfecting the two accumulations with that basis, to manifest the result of definite goodness, that is, the grounds of learners and non-learners, these are two. Similar to the cause, there are two. The result of acting similar to the cause is that in all lifetimes wherever one is born, one will cultivate the mind of the four immeasurables in the same way as one previously cultivated and became accustomed to in the mind-stream. The result of experiencing similar to the cause is that one's own incompatible aspects, such as harmful intent, aggression, jealousy, and attachment and aversion, are pacified and separated, and one obtains the perfect bliss of being without them. By the result of power, in this way, through loving-kindness, one encounters agreeable places, friends, enjoyments, and so on; through compassion, one possesses the causes of physical and mental well-being; through joy, the land is adorned with medicinal trees, flowers, and so on, becoming a cause of joy; through equanimity, one will enjoy a place where beings are harmonious and without discord. The result of the activity of a person is that the activity of the four immeasurables becomes very powerful, so that the immeasurable mind arises naturally or forcefully, or arises from individual examination, or arises from repeated habituation, or arises from seeing its respective object, or arises from the decline of incompatible aspects. By these means, for one's own benefit, all the qualities of realization and objects of well-being increase and expand more and more, and for the benefit of others, activities that accomplish benefit in accordance with the mind of the four immeasurables arise effortlessly, that is, one obtains all the qualities of the wealth of perfecting the two benefits. As it says in the Ornament: The nature of compassion
Chinese
慈爱的爱是：自性与个别考察，以及先前习惯和具备，不和顺品减弱获得清净四者。如是说。又《经庄严论》中说：断绝损害是无上菩提的种子，产生安乐和痛苦是欲望的因，本体成熟依赖于法的，对于这些菩萨来说，菩提不遥远。如是说，断绝的果是不和顺品断绝损害，主宰的果是慈悲作为无上菩提的种子而获得它，士夫作用的果是给与他人安乐和为了那个目的给自己带来痛苦，异熟的果是慈悲作为如何希望或者希望界中出生的因而在那里出生，以及等流的果是未来慈悲特别超胜的本体是布施，说是五种果。第二，特殊的果有四种：慈爱的果，慈悲的果，喜悦的果，舍的果。第一是：慈爱无量在心中串习和熟练，因此它的相续湿润，对于一切众生像独子的母亲一样从内心深处慈爱，因此嗔恨使相续疏远，背离有情，心变得粗暴，有害的想法永远不会产生，例如母亲喜欢孩子是因为母亲慈爱的力量，同样慈爱的力量使其他一切有情都令人满意和喜悦。慈爱的本体以汇集一切功德的方式，对于不阻碍的相貌，在任何性质上都没有成立，因此证悟和串习不超出空性且无自性的状态，最终了知无有阻碍的知晓部分，镜智显现，获得具足相好庄严大海的自性圆满受用身。慈爱使嗔恨成为居处，镜智圆满受用。如是说。第二是：同样慈悲无量的智慧串习和在相续中熟练，例如心爱的幼子得了重病，那么他的母亲也以与他一致的心感受痛苦的感受，一心只想着让孩子摆脱那个痛苦。
English
The love of kindness is: self-nature and individual examination, as well as previous habituation and possession, and the four aspects of diminishing discordant qualities and attaining purity. So it is said. Also, in the Ornament of the Sutras, it says: Abandoning harm is the seed of supreme Bodhi, generating happiness and suffering is the cause of desire, the essence of maturity depends on the Dharma, for these Bodhisattvas, Bodhi is not far away. Thus, the fruit of separation is abandoning harm, which is a discordant factor, the fruit of mastery is compassion as the seed of supreme Bodhi and attaining it, the fruit of the agent is giving happiness to others and causing suffering to oneself for that purpose, the fruit of maturation is compassion as the cause of being born as desired or in the desire realm, and being born there, and the fruit of conformity is that in the future, the essence of compassion being particularly superior is generosity, which is said to be five fruits. Secondly, there are four special fruits: the fruit of loving-kindness, the fruit of compassion, the fruit of joy, and the fruit of equanimity. The first is: loving-kindness, which is immeasurable, is practiced and mastered in the mind, so that its continuum is moistened, and one cherishes all beings from the depths of one's heart like a mother cherishing her only child, so that hatred makes the continuum distant, turning away from sentient beings, and the mind becomes harsh, and harmful thoughts never arise. For example, a mother loves her child because of the power of her loving-kindness, and similarly, the power of loving-kindness makes all other sentient beings pleasing and joyful. The essence of loving-kindness, in the manner of gathering all qualities, does not obstruct the appearance, and because it is not established in any nature, it is realized and practiced that it does not go beyond the state of emptiness and selflessness, and ultimately one knows the unobstructed knowing part, mirror-like wisdom manifests, and one attains the complete enjoyment body, which is the nature of the ocean of signs and examples. Loving-kindness makes hatred a dwelling place, mirror-like wisdom is complete enjoyment. So it is said. The second is: Similarly, the wisdom of immeasurable compassion is practiced and mastered in the continuum. For example, if a beloved young child is struck by a severe fever, then his mother also experiences the feeling of suffering with a mind that is in harmony with him, and focuses solely on the means to relieve the child from that suffering.