說無垢稱經疏 2.203

2.203

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.