Chinese
就像不记得吃饭一样，对于所有在轮回中流转的其他众生，所有的一切痛苦都由我来承担，就像落在我身上一样，以无法忍受的心情，除了思考从痛苦中解脱的方法之外，连一刹那间生起丝毫想要以任何方式去伤害他人的想法都没有。以想要加害于他人的心态，用折磨的心去侵犯他们的生命、身体和受用，这样的贪恋也被彻底压制。慈悲也不再像对待亲友一样，对众生生起贪恋之心。由于慈悲的本体是无自性的空性，因此空性的光芒显现为大慈悲，二者结合，从而毫不混淆地证悟轮回中所有世俗法的因果和本体，并且能够区分它们和众生的相续，因此最终能够毫不混淆地分辨一切所知，从而现前了各别自证智，一切善法的功德自性都成就为法身。如云：慈悲令贪欲止息，周遍觉性智慧即法身。第三是，通过串习和精通无量欢喜，连一瞬间都不会生起对他人兴盛不悦的心，从而断除了嫉妒的根本。由于生起了对一切众生安乐喜悦，以及直接或间接行持佛法自性的所有行为的特殊欢喜，因此自身功德的兴盛得以稳固，嫉妒的痛苦得以平息，喜乐绵延不绝，禅定没有荆棘，并且体验到由此而生的喜悦。欢喜的本体是对自他平等地兴盛和圆满感到喜悦，但与执着能取所取的造作不同，最终能够成就无勤成办他利的智慧，从而现前了平等利益一切所化众生的化身。如云：欢喜令嫉妒止息，成所作智即化身，事业任运极稀有。第四是，通过串习和精通无量舍心，就像希望自己得到利益一样，也希望其他
English
Just as one forgets about eating, similarly, for all other sentient beings wandering in samsara, all their sufferings are taken upon myself, as if they have befallen me. With an unbearable mind, one only thinks of ways to liberate them from suffering, and not even for a moment does one arise with the thought of harming others in any way. The attachment of wanting to harm others, of using a tormenting mind to attack their life, body, and possessions, is completely suppressed. Compassion is also no longer like treating relatives and friends, with attachment towards sentient beings. Because the essence of compassion is emptiness without inherent existence, the radiance of emptiness manifests as great compassion, and by combining the two, one realizes without confusion the cause, effect, and essence of all mundane phenomena in samsara. Furthermore, one is able to distinguish them from the individual streams of sentient beings, and thus ultimately one is able to differentiate all knowable objects without confusion, thereby actualizing the discriminating awareness wisdom. The nature of all virtuous qualities is accomplished as the Dharmakaya. As it is said: Compassion pacifies desire, All-discerning wisdom is the Dharmakaya. Thirdly, by familiarizing oneself with and mastering immeasurable joy, not even for a moment does one arise with a mind displeased with the prosperity of others, thereby cutting off the root of jealousy. Because one generates special joy for all sentient beings being happy and joyful, and for all actions that directly or indirectly practice the nature of Dharma, the prosperity of one's own qualities is stabilized, the pain of jealousy is pacified, and happiness continues uninterrupted. Meditation is without thorns, and one experiences the joy that arises from it. The essence of joy is to rejoice in the prosperity and perfection of oneself and others equally, but in accordance with not having the effort of fixating on the object and the subject, ultimately one is able to accomplish the wisdom of effortlessly accomplishing the benefit of others, thereby actualizing the Nirmanakaya, which equally benefits all beings to be tamed. As it is said: Joy pacifies jealousy, Accomplishing activity wisdom is the Nirmanakaya, Spontaneous activity is supremely rare. Fourthly, by familiarizing oneself with and mastering immeasurable equanimity, just as one wishes to benefit oneself, one also wishes to benefit others.
