Chinese
是这样的。所缘的对境是所有众生。观想显现而无自性的法性。这种观修方式转为力量，成为生起两种菩提心的因。因此，被称为具有特点的四无量心。这里所说的是，与寂止道相关的四无量心，虽然对境是所有众生，没有差别。但是，不是执着于真实和实有，而是将显现而无自性的法性，如幻如化的道理铭记于心，这样的观修方式，没有障碍和错谬，转为力量，由此成为生起两种菩提心的因，因此与世间的修法不同，被认为是如观世音菩萨的四无量心。根本偈：观修方式不拘泥于次第和固定。所缘对境选择容易生起的。然而，如果修慈爱变成贪执的因，就转为修远离亲疏的舍心。意思是说，如果修慈爱，变得偏袒自己的亲友，成为贪执的因，那么修舍心就能从那个过失中解脱。根本偈：如果它变得愚昧，成了无记，就转为修悲心，止息痛苦的因果。意思是说，如果舍心变得无益无害，成了无记，那么生起大悲心就能止息庸常的舍心。根本偈：如果悲心力量弱小，变得有分别，就转为修喜心，止息产生低劣心。意思是说，如果悲心也只是对罪人那样，不能对一切众生修习，变得片面和偏袒，那么修喜心就能成为对治低劣心的对治法。根本偈：如果喜心使心散乱，成为散乱的对境，就将慈爱等次第颠倒，交替修习。意思是说，如果修随喜他人的安乐，使心散乱成为过失，那么交替修习慈爱和喜心、悲心和舍心，或者超越次第修习等，就能从障碍中解脱。根本偈：这样修习，异熟果就会显现。获得欲界天人的身体和决定胜两种。因为是同类因，所以经历那样的果报。远离不顺之品，获得安乐。以自在获得悦意安乐。
English
It is like this. The object of focus is all sentient beings. Contemplate the Dharma nature of appearance without inherent existence. This way of contemplation turns into strength, becoming the cause of generating two Bodhicittas. Therefore, it is called the four immeasurables with characteristics. What is said here is that the four immeasurables related to the path of tranquility, although the object of focus is all sentient beings without distinction. However, it is not clinging to truth and reality, but keeping in mind the Dharma nature of appearance without inherent existence, like an illusion, such a way of contemplation, without obstacles and errors, turns into strength, thereby becoming the cause of generating two Bodhicittas, therefore, it is different from worldly practices, and is considered like the four immeasurables of Avalokiteśvara. Root verse: The method of contemplation is not limited to order and fixedness. The object of focus is chosen to be easily generated. However, if cultivating loving-kindness becomes the cause of attachment, then switch to cultivating equanimity that is free from near and far. It means that if cultivating loving-kindness becomes biased towards one's own relatives and friends, becoming the cause of attachment, then cultivating equanimity can liberate from that fault. Root verse: If it becomes ignorant and becomes unstated, then switch to cultivating compassion, stopping the cause and effect of suffering. It means that if equanimity becomes useless and harmless, becoming unstated, then generating great compassion can stop ordinary equanimity. Root verse: If compassion is weak and becomes discriminatory, then switch to cultivating joy, stopping the generation of inferior mind. It means that if compassion is only for criminals, and cannot be practiced for all beings, becoming one-sided and biased, then cultivating joy can become the antidote to counteract inferior mind. Root verse: If joy makes the mind scattered and becomes the object of distraction, then reverse the order of loving-kindness, etc., and cultivate alternately. It means that if cultivating joy in the happiness and prosperity of others causes the mind to be scattered and becomes a fault, then alternately cultivating loving-kindness and joy, compassion and equanimity, or cultivating beyond the order, etc., can liberate from obstacles. Root verse: By cultivating in this way, the ripening result will manifest. Obtain the body of gods and humans in the desire realm and the two definitive goodnesses. Because it is a homogeneous cause, therefore experiencing such a result. Separated from unfavorable factors, attain happiness. Obtain pleasing happiness with freedom.
