大方廣佛華嚴經隨疏演義鈔 61.74

61.74

疏「若總相」下，第五出體，中二：先總出體。「皆以定慧而為體」者，《雜集》十三云「慈等三昧故，後得智中所建立故。」然論四無量總有五門：一以靜慮為所依；二以有情為所緣境界；三與樂等相應為行相；四定慧為自體，一切功德皆奢摩他毘鉢舍那之所攝故；五諸心心所以為助伴。疏皆舍有。

In the Commentary, from "If in terms of the general characteristic" onwards, is the fifth part: identifying the essence. Within this are two: first, identifying the essence in general. As for "All take concentration (śamatha) and discernment (vipaśyanā) as their essence": fascicle 13 of the Abhidharmasamuccayavyākhyā states: "Because they are the samādhis of loving-kindness and so forth, and because they are established within subsequently attained cognition." Now, in the treatise, the four immeasurables have a total of five gates: 1. taking dhyāna as their basis; 2. taking sentient beings as their objective domain; 3. taking association with bestowing joy and so forth as their mental aspects (ākāra); 4. taking concentration and discernment as their intrinsic essence, because all virtues are subsumed under śamatha and vipaśyanā; 5. taking the various minds and mental factors as their accompaniments. The Commentary includes them all.