仁王護國般若波羅蜜多經疏 1.93

1.93

解曰：讚無嗔行。菩薩利生怨親平等，為不請友普覆一切。四無量者，慈悲喜捨。言無量者，如《婆沙論》八十一云「如是四種，是諸賢聖廣遊戲處。復次此四能緣無量有情為境，生無量福、引無量果，故名無量。」《顯揚論》云「廣故大故、無量故，遍緣一方乃至十方無量無邊外器世間有情世間，故名無量。」慈等義者，《俱舍論》云「慈名與樂，悲名拔苦，喜名欣慰，捨名平等。」又《成實論》「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，令三平等故名為捨。」又《顯揚論》「慈無量者，於彼無苦無樂眾生欲施樂具。悲無量者，於苦眾生欲拔苦具。喜無量者，於樂眾生隨喜彼樂。捨無量者，謂捨俱心不染意樂。」辨其體者，如《婆沙論》，慈悲二種自有兩說。有說：俱以無嗔為體。慈能對治斷物命嗔，悲謂對治捶打之嗔。有說：慈以無嗔為體，悲以不害善根為體，對治害故。喜亦二說。有說：喜以善根為體。有說：喜以欣為自性。捨以無貪善根為體，相應助伴皆五蘊性。又《成實論》，此四無量皆是慧性。大乘《雜集》，四種皆以定慧二法及彼相應諸心心法以為自性。又《顯揚》云「慈以無嗔善根為體，悲以不害善根為體，喜以不嫉善根為體，捨以無貪無嗔為體，皆是憐愍眾生法故。」慈唯無嗔，悲喜二種無嗔一分，捨以無貪無嗔一分相應眷屬皆為體也。小乘此四但是觀門，菩薩利他四皆實行。次第三地，其義者何？

The commentary states: This praises the practice of non-anger. In benefiting beings, bodhisattvas treat enemies and friends equally, acting as uninvited friends who universally blanket all. The four immeasurables are loving-kindness, compassion, sympathetic joy, and equanimity. As for the term 'immeasurable', the *Mahāvibhāṣā*, fascicle eighty-one, says: 'These four kinds are the places where the noble ones sport extensively. Furthermore, these four can take immeasurable sentient beings as their object, produce immeasurable merit, and bring about immeasurable fruit; hence they are called immeasurable.' The *Prakaraṇāryavācā* says: 'Because they are broad, vast, and immeasurable, pervading one direction and up to the ten directions of the immeasurable and boundless external vessel world and sentient world; hence they are called immeasurable.' As for the meanings of loving-kindness and the rest, the *Abhidharmakośa* says: 'Loving-kindness is giving happiness; compassion is removing suffering; sympathetic joy is rejoicing; equanimity is impartiality.' Furthermore, the *Tattvasiddhi-śāstra* says: 'Loving-kindness is a wholesome mind opposing anger; compassion is a wholesome mind opposing vexation; sympathetic joy is a wholesome mind opposing jealousy. These three are all distinctions within the mind of loving-kindness; bringing the three to equality is called equanimity.' Furthermore, the *Prakaraṇāryavācā* says: 'The immeasurable of loving-kindness is the desire to bestow the requisites of happiness upon sentient beings devoid of suffering and happiness. The immeasurable of compassion is the desire to remove the requisites of suffering from suffering sentient beings. The immeasurable of sympathetic joy is rejoicing in their joy with respect to happy sentient beings. The immeasurable of equanimity is an undefiled disposition of mind conjoined with equanimity.' In determining their essence, according to the *Mahāvibhāṣā*, for loving-kindness and compassion there are two explanations. One says: both have non-anger as their essence. Loving-kindness remedies anger that takes sentient life; compassion remedies anger that beats and strikes. Another says: loving-kindness has non-anger as its essence, while compassion has the wholesome root of non-harming as its essence, because it remedies harming. Sympathetic joy also has two explanations. One says: sympathetic joy has wholesome roots as its essence. Another says: sympathetic joy has rejoicing as its intrinsic nature. Equanimity has the wholesome root of non-greed as its essence; its associated companions all have the nature of the five aggregates. Furthermore, in the *Tattvasiddhi-śāstra*, these four immeasurables are all of the nature of prajñā. In the Mahāyāna *Abhidharmasamuccaya-vyākhyā*, all four have the two dharmas of absorption and prajñā, along with their associated minds and mental factors, as their intrinsic nature. Furthermore, the *Prakaraṇāryavācā* says: 'Loving-kindness has the wholesome root of non-anger as its essence; compassion has the wholesome root of non-harming as its essence; sympathetic joy has the wholesome root of non-jealousy as its essence; equanimity has non-greed and non-anger as its essence; because all are dharmas of sympathy for sentient beings.' Loving-kindness is solely non-anger; compassion and sympathetic joy have a portion of non-anger; equanimity takes a portion of non-greed and non-anger, along with their associated retinues, as its essence. In the Hīnayāna these four are merely methods of contemplation; for bodhisattvas benefiting others, all four are actual practices. Next, regarding the third bhūmi, what is its meaning?