Chinese
享用喜悦的境地。四种作用转化为力量，将获得成就二利的功德。如是修习，以异熟果，暂时可成就天人身，圆满二资粮，亦能饶益他人；究竟能任运成就决定胜之果。以作用等起，恒常生起修习四无量心；以感受等起，将触及远离损恼、贪嗔等的安乐；其果为：慈爱带来悦意，悲悯带来安乐，喜乐带来如药树、花朵等的富饶，舍心带来众生和睦，享用喜悦的境地。 菩萨行之果，即修习四无量心，各自的四种作用极大增长，自然恒常生起于诸位菩萨，从串习而生，从见境而生，从违品衰损而生等，获得广大的福德，获得成就自他二利的功德。根本偈：慈爱纯熟视众如己子，无有嗔恨他人皆悦意，慈爱之体性空且无自性，获如明镜智圆满受用身。此谓以慈爱润泽自心，视一切众生如母子般，嗔恨之心得以平息，慈爱之体性亦是空且无自性，如明镜般的智慧得以显现，从而获得具足如海般相好的受用身。根本偈：悲悯纯熟亦能荷他人苦，离害之心自身亦不执著，离贪且与空性悲悯相联，妙观察智成就法身位。此谓如是修习悲悯，如若纯熟，亦能将他人的痛苦荷于自身，如独子患病之母般，不执著于自身，对于荷负众生的疾病、邪魔、痛苦，内心亦不退怯，莫说真实做出损害，心中亦不起此念，此乃远离贪欲，如实证悟空性之妙力显现为悲悯，二者双融。
English
enjoying the realm of joy. The four actions become powerful, and one will obtain the qualities of achieving the two benefits. By meditating in this way, the ripening result is that one will temporarily achieve the bodies of gods and humans, complete the two accumulations, and also benefit others; ultimately, one will spontaneously achieve the result of definite goodness. Through the action of the cause, one will always arise to meditate on the four immeasurables. Through the experience of the cause, one will touch the bliss of being free from harming others, attachment, hatred, and so on. The result of power is: loving-kindness brings delight, compassion brings happiness, joy brings wealth such as medicinal trees and flowers, and equanimity brings harmony among beings and enjoyment of the realm of joy. The result of the actions of a bodhisattva is that by meditating on the four immeasurables, the four actions of each one greatly increase, and they naturally and constantly arise in the bodhisattvas, arising from habituation, arising from seeing the object, arising from the decline of unfavorable factors, and so on. One obtains vast merit and obtains the qualities of achieving the two benefits of oneself and others. Root text: When loving-kindness is perfected, one cherishes beings like one's own child, there is no hatred, and others are pleasing. The essence of loving-kindness is emptiness and without inherent existence, and one obtains the mirror-like wisdom and the enjoyment body. This means that by moistening the mind with loving-kindness, one regards all beings as one's mother and child, and the mind of hatred is pacified. The essence of loving-kindness is also emptiness and without inherent existence, so the mirror-like wisdom manifests, and one obtains the enjoyment body, which is the nature of the ocean of signs and examples. Root text: When compassion is perfected, one also takes on the suffering of others, a mind free from harm, and one does not cling to oneself. Being free from desire and emptiness is connected to compassion, and discriminating wisdom is achieved as the dharma body. This means that if one meditates on compassion and it is perfected, one can also take on the suffering of others, like a mother whose only child is sick. One does not cling to oneself, and one's mind does not waver in taking on the diseases, evil spirits, and suffering of sentient beings. Not only does one not actually harm them, but one does not even think of it. This is because one is free from desire, and the power of realizing emptiness as it is manifests as compassion, the two are united.
