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@Chapter 7
Excerpt from Longchenpa’s THE GREAT CHARIOT
A commentary on Great Perfection: The Nature of Mind, Easer of Weariness (sems nyid ngal
gso) translated by Rime Lodro Waldo with Lama Urgen Shenpen. See www.mountaindev.com
Presented with permission of Rime Lodro Waldo.
Chapter VII
The Four immeasurables
I. The fruition
1. How what is exalted, true and good is established
2. The benefits of the fruition according with the cause
a. General
b. The benefits of the decisive condition
3. The benefits of doing this
4. The benefit of kindness
5. The benefit of compassion
6. The benefits of joy
7. The benefits of equanimity
8. The praise of their virtues
9. The four immeasurables are the way of the victorious ones
10. How to attain the two ultimate realities.
11. Summarizing the meaning of this meditation
*****
#479.1
Thus having gone to refuge, from the main topic, the path of Mahayana, there are two sections on
producing the two excellent bodhicittas that aspire to and enter the supreme mind of
enlightenment. Within that, first there are ten sections of the seventh chapter on the four
immeasurables.
A. The description of the four Brahma-viharas and the teaching of meditation on them
Having gone to refuge, we meditate on the four immeasurables. Therefore, that is taught next.
As just explained:
Here the example is a very pleasant garden-grove. On the rich, green earth of kindness, in a
joyful place of refreshment for people, various kinds of flowers of compassion open and blossom.
Many birds and deer are enjoying the cool shade of pleasant trees.
#480
From lakes, ponds, and good springs of equanimity, flow a collection of many streams, where
travelers tired out by samsara can refresh themselves. Weariness of mind is eased and cleansed
away. What is described is presented in an ornamental form. The Middle Length
Prajñaparamita says:
Subhuti, here a bodhisattva mahasattva should meditate on kindness, compassion, great joy, and
great equanimity.
First, as for the explanation the particulars of this and other points:
Shariputra, these four, by which genuine mind is not produced now and will not be
produced later, are kindness, compassion, joy, and equanimity, the four Bhrama-
viharas. They are accompanied by samsaric karmic formations. The kindness,
compassion, joy, and equanimity that produce genuine mind now and produce it later
are called the four immeasurables, because they also produce the path of nirvana.
#481
The meditation objects of the four immeasurables in the arising of four immeasurables with a
mental object is all sentient beings, and also in the arising of the four immeasurables without a
mental object, the dharmata of all dharmas, with suchness as the meditation object,. The Bhumi-
Collection says: #481.4
With the support of sentient beings and dharmata respectively, the four
immeasurables with and without a mental object arise.
The meditation objects of the four Brahma-viharas involve arousing these four mental
phenomena, kindness and so forth, for a limited number of sentient beings, one, two, or whatever.
Here liberated mind is not achieved. One to one kindness, like that of a woman crossing the river
Ganges with her child, produces samsaric causation, such as the arising of the Brahma-viharas.
The Bodhicharyavatara says: #481.6
#482
Those desiring liberation must train in them only in an objectless manner, in the aspect of
apprehending the four immeasurables.
The sentient beings taken as the meditation object of the four immeasurables with an object are
those who are unhappy or tormented with suffering; and beings who feel prejudicial desire and
aggression toward others who, because they are well-off, are happy and wealthy. The Ornament
of Mahayana Sutras says: #482.5
Toward the objects of these four immeasurables there is the desire that sentient beings be without
suffering and possess happiness; and that, not separated from joy,
#483
but leaving behind passion and aggression, their minds may possess a kindness that is one with
equanimity. The same text says: #483.1
The essence of the four immeasurables is free from what does not accord with each of them. The
same text says: #483.2
As for abandoning partialities that do not fit with each one of these four, the commentary of that
same text says that, not thinking of anything else, focusing on objects with happiness, suffering
and in between, we should benefit sentient beings.
As to how to engage with the object, those who merely do not have happiness are the object of
equanimity. Those who are tormented by suffering and possess passion and aggression have the
cause and fruition of suffering. Therefore they are the object of suffering.
#483.5
Joy is because of beings’ happiness. The above three mental apprehensions engage with their
three objects. The objects of joy, happiness and goodness consist of these three.
Likewise, as for the four immeasurables having dharmas as their objects, according to all the
treatises these same four arise. In the four immeasurables that have the object of dharmata, the
nature of these is realized as the unborn.
