Chinese
是故成就色界果报。又声闻人、辟支佛等，一切善根皆为自身，其心常为自身乐故取于涅槃，畏烦恼热为伏诸结，修行无量非为众生。若诸菩萨摩诃萨等，其心常为一切众生，修行诸行皆悉转施一切众生，以慈悲心起戒施等，为欲利益一切众生，虽为世间极恶过患之所逼恼，以为不舍诸众生故，为灭一一众生苦恼，毕竟寂灭一切苦恼，观察无量诸众生身，一一身有无量种种苦恼差别。复如实知一一方便，救彼无量苦恼众生，以无量时虽见涅槃界观无量众生，能得成就无量佛法。以是义故，名为菩萨成就无量。 “又以遍取果故。此明何义？以诸菩萨摩诃萨等修行无量无边行故，慈等无量，是故菩萨成就无量。如《无尽意修多罗》中圣者无尽意告舍利弗言：‘大德舍利弗！菩萨修慈亦不可尽。何以故？菩萨之慈无量无边，是修慈者无有限齐等众生界，菩萨修慈发心普覆。舍利弗！譬如虚空无不普覆，是菩萨慈亦复如是，一切众生无不普覆。舍利弗！如众生界无量无边不可穷尽，菩萨修慈亦复如是，无量无边不可穷尽，虚空无尽故众生界无尽，众生无尽故菩萨修慈亦不可尽。’如是等。 “又为安隐他与功德故，起心修行。此明何义？菩萨摩诃萨修四无量不为自身，为一切众生，为毕竟安隐一切众生与功德心 现代汉语译本：因此成就果报。又声闻人（Śrāvaka，通过听闻佛法而证悟的人）、辟支佛（Pratyekabuddha，靠自己力量证悟的人）等，一切善根都为了自身，他们的心常常为了自身的快乐而取于涅槃（Nirvāṇa，寂灭），畏惧烦恼的热恼而为了降伏各种烦恼结缚，修行无量法门并非为了众生。如果诸位菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）等，他们的心常常为了所有众生，修行各种行持都完全回向给一切众生，以慈悲心发起戒律、布施等行为，为了利益一切众生，即使被世间极其恶劣的过患所逼迫恼乱，也因为不舍弃众生的缘故，为了灭除每一个众生的苦恼，最终寂灭一切苦恼，观察无量诸众生的身躯，每一个身躯都有无量种种苦恼的差别。又如实地知晓每一种方便法门，救度那些无量苦恼的众生，以无量的时间，即使见到涅槃的境界，也观照无量众生，能够得到成就无量佛法。因为这个缘故，名为菩萨成就无量。 又因为普遍获取果报的缘故。这说明什么意义呢？因为诸位菩萨摩诃萨等修行无量无边的行持，慈悲等等也是无量的，所以菩萨成就无量。如《无尽意修多罗》（Akṣayamati-sūtra，《无尽意经》）中圣者无尽意告诉舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著称）说：‘大德舍利弗！菩萨修习慈心也是不可穷尽的。为什么呢？菩萨的慈心无量无边，修习慈心的人没有有限的界限，等同于众生界，菩萨修习慈心发心普遍覆盖。舍利弗！譬如虚空没有不普遍覆盖的，菩萨的慈心也像这样，一切众生没有不普遍覆盖的。舍利弗！如众生界无量无边不可穷尽，菩萨修习慈心也像这样，无量无边不可穷尽，虚空没有穷尽所以众生界没有穷尽，众生没有穷尽所以菩萨修习慈心也不可穷尽。’像这样等等。 又为了安稳他人并给予功德的缘故，发起心修行。这说明什么意义呢？菩萨摩诃萨修习四无量心（catasro 'pramāṇāḥ，慈、悲、喜、舍）不是为了自身，而是为了所有众生，为了最终安稳一切众生并给予功德的心。
English
English version: Therefore, they accomplish the resultant rewards. Furthermore, Śrāvakas (those who attain enlightenment through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and others, all their roots of virtue are for themselves. Their minds are constantly for their own happiness, thus they take to Nirvāṇa (cessation of suffering). Fearing the heat of afflictions, they subdue all fetters, cultivating immeasurable practices not for the sake of sentient beings. If Bodhisattva-mahāsattvas (great Bodhisattvas), their minds are constantly for all sentient beings, cultivating all practices and completely dedicating them to all sentient beings. With compassion, they initiate precepts, generosity, and other practices, desiring to benefit all sentient beings. Even when oppressed and disturbed by the most evil faults of the world, they do not abandon sentient beings. To extinguish the suffering of each and every sentient being, they ultimately pacify all suffering, observing the bodies of immeasurable sentient beings, each body having immeasurable varieties of suffering. They also truly know each and every skillful means to save those immeasurable suffering sentient beings. With immeasurable time, even seeing the realm of Nirvāṇa, they