俱舍論頌疏論本 29.9

29.9

"They cannot abandon the afflictions": these four immeasurables cannot abandon defilements for three reasons. First, because they are subsumed under the fundamental dhyānas with outflows (the earlier text has already explained that the fundamental dhyānas do not abandon defilements). Second, because they arise in association with attention born of resolve (adhimokṣamanaskāra); to abandon defilements necessarily requires attention to reality, but since these are based on resolve, they cannot abandon them. Third, because their object encompasses all sentient beings universally; abandoning defilements necessarily requires attention directed toward phenomena, but since these take sentient beings as their object, they do not abandon defilements. The earlier statement that these serve as antidotes to four hindrances was made in reference to subduing malice and the like at the preparatory stage, or because they can cause what has already been abandoned to become even further removed; hence it was previously said that they act as antidotes to the four hindrances. If based on the fundamental absorption, the four immeasurables do not truly abandon defilements. Question: "How does a beginner cultivate loving-kindness and the others?" Answer: "First, reflecting on the pleasure one has experienced oneself, one forms this thought: 'May all sentient beings equally experience such happiness.' If that person originally had flourishing afflictions and cannot extend their mind equanimously in this way, they should divide sentient beings into three classes: friends, neutral persons, and enemies. Friends are further divided into three: superior, middling, and inferior. Superior friends are those who give birth to one's physical or Dharma body; middling friends are those with whom one exchanges material wealth and Dharma; inferior friends are those with whom one exchanges only material wealth. Neutral persons form a single class. Enemies are also divided into three: superior enemies are those who take away one's reputation, life, or close kin; middling enemies are those who deprive one of the requisites sustaining one's own life; inferior enemies are those who deprive one's kin of the requisites sustaining life. Together these form seven classes. Having differentiated the classes, one first arouses a sincere resolve to give happiness to superior friends. Once this wish is established, one gradually cultivates the same resolve toward middling and inferior friends. Having attained equanimity toward the three classes of friends, next one gradually cultivates the same resolve toward neutral persons, and then toward inferior, middling, and superior enemies. Through the power of repeated practice, one becomes able to give rise to the wish to grant happiness to superior enemies. Once this resolve has been cultivated to be equal toward [superior enemies] and superior friends without regression, one then gradually expands the object: gradually extending the contemplation, one thinks of one village, one country, one direction, and all worlds, pervading them with the bestowal of happiness. This is the completion of the cultivation of the immeasurable of loving-kindness. As for the method of cultivating compassion, one observes sentient beings submerged in the ocean of suffering, and wishes that they all attain liberation. As for the method of cultivating appreciative joy, one contemplates sentient beings obtaining happiness and being freed from suffering, and feels deep joy and comfort, thinking, 'How pleasant indeed!' As for the cultivation of equanimity, it begins first with neutral persons, and gradually progresses until one can arouse an equanimous mind toward superior friends, equal to that toward neutral persons."