Chinese
并且希望将怨敌、亲友、中立三方平等视为有益之处，不执着于自我珍爱，不因利他而自满，没有自我赞扬的傲慢。不落入执着于实有和虚无的两种极端，心的本性不偏离中道，自性空性且深邃，一切戏论皆寂灭，在法界中产生平等舍的特殊证悟。不愚昧于执着平等舍的自性为异体，因其寂静而无有执着，最终了知一切法无有分别，离于取舍，是为法界智。自性清净的法界远离一切障碍，现证自性身。以平等、大平等，平息傲慢和愚痴。平等性即是法界智的主宰，是为菩提金刚之身。这些是从《莲花顶经》中宣说的。总结这些内容，教导修学舍弃二边的道路。如此大乘不共道的四无量心的功德是：大多数因乘认为，产生二身的因或种子是二资粮；密乘认为，清净二障，即二资粮的自性，是以方便智慧甚深洗涤，将其视为缘，因此与修持空性、慈悲心髓的意义相符。特别是，最后一转法轮的意义是，界自性本就清净，具有本自具足的功德，因此不希望如道时的功德般新产生。它与密续部中一切众生皆安住于自性坛城，是为清净法性的二者，在基位上是一致的，因此，使之显现的因或道，即二资粮与方便智慧的体性相同，果位的二身也体性无别。因此，通达基、道、果的意义并如理修持，极为甚深，功德无量，是为最终不欺之义。如《吉祥鬘经》中说：何人修持四无量，彼为一切善逝所知。一切功德无有量，如虚空。
English
And wishing to equally regard enemies, friends, and neutrals as beneficial, not clinging to self-cherishing, not being complacent about benefiting others, without the arrogance of self-praise. Not falling into the two extremes of clinging to existence and non-existence, the nature of mind does not deviate from the Middle Way, its self-nature is emptiness and profundity, all elaborations are pacified, and a special realization of equanimity arises in the realm of Dharma. Not being ignorant of grasping the nature of equanimity as different entities, because it is peaceful and without clinging, ultimately knowing that all dharmas are without distinction, free from acceptance and rejection, this is the Wisdom of Dharmadhatu. The realm of self-nature purity is free from all obscurations, manifesting the Svabhavikakaya. With equanimity, great equanimity, arrogance and ignorance are pacified. Equality is the master of the Wisdom of Dharmadhatu, it is the Body of Bodhi Vajra. These are explained in the Padma Tsemo Sutra. Summarizing these contents, it is taught to study the path of abandoning the two extremes. The qualities of the four immeasurables of such a unique Mahayana path are: Most causal vehicles consider the cause or seed that produces the two kayas to be the two accumulations; tantra considers the purification of the two obscurations, which is the nature of the two accumulations, to be washed away by profound skillful means and wisdom, and this is considered a condition, so it is consistent with the meaning of practicing emptiness and the essence of compassion. In particular, the meaning of the final turning of the wheel is that the nature of the realm is inherently pure and has inherent qualities, so it is not desired to be newly generated like the qualities of the path time. It and the tantric section that all beings abide in the self-nature mandala, which is the nature of the pure Dharma, are the same in the base, so the cause or path that makes it manifest, that is, the two accumulations and the nature of skillful means and wisdom are the same, and the two kayas of the result are also the same in nature. Therefore, understanding the meaning of the base, path, and result and practicing accordingly is extremely profound, with immeasurable qualities, and is the ultimate unerring meaning. As it is said in the Glorious Garland Sutra: Whoever meditates on the four immeasurables, he is known by all Sugatas. All qualities are immeasurable, like the sky.
