大般涅槃經集解 50.4

50.4

案僧亮曰：第三，四等行功德也。捨慈得慈者，世間之慈則緣親與樂也。若怨親同等，是則無緣也。假慈是世諦，實慈是第一義諦也。亦可有相緣者是世諦，無相緣是第一義諦也。寶亮曰：第三功德，以慈悲為體。捨世諦慈得第一義慈者，此非空第一義，欲明菩薩得真無相慈現前，不從緣得。若凡夫行慈，必須見緣則方生；菩薩不然，心常懷慈悲，不待緣後方發故。所以捨世諦虛妄之慈，得真實第一無相之慈。既解慈體竟，下便出三事，就所無來明慈：第一捨闡提等得相之慈；第二捨黃門等嫗弱之慈；第三捨二乘無如理解之意。既捨此三慈，得真無相如來之慈。

Sengliang states: The third is the merit of the practice of the four equalities. 'Relinquishing loving-kindness and attaining loving-kindness': worldly loving-kindness gives joy with reference to relatives; if enemies and relatives are equal, then it is without reference to conditions. Conventional loving-kindness is conventional truth; real loving-kindness is ultimate truth. Or again, having conditions with signs is conventional truth, while having conditions without signs is ultimate truth. Baoliang states: The third merit takes loving-kindness and compassion as its essence. Relinquishing the loving-kindness of conventional truth and attaining the loving-kindness of the ultimate truth does not mean empty ultimate truth; it aims to clarify that the bodhisattva attains true signless loving-kindness manifested before them, which is not obtained from conditions. When ordinary beings practice loving-kindness, it must arise only when seeing a condition; bodhisattvas are not like this: their minds always harbor loving-kindness and compassion, not waiting for conditions before arising. Therefore, they relinquish the false loving-kindness of conventional truth and attain the true, supreme signless loving-kindness. Having explained the essence of loving-kindness, three points are then set forth below to clarify loving-kindness in terms of what is absent: first, relinquishing the loving-kindness with signs of icchantikas and the like; second, relinquishing the weak loving-kindness of pandakas and the like; third, relinquishing the intention of the two vehicles that lacks understanding accordant with principle. Having relinquished these three types of loving-kindness, one attains the true, signless loving-kindness of the Tathāgata.