Chinese
就像一种能将事物变成黄金的炼金术药剂，一旦涂上，它就会成为所有众生的朋友，因此被认为是非常珍贵的。如果有人问这种方法是什么，可以用“因为什么”等来解释。在这里，为了三界众生脱离痛苦的悬崖，施予大悲的油脂是方便，而将其自性视为空性之境，视为一体则是智慧。将二者结合，定义为菩提心，并实际应用于所化众生的根器，方法如下：缘无量众生，无量之聚，无量之法，无量之智，即慈等四无量心。通过地藏菩提发愿心和入行心这二者的次第，如实修学才能生起。四无量心各自的体性，可以用慈爱等来解释。其中，慈爱的体性是希望其他一切众生都快乐。就像一位非常疼爱的母亲对待她唯一的孩子一样，将身体、受用和一切善行汇集起来利益他人，如果他们反过来造成伤害，就要努力修习忍辱。慈悲的体性是对于他人的痛苦，无法忍受，如同悬崖崩塌般，内心产生强烈的震动。看到六道众生都被痛苦的因果所束缚，如同临终之人乞求帮助一般。喜悦的体性是看到他人拥有圆满的受用，不嫉妒，甚至比自己获得时更加高兴。修习对一切众生都好的愿望，认为他们是依靠各自先前积累的福德而获得的，因此感到高兴，并希望他们将来也不会失去这些。舍的体性不是对境不作任何利害，而是断除对亲友的爱和对敌人的恨，就像这样，不偏袒任何一方，而是扩展到平等的状态。最初产生对敌人、亲友和中立者的三种观念，然后将第三者也视为第二者（亲友）一方，从而利益他们。
English
Like an alchemical elixir that turns things into gold, once applied, it becomes a friend to all beings, and is therefore considered very precious. If one asks how this method works, it can be explained by "because of what" and so on. Here, for the sake of beings in the three realms escaping the precipice of suffering, applying the oil of great compassion is the skillful means, and seeing its nature as emptiness, as one taste, is wisdom. Combining the two, defining it as the mind of enlightenment, and actually applying it to the faculties of those to be tamed, the method is as follows: focusing on limitless beings, limitless gatherings, limitless dharmas, and limitless wisdom, namely the four immeasurables such as loving-kindness. Through the stages of the aspiration for enlightenment and the entering mind of a Bodhisattva, it is only through truly learning that they arise. The individual nature of the four immeasurables can be explained by loving-kindness and so on. Among them, the nature of loving-kindness is the wish for all other beings to be happy. Just as a very loving mother treats her only child, accumulating body, possessions, and all virtuous deeds to benefit others, and if they in turn cause harm, one should diligently practice patience. The nature of compassion is the inability to bear the suffering of others, like a collapsing cliff, causing a strong tremor in the heart. Seeing all six realms of beings bound by the cause and effect of suffering, like a dying person begging for help. The nature of joy is seeing others possessing complete enjoyment, without jealousy, even more joyful than when one obtains it oneself. Cultivating the wish that all beings are well, thinking that they have obtained it through the power of their respective previously accumulated merits, therefore feeling joyful, and wishing that they will not lose these in the future either. The nature of equanimity is not to do any harm or benefit to the object, but to cut off love for friends and hatred for enemies, like this, not being biased towards any side, but expanding to a state of equality. Initially, the three concepts of enemies, friends, and neutrals arise, and then the third is also regarded as the side of the second (friends), thereby benefiting them.