Chinese
超越道路的道路啊！就像《嘎亚经》中所说：释迦牟尼佛，如同证悟一般，朋友们啊！无畏的王子啊！请信任这些！如果信任，毫无疑问会成佛或解脱。因此，正如所说，不具备这四种无量心的道路被称为邪道或颠倒。为什么呢？因为所有不同于大乘的宗派的结论都无法超越轮回的因。例如，外道之人的道路与我执相伴，在任何情况下都缺乏智慧和慈悲，因此是轮回的因。声闻和独觉的道路虽然断绝了轮回的延续，但由于缺乏大慈悲且智慧有限，因此没有断除轮回显现之因的习气。《地上论》中说：这四无量心是通往解脱的道路，否则就是错误的。因此，对于一切法，不依赖于与从根本上就空性的智慧和伟大的慈悲相结合的正道相违背的其他事物，为了获得从二障的污垢中解脱出来的不住涅槃，那些具备殊胜智慧和慈悲的王子菩萨们，应当通过特殊方便的智慧，不仅仅停留在理解层面，还要习惯于平息自利作意和执着真实的烦恼的善行，这就是教诲。在名为《功德宝藏·欢喜之雨》的著作中，是四无量心之集合，第七品的注释。第二，受持菩提心之心的章节分为两部分：概要的指示和详细的解释。第一部分是：如此，在一切轮回和寂静的境界中，无与伦比的最殊胜的收获，就是为了获得无上圆满菩提的果位，为了修持道路，获得它的功德或因，一切之中最殊胜或最精华的就是，通过反复习惯四种无量心的力量所获得的殊胜意乐，珍贵的菩提心。如《慈氏请问经》中所说：慈氏啊！
English
Oh, that which transcends the path! As it says in the Gaya Sutra: Shakyamuni Buddha, just as he attained enlightenment, friends! Fearless prince! Have faith in all of these! If you have faith, there is no doubt that you will become a Buddha or be liberated. Therefore, as it is said, the path that does not possess these four immeasurables is called a wrong path or a perversion. Why? Because the conclusion of all schools that differ from the Mahayana does not transcend the cause of samsara. For example, the path of the non-Buddhists is accompanied by self-grasping, and in every way lacks wisdom and compassion, and is therefore the cause of rebirth in samsara. Although the path of the Hearers and Solitary Realizers cuts off the continuity of rebirth in samsara, it does not abandon the imprints of the cause of the appearance of samsara because it lacks great compassion and has limited wisdom. In the Commentary on the Upper Ground it says: These four immeasurables are the path to liberation; otherwise, they are wrong. Therefore, for all phenomena, without relying on anything that contradicts the correct path that combines the wisdom that knows the emptiness that is empty from the beginning by the two selves and great compassion, in order to obtain the non-abiding nirvana that is free from the defilements of the two obscurations, those princes, Bodhisattvas, who possess excellent wisdom and minds of compassion, should, through the wisdom of special means, not only remain at the level of understanding, but also become accustomed to the virtue of pacifying the afflictions of self-interest and clinging to truth, this is the teaching. In the work called "The Treasury of Precious Qualities, the Rain of Joy," it is the collection of the four immeasurables, the commentary on the seventh chapter. Second, the chapter on fully embracing the mind of Bodhicitta is divided into two parts: a summary indication and a detailed explanation. The first part is: Thus, in all realms of samsara and peace, the supreme attainment that is unsurpassed is the state of unsurpassed perfect enlightenment, for the sake of which, in order to practice the path, the merit or cause of attaining it, the most supreme or the essence of all is the extraordinary intention obtained through the power of repeatedly habituating the four immeasurable aspects, the precious mind of Bodhicitta. As it says in the Maitreya Question Sutra: Maitreya!
Chinese
如果菩萨具有一种法，就能舍弃一切恶趣，不堕入恶友之手，迅速证得无上圆满正等觉。这一种法是什么呢？ 就是殊胜的增上意乐菩提心。 也就是说，首先生起愿菩提心和行菩提心，然后如理修学学处，从希求如大地，增上意乐如黄金，到菩提心力量增长，运用如车乘幻术般的方法，使独自寻求寂静安乐的恶见消失，从而圆满二利的功德。 第二，广说分四：宣说菩提心的利益，确定发心的体性，宣说发心的分类，宣说如何生起菩提心之理。 第一分三：名称意义转变的利益，善果增长广大的利益，从有海中解脱的利益。 第一，因是罪恶，果是众多痛苦所折磨的轮回，如同落入国王的监狱，被我执和贪爱等烦恼束缚的下劣之人，一旦生起殊胜菩提心，名称和地位就会改变，获得诸佛之子的美名。意义和地位也会改变，对这种行为非常欢喜和信仰，世间守护白法的诸神会亲自赞叹和供养，六道众生之首，包括天人在内的所有众生，也会供养、赞叹、礼拜等，值得尊敬。 例如，有些人认为生起了心，但实际上，即使是刚刚生起菩提心，也可以用“生起”这个词来称呼，所以不应认为这是矛盾的。 第二，善果增长广大的利益是：自性本来清净，但从无始以来，被我执的无明所遮蔽，在此之上，产生引发有漏之业的粗大烦恼，导致身语意三门受罪业的支配。细微的烦恼也会以潜在的方式造作各种业