大般涅槃經集解 36.43

36.43

案僧亮曰：初說四無量相。四皆是慈，淺深為四。論有明文，不辭費也。僧宗曰：慈悲喜捨者乃是慧性，以其用有優劣，一方制名所以四也。言無量者，所緣為稱。如悲拔苦，則有識蒙救、情無偏益，緣於無量，故稱無量也。寶亮曰：第二大段明外化之行也。分為七重：第一辯四無量名數。第二明四心淺深。第三顯此四行是實。第四且略結三無量果在初地，就有中位也。第五別結捨果亦在初地，就空為位。第六明四心成後，登初地去更進修十一空，得勝上無漏；至於十地，既明十一空滿，齊金剛心，便頻設三譬讚歎故。第七從八種知見，以次第上三譬也。此下訖一子地，第二段明梵行體即四無量也。有三翻：第一訖名為無量定，無量名得立為四也。

Sengliang states: First, the characteristics of the four immeasurables are explained. All four are loving-kindness; they are divided into four according to depth. The treatises have explicit text, so words need not be wasted. Sengzong states: Loving-kindness, compassion, sympathetic joy, and equanimity are of the nature of wisdom; because their functions have superiority and inferiority, names are established from different aspects, which is why there are four. When speaking of “immeasurable,” the title is derived from that which is taken as object. As compassion pulls out suffering, sentient beings receive deliverance and the intention has no biased benefit; taking the immeasurable as object, it is therefore called “immeasurable.” Baoliang states: The second major section clarifies the practice of transforming others externally. It is divided into seven levels: First, analyzing the names and numbers of the four immeasurables. Second, clarifying the depth of the four minds. Third, revealing that these four practices are real. Fourth, briefly concluding that the fruit of the three immeasurables is at the first bhūmi, belonging to the position of existence. Fifth, separately concluding that the fruit of equanimity is also at the first bhūmi, taking emptiness as its position. Sixth, clarifying that after the four minds are perfected, ascending from the first bhūmi onwards, one further cultivates the eleven types of emptiness and attains superior, supreme undefiled states; arriving at the tenth bhūmi, once it is clarified that the eleven types of emptiness are fulfilled and equal to the adamantine mind, three parables are repeatedly set forth in praise. Seventh, from the eight kinds of knowledge and vision, sequentially completing the three parables above. From here down to the Ground of the Only Son, the second section clarifies that the essence of pure practice is precisely the four immeasurables. There are three turns: The first ends with being named the immeasurable samādhi, where the name “immeasurable” is established as four.