contemplate immeasurable sentient beings, able to accomplish immeasurable Buddha-dharmas. For this reason, they are called Bodhisattvas who accomplish immeasurable merit. Moreover, it is because of universally obtaining the fruits. What does this clarify? It is because Bodhisattva-mahāsattvas cultivate immeasurable and boundless practices, and their loving-kindness and so on are immeasurable, therefore Bodhisattvas accomplish immeasurable merit. As in the Akṣayamati-sūtra (the Sutra of Inexhaustible Intent), the noble Akṣayamati told Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Virtuous Śāriputra! The Bodhisattva's cultivation of loving-kindness is also inexhaustible. Why? The Bodhisattva's loving-kindness is immeasurable and boundless. Those who cultivate loving-kindness have no limited boundary, equal to the realm of sentient beings. The Bodhisattva cultivates loving-kindness with a mind that universally covers. Śāriputra! Just as space universally covers everything, the Bodhisattva's loving-kindness is also like that, universally covering all sentient beings. Śāriputra! Just as the realm of sentient beings is immeasurable, boundless, and inexhaustible, the Bodhisattva's cultivation of loving-kindness is also like that, immeasurable, boundless, and inexhaustible. Because space is inexhaustible, the realm of sentient beings is inexhaustible. Because sentient beings are inexhaustible, the Bodhisattva's cultivation of loving-kindness is also inexhaustible.' And so on. Furthermore, it is to bring peace to others and give merit that they generate the mind to practice. What does this clarify? Bodhisattva-mahāsattvas cultivate the four immeasurables (catasro 'pramāṇāḥ, loving-kindness, compassion, joy, and equanimity) not for themselves, but for all sentient beings, with the mind to ultimately bring peace to all sentient beings and give them merit. --------------------------------------------------------------------------------
Chinese
，是故成就。如《无尽意修多罗》中无尽意菩萨告舍利弗言：‘大德舍利弗！是慈能自拥护己身，是慈亦能利益他人，是慈无诤，是慈能断一切瞋恚嫌恨。’如是等。 “云何行者？谓有所厌。此明何义？依厌所得四无量者，彼初禅地所有无量厌欲界得，如是乃至第四禅中所有无量厌三禅得，而后时作方便后时现前。” 问曰：“何等名为无量故修行方便？” 答曰：“慈依亲起。此明何义？菩萨若欲修四无量，彼时心于一切众生三种分别：一者、亲分；二者、怨分；三者、非亲非怨分。于亲分中复为三分，作三分已，彼三分中于上亲所起与上亲安隐乐心，所谓父母及余尊重诸师僧等。以无始来习极恶，心难可平等，是故如是分别报恩，于亲分中不能平等转转修习。 “又乃平等。若心如彼增上亲中，若怨分中心住平等，如与父母乐心无异。尔时名为成就慈心，悲喜舍心亦复如是应知。而舍无量从于非怨非亲分中起乃成就。 “又诸菩萨摩诃萨等，不离烦恼修集禅地方便无量，若断烦恼摄取初禅无量，如是四无量次第成就应知。 “又四无量说有三种：一者、众生观；二者、法观；三者、无观。初发菩提心菩萨未知众生相，同于外道、声闻辟支佛观无量，是名众生观无量。 现代汉语译本：因此得以成就。如《无尽意修多罗》（Wujinyi Sutra，无尽意经）中无尽意菩萨（Wujinyi Bodhisattva）告诉舍利弗（Shariputra）说：‘大德舍利弗（Shariputra）！这慈心能自己拥护自身，这慈心也能利益他人，这慈心没有争端，这慈心能断除一切嗔恚嫌恨。’像这样等等。 ‘如何是行者？’是指有所厌恶。这说明什么意义？