大般涅槃經義記 5.333

5.333

下對釋之，句別有三：一於闡提大惡眾生堪忍不瞋，故名大慈。先舉闡提，次明不瞋，「以是」下結。二能廣益，故名為大。「除無利益名大慈」者，明能拔苦。「欲與利樂名大悲」者，明能與樂。餘處多說慈能與樂、悲能拔苦，今以何故說慈拔苦、悲與樂乎？釋言：慈心正欲與樂，若不除苦，樂則不生，故說除苦。又與樂故，苦事不起，故說除苦。悲心正欲拔眾生苦，若不與樂，苦則不去，故說與樂。又除苦故，樂事得生，故說與樂。「於生心喜名大喜」者，見生得利，等皆慶之，故名大喜。捨中，汎論具有七種：一心性平等，名之為捨；二於眾生捨離一切怨親之礙，故名為捨；三見眾生究竟解脫，放捨名捨；四捨一切貪、瞋等過，故名為捨；五證空平等，捨離眾相，故名為捨；六以己善根施與眾生，名之為捨；七利眾生，無所悕望，故名為捨。故《維摩》云「有所福祐，無所悕望，故名為捨」。今此且依三義釋之，「無所擁護名為大捨」，是前第二捨離怨親，以無偏親，故無擁護；「若不見我、法相、己身，見一切法平等名捨」，是前第五行空平等，名之為捨；「自捨己樂，施與他人，是名大捨」，是前第六捨五善根與他名捨。問曰：己善云何施他？願以己善饒益於彼，後得樂時如願能益，故名為施。此是第二廣益名大。三「唯四無量能令」已下能生廣行，故名為大。「唯四能令增長，具足六波羅蜜」辯勝過劣。餘不必爾，舉劣顯勝。

Below, the text explains them in response, with three distinct clauses: First, enduring and not becoming angry toward icchantikas and grievously evil sentient beings is therefore called great benevolence. It first mentions icchantikas, next explains non-anger, and from "by this" onward concludes. Second, being able to broadly benefit is therefore called great. "Removing what is non-beneficial is called great benevolence" explains being able to pull out suffering. "Desiring to provide benefit and joy is called great compassion" explains being able to give joy. Elsewhere it is mostly said that benevolence can give joy and compassion can pull out suffering; why now is it said that benevolence pulls out suffering and compassion gives joy? The explanation states: The mind of benevolence primarily wishes to give joy; if suffering is not removed, joy will not arise, so it is said to remove suffering. Moreover, because it gives joy, painful events do not arise, so it is said to remove suffering. The mind of compassion primarily wishes to pull out sentient beings' suffering; if it does not give joy, suffering will not depart, so it is said to give joy. Moreover, because suffering is removed, joyful events can arise, so it is said to give joy. "Generating joy in the mind toward sentient beings is called great sympathetic joy": seeing sentient beings gain benefit and rejoicing equally for them all is therefore called great sympathetic joy. In equanimity, generally speaking there are seven kinds: first, equality of the mind-nature is called equanimity; second, relinquishing all hindrances of foes and kin toward sentient beings is therefore called equanimity; third, seeing sentient beings attain ultimate liberation and letting go is called equanimity; fourth, relinquishing all faults such as greed and anger is therefore called equanimity; fifth, realizing the equality of emptiness and relinquishing all marks is therefore called equanimity; sixth, bestowing one's own roots of goodness upon sentient beings is called equanimity; seventh, benefiting sentient beings with no expectations is therefore called equanimity. Thus the Vimalakīrti says, "To bestow blessings and aid with no expectations is called equanimity." Here, it is explained based tentatively on three meanings: "Having no one to protect is called great equanimity" corresponds to the earlier second one of relinquishing foes and kin, because with no partiality toward kin, there is no one to protect; "If one does not see a self, the marks of dharmas, or one's own body, seeing all dharmas as equal is called equanimity" corresponds to the earlier fifth one of practicing the equality of emptiness, which is called equanimity; "Relinquishing one's own joy and bestowing it on others is called great equanimity" corresponds to the earlier sixth one of relinquishing one's own roots of goodness and giving them to others, which is called equanimity. Question: How are one's own roots of goodness bestowed on others? One vows to benefit them with one's own roots of goodness, and later when they obtain joy, it can benefit them according to the vow, so it is called bestowing. This is the second [clause]: broad benefit is called great. Third, from "Only the four immeasurables can cause..." onward, being able to generate broad practices is therefore called great. "Only the four can cause the growth and fulfillment of the six pāramitās" distinguishes the superior from the inferior. Others do not necessarily do so; it brings up the inferior to reveal the superior.