Chinese
对于在世间平等修习的有相功德，应当以无相的智慧来调和。 通过“想要劝诫舍弃四无量的相违品，即四梵住”等语句来阐释。也就是说，因为希望生于色界而修慈爱；因为害怕自身衰败而产生吝啬的悲悯；因为种姓、教法、传承等顺缘的兴盛而生起骄傲的喜悦；对于因果不加以关注，如木头般地安住于愚痴的舍，这些都不是解脱之道，而是接近四梵住之道的。因此，应当舍弃像这样细微的执着相。通过“舍弃之后，在这超越世间的方向”等语句来阐释。此时，与寂静涅槃之道相关联，其所缘境虽为一切有情，却不认为是真实存在，而是如实显现而无自性，如水中月般的法性游舞之相的修法生起力量。因此，成为生起菩提愿行二心的因，所以诸佛菩萨认为此四无量比前者更具殊胜之处。修习的方式，从慈爱开始有次第，也有先修舍的，但总的来说，应当专注于容易生起的所缘境。为了对治次第上的错乱，宣说了“然而”等语句。然而，如果修习慈爱变得强大，成为贪执的所依，就应转为修习远离亲疏的舍。如果舍变得强大，变得迷惑而不可言说，就应转为修习悲悯，从而断除痛苦的因果。如果执持遍虚空的悲悯的力量减弱而变得局限，就应转为修习喜悦，从而断除生起卑劣之心。如果修习喜悦变得迟缓，心变得散乱，就应将慈爱等前后顺序颠倒，交替修习。如是修习慈爱，修习喜悦，安住于悲悯，取舍于舍。如是宣说了通过超越次第，上下跳跃来锻炼心性。为了显示果，因此
English
The virtue of practicing equally in the world with aspects should be combined with the wisdom of non-aspects. It is explained through phrases such as "wanting to advise abandoning the opposing aspects of the four immeasurables, namely the four Brahma-viharas." That is, cultivating loving-kindness with the hope of being born in the desire realm; generating miserly compassion out of fear of one's own decline; arising joyful pride due to the prosperity of favorable conditions such as lineage, dharma, and tradition; and remaining like a log without paying attention to cause and effect, accompanied by the equanimity of ignorance—these are not paths to liberation but are close to the path of the four Brahma-viharas. Therefore, one should abandon such subtle attachments. It is explained through phrases such as "after abandoning, in this direction beyond the world." At this time, it is related to the path of peaceful nirvana, and although its object of focus is all sentient beings, it is not considered truly existent. Rather, the practice of the aspect of the play of suchness, which appears as it is but is without inherent existence, like a moon in water, becomes powerful. Therefore, it becomes the cause for generating the two minds of aspiration and engagement in bodhicitta. Thus, the Buddhas and Bodhisattvas consider these four immeasurables to be more excellent than the former. The method of cultivation is that there is a sequence starting from loving-kindness, and there is also the practice of cultivating equanimity first, but in general, one should focus on the object of focus that is easy to arise. To counteract the confusion in the sequence, the phrases such as "however" are proclaimed. However, if the cultivation of loving-kindness becomes strong and becomes the basis for attachment, one should switch to cultivating equanimity that is free from near and far. If equanimity becomes strong and becomes confused and inexpressible, one should switch to cultivating compassion, thereby cutting off the cause and effect of suffering. If the power of holding compassion that pervades the sky weakens and becomes limited, one should switch to cultivating joy, thereby cutting off the arising of inferior minds. If the cultivation of joy becomes slow and the mind becomes scattered, one should reverse the order of loving-kindness, etc., and cultivate them alternately. Thus, cultivate loving-kindness, cultivate joy, abide in compassion, and take and give in equanimity. It is said that one should train the mind by jumping up and down, surpassing the sequence. In order to show the fruit, therefore
Chinese
等等这样说道。像这样修习，其异熟果是现前增上，并且如愿获得天女的身体作为所依。不仅如此，还能获得决定胜的果位，二者都是同类因和能作因的果报，经历这样不会与不合的方面相离，唯独获得安乐。以自在的果报而心满意足，享用安乐喜悦的境地。能作的四无量变成强大，由此能够获得成办二利的功德，如何获得呢？就是如慈爱等等这样说道。通达慈爱，像对待独子一样慈爱众生。自己没有嗔恨，他人也会觉得他很顺眼。慈爱的体性是远离戏论并且无自性的，因此镜智现前，从而获得报身。同样，通达了悲悯，他人的痛苦也变成自己的负担，也就是领受。具有完全远离损害的心。远离三界的贪欲和细微的增长。空性和悲悯相联，并且分别智现前，从而法身自然成就。通达了喜乐，从根斩断嫉妒的根本。政教的财富稳固，寂静的禅定持续不断，心中获得自在，从而无缘的禅定喜乐和成办事业的智慧现前，从而获得殊胜的化身。通达了舍，不会区分自他。怨亲平等。没有我慢，因为生起甚深寂静的证悟，所以没有愚痴，并且自在地拥有法界智，从而现量获得自性身。总结这一段，像这样等等这样说道。像这样的四无量功德，因为因和果极其无边，所以不会欺骗。对于其他的邪道，没有证悟，以及邪见和偏见的宗派这三种，前两种是轮回的因，后一种稍微可以从中解脱，但是因为空性和悲悯相违背，所以不依赖于它们。清净的解脱，圣者菩萨的殊胜道路是怎样的呢？就是那些烦恼。
