English
English version: Empty bones covered with skin, actually gathering impurity, for the sake of sentient beings, one should slowly distinguish these appearances of dharmas. If there is a little thought of cleanliness, the mind will generate love and attachment; if there are many thoughts of impurity, the mind will generate aversion and hatred; there are appearances of dharmas that transcend these, so real dharmas arise. In the true nature of all dharmas, there is neither clean nor unclean, neither closed nor open, observing all dharmas equally, indestructible and immovable, this is called the true nature of all dharmas (surpassing the dharma of Arhats). Those who practice the Bodhisattva path, if anger is particularly strong, should practice loving-kindness, thinking of the sentient beings in the East, with pure loving-kindness, without resentment or hatred, vast and boundless, seeing all sentient beings as if they are right before their eyes. The South, West, North, four intermediate directions, above and below, are also like this. Control the mind to practice loving-kindness, not letting the mind wander outward; if the mind wanders outward, bring it back. Observe with the eyes of the mind, all sentient beings, seeing them clearly, all are before the eyes. If one can attain single-mindedness, one should make a vow, saying: 'I will use the true and pure dharma of Nirvana (extinction, liberation) to liberate sentient beings, so that they may attain true happiness.' Practicing the Samadhi of loving-kindness, with the mind like this, is the Bodhisattva path. Abiding in the Samadhi of loving-kindness, using it to observe all dharmas, the true nature is pure, indestructible and immovable, wishing that sentient beings may attain the benefit of this dharma. Using this Samadhi, with loving-kindness thinking of all sentient beings in the East, so that they may attain the happiness of the Buddha, and the ten directions are also like this! The mind is not distracted, this is called the gate of the Bodhisattva's Samadhi of loving-kindness. Question: 'Why not think of all sentient beings in the ten directions all at once?' Answer: 'First think of one direction, single-mindedness is easily attained, then gradually, pervade all directions.' Question: 'People have enemies who constantly want to harm each other, how can one practice loving-kindness, wanting them to be happy?' Answer: 'Loving-kindness is a mental dharma, arising from the mind, starting from those who are close; those who are close gradually increase, and then extend to enemies, like fire burning firewood, when it is strong it can burn wet firewood.' Question: 'Sometimes sentient beings suffer all kinds of pain, either in the human realm or in hell, although the Bodhisattva is compassionate, how can they attain happiness?' Answer: 'First start from happy people, take their happiness...' --------------------------------------------------------------------------------