#484
In the tantras and their commentaries there is found a terminology of the four immeasurables in
which selflessness is not realized, in which “one and one half” are realized, and in which two-fold
selflessness is realized.i The Bodhisattva-bhumi says: #484.2
That with sentient beings as object is an object in common with the extremists. That
with dharmas as object is in common with shravakas, and pratyekabuddhas. That
with no object is not in common with anyone.
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 6
These immeasurables arise with the object of sentient beings, dharmas, and with no object.
Explaining the arising of these four in terms of six aspects that do not correspond with the six
perfections, the Ornament of Mahayana Sutras says: #484.4
Explaining the ten objects for which these kind feelings are produced, the same text says: #484.5
Those who are fiercely blazing, and those in the enemy’s power;
Those oppressed by suffering, and those obscured with darkness.
All who abide on paths that are difficult to travel.
Those who are chained by fetters that are very great.
Those who are attached to food that is mixed with poison.
Those who have completely lost the way of the path.
Those who go far astray, and those of little power
#485
#486
Mind and mental events are produced by four conditions, the main cause, predominating,
immediately preceding and object conditions. Samapatti is produced by three, the main cause,
predominating, and immediately preceding conditions. Material things arise from two, the main
cause, such as a seed, and predominant conditions, such as water and manure.
1. Equanimity meditation
Now, as to how to meditate, we purely and definitely concern ourselves with these alone.
However, as for there being completely fixed approach:
First we should compose ourselves, putting ourselves at ease. This is because if we do not bring
all biases into equanimity, it is difficult for the other three immeasurables to arise. Therefore,
first we meditate on equanimity. The master Jñanagarbha says in his Ornament of the Middle
Way (Madhyamaka-alankara): #486.5
#487
This last is from the viewpoint of teachers already joined with inner divine suchness. For them it
is easy first to produce the arising of the other three, kindness and so forth. The other is in order
to first make the nature of the three, kindness and so forth, arise easily.
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 8
When it is like that, there is no sentient being that is not made into an enemy or friend, so that
love or hate arises toward them. That is not right. Why?
In samsara:
It is not right to repay with harm those who formerly benefited us. The Vinaya Scriptures say:
#487.5
#488
If it is not right to benefit an enemy who has done us harm, our friends in former generations did
us harm. Even now, as a result, suffering still defiles us. Just this produces our loving and
hating. Why repay that with benefit? As for beings who are indifferent to us now, if we think
about it, whether they did us benefit or harm before or which they may do later is not certain.
Therefore we should produce equanimity for those for whom we have a positive or negative bias.
The Prajñaparamita in Twenty Thousand Verses says: #488.3
Subhuti, all sentient beings are mutually equal, and you should produce an attitude of
equanimity.
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 9
May our kleshas come to be completely pacified with regard to all sentient beings, starting with
our enemies and friends. May love and hate never arise. May our minds all become mutually
workable.
Why do this?
We feel joy when we are happy and do not desire what is painful. All beings are like that, so how
can malevolence toward them be appropriate? Desire, even desire for happiness, is a cause of
suffering. We should eliminate involvement with this bad approach.
May all the kleshas of sentient beings be pacified. In particular, after the fires of love and hate
are pacified, without preferential bias, may our minds become workable.
Beginners should meditate on equanimity towards friends and enemies until that is accomplished.
Then from one, two, and three beings and so forth, go on to your town and then your country, its
continent, and finally all of this world Jambuling. Then, from the continents of Videha and so
forth, go further and meditate on a thousand worlds, two and three thousand, and all the world
systems. Also first meditate on human beings, and then on animals and so forth as being equal.
For anyone who has attained this attitude, jealousy and enmity will not arise. They will be
hindered by the arising of equality/equanimity.
The objects to be meditated upon, these appearances of sentient beings, are like a reflection,
appearing while they do not exist, unborn by nature. Rest in mindfulness of this. Though we are
attached to the skandhas as being grasped objects and a fixating ego that is other than these, both
are false.
#491
This is like thinking that a reflection in a mirror is a face. What does not exist appears, depending
on the skandhas. The Precious Garland says: #491.1
If our natural skandhas are grasped as a self, karma exists. From karma birth exists, so by
intervals old age and death will also exist. When we do not grasp the skandhas, all this is
eliminated. The same text says: #491.4
All dharmas, without any object to grasp as “me” or “mine”, should be known to be like a
reflection.
