俱舍論疏 29.39

29.39

論「修捨最初至與處中等」，述修捨加行。其捨先捨處中，次捨下怨乃至上親，以貪難捨、嗔易捨故。《婆沙》八十二「評曰：應作是說，非四無量如說而生。所以者何？修觀行者隨樂生故，前後不定，如通解脫勝處遍處。問：若未起初定無量，能起第二定無量不？一說不能，一說能。如未起下地無漏，能起上地無漏亦爾。問：為下地無量後起上地無量速疾？為上地無量後起下地無量速疾耶？答：上地無量後起下地無量速疾，非下地無量後起上地無量速疾，猶如學書。問：初定無量無間即能起第二定無量不？有說不能，必修自地加行，引發方現前故。有說亦能，已熟修者起一加行，或無加行能歷諸地，或上或下起無量故。」《婆沙》八十三云「如契經說：住慈定者，刀、毒、水、火皆不能害，必無災橫而致命終。問：何故爾耶？尊者世友作如是說：以慈是不害法故。有說：慈勢力大故。有說：慈為饒益他，諸天善神皆擁衛故。大德說曰：若住慈定，色界大種遍身分生，令所依身堅密如石，故不可害。慈定在初，故說慈定。有多說悲等不及慈，大德說曰：由二因緣捨最為勝。一由所作，謂若作捨能斷貪嗔；二由寂靜，謂於有情無分別轉故捨最勝（已上論文）。」

The passage of the treatise starting with "When cultivating equanimity, at first... until: equal to the neutral" explains the preparatory practice (prayoga) of cultivating equanimity. In this equanimity, one first casts off the neutral person, next casts off inferior enemies and so forth up to supreme friends, because greed is difficult to cast off while hatred is easy to cast off. The Vibhāṣā, fascicle 82, says: "Evaluation: It should be stated thus: it is not the case that the four immeasurables arise strictly in the order described. Why is this? Because the practitioner of contemplative cultivation generates them according to their inclination; their sequence is not fixed, just as with the superknowledges, liberations (vimokṣa), bases of mastery (abhibhvāyatana), and bases of totality (kṛtsnāyatana). Question: If one has not yet aroused the immeasurables of the first dhyāna, can one arouse the immeasurables of the second dhyāna? One opinion says one cannot; another opinion says one can. Just as if one has not yet aroused the uncontaminated [dharma] of a lower stage, whether one can arouse the uncontaminated of a higher stage is also like this. Question: Is it quicker to arouse the immeasurables of a higher stage after the immeasurables of a lower stage, or quicker to arouse the immeasurables of a lower stage after the immeasurables of a higher stage? Answer: It is quicker to arouse the immeasurables of a lower stage after the immeasurables of a higher stage; it is not quicker to arouse the immeasurables of a higher stage after the immeasurables of a lower stage, just like learning calligraphy. Question: Can one, immediately without interval after the immeasurables of the first dhyāna, arouse the immeasurables of the second dhyāna? Some say one cannot, because one must cultivate the preparatory practice of its own stage to induce it before it can manifest. Some say one can also do so, because one who has practiced thoroughly can arouse a single preparatory practice, or even without preparatory practice can traverse the various stages, arousing the immeasurables either upward or downward." Fascicle 83 of the Vibhāṣā says: "As the sūtras say: For one dwelling in the absorption of loving-kindness, swords, poison, water, and fire cannot harm them; they will certainly meet no sudden disaster leading to death. Question: Why is this so? The Venerable Vasumitra explains thus: Because loving-kindness is a state of non-harming. Some say: Because the power of loving-kindness is great. Some say: Because loving-kindness benefits others, all the devas and benevolent deities protect them. The Bhadanta says: If one dwells in the absorption of loving-kindness, the great elements of the form realm arise throughout all parts of the body, making the supporting physical body as solid and compact as stone; hence it cannot be harmed. Because the absorption of loving-kindness is first, loving-kindness absorption is mentioned. While many state that compassion and the rest do not equal loving-kindness, the Bhadanta says: Due to two causes and conditions, equanimity is the supreme. First, by virtue of what it accomplishes, that is, if one enacts equanimity, one can sever greed and hatred; second, by virtue of quiescence, that is, it operates without discrimination toward sentient beings, and therefore equanimity is the supreme (above is the text of the treatise)."