依据厌恶所得的四无量心（Four Immeasurables）的人，他在初禅（First Dhyana）境界中，对于欲界（Desire Realm）的厌恶而得到无量心，像这样乃至在第四禅（Fourth Dhyana）中，对于三禅（Third Dhyana）的厌恶而得到无量心，然后才在之后通过方便法门而显现出来。 问：‘什么叫做无量，所以修行方便法门？’ 答：‘慈心依亲近的人而生起。’这说明什么意义？菩萨如果想要修习四无量心（Four Immeasurables），那时心中对于一切众生有三种分别：第一种是亲近的一类；第二种是怨恨的一类；第三种是非亲非怨的一类。对于亲近的一类又分为三分，做了这三分之后，在这三分中，对于最亲近的人，生起给予最亲近的人安稳快乐的心，所说的就是父母以及其他尊重诸如师长僧侣等等。因为从无始以来习惯了极度的恶行，心难以平等，所以像这样分别报恩，在亲近的一类中不能平等，辗转修习。 ‘又能够平等。’如果心像对待最亲近的人一样，对于怨恨的一类也能心住平等，像给予父母快乐的心没有差别。这时就叫做成就慈心，悲心、喜心、舍心也应该像这样理解。而舍无量心（Immeasurable Equanimity）是从非怨非亲的一类众生中生起才能成就。 ‘又诸位菩萨摩诃萨（Bodhisattvas-Mahasattvas）等，不离开烦恼而修集禅定，方便无量，如果断除烦恼而摄取初禅（First Dhyana）无量心，像这样四无量心（Four Immeasurables）次第成就应该知道。 ‘又四无量心（Four Immeasurables）说有三种：第一种是众生观；第二种是法观；第三种是无观。’初发菩提心（Bodhi Mind）的菩萨，未知众生相，等同于外道、声闻、辟支佛（Pratyekabuddha）观无量心，这叫做众生观无量心。
English
English version: Therefore, it is accomplished. As in the *Wujinyi Sutra* (Wujinyi Sutra, Sutra of Inexhaustible Intent), Wujinyi Bodhisattva (Wujinyi Bodhisattva) told Shariputra (Shariputra): 'Great virtuous Shariputra (Shariputra)! This loving-kindness can protect oneself, this loving-kindness can also benefit others, this loving-kindness is without strife, this loving-kindness can cut off all anger, hatred, and resentment.' Like this and so on. 'What is a practitioner?' It refers to having aversion. What does this mean? Those who attain the Four Immeasurables (Four Immeasurables) based on aversion, in the realm of the First Dhyana (First Dhyana), attain immeasurable mind by being averse to the Desire Realm (Desire Realm), and so on, until in the Fourth Dhyana (Fourth Dhyana), they attain immeasurable mind by being averse to the Third Dhyana (Third Dhyana), and then manifest it later through skillful means. Question: 'What is called immeasurable, and therefore practicing skillful means?' Answer: 'Loving-kindness arises based on those who are close.' What does this mean? If a Bodhisattva wants to cultivate the Four Immeasurables (Four Immeasurables), at that time, in their mind, they have three distinctions for all beings: first, those who are close; second, those who are enemies; third, those who are neither close nor enemies. For those who are close, they are further divided into three parts. After making these three divisions, among these three parts, for those who are the closest, they generate a mind of giving peace and happiness to those who are the closest, such as parents and other respected ones like teachers and monks. Because from beginningless time, they have been accustomed to extreme evil deeds, the mind is difficult to equalize, so they distinguish and repay kindness in this way, and cannot equalize it among those who are close, and practice it gradually. 