Chinese
乐相，令彼苦人，得如彼乐。如败军将，怖惧失胆，视彼敌人，皆谓勇士。” 问曰：“行慈三昧有何善利？” 答曰：“行者自念：‘出家离俗，应行慈心。’又思惟言：‘食人信施，宜行利益。’如佛所言：‘须臾行慈，是随佛教，则为入道，不空受施。’复次身着染服，心应不染，慈三昧力，能令不染；复次我心行慈，于破法世我有法人，非法众中我有法人，如法无恼，慈定力故。菩萨行道，趣甘露门，种种热恼，慈凉冷乐。如佛所言：‘人热极时，入清凉池乐。’复次被大慈铠、遮烦恼箭，慈为法药、消怨结毒，烦恼烧心、慈能除灭；慈为法梯，登解脱台；慈为法船，渡生死海，贫善法财，慈为上宝；行趣涅槃，慈为道粮；慈为骏足，度入涅槃；慈为猛将，越三恶道。能行慈者，消伏众恶，诸天善神，常随拥护。” 问曰：“若当行人得慈三昧，云何不失而复增益？” 答曰：“学戒清净，善信倚乐，学诸禅定，一心智慧，乐处闲静，常不放逸，少欲知足，行顺慈教，节身少食，减损睡眠，初夜后夜，思惟不废，省烦言语，默然守静，坐卧行住，知时消息，不令失度，致疲苦极，调和寒温，不令恼乱，是谓益慈。 “复次，以佛道乐涅槃之乐与一切人，是名大慈。行者思惟： 现代汉语译本：乐相（Lè xiāng）：令那些受苦的人，得到像那样的快乐。就像战败的将领，恐惧害怕失去胆量，看那些敌人，都认为是勇猛的战士。 问：‘修习慈三昧（Cí sānmèi）有什么好的利益？’ 答：‘修行人自己想：‘出家离开世俗，应当修习慈心。’又思考说：‘吃人的信徒布施，应该行利益之事。’如佛所说：‘即使短暂地修习慈心，也是随顺佛教，就是进入正道，不白白接受布施。’再者，身上穿着染色的衣服，心中应当不被污染，慈三昧的力量，能够使人不被污染；再者，我心修习慈心，在破坏佛法的世间，我是有佛法的人，在非法的大众中，我是有佛法的人，如法而没有恼害，这是慈定（Cí dìng）的力量。菩萨修行，走向甘露门（Gānlù mén），种种热恼，慈能带来清凉的快乐。如佛所说：‘人热到极点时，进入清凉的池塘就快乐。’再者，披上大慈悲的铠甲、遮挡烦恼的箭，慈是法药、消除怨恨的毒，烦恼燃烧内心、慈能消除；慈是法梯，登上解脱的平台；慈是法船，渡过生死之海，贫乏善法财物，慈是最好的宝贝；行走趋向涅槃（Nièpán），慈是道路的粮食；慈是骏马，度入涅槃；慈是猛将，超越三恶道。能够修习慈的人，消除降伏各种恶事，诸天善神，常常跟随拥护。’ 问：‘如果修行人得到慈三昧，怎样才能不失去而又增长呢？’ 答：‘学习戒律清净，善良诚信依靠快乐，学习各种禅定（Chán dìng），一心一意智慧，喜欢处在闲静的地方，常常不放纵懈怠，少欲知足，行事顺应慈的教导，节制身体减少饮食，减少睡眠，初夜后夜，思惟不停止，减少烦琐的言语，默默地守护，坐卧行走站立，知道时节消息，不使失去限度，以致疲劳困苦到极点，调和寒冷温暖，不使恼怒扰乱，这叫做增长慈。’ ‘再者，把佛道的快乐涅槃的快乐给予一切人，这叫做大慈（Dà cí）。修行人思考：
English
English version: 'Lè xiāng' (Joyful Appearance): May those suffering people obtain such joy. Like a defeated general, fearful and losing courage, seeing those enemies, all are considered brave warriors. Question: 'What are the good benefits of practicing 'Cí sānmèi' (Loving-kindness Samadhi)?' Answer: 'The practitioner thinks to themselves: 'Having left home and renounced the world, I should practice loving-kindness.' And further contemplates: 'Eating the alms of believers, I should perform beneficial deeds.' As the Buddha said: 'Even briefly practicing loving-kindness is following the Buddha's teachings, which is entering the path, not receiving alms in vain.' Furthermore, wearing dyed robes, the mind should not be defiled; the power of 'Cí sānmèi' (Loving-kindness Samadhi) can prevent defilement; furthermore, my mind practices loving-kindness, in a world that destroys the Dharma, I am a person of the Dharma, in an unlawful assembly, I am a person of the Dharma, lawful and without harm, this is the power of 'Cí dìng' (Loving-kindness Concentration). Bodhisattvas practice the path, heading towards the 'Gānlù mén' (Gate of Ambrosia), all kinds of heat and vexation, loving-kindness brings cool joy. As the Buddha said: 'When people are extremely hot, entering a cool pond is joyful.' Furthermore, wearing the armor of great loving-kindness, shielding against the arrows of affliction, loving-kindness is the Dharma medicine, dissolving the poison of resentment, affliction burns the heart, loving-kindness can eliminate it; loving-kindness is the Dharma ladder, ascending the platform of liberation; loving-kindness is the Dharma boat, crossing the sea of birth and death, lacking wealth of good