The measure of being well-trained by meditating in this way is that realization of profound peace
arises, as well as realization of the nature of all dharmas as primordially unborn equality. The
All-Creating King says: #492.3
Of this meditation:
When feeling of bias and the relativity of self and other are non-existent, the absolute, non-dual
dharmata, is realized. When we have become familiar with this, we should perform the
meditation of primordial kindness.
a. Increasing kindness
As explained above:
#493
just as we are kind and pleasant towards our fathers and mothers, meditate on all sentient beings,
placing the mind in the attitude we have toward our parents. So meditate on kindness. The
Prajñaparamita in Eight Thousand lines says: #493.1
Meditate with an attitude of kindness, not letting it be ravished away by all the shravakas and
pratyekabuddhas.
When unhappy sentient beings are seen, think, “May they meet incidentally with the happiness of
gods and humans, and ultimately with the happiness of buddhahood.” Thinking that, go from one
to meditating on all sentient beings, as limitless as the space of the sky. The Middle Length
Prajñaparamita says: #493.5
When we see sentient beings who have no happiness, we should think, “May these
sentient beings attain the god realm, where the happiness of the gods is perfect.”
As for training:
#494
Whatever sentient beings are seen, we are pleased, and, with a great kind longing, we want to
help them.
The object of meditation on kindness is sentient beings, who arise from the gathering together of
the six elements. These elements are
1) earth
2) water
3) fire
4) air
5) space
6) consciousness.
If these elements are examined, their coarse atoms, subtle real nature, and consciousnesses of all
this do not exist as real things. Meditate, thinking that they are like space. The Precious Garland
says: #393.4
The skandhas are not the ego, nor ego the skandhas.
Yet neither would be there without the other.
Also:
#495
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Why does no self exist? When sentient beings appear, if we examine their bodily nature, it does
not exist. Neither a support or supported of consciousness is seen, so no “me” and “mine” are
perceived. When analyzed, they vanish, essentially empty. The same text says: #495.3
This mere appearance of seeing and hearing is neither true nor false, since truth and falsity are
just patterns of dharmas in the mind. The same text says: #495.5
Thus all dharmas are beyond truth and falsity, like a plantain or banana tree. This is also taught
in the King of Concentrations Sutra:
#496
The sign of good training is that while kindness arises, at the same time there arises the
realization that sentient beings, like a plantain tree, essentially have no self or nature.
Seeing sentient beings is pleasurable, and the beings, when they are seen, are cleansed of
disturbances of love and hate and so forth. The Prajñaparamita in Eight Thousand Lines says:
#496.3
Those who have an attitude of kindness meditate a great deal, and when they see the
sentient beings inhabiting the world, it is pleasurable. They have no anger.
Also immeasurable merit is attained. The Sutra of the Great Liberation Blossoming in the Ten
Directions (thar pa chen po phyogs bcu rgys pa’i mdo) says: #496.4
3. Meditation on Compassion
#497
If our kind parents did evil deeds for our sake and consequently were tormented by the sufferings
of the three lower realms and so forth, we would think, “I must be compassionate to them.” The
Middle Length Prajñaparamita says: #497.3
If we see sentient beings who are suffering, we will think, “May these sentient beings
be free from suffering.”
With thirst and hunger, heat and cold, and being killed,
They have been sinking down into the raging sea
Of birth, old age and sickness and finally of death,
Worn out by the great variety of these sufferings.
Because they did evil deeds for our sake, now they are tormented by their particular sufferings.
#498
The beings of samsara are suffering and know no way of being liberated. Except for a very few
spiritual friends, there is no one to teach them all the path of liberation. None of these beings
who now suffer without limit in samsara, formerly was not my father, mother, relative, and
friend. As for just abandoning them without a refuge or protector, they are my family, father, and
mother! That is how we should think.
The Letter to a Student says: #498.3
The reason:
Then we should think from the very depths of our heart and bones,
“May all beings be freed in a moment from suffering,
By means of our bodies and enjoyment of our wealth,
And any happiness that is ours throughout the three times.”
Thus may all our enjoyment and happiness be transferred to other beings. Having been freed
from suffering, may they forever enjoy immeasurable happiness. We should think that from the
depths of our hearts. The Prajñaparamita in Eighteen Thousand Lines says:
#499
With such a vast mind possessing the great compassion, all shravakas and
pratyekabuddhas should meditate in this extraordinary way.
