仁王經疏 1.81

1.81

言四無量者，釋第七德。所謂慈、悲、喜、捨。於此義中兩門分別：一釋名、二出體。就釋名中，先通、後別。四無量者，即是通名。依薩婆多，如《大婆沙》八十一說，彼云「問：何故名無量？無量是何義？答：如是四種，是諸賢聖廣遊戲處，故名無量。復次如是四種，能緣無量有情為境故、生無量福故、引無量果故，故名無量。」廣說如彼。《俱舍》、《正理》同《大婆沙》第四復次，故不繁述。依大乘宗，如《顯揚》第四，以其三義釋無量名：一廣、二大、三無量。廣者，於見所行作意故。大者，於聞所行作意故。無量者，於覺知所行作意故。如是三義，遍緣一方乃至十方無邊器世間，及有情世間，故名無量。言別名者，一慈、二悲、三喜、四捨。薩婆多宗，如《俱舍論》第二十九說「慈名與樂，悲名拔苦，喜名欣慰，捨名平等。」依經部宗，如《成實論．四無量品》「慈名與嗔相違善心、悲名與惱相違善心、喜名嫉妬相違善心，此三皆是慈心差別；能令此三平等，故名為捨。」具如彼說。今依大乘，如《顯揚》說「一慈無量者，於無苦無樂眾生欲施樂具。悲者，於有苦眾生欲拔苦具。喜者，於有樂眾生隨喜彼樂。捨者，謂捨俱心不染意樂。」言出體者，薩婆多宗，慈悲無量自有兩說。一云：俱以無嗔善根而為體性，而差別者，慈對治斷命嗔、悲對治捶打嗔。一云：慈以無嗔善根而為體性，悲以不害善根為性，對治害故。喜無量性亦有兩說。一云：善根為性。一云：忻為自性。捨有一釋，謂以無貪善根為性。共者出體，四蘊五蘊以為體性，廣如《婆沙》八十一等。依經部宗，如《成實論》四皆是慧，故《成實》云「是四無量皆是慧性。」今依大乘，《集論》、《雜集》，四種皆以若定若慧，及彼相應諸心心法以為自性。《顯揚》第四「慈以無瞋善根為體，悲以不害善根為體，喜以不嫉善根為體，捨以無貪無瞋善根為體，皆是憐愍眾生法故。於此四中，慈唯無瞋，次二無量無瞋一分，捨是無貪無瞋一分。又復與彼相應等持諸心心法并彼眷屬，皆是四無量體。」若廣分別，具如別章。

Regarding the words "the four immeasurables": this explains the seventh virtue, namely benevolence, compassion, sympathetic joy, and equanimity. Within this meaning, there is a two-gate analysis: first, explaining the names; second, identifying the essence. Within explaining the names, first the general and then the specific. "The four immeasurables" is the general name. Relying on the Sarvāstivāda, as stated in the Mahāvibhāṣā, fascicle 81: "Question: Why are they named immeasurable? What is the meaning of immeasurable? Answer: These four kinds are the vast realm of play for all the worthy and noble ones, and are therefore named immeasurable. Furthermore, because these four kinds can take immeasurable sentient beings as their cognitive object, generate immeasurable merit, and bring forth immeasurable fruits, they are therefore named immeasurable." It is explained at length as stated there. The Kośa and the Nyāyānusāra agree with the fourth "furthermore" of the Mahāvibhāṣā, and are therefore not recounted here in full. Relying on the Mahāyāna school, as in the Prakaraṇāryavācā, fascicle 4, it explains the name "immeasurable" by means of three meanings: first, extensive; second, great; third, immeasurable. "Extensive" means directing attention toward what is seen. "Great" means directing attention toward what is heard. "Immeasurable" means directing attention toward what is apprehended and known. These three meanings universally take as cognitive objects one direction up to the boundless receptacle worlds and sentient-being worlds of the ten directions; therefore they are named immeasurable. As for the specific names: first, benevolence; second, compassion; third, sympathetic joy; fourth, equanimity. In the Sarvāstivāda school, as the Abhidharmakośa-bhāṣya, fascicle 29, states: "Benevolence is called giving joy; compassion is called removing suffering; sympathetic joy is called rejoicing; equanimity is called impartiality." Relying on the Sautrāntika school, as in the Tattvasiddhi, "Chapter on the Four Immeasurables": "Benevolence is called the wholesome mind contrary to anger; compassion is called the wholesome mind contrary to harmfulness; sympathetic joy is called the wholesome mind contrary to jealousy; these three are all differentiations of the mind of benevolence. Being able to cause these three to be equal is therefore called equanimity." It is fully as stated there. Now, relying on the Great Vehicle, as the Prakaraṇāryavācā states: "First, the immeasurable of benevolence is the desire to bestow the requisites of joy upon sentient beings who have neither suffering nor joy. Compassion is the desire to remove the requisites of suffering from sentient beings who have suffering. Sympathetic joy is rejoicing in their joy with respect to sentient beings who have joy. Equanimity refers to an undefiled aspiration of the mind that is accompanied by equanimity." As for identifying the essence: in the Sarvāstivāda school, benevolence and compassion as immeasurables naturally have two explanations. One says: both take the wholesome root of non-anger as their nature; as for their distinction, benevolence counteracts anger that terminates life, while compassion counteracts anger that beats and strikes. One says: benevolence takes the wholesome root of non-anger as its nature, while compassion takes the wholesome root of non-harming as its nature, because it counteracts harm. The nature of the immeasurable of sympathetic joy also has two explanations. One says: it takes a wholesome root as its nature. One says: it takes rejoicing as its own nature. For equanimity there is one explanation, stating that it takes the wholesome root of non-attachment as its nature. Identifying the essence in common: they take the four aggregates or five aggregates as their nature, as explained at length in the Vibhāṣā, fascicle 81, and so forth. Relying on the Sautrāntika school, according to the Tattvasiddhi, all four are wisdom; thus the Tattvasiddhi states: "These four immeasurables are all of the nature of wisdom." Now, relying on the Great Vehicle, the Abhidharmasamuccaya and the Abhidharmasamuccaya-vyākhyā state that all four take either concentration or wisdom, together with their associated minds and mental factors, as their own nature. The Prakaraṇāryavācā, fascicle 4, states: "Benevolence takes the wholesome root of non-anger as its essence; compassion takes the wholesome root of non-harming as its essence; sympathetic joy takes the wholesome root of non-jealousy as its essence; equanimity takes the wholesome roots of non-attachment and non-anger as its essence; because all are phenomena of pitying sentient beings. Among these four, benevolence is solely non-anger; the next two immeasurables are a portion of non-anger; equanimity is a portion of non-attachment and non-anger. Furthermore, the samādhi and all minds and mental factors associated with them, together with their retinue, are all the essence of the four immeasurables." If differentiated at length, it is fully as explained in a separate chapter.