Dharma, loving-kindness is the supreme treasure; walking towards 'Nièpán' (Nirvana), loving-kindness is the food for the path; loving-kindness is a swift steed, leading into Nirvana; loving-kindness is a fierce general, transcending the three evil paths. Those who can practice loving-kindness, eliminate and subdue all evils, the gods and benevolent spirits, constantly follow and protect.' Question: 'If a practitioner obtains 'Cí sānmèi' (Loving-kindness Samadhi), how can they not lose it and further increase it?' Answer: 'Learning the precepts purely, with good faith relying on joy, learning various 'Chán dìng' (Dhyana Samadhi), with one-pointed mind and wisdom, delighting in quiet places, constantly not being lax, with few desires and contentment, acting in accordance with the teachings of loving-kindness, restraining the body and reducing food, reducing sleep, in the early and late night, contemplating without ceasing, reducing frivolous speech, silently guarding, sitting, lying down, walking, standing, knowing the timing of events, not letting it lose its measure, leading to extreme fatigue and suffering, harmonizing cold and warmth, not letting it cause annoyance and disturbance, this is called increasing loving-kindness.' 'Furthermore, giving the joy of the Buddha's path and the joy of Nirvana to all people, this is called 'Dà cí' (Great Loving-kindness). The practitioner contemplates:' --------------------------------------------------------------------------------
Chinese
‘现在未来，大人行慈，利益一切，我亦被蒙，是我良祐，我当行慈，毕报施恩。’复更念言：‘大德慈心，愍念一切，以此为乐，我亦当尔，念彼众生，令得佛乐、涅槃之乐，是为报恩。’ “复次慈力，能令一切，心得快乐，身离热恼，得清凉乐；持行慈福，念安一切，以报其恩。复次慈有善利，断瞋恚法，开名称门，施主良田，生梵天因，住离欲处，除却怨对，及斗诤根。诸佛称扬，智人爱敬，能持净戒，生智慧明，能闻法利，功德醍醐，决定好人，出家猛力，消灭诸恶。骂辱不善，慈报能伏，结集悦乐，生精进法，富贵根因，办智慧府，诚信库藏，诸善法门，致称誉法，敬畏根本，佛正真道。 “若人持恶向，还自受其殃。五种恶语：非时语、非实语、非利语、非慈语、非软语。是五恶语不能倾动，一切毒害亦不能伤，譬如小火不能热大海(此下应出优填王持五百发箭)。如《毗罗经》中优填王阿婆陀那说，有二夫人：一名无比，二名舍迷婆帝。无比诽谤舍迷婆帝。舍迷婆帝有五百直人，王以五百箭欲一一射杀之。舍迷婆帝语诸直人，在我后立。是时舍迷婆帝入慈三昧，王挽弓射之，箭堕足下。第二箭还向王脚下。王大惊怖，复欲放箭。舍迷婆帝语王言：‘止止。夫妇之义是故相语，若放此箭当 现代汉语译本 ‘无论是现在还是未来，伟人们都施行慈悲，利益一切众生，我也因此蒙受恩惠，他们是我的良师益友，我应当施行慈悲，竭尽全力报答他们的恩情。’又反复思念：‘大德之人怀有慈悲之心，怜悯一切众生，并以此为乐，我也应当如此，心念那些众生，让他们获得成佛的快乐、涅槃（Nirvana）的快乐，这就是报恩。’ ‘其次，慈悲的力量，能够使一切众生，内心感到快乐，身体远离热恼，获得清凉的快乐；坚持修行慈悲的福德，心念安乐一切众生，以此来报答他们的恩情。其次，慈悲具有种种善的利益，能够断除瞋恚的法，开启美名的门径，是施主（Dana）的良田，是生到梵天（Brahma）的原因，安住在远离欲望的处所，去除怨恨和争斗的根源。诸佛（Buddha）称扬慈悲，有智慧的人爱戴敬重慈悲，能够坚持清净的戒律，产生智慧的光明，能够听闻佛法的利益，如同功德的醍醐（一种极好的饮料），是决定成为好人的因素，是出家修行的强大力量，能够消灭各种罪恶。对于谩骂侮辱等不善行为，用慈悲来回报能够降伏它们，能够结集喜悦和快乐，产生精进的法，是富贵和尊荣的根本原因，能够成就智慧的府库，是诚信的宝藏，是通往各种善法的门径，能够带来称誉的法，是敬畏之心的根本，是通往佛的正真之道。’ ‘如果有人把罪恶施加于他人，最终会自食其果。五种恶语：不合时宜的话、不真实的话、无益的话、不慈悲的话、不柔和的话。这五种恶语不能动摇慈悲之心，一切毒害也不能伤害慈悲之人，譬如小火不能使大海变热（此处以下应讲述优填王（Udayana）手持五百支箭的故事）。如《毗罗经》（名称待考证）中优填王阿婆陀那（avadana，譬喻故事）所说，有两位夫人：一位名叫无比，一位名叫舍迷婆帝（Samavati）。无比诽谤舍迷婆帝。舍迷婆帝有五百位正直的人，国王用五百支箭想要一一射杀他们。舍迷婆帝让这些正直的人站在她的身后。当时舍迷婆帝进入慈悲三昧（Samadhi），国王拉弓射她，箭却掉落在她的脚下。第二支箭反而射向国王的脚下。国王非常惊恐，又想放箭。舍迷婆帝对国王说：‘停止，停止。夫妻之间有话好好说，如果放出这支箭，当’
English