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When training in this meditation, as we go from one sentient being to all, the sign of success is
that the suffering of beings arises within us and becomes unbearable.
If the objects of compassion, sentient beings, are examined and analyzed, they are natureless like
the appearance of water in a mirage. No water is really there. That is how we should think. The
King of Concentrations Sutra says: #499.4
As water in a mirage
Is neither water nor real,
Egos in the skandhas
Are neither there nor real.
#500
So both, in reality,
Never come nor go nor stay.
And so the world’s pain is gone.
After we understand the nature of all dharmas through meditation, emptiness and compassion are
unified. This is how practice is done on the true path. If either of these two is absent, we stray
from the path. The Dohakosha says: #500.4
#501
When we see happy sentient beings, we should meditate on joy. The Prajñaparamita in Twenty
Thousand Lines says: #501.3
What is it ?
Thinking like that, go from meditating on one happy sentient being to all of them.
#502
Meditate on the objects of joy, all sentient beings, as appearing while they do not exist, like an
illusion. The King of Concentrations Sutra says: #502.3
As an illusory elephant
Coming from nothing, goes nowhere;
By exhausting mind’s obscuration,
#503
Immeasurably vast, joyful mind is never taken from us. With this unsurpassable
perfection we attain the heights.
Sometimes meditate on these four in order, as an antidote to liberate them into purity.
#504
Moreover,
If sometimes you become permanently attached to other sentient beings as your father and
mother, a second meditation on compassion will serve as an antidote.
Moreover,
Moreover,
If we are sad because we long for joy in the happiness of others, it will be cleared away by
meditating on objectless equanimity.
Moreover,
These are the general antidotes. In particular, as an antidote for each object, meditate as taught in
the corresponding objectless way. By meditating in that way, we will attain immeasurable peace
within ourselves and quickly attain stability.
#505
After the four immeasurables are stabilized, so that their benefits may arise, after kindness,
meditate on the others in order, or after equanimity go back and meditate in no particular order.
That is, after meditating serially on kindness, compassion, joy, and equanimity, after equanimity,
meditating on compassion and kindness is the lesser degree. After kindness, meditating on joy is
the middle. After equanimity meditating on kindness is the greatest. Jumping directly up and
down after resting between objects is the meditation. The Middle Length Prajñaparamita says:
In particular the mind of the four immeasurables will gain freshness, unsteadiness will be
steadied, and steadiness will become supremely great steadiness.
I. The fruition
#506
Now, teaching the fruition of the four immeasurables, the following words explain what is like:
Those who do not attain an exalted state attain the body of a god or a human being. They perfect
the two accumulations, benefit beings, and become inseparable from the four immeasurables.
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 23
Even if they are careless or fall asleep, they will not fall prey to serious harm. The Ornament of
Mahayana Sutras says: #506.3
#507
From the two sections of the fruition according with the cause:
a. General
By action according with the cause, we always spend our time meditating on the four
immeasurables. By experience according with the cause malice, harmfulness, unhappiness,
passion, loving and hating will be absent. Now there are the benefits of the power of this.
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 24
#508
by compassion in a happy one, and by joy in a joyful one with many flowers, medicinal herbs,
and so forth. By equanimity we are born among many compatible people and are not harmed.
By performing this, the four immeasurables increase immensely, growing greater and greater. By
that the wealth of the two benefits for oneself and others is spontaneously present. By the
increase of the meritorious karma of meditating on these four immeasurables, happiness and
goodness are established.
Moreover
After kindness transforms aggression into the mirror-like wisdom, sambhogakaya is attained.
The Lotus Peak (padma rtse mo) says:
Compassion pure of desire is discriminating awareness wisdom and dharmakaya. The same
text says: #508.6
#509
By immeasurable joy we attain the all-accomplishing wisdom, whose nature is perfect buddha
activity. Purifying jealousy makes nirmanakaya manifest. The same text says: #509.2
When equanimity has purified pride and ignorance, the wisdom of equality and the dharmadhatu
wisdom are established. Svabhavikakaya, the unchanging vajrakaya and the kaya of the
manifestation of enlightenment are apprehended. The same text says: #509.5
As for the nature of passionlessness that arises from the four actions of these four immeasurables,
the Ornament of Mahayana Sutras says: #509.6
#510
As for their not desiring their own happiness, the same text says: #510.1
As for the kind subjugating their own happiness to that of others, the same text says: #510.2
For beings with many unbearable sufferings, without a refuge and helpless,
Those who are happy to suffer in helping others are said to be excellent beings.