English
Etc., it is said. By meditating in this way, the ripening result is manifest exaltation, and one obtains the body of a goddess as a basis of support as desired. Moreover, one also obtains the state of definite goodness, both of which are the result of a similar cause and an acting cause. Experiencing such results means being separated from unfavorable aspects and obtaining only happiness. By the result of power, one is satisfied and enjoys a pleasant and joyful realm. When the four immeasurable actions become powerful, one will gain the qualities of accomplishing both purposes. How does one obtain them? It is said, like love, etc. By mastering love, one cherishes all beings like an only child. One has no hatred for oneself, and others also find one pleasing. Because the nature of love is empty of elaboration and without inherent existence, mirror-like wisdom manifests, and one obtains the enjoyment body. Similarly, by mastering compassion, the suffering of others also becomes one's own burden, that is, taking it on. One possesses a mind that is completely free from harm. One is free from the subtle increase of desire in the three realms. Emptiness and compassion are linked, and discriminating wisdom manifests, so that the Dharma body is spontaneously accomplished. By mastering joy, the root of jealousy is cut off from its foundation. The wealth of Dharma and politics is stable, and peaceful samadhi is continuous. One gains freedom in the mind, so that the joy of meditation without object and the wisdom of accomplishing activities manifest, and one obtains the supreme emanation body. By mastering equanimity, one does not discriminate between oneself and others. Enemies and friends are equal. There is no pride, and because deep and peaceful realization arises, there is no ignorance, and one has power over the wisdom of the Dharmadhatu, and one directly obtains the nature body. The conclusion of the section is: "Thus," etc., it is said. The qualities of such four immeasurables are infallible because the cause and effect are extremely infinite. Among the three paths of other wrong paths, non-realization, wrong views, and biased views, the first two are the cause of existence, and the latter can be liberated from it, but because emptiness and compassion are contradictory, one does not rely on them. What is the immaculate liberation, the wonderful path of the noble son of the conquerors? It is those afflictions.
Chinese
为了清净寂灭，应当习惯于这究竟的善法。这是“应当习惯”的总结语。《功德宝藏论》第七品的注释。
English
In order to purify and pacify, one should become accustomed to this ultimate virtue. This is the concluding remark of "one should become accustomed." This is the commentary on the seventh chapter of 'The Treasury of Precious Qualities.'
Chinese
唯一能摧毁衰老之法或大心即是发菩提心。如《入行论》云：欲摧毁有海百般苦，欲除众生一切不乐故，欲享百般无量之安乐，菩提心宝切莫弃舍。如是说。又为了显示其体性，故说“于何”等。所谓“于何”，即于无丝毫为己利之心者，如饥渴者求食求水一般，唯一为利有情而求证遍智佛果者，名为菩提心。为了显示发心之体性，以及愿行之差别，故说“彼亦”等。其中，以果为誓愿者，是愿菩提心。如何呢？即心想：我当为利有情而证得佛果。其学处是：平等地将自他获得安乐、远离痛苦之愿望，回向功德；将安乐给予他人，自己承受痛苦而作交换；以及为了众生，即使感受地狱之火的痛苦，也心想：我为何不能忍受？此即视他胜于己，立为三者。又“也”字暗示还有其他类别。如是乃是圆满显示一切学处之经的意义总摄之精华，故其体性真实安住于慈等四无量心中。以因为誓愿者，是行菩提心。为何说“以因”呢？因为证得一切智智之果，理应依赖于因。其学处是依止六度等一切适宜修行的清净对境。自性广大之分类是：从分类的角度来说，有凡夫和圣者的两种发心，以及戒律的发心、禅定的发心、智慧的发心，即依于三学的三种发心。其中，特别是在资粮道和加行道上，有以信解而行持的发心；从初地到七地之间，由于被烦恼障所染污的意退转，故有殊胜意乐的清净发心；在三清净地中，依次有意识和