'And also being able to equalize.' If the mind is like treating the closest ones, and the mind dwells in equanimity even towards those who are enemies, without any difference from giving happiness to parents. At this time, it is called accomplishing the mind of loving-kindness, and the minds of compassion, joy, and equanimity should also be understood in the same way. And Immeasurable Equanimity (Immeasurable Equanimity) is accomplished by arising from beings who are neither enemies nor close. 'And also Bodhisattvas-Mahasattvas (Bodhisattvas-Mahasattvas) and others, without leaving afflictions, cultivate meditative concentration, with immeasurable skillful means. If they cut off afflictions and gather the immeasurable mind of the First Dhyana (First Dhyana), then the Four Immeasurables (Four Immeasurables) are accomplished in sequence, as should be known. 'Also, the Four Immeasurables (Four Immeasurables) are said to have three types: first, the contemplation of beings; second, the contemplation of Dharma; third, the non-contemplation.' A Bodhisattva who has initially aroused the Bodhi Mind (Bodhi Mind), not yet knowing the characteristics of beings, is the same as the heretics, Hearers, and Pratyekabuddhas (Pratyekabuddha) in contemplating the immeasurable mind, and this is called the immeasurable mind of contemplating beings. --------------------------------------------------------------------------------
Chinese
“又诸菩萨即彼众生观无量，次第渐渐增长胜上，如实知众生相修菩萨行，未知一切有为法相，依假名众生、有为诸行起众生相戏论，即取此有为行以为众生，名为法观无量。 “又诸菩萨能如实知有为行相，得无生法忍，从慈心后次生平等观般若，说名慈心，名为无观无量，如共慈心相应觉分。此明何义？如慈心后次生择法觉分而说名慈，如是慈无量后次得平等观般若，说名慈无量，是名无观无量。 “又诸菩萨摩诃萨等，为与他乐，从慈心故起一切行。此明何义？以诸菩萨摩诃萨等所起诸行，一切皆从慈心而生，以为利益他众生故、以为安隐他众生故。以得无生法忍菩萨摩诃萨般若从慈心起，与一切众生安隐之乐，似于慈心。说名为慈。 “又世谛境界法，第一义谛境界法，迭共相依增长有力，能广修行成就无观，说名善清净、说名慈心。云何名为世谛境界为般若因？以诸菩萨见诸法体，依慈悲心观察众生，所作之事不堕声闻辟支佛地。以是义故，不舍众生所作之事，是则名为世谛境界慈悲等法为般若因。 “云何名为第一义谛境界？般若为世谛境界慈悲等因。以诸菩萨欲清净世谛慈悲等法，以知依止众生行相起诸烦恼，观察烦恼深众生行相，以如实知烦恼从众生行相起。是故菩萨 “又，诸位菩萨观察那些无量的众生，次第渐进地增长殊胜，如实地了解众生的表相，修习菩萨的行持，虽然尚未完全了解一切有为法的表相，但他们依凭假名安立的众生、有为的诸行，破除由众生表相而起的戏论，并且认识到这些有为的行持即是众生，这称为法观无量。 “又，诸位菩萨能够如实地了解有为行相，证得无生法忍，从慈心之后次第生起平等观的般若智慧，这被称为慈心，也称为无观无量，如同与慈心相应的觉悟部分。这说明了什么意义呢？如同慈心之后次第生起择法觉悟部分而被称为慈，这样，慈无量之后次第获得平等观的般若智慧，被称为慈无量，这就是无观无量。 “又，诸位菩萨摩诃萨等，为了给予他人快乐，从慈心出发而发起一切行持。这说明了什么意义呢？因为诸位菩萨摩诃萨等所发起的一切行持，一切都从慈心而生，为了利益其他众生，为了安稳其他众生。因为证得无生法忍的菩萨摩诃萨的般若智慧从慈心生起，给予一切众生安稳快乐，类似于慈心，所以被称为慈。 “又，世俗谛的境界法，第一义谛的境界法，互相依存，增长力量，能够广泛地修行，成就无观，这被称为善清净，也称为慈心。什么叫做世俗谛境界作为般若的因呢？因为诸位菩萨见到诸法的本体，依凭慈悲心观察众生，所做的事情不堕入声闻、辟支佛的境界。因为这个缘故，不舍弃众生所做的事情，这就是世俗谛境界的慈悲等法作为般若的因。 “什么叫做第一义谛境界呢？般若作为世俗谛境界的慈悲等的因。因为诸位菩萨想要清净世俗谛的慈悲等法，通过了解依止众生的行相而生起各种烦恼，观察烦恼深处的众生行相，从而如实地了解烦恼是从众生的行相中生起的。因此，菩萨