English
‘Furthermore, those Bodhisattvas, observing the immeasurable beings, gradually increase in superiority, truly knowing the characteristics of beings, practicing the conduct of Bodhisattvas, although not yet fully knowing the characteristics of all conditioned dharmas, rely on the provisional names of beings and the conditioned actions to dispel the delusive notions arising from the characteristics of beings, and recognize these conditioned actions as beings. This is called Dharma Observation Immeasurable. ‘Furthermore, those Bodhisattvas, being able to truly know the characteristics of conditioned actions, attain the Acceptance of the Non-origination of Dharmas (Anutpattika-dharma-kshanti), and from the mind of loving-kindness (Metta) sequentially generate the Prajna (wisdom) of equal observation. This is called the Mind of Loving-kindness, also called Observationless Immeasurable, like the enlightenment factor corresponding to the mind of loving-kindness. What does this clarify? Just as after the mind of loving-kindness, the discriminating awareness enlightenment factor arises sequentially and is called loving-kindness, so too, after the Immeasurable Loving-kindness, the Prajna of equal observation is sequentially attained, and is called Immeasurable Loving-kindness. This is called Observationless Immeasurable. ‘Furthermore, those Bodhisattva-Mahasattvas, in order to give happiness to others, initiate all actions from the mind of loving-kindness. What does this clarify? Because all the actions initiated by the Bodhisattva-Mahasattvas arise from the mind of loving-kindness, for the sake of benefiting other beings, for the sake of bringing peace and security to other beings. Because the Prajna of the Bodhisattva-Mahasattva who has attained the Acceptance of the Non-origination of Dharmas arises from the mind of loving-kindness, giving peace and happiness to all beings, resembling the mind of loving-kindness, it is called loving-kindness. ‘Furthermore, the realm of conventional truth (Samvriti-satya) and the realm of ultimate truth (Paramartha-satya) mutually rely on each other, increasing in strength, able to extensively practice and accomplish observationlessness. This is called Good Purity, also called the Mind of Loving-kindness. What is called the realm of conventional truth as the cause of Prajna? Because the Bodhisattvas see the essence of all dharmas, observe beings with a mind of loving-kindness and compassion, and the actions they perform do not fall into the realm of Sravakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas). For this reason, they do not abandon the actions performed for beings. This is called the compassion and other dharmas of the realm of conventional truth as the cause of Prajna. ‘What is called the realm of ultimate truth? Prajna is the cause of the loving-kindness and compassion of the realm of conventional truth. Because the Bodhisattvas wish to purify the loving-kindness and compassion of the realm of conventional truth, by understanding that various afflictions arise from relying on the characteristics of beings' actions, observing the characteristics of beings' actions deep within the afflictions, they thus truly understand that afflictions arise from the characteristics of beings' actions. Therefore, the Bodhisattva --------------------------------------------------------------------------------
