注維摩詰經 6.153

6.153

什曰：現世不求恩，未來不求報也。聲聞行四等，不能實益眾生。今菩薩行四等，已實能利益眾生，故四等皆名大也。肇曰：大悲苦行，憂以之生。慈喜樂行，喜以之生。憂喜既陳則愛惡徵起，是以行者捨苦樂行，平觀眾生。大乘正捨，行報俱亡，故無所希望也。三等俱無相無緣，與慈同行。慈行既備，類之可知也。生曰：虛想眾生以捨憎愛者，非實捨也。若能不望功德之報，捨之極者也。

[Kumāra]jīva says: In the present life one seeks no gratitude, and in the future life one seeks no retribution. When śrāvakas practice the four immeasurables, they cannot truly benefit sentient beings. Now when bodhisattvas practice the four immeasurables, they can truly benefit sentient beings; hence the four immeasurables are all called 'great.' [Seng]zhao says: Great compassion is an ascetic practice from which sorrow arises. Loving-kindness and joy are pleasant practices from which joy arises. Once sorrow and joy are displayed, affection and aversion will manifest. Therefore the practitioner relinquishes the practices of suffering and pleasure, contemplating sentient beings impartially. In the Mahāyāna's correct equanimity, practice and retribution are both obliterated, and so there is nothing hoped for. All three immeasurables are markless and objectless, proceeding together with loving-kindness. As the practice of loving-kindness has already been fully detailed, the rest can be known by analogy. [Dao]sheng says: Falsely imagining sentient beings in order to relinquish hatred and affection is not true equanimity. If one can refrain from hoping for the reward of merit, this is the culmination of equanimity.