維摩經略疏垂裕記 5.6

5.6

二、四等。然此四等皆應約三，謂生緣、法緣、無緣。而《大經》、《大論》皆從慈說，以慈望三，義準可知。今此四教通以生緣為境，藏通至二、別圓具三。又雖俱觀生而境有廣狹，藏通觀六、別圓觀十。藏通以空亡境但至法緣，別圓觀中俱修無緣。故《大經》云「慈之所緣，一切眾生如父母妻子親屬，是名眾生緣。見一切法皆從緣生，是名法緣。不住法相及眾生相，是名無緣。」「藏通至大慈悲」者，修因得果，因果俱慈。下文例爾。其中藏人雖不斷惑，修無常觀亦屬法緣。別圓二教雖皆具三，別教無緣初地方得，不同圓教初心具三。故《大經》云「慈若有無非有非無，如是之慈非諸聲聞辟支佛等所能思議。」此即三慈一體圓人所修。「若初心」等，荊溪云：所有諸意具如上說。此文亦是寄通說之，故云入空。應知皆以眾生緣慈而為觀境，是故向來一一教中皆云法緣，所以藏通唯至法緣，別教後心方得無緣，圓教初心即修三慈。「慶喜亡懷」者，由用慈悲見他離苦得樂，故起喜心不望恩報，即是捨心，故云亡懷也。

Second, the four immeasurables. However, these four immeasurables should all be treated according to three [aspects]: conditionality on sentient beings, conditionality on phenomena, and unconditioned. Now, both the Mahāparinirvāṇa Sūtra (*Da jing*) and the Dazhidulun (*Da lun*) explain them beginning with loving-kindness; by viewing the three in light of loving-kindness, the meaning may be understood by analogy. Now, these four teachings all take conditionality on sentient beings as their objective realm: the Tripiṭaka and Shared reach the second, while the Separate and Perfect are endowed with all three. Furthermore, although they both contemplate sentient beings, their objective realms have breadth and narrowness: the Tripiṭaka and Shared contemplate the six [destinies], while the Separate and Perfect contemplate the ten [realms]. Because the Tripiṭaka and Shared obliterate the objective realm through emptiness, they only reach conditionality on phenomena; in the Separate and Perfect, both cultivate the unconditioned through contemplation of the middle. Therefore the Mahāparinirvāṇa Sūtra states: "That which is conditioned by loving-kindness, namely all sentient beings being like parents, wives, children, and relatives, is called conditionality on sentient beings. Seeing that all phenomena arise from conditions is called conditionality on phenomena. Not abiding in the marks of phenomena or the marks of sentient beings is called the unconditioned." Regarding "the Tripiṭaka and Shared reaching great loving-kindness and compassion," cultivating the cause attains the fruition, so cause and fruition are both loving-kindness. The passages below follow this pattern. Among them, although people of the Tripiṭaka do not sever delusion, cultivating the contemplation of impermanence also belongs to conditionality on phenomena. Although both the Separate and Perfect teachings possess all three, in the Separate teaching the unconditioned is only attained at the first bhūmi, unlike the Perfect teaching where the initial mind is endowed with all three. Therefore the Mahāparinirvāṇa Sūtra states: "If loving-kindness is neither existent, nor non-existent, nor both existent and non-existent, such loving-kindness cannot be conceived by śrāvakas, pratyekabuddhas, and the like." This is precisely the three kinds of loving-kindness as one substance cultivated by persons of the Perfect [teaching]. Regarding "if the initial mind, etc.," Jingxi says: all the meanings are fully as stated above. This text also explains it by borrowing the Shared [teaching], hence it speaks of entering emptiness. One should know that all take loving-kindness conditioned on sentient beings as their objective realm of contemplation; therefore, in each teaching previously it says conditionality on phenomena, which is why the Tripiṭaka and Shared reach only conditionality on phenomena, the final mind of the Separate teaching only then attains the unconditioned, and the initial mind of the Perfect teaching immediately cultivates all three kinds of loving-kindness. Regarding "rejoicing with mind free of attachments," through loving-kindness and compassion seeing others freed from suffering and obtaining happiness, one therefore gives rise to a joyful mind and does not hope for repayment of gratitude—this is precisely the mind of equanimity, hence it says "mind free of attachments."