Chinese
远离慈等不清净因一切烦恼，是名般若能为世谛境界法因。诸菩萨等如是修行般若方便广修诸行，是故成就无生法忍，彼时无观不舍众生所作事因，清净究竟慈心名字慈心，说名慈心，是名无观。 “云何世辩者？释彼无量名，以能观察无边众生，故名无量。 “云何体者？慈悲心体者，不瞋善根是。何以故？以对治瞋法故。又对治可瞋处是名为慈，对治不可瞋处是名为悲。又对治起舍众生心是名为慈，对治打众生心是名为悲。是以求功德故能生无量，非求过故能生无量。何以故？以诸菩萨乃至断善根人，若求功德见净业果，乃至阿罗汉边若觅过失，见恶业果。何以故？以见罗汉现身中受不善业果，不见过去余业不尽，谓阿罗汉今身造恶。以是义故，于阿罗汉不能发起慈悲无量。喜心体者，谓喜根是；舍心体者不贪善根是。” 问曰：“若如是者，则非贪欲及害根等对治之法？” 答曰：“不然。以不瞋善根相应法故，故如是说。” 问曰：“若舍心能对治贪法，不净观亦对治贪法？” 答曰：“汝知何等贪法舍能对治？何等贪法不净对治？” 问曰：“不知。” 答曰：“汝听！色贪，不净能断；淫贪，舍心能断。此四无量共心展转五阴为体。 “云何相 现代汉语译本：远离慈爱等不清净之因以及一切烦恼，这被称为般若（Prajna，智慧），它能成为世俗谛（Samvriti-satya，相对真理）境界法的因。诸位菩萨（Bodhisattva）等如此修行般若的方便法门，广泛地修习各种善行，因此成就无生法忍（Anutpattika-dharma-kshanti，对事物不生不灭的领悟）。那时，他们不会停止观察，也不会舍弃为众生所作的事业，清净究竟的慈心，其名称就叫做慈心，这就是所谓的无观（无分别的观察）。 ‘什么是世辩（Lokavyavahara，世俗的辩才）呢？’解释那无量的名相，因为能够观察无边的众生，所以称为无量。 ‘什么是它的体性呢？’慈悲心的体性，就是不嗔恚的善根。为什么呢？因为它是对治嗔恚之法。又，对治可嗔之处，这称为慈；对治不可嗔之处，这称为悲。又，对治生起舍弃众生的心，这称为慈；对治打众生的心，这称为悲。因此，为了追求功德，能够生出无量；不是为了追求过失，才能够生出无量。为什么呢？因为诸位菩萨乃至断了善根的人，如果追求功德，就能见到清净业的果报；乃至在阿罗汉（Arhat，已证悟者）那里寻找过失，就会见到恶业的果报。为什么呢？因为见到阿罗汉在现世中承受不善业的果报，却没看到过去世的业力尚未消尽，就认为阿罗汉今生造恶。因为这个缘故，对于阿罗汉不能发起慈悲无量心。喜心的体性，就是喜根；舍心的体性，就是不贪著善根。 有人问：‘如果这样说，那么，舍心就不是贪欲以及害根等对治之法了吗？’ 回答说：‘不是的。因为与不嗔恚的善根相应，所以这样说。’ 有人问：‘如果舍心能够对治贪法，那么，不净观（Asubha-bhavana，对身体不净的观想）也能对治贪法吗？’ 回答说：‘你知道哪种贪法是舍心能够对治的？哪种贪法是不净观能够对治的吗？’ 问者说：‘不知道。’ 回答说：‘你听着！对于色欲的贪著，不净观能够断除；对于淫欲的贪著，舍心能够断除。这四无量心共同以展转的五阴（Pancha-skandha，构成个体存在的五种要素）为体。 ‘什么是相？’
English
English version: Abandoning impure causes such as loving-kindness and all afflictions, this is called Prajna (wisdom), which can be the cause of the Dharma in the realm of Samvriti-satya (conventional truth). Bodhisattvas (enlightenment beings) and others cultivate the expedient means of Prajna in this way, extensively practicing various virtuous deeds, and therefore achieve Anutpattika-dharma-kshanti (the acceptance of the non-arising of phenomena). At that time, they will not cease observing, nor will they abandon the deeds done for sentient beings. The pure and ultimate loving-kindness, its name is called loving-kindness, and this is what is called non-observation (non-discriminating observation). 'What is Lokavyavahara (worldly eloquence)?' Explaining those immeasurable names, because it can observe boundless sentient beings, it is called immeasurable. 