The instant that others’ hunger and thirst is completely removed, and they have done it,
They become joyful people. Who indeed could be compared to them?
These diligent ones who so delight in working to benefit others and make them happy,
How could they ever devote themselves to enjoyment in the higher realms?
They will never gain joy by happy youth, nor the trappings of wealth and power,
Nor by spouses or other relationships, nor will they be born among gods or jealous gods.
As for the action of samsara not arising, the former text says:
#511
As for the immeasurables of holy beings who have these immeasurably, they transcend the world
and are without faults. The same text says: #511.2
Those who are kind to their literal fathers, mothers, and children have desire. Bodhisattvas have
no such desires in regard to sentient beings. This is because they are liberated from samsara.
They lack faults because they liberate suffering sentient beings from samsara. The same text
says: #511.4
#512
If we do not meditate on the four immeasurables, there will be many faults. The same text says:
#512.1
As for its being said that those born in the desire realms have attachments of desire, those who are
born in the first two realms of desire and form are said to have samsaric desire. The
Abhidharmakosha says: #512.3
As for the fault of increasing kleshas being immeasurable. the former text says: #512.3
Kleshas conquer the self. They conquer beings. They conquer discipline.
By receiving corruption, we are debased and become samsaric.
Teachers of such things degrade us.
Do not listen to their arguments. They will be born in other lives as beings
without the freedoms.
Harmed by attaining and non-attaining, their minds will attain great suffering.
Attainment corrupts the happiness of this life, and non-attainment corrupts later happiness. As
for the benefits of meditating on the four immeasurables, we do not have such faults, we grasp the
possibilities of benefiting beings, and since we are not whirled about in samsara by the kleshas,
suffering does not arise. The same text says: #512.6
#513
The four immeasurables are the path of liberation. Others paths are wrong.
#514
proclaim that the two accumulations are the producing cause of the two kayas . The Sixty Stanzas
on Reasoning (rig pa drug bcu pa) says: #514.1
In secret mantra, it is maintained that clearing away the two obscurations of the kayas occurs
through practicing the two accumulations with profound upaya and prajña. Therefore such
Longchenpa Great Chariot Autocommentary Chapter VII The Four Immeasurables Page 29
practice is proclaimed to be a condition of this clearing away. Both are in accord, insofar as
practice has the essence of emptiness and compassion.
The Buddha’s final teaching says that the dhatu is naturally pure and possesses the buddha
qualities primordially. However, at the time of practicing the path, the buddha qualities appear to
arise, and are proclaimed to appear. In mantrayana all beings naturally exist as the mandala, as
explained below. Since these two approaches are without distinction, it amounts to the same
thing. In the path,
#515
the two accumulations of upaya and prajña are also the same. In the fruition, the kayas and
wisdoms are the same. Former great masters like Padmasambhava have explained their
relationship as inner and outer. Therefore, we should strive to meditate on the four
immeasurables.
By the power of this auspicious way of presenting the Dharma, like the host of spotless rays of
the autumn moon, may whatever beings are dwelling on the paths of the shravakas and
pratyekabuddhas, and others dwelling on the paths of the extremists, and those who are wearied
by dwelling on paths that are less than perfect, and all those worn out by dwelling on the great
path of samsara, completely pacify the roiling kleshas that disturb their minds. In the
wondrously arisen grove of liberation, carpeted with an array of various flowers, like lotuses
growing in the pond of buddha qualities, may they put themselves at ease.
#516
i
The first kind of selflessness realizes the emptiness of a real self that owns the dharmas it perceives and those same
dharmas insofar as they are regarded as owned by it. It does not realize the selflessness of dharmas altogether.
Abhidharma Buddhist philosophy shares this approach with the Samkhyas etc. The second approach is most typical of
pratyekabuddhas, but is perhaps easiest to understand if we think of the mind-only school. It realizes the emptiness of
grasped objects because of interdependent arising, but tends to cling to the reality of the grasping perceiver and
perception. Having realized the emptiness of the object and perceiver of individuals and the emptiness of the object,
but not the perceiver, of dharmas altogether, these individuals realize “one and a half” of the two egolessnesses.
ii. Good, evil, and neutral.
iv
The immeasurables.
v
Meter