大般涅槃經義記 5.324

5.324

修法云何？經論不同，依如《成實》，修前三種在先於彼上親所起，乃至末後上怨所成，親所易益，怨難利故，至第七品即名為捨，以平等故。是義云何？先緣上親欲與上樂、於中親所欲與中樂、於下親所欲與下樂是第一品；次緣中親欲與上樂、於下親所欲與中樂、於中人所欲與下樂是第二品；如是次第，乃至末後於上怨所同前六品，齊與上樂。修慈既然，悲、喜亦爾，唯有拔苦、慶喜為異。前之六品唯得名慈、乃至名喜，至第七品，拔苦、與樂、慶物義邊名慈、悲、喜，平等義邊即名為捨。若依《毘曇》，修前三種與《成實》同，然彼宗中至第七品正得，名為慈、悲及喜三行成就，不得名捨。以是親想，非是中容忘懷心故，以非捨故，別須修習。修法如何？先緣中人而修捨想是第一品，以中人所先無怨親，易修捨故；次緣下怨而修捨想是第二品；次緣中怨而修捨想是第三品；次緣上怨而修捨想是第四品，怨想易遣，故併除之；次緣下親而修捨想是第五品；次緣中親而修捨想是第六品；後緣上親而修捨想是第七品。前六是其修捨方便，後一捨成，以其最後上親所成。故《雜心》中說捨無量為無貪性，親想難離，故後除之。《毘曇》如是。大乘法中與曇毘同，故《地持》中前三之外，別修捨心。

What is the method of practice? The sūtras and treatises differ. According to the *Tattvasiddhi*, cultivating the former three begins first with the upper dear ones and is ultimately accomplished with the upper adversaries—because it is easy to benefit dear ones and difficult to benefit adversaries—and reaching the seventh grade is then called equanimity, because of impartiality. What is the meaning of this? First, taking the upper dear ones as objects and wishing to bestow the highest happiness, wishing to bestow middling happiness on middling dear ones, and wishing to bestow lower happiness on lower dear ones is the first grade. Next, taking middling dear ones as objects and wishing to bestow the highest happiness, wishing to bestow middling happiness on lower dear ones, and wishing to bestow lower happiness on neutral persons is the second grade. In such succession, down to the end, toward the upper adversaries one acts identically to the preceding six grades, bestowing the highest happiness equally. As the cultivation of benevolence is like this, compassion and sympathetic joy are also like this, differing only in pulling out suffering and rejoicing. The preceding six grades are only called benevolence down to sympathetic joy; upon reaching the seventh grade, from the standpoint of pulling out suffering, bestowing happiness, and rejoicing for beings, they are called benevolence, compassion, and sympathetic joy, while from the standpoint of impartiality, it is called equanimity. If according to the Abhidharma, cultivating the former three is identical to the *Tattvasiddhi*; however, in that school, upon reaching the seventh grade, one truly attains the consummation of the three practices of benevolence, compassion, and sympathetic joy, and it cannot be called equanimity. Because this is the conception of dearness and not the mind of neutral detachment, since it is not equanimity, one must separately cultivate it. What is the method of practice? First, taking neutral persons as objects and cultivating the conception of equanimity is the first grade, because toward neutral persons there is initially neither adversary nor dear one, and it is easy to cultivate equanimity. Next, taking lower adversaries as objects and cultivating the conception of equanimity is the second grade. Next, taking middling adversaries as objects and cultivating the conception of equanimity is the third grade. Next, taking upper adversaries as objects and cultivating the conception of equanimity is the fourth grade; the conception of adversity is easy to dispel, so they are eliminated together. Next, taking lower dear ones as objects and cultivating the conception of equanimity is the fifth grade. Next, taking middling dear ones as objects and cultivating the conception of equanimity is the sixth grade. Afterward, taking upper dear ones as objects and cultivating the conception of equanimity is the seventh grade. The former six are the expedient means of cultivating equanimity, while the latter one is the consummation of equanimity, because it is finally accomplished with the upper dear ones. Therefore, the *Saṃyuktābhidharmahṛdaya* states that the immeasurable of equanimity has non-greed as its nature; the conception of dearness is difficult to abandon, so it is eliminated last. Such is the Abhidharma. In the Mahāyāna teachings, it is identical to the Abhidharma; therefore, in the *Bodhisattvabhūmi*, apart from the former three, one separately cultivates the mind of equanimity.