大般涅槃經義記 5.373

5.373

自下第二明佛慈實，「我說是慈有無量門」就寬通舉，一慈門中備含法界一切種德名無量門，如上文說慈者即是真實思惟，慈即大乘、即菩提等，是無量門。又復如彼《維摩經》說「行寂滅慈無所生故、行不熱慈無煩惱故、乃至行於安樂慈」等，當知亦是無量門矣。「所謂通」者，隨別以標，於無量中且就一通以顯慈實，「如提婆」下即事顯之。於中略舉八種成事，明慈實益。悲、喜如是，類顯餘行。何不論捨？捨行平等，起益相微，所以不說。向前先明菩薩慈實，次明佛實，「以是義」下就初以結。

From this point, the second [part] explains the reality of the Buddha's benevolence: "I say that this benevolence has immeasurable approaches" is broadly and generally stated; that within a single approach of benevolence the all-inclusive virtues of the dharmadhātu are fully contained is called "immeasurable approaches." As the text above says, benevolence is indeed true reflection, benevolence is the Mahāyāna, is bodhi, and so forth—these are the immeasurable approaches. Moreover, as that Vimalakīrti Sūtra says: "practicing the benevolence of tranquility because nothing is produced; practicing the benevolence of non-torment because there are no afflictions; up to practicing the benevolence of peace and bliss," and so forth—one should know that these are also immeasurable approaches. "The so-called penetrations" marks them specifically, and out of the immeasurable ones, it temporarily relies on one penetration to reveal the reality of benevolence; from "like Devadatta" onward, it reveals it through actual events. Within this, it briefly presents eight accomplishments to explain the real benefits of benevolence. Compassion and sympathetic joy are likewise, illustrating the remaining practices by parallel. Why is equanimity not discussed? The practice of equanimity is impartial, and the marks of its arising benefit are subtle, which is why it is not mentioned. Earlier, it first explained the reality of the bodhisattva's benevolence, and next explained the reality of the Buddha's [benevolence]; from "For this reason" onward, it concludes with reference to the first.