大方廣佛華嚴經疏 53.14

53.14

第二四門明四等者，六度多明自利，四等多約利他。然四等於境有別，已見〈十地〉。今文從通，但約於樂等，以為顯別。今初明慈，前八眾生緣，九十文顯然。《瑜伽》四十四三緣之中，初共外道、次共二乘、後方不共。此中三緣皆不共凡小，如文思之。二、有十悲，前七眾生緣、次一法緣、後二無緣。於中，初傷其真隱故為顯、後念彼不知故令悟。三、有十喜，初四眾生緣、次三法緣、後三無緣。四、有十捨，文列十一，晉本初二但合為一。於中，初四眾生緣、次六法緣、後一無緣。上明行體竟。

Second, regarding the four sections explaining the four immeasurables: the six perfections mostly explain self-benefit, while the four immeasurables mostly treat benefiting others. Now, the four immeasurables have differences with regard to their objects, as already seen in the 'Ten Stages'. The present text follows what is common, merely treating happiness and so forth to make the distinctions clear. Now, first explaining loving-kindness: the first eight take sentient beings as condition; (9) and (10) are clear in the text. Among the three conditions in fascicle 44 of the *Yogācārabhūmi*, the first is shared with non-Buddhists, the next is shared with the two vehicles, and the last is unique. Here, all three conditions are not shared with ordinary people or the lesser vehicle; consider this according to the text. Second, there are ten compassions: the first seven take sentient beings as condition, the next one takes dharmas as condition, and the last two are without condition. Herein, the first grieves that their true [nature] is concealed and thus reveals it; the latter reflects that they do not know and thus causes them to awaken. Third, there are ten joys: the first four take sentient beings as condition, the next three take dharmas as condition, and the last three are without condition. Fourth, there are ten equanimities: the text lists eleven, but the Jin translation merely combines the first two into one. Herein, the first four take sentient beings as condition, the next six take dharmas as condition, and the last one is without condition. The above completes the explanation of the essential nature of the practices.