Chinese
通达精进之果，各别自证智，任运成就法身。如是说。根本：生起喜乐断除嫉妒之根。财富稳固，寂静安乐相续不断。禅定喜乐，无有对境，成就事业智慧，获得殊胜化身。此谓喜乐是自心没有痛苦，通达此理的程度是断除对他人安乐财富等的嫉妒之根，生起喜乐之心。以此善果，自身财富稳固，寂静安乐相续不断，禅定的喜乐也次第获得，无有对境，嫉妒之处清净，获得成就事业智慧，化身的事业任运成就。根本：通达舍，自他敌友平等。没有我慢，生起深寂之证悟。没有愚痴，法界智慧，现前证得自性身。此谓如此修习舍，究竟之时，对于亲疏中三者利益之事平等，自身没有自以为是等我慢，心的自性深邃，在寂静的法界中，二取诸法以舍的证悟生起，愚痴的自性，无明的界清净，获得法界智慧和自性身。如是说。根本：如是四无量之功德，因果甚深无有欺骗。恶道其他宗派轮回之因，不依止空性大悲相违背，解脱道无垢，圣者菩萨道，于寂静之善，应勤修习。此谓如此修习四无量之功德，是通往解脱的道路，因果二者都甚深无边，于因的乘中，认为生起二身的二资粮，于密咒中，认为清净所清净的二障是二资粮的自性，以方便智慧修习是缘，因此在意义上与空性大悲双运的修持相符，特别是于最后法轮中，功德本自具有，因此不需新造，于密咒的宝藏中也说，众生于基位时是自性的坛城清净的
English
The fruit of diligence is the wisdom of individual realization, spontaneously accomplishing the Dharmakaya. Thus it is said. Root text: By mastering joy, the root of jealousy is severed. Wealth is stable, and peace and happiness continue uninterrupted. Meditative joy is without object, and the supreme Nirmanakaya is attained with accomplished activity and wisdom. This means that joy is the absence of pain in one's own mind. The extent of mastering this is to sever the root of jealousy towards the happiness and wealth of others, and to generate a mind of joy. By the virtuous result of this, one's own wealth is stable, peace and happiness continue uninterrupted, and meditative joy is also gradually attained. Without object, the place of jealousy is purified, accomplished activity and wisdom are attained, and the activity of the Nirmanakaya is spontaneously accomplished. Root text: By mastering equanimity, self and others, enemies and friends are equal. There is no pride, and a profound and peaceful realization arises. There is no delusion, and the Dharmadhatu wisdom, and the Svabhavikakaya are manifestly attained. This means that when equanimity is cultivated to its completion, benefiting friends, enemies, and those in between is equal. One has no pride of being good, and the nature of the mind is profound. In the peaceful realm, the dualistic perceptions arise as the realization of equanimity, and the nature of delusion, the realm of ignorance, is purified in its place, attaining Dharmadhatu wisdom and the Svabhavikakaya. Thus it is said. Root text: The qualities of such four immeasurables are that cause and effect are extremely vast and not deceptive. The cause of evil paths and other philosophical views of existence, without relying on emptiness contradicting compassion, the stainless path of liberation, the path of the noble Bodhisattvas, one should become accustomed to the virtue of pacifying disturbances. This means that the qualities of cultivating the four immeasurables are the path to liberation, both cause and effect are extremely vast, in the vehicle of cause, the two accumulations that generate the two Kayas are considered, and in mantra, the two obscurations to be purified are considered as the nature of the two accumulations. Cultivating skillful means and wisdom is considered as a condition, therefore, in meaning, it is in accordance with the union of emptiness and compassion. Especially in the final turning of the wheel, qualities are inherently present, therefore, new creations are not desired. In the treasury of mantras, it is also said that beings are pure in the mandala of their own nature at the time of the ground.
Chinese
安住于法性，道亦是二资粮与方便智慧体性为一，果位是身与智慧无别的此理中修学。进入外道神人的宗派等是轮回之因，因此，不要依赖于佛教善良无垢之外的，空性与悲心相违背的恶论。此处，无垢解脱是大乘道方便智慧双运，是其不相符之方的烦恼寂灭之自性，因此进入则会到达涅槃之地。如是说。开启功德宝藏之门的简释，是如海之水滴的珍宝钥匙，第七品结束。为了无上菩提发心之故。根本：为了任何所求之利养，供养殊胜物，以四无量所获得的菩提心，以希求进入木车的幻术来引导，使寂静的恶见得以衰退。如是，为了所求之利养能够成就，如同给予供养或酬金一般，以四种无量作为因所获得的果实是菩提心珍宝，导师于无数劫中对二资粮的利益进行观察，也未曾见过比这更殊胜的，因此对于获得佛果生起希求，以及进入其方便道，如同以木车的幻术来引导一般，因此能使声闻缘觉寂静的恶见衰退，从而使无有欺骗的增上意乐得以增长，因此应当仅仅于此修学。如是说。根本：罪恶痛苦束缚于轮回监狱之众生，即使生起菩提心，亦能获得胜者之子的名号顶戴，极为欢喜，受到包括世间天人在内的一切众生的尊敬。如是说，此谓如是，以嗔恨为因而断命等罪恶，以及由此所生的六道痛苦的监狱里束缚的众生，也从追求自身安乐转变为成办他利，为了成办他利而生起无上菩提心的瞬间，就能获得胜者之子的名号顶戴，极为欢喜，成为包括世间中显现增上的天人在内的一切众生尊敬的对境。那么，未获得初地之前，菩提