說無垢稱經疏 5.302

5.302

贊曰：下廣說慈。合有三十八句，分之為二：初三十句，別修無緣法緣有情三慈，勝劣證得為次第故；後有八句，別修有情法緣無緣三慈，觀行初後之次第故。初中有三：初九句，修無緣慈，緣真如故；次有十一句；修法緣慈；緣法起故；後有十句，修有情緣慈，緣有情故。法緣慈有二：一緣有情都無實體，唯有五蘊法，而與之樂，名為法緣；二緣一切教理行果所有妙法，名法緣慈。此但說後，不說前法。此中皆取增上所緣，如修正法以施眾生，先緣法故，名法緣慈。如緣有情而修正法，先緣有情故，名有情緣慈。此二或俱名法有情緣，二皆有故。真俗雙觀，三慈並有，理亦何爽。舊有二十九句：初二十四句，別解無緣法緣有情緣三；後有五句，別解有情法緣無緣。初中有九句，明無緣；次有九句，明法緣；次有六句，明有情緣。此牒初五，無緣之慈離能所取，故修寂滅。離煩惱燒，故修無熱。三世理齊，故修如實。無等起因，故修不違。有因平等之所生起，並有為故，有順有違。真如無因，無所違迷，故修不違。真無內外，故修無二。

Commentary: Next, broadly explaining maitrī. In total there are thirty-eight clauses, divided into two parts: first, thirty clauses separately cultivating the three types of maitrī—objectless, dharma-conditioned, and sentient-being-conditioned—following the sequence of realization from superior to inferior; then eight clauses separately cultivating the three types of maitrī—sentient-being-conditioned, dharma-conditioned, and objectless—following the sequence of contemplation practice from beginning to end. Within the first, there are three sections: the first nine clauses cultivate objectless maitrī, because it is conditioned by tathatā; the next eleven clauses cultivate dharma-conditioned maitrī, because it arises conditioned by dharmas; the next ten clauses cultivate sentient-being-conditioned maitrī, because it is conditioned by sentient beings. Dharma-conditioned maitrī is of two kinds: first, conditioning upon sentient beings as possessing no real essence at all, being merely the dharmas of the five skandhas, and bestowing bliss upon them—this is called dharma-conditioned; second, conditioning upon all the sublime dharmas of teaching, principle, practice, and fruition—this is called dharma-conditioned maitrī. Here it refers only to the latter, not the former. Here all take the predominant intentional object: like cultivating correct Dharma to bestow it on sentient beings, because one first conditions upon the Dharma, it is called dharma-conditioned maitrī; like cultivating correct Dharma for the sake of sentient beings, because one first conditions upon sentient beings, it is called sentient-being-conditioned maitrī. These two may also both be named conditioned by dharma and sentient beings, because both are present. When contemplating both ultimate and conventional, all three maitrīs are present together; how could the principle be amiss? The older version had twenty-nine clauses: the first twenty-four separately explained the three—objectless, dharma-conditioned, and sentient-being-conditioned; the latter five separately explained sentient-being-conditioned, dharma-conditioned, and objectless. In the first part, nine clauses clarify the objectless, nine clauses clarify the dharma-conditioned, and six clauses clarify the sentient-being-conditioned. Here, the first five are taken up: objectless maitrī is free of grāhaka and grāhya, hence one cultivates tranquility; free from the scorching of defilements, hence one cultivates heatlessness; the principle is uniform across the three times, hence one cultivates accordance with reality; having no cause of co-arising, hence one cultivates non-conflict. That which arises from an equal cause, being conditioned, has conformity and conflict. Tathatā has no cause and nothing to contradict or delude, hence one cultivates non-conflict. Tathatā is free of internal and external, hence one cultivates non-duality.