'What is its nature?' The nature of loving-kindness and compassion is the root of goodness without anger. Why? Because it is the Dharma that counteracts anger. Also, counteracting what is worthy of anger is called loving-kindness; counteracting what is unworthy of anger is called compassion. Also, counteracting the mind of abandoning sentient beings is called loving-kindness; counteracting the mind of striking sentient beings is called compassion. Therefore, in order to seek merit, one can generate immeasurable qualities; not in order to seek faults, can one generate immeasurable qualities. Why? Because if Bodhisattvas, even those who have severed their roots of goodness, seek merit, they will see the results of pure karma; even if they seek faults in Arhats (enlightened beings), they will see the results of evil karma. Why? Because seeing Arhats receiving the results of unwholesome karma in their present lives, without seeing that the karma of past lives has not yet been exhausted, they assume that Arhats are creating evil in this life. For this reason, one cannot generate immeasurable loving-kindness and compassion towards Arhats. The nature of joy is the root of joy; the nature of equanimity is the non-attachment to the root of goodness. Someone asks: 'If that is the case, then is equanimity not the Dharma that counteracts greed and harmful roots, etc.?' The answer is: 'No. Because it is in accordance with the root of goodness without anger, that is why it is said in this way.' Someone asks: 'If equanimity can counteract greed, then can Asubha-bhavana (contemplation of impurity) also counteract greed?' The answer is: 'Do you know which kind of greed equanimity can counteract? Which kind of greed can Asubha-bhavana counteract?' The questioner says: 'I do not know.' The answer is: 'Listen! For attachment to form, Asubha-bhavana can sever it; for attachment to lust, equanimity can sever it. These four immeasurable minds together take the revolving Pancha-skandha (five aggregates) as their substance. 'What is the characteristic?' --------------------------------------------------------------------------------
Chinese
者？与众生乐相安隐众生，是名慈相。拔众生苦相灭相寂静相怜愍众生，是名悲相。离不乐心相嫉妒对治法，是名喜相。舍爱不爱相利益一切众生事因相违之法，自然纵任，是名舍相。 “云何地差别者？除喜无量，余三无量在六地中应知。何等为六？谓未来禅及中间禅、四根本禅是名六地。初禅，二禅有喜无量，余三无量遍四禅中，以喜无量喜根为体故。 “依止何处者？依止欲界，以欲界中现起四无量，非是余处。何以故？以欲界众生多苦恼故，见众生苦起与乐心，见众生苦起拔苦心，以色无色界无苦恼故。又是恼害等对治法故。此明何义？以四无量对治害等法故。以是义故，经中说言：‘修行慈心下中上成就离害心，修行悲心下中上成就离瞋心，修行喜心下中上成就离不乐心，修行舍心下中上成就离贪欲害等心，色无色界贪欲害等皆悉无有。’以是义故，在欲界中非色无色，虽在欲界唯三天下，非郁单越。 “观何境界者？谓慈观乐、悲观拔苦、喜观喜境界、舍观舍境界。 “观何法者？谓观欲界众生五阴之身，或观二阴。又若共心同类彼则五阴，不共心同类彼则二阴，或观无心众生，或观一阴众生，或观二阴众生。” 问曰：“有经中说，慈悲喜舍普遍一方虚空法界，如是乃 现代汉语译本： ‘什么是慈相呢？’给予众生快乐，使众生安稳，这就是慈相。 ‘什么是悲相呢？’拔除众生的痛苦，灭除痛苦的根源，使众生得到寂静，怜悯众生，这就是悲相。 ‘什么是喜相呢？’远离不快乐的心，用嫉妒的对治法，这就是喜相。 ‘什么是舍相呢？’舍弃爱与不爱的心，利益一切众生的事业，因为爱与不爱是相互违背的，自然地顺其发展，这就是舍相。 ‘什么是地的差别呢？’除了喜无量，其余三种无量在六地中应当知道。哪六种呢？就是未来禅以及中间禅、四根本禅，这就是六地。初禅、二禅有喜无量，其余三种无量遍布四禅之中，因为喜无量以喜根为本体。 ‘依止于何处呢？’依止于欲界，因为在欲界中可以显现四无量心，而不是在其他地方。为什么呢？因为欲界的众生多有苦恼，见到众生的痛苦，就生起给予快乐的心；见到众生的痛苦，就生起拔除痛苦的心，因为色界和无色界没有苦恼。而且四无量心是对治恼害等烦恼的方法。这说明什么道理呢？因为四无量心可以对治恼害等烦恼。因为这个缘故，经中说：‘修行慈心，下、中、上成就，可以远离害心；修行悲心，下、中、上成就，可以远离嗔心；修行喜心，下、中、上成就，可以远离不乐心；修行舍心，下、中、上成就，可以远离贪欲害等心，因为色界和无色界没有贪欲害等烦恼。’因为这个缘故，四无量心在欲界中修习，而不是在色界和无色界，即使在欲界也只是在三大天下，而不是在郁单越（Uttarakuru）。 ‘观什么境界呢？’慈观是观快乐的境界，悲观是观拔除痛苦的境界，喜观是观喜悦的境界，舍观是观舍弃的境界。 ‘观什么法呢？’观欲界众生的五阴之身，或者观二阴。如果与内心同类，那么就是五阴；如果不与内心同类，那么就是二阴；或者观无心众生，或者观一阴众生，或者观二阴众生。 问：‘有经典中说，慈悲喜舍普遍一方虚空法界，像这样乃