[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.203 # 說無垢稱經疏 2.203 說無垢稱經疏 2.203 - **Language:** Classical Chinese ### [2.203](https://indike.org/pramana/in.bauddha.taisho.1782.2.203) 贊曰：下有四番，令名名發起，既除障已，發起善故。此以五門分別：一列名、二釋名、三辨行相、四出體性、五辨差別。列名者，慈悲喜捨。釋名者，《瑜伽》第十二云「緣無量境，普緣一切有情，起此四故。起無量行，行解亦復極廣大故。感無量果，得大梵福，成如來故，名為無量。」四者是數，帶數釋也。辨行相者，法界有情總為三類：一無苦無樂者，無倒與樂名慈，無嗔為體。二有苦者，拔苦名悲，不害為體。三有樂者助喜，不嫉善根為性。復於無苦樂者起離癡想，於有苦者起離嗔想，於有樂者起離貪相，平等欲令離諸惡故名捨，令捨惡故，善捨為體。出體性者，今為三法為體，謂無嗔、不害及捨。辨差別者，此各有三：一有情緣，作有情想。二者法緣，不見有情，唯作法想。後於諸法，離分別心，作真如想，名為無緣。此三之中，初共外道，次共二乘，後唯菩薩。初三安樂，後一利益，感果可知。 > Commentary: Below are four sets, designated by the name "arousing," because after hindrances have been removed, they arouse the good. This is distinguished through five gates: first, listing the names; second, explaining the names; third, discerning their characteristics; fourth, identifying their essential nature; fifth, discerning the differences. Listing the names: benevolence, compassion, sympathetic joy, and equanimity. Explaining the names: the twelfth \[fascicle of the\] \*Yogācārabhūmi\* says, "Taking immeasurable objects as their focus, universally focusing on all sentient beings, these four are aroused. They arouse immeasurable practices, for the practice and understanding are also extremely vast. They induce immeasurable fruits, obtaining the merit of great Brahmā and realizing the Tathāgata; hence they are named 'immeasurable.'" "Four" is the number; this is a compound explained by its number (dvigu). Discerning their characteristics: sentient beings in the dharmadhātu are grouped into three categories: first, those with neither suffering nor pleasure—imparting joy to them without delusion is called benevolence (maitrī), which takes non-hatred as its substance. Second, those with suffering—extracting suffering is called compassion (karuṇā), which takes non-harming as its substance. Third, those with pleasure—rejoicing with them, which takes the wholesome root of non-jealousy as its nature. Furthermore, towards those with neither suffering nor pleasure one generates the thought of departing from folly; towards those with suffering one generates the thought of departing from hatred; towards those with pleasure one generates the appearance of departing from craving. Impartially wishing that they depart from all evils is called equanimity (upekṣā); because it causes them to abandon evil, wholesome equanimity is its substance. Identifying their essential nature: here three dharmas constitute their substance, namely non-hatred, non-harming, and equanimity. Discerning the differences: each of these has three: first, focusing on sentient beings, forming the conceptualization of sentient beings; second, focusing on dharmas, not seeing sentient beings but forming the conceptualization of dharmas alone; third, regarding all dharmas, free from the conceptualizing mind, forming the conceptualization of tathatā, which is called objectless. Among these three, the first is shared with non-Buddhists, the second is shared with the two vehicles, and the latter belongs exclusively to Bodhisattvas. The first three bring peace and happiness; the last one brings benefit. The fruits they induce can be understood. > — English (machine translation) (machine translation) - [Previous: 2.202](https://indike.org/pramana/in.bauddha.taisho.1782.2.202) - [Next: 2.204](https://indike.org/pramana/in.bauddha.taisho.1782.2.204) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.203) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.203](https://indike.org/pramana/in.bauddha.taisho.1782.2.203) · Pramāṇa