English version 'Now and in the future, great beings practice compassion, benefiting all. I too have been blessed by this; they are my good friends and support. I shall practice compassion, fully repaying their kindness.' Again, he reflects: 'Virtuous ones are compassionate, having pity on all beings, and find joy in this. I too shall be like that, thinking of those beings, enabling them to attain the joy of Buddhahood, the joy of Nirvana (Nirvana); this is to repay kindness.' 'Furthermore, the power of compassion enables all beings to find happiness in their hearts, to be free from the heat of affliction, and to attain the joy of coolness. Upholding and practicing the blessings of compassion, thinking of the peace of all, is to repay their kindness. Furthermore, compassion has good benefits: it cuts off the Dharma of anger, opens the gate of good reputation, is a good field for donors (Dana), is the cause of being born in the Brahma (Brahma) heavens, dwells in a place free from desire, removes the roots of resentment and strife. The Buddhas (Buddha) praise it, wise people love and respect it, it can uphold pure precepts, generate the light of wisdom, enable one to hear the benefits of the Dharma, like the ambrosia of merit, is the decisive factor in becoming a good person, is the powerful force for leaving home, and can eliminate all evils. Insults and unkindness can be subdued by repaying with compassion, gathering joy and happiness, generating the Dharma of diligence, is the root cause of wealth and honor, establishes the treasury of wisdom, is the storehouse of trustworthiness, the gateway to all good Dharmas, brings about the Dharma of praise, is the root of reverence, and is the true path of the Buddha.' 'If a person directs evil towards others, they will ultimately suffer the consequences themselves. The five evil speeches: untimely speech, untrue speech, unprofitable speech, uncompassionate speech, and ungentle speech. These five evil speeches cannot shake compassion, and all poisons cannot harm a compassionate person, just as a small fire cannot heat the great ocean (below this should be the story of King Udayana (Udayana) holding five hundred arrows). As the Avadana (avadana, illustrative story) of King Udayana in the *Vila Sutra* (name to be verified) says, there were two consorts: one named Unsurpassed, and the other named Samavati (Samavati). Unsurpassed slandered Samavati. Samavati had five hundred upright people, and the king wanted to kill them one by one with five hundred arrows. Samavati had these upright people stand behind her. At that time, Samavati entered the Samadhi (Samadhi) of compassion, and the king drew his bow and shot at her, but the arrow fell at her feet. The second arrow turned back and went towards the king's feet. The king was greatly frightened and wanted to release another arrow. Samavati said to the king: 'Stop, stop. Husband and wife should speak to each other properly. If you release this arrow, it will' --------------------------------------------------------------------------------