瑜伽論記 4.332

4.332

此四無量如菩薩藏經第七、涅槃經第十五、十地經第五、瑜伽第三十四、顯揚第四、對法第十三、佛地論第五等釋：至菩薩地中廣明門義，於三有情中別起為初，三總緣為後，一、於無苦無樂作意等者，慈悲喜三如次配已，總於此三欲與樂等，為欲令彼不樂思慕不染污作意等者，此釋捨行相。即以前三有情為境，無苦無樂有情癡增上故，多樂思慕生死苦集迷於境界，先與樂已，今欲令彼不樂思量樂慕迷醉生死苦集捨其癡故，有苦有情多生瞋恚，先拔苦已，今欲令彼不生瞋恚，有樂有情多生貪欲，先不生嫉樂其不離欲令彼不起貪欲，於三有情勸捨三種起此不染污作意。四十四說：菩薩即於無苦無樂有苦有樂三種有情，隨其次第發起遠離癡瞋貪惑增上意樂普緣十方，是名為捨。顯揚論說：慈以無瞋悲以不害喜以不嫉。涅槃亦言：慈除奪命瞋悲除鞭撻瞋喜除不樂。大智論說：前三種無瞋為體，與此皆同，俱性無瞋故。涅槃又言：慈斷貪欲者慳樂不與說名貪欲，緣自樂生斷眾生命說名為瞋，今不斷命說名無瞋，無貪緣樂生，無瞋緣有情起，故修慈者言斷貪瞋。前第十一及顯揚論、涅槃經皆言捨除貪欲瞋恚，無貪無瞋二法為性，下第十四捨除貪欲，大智度論說：即無貪，此及三十四中三善根為性，大智度論等依緣捨己樂施與他人故體無貪。涅槃亦言：自捨己樂施與他人，是名大捨，順違二生多起貪恚，平等勸除相增說捨。涅槃經等二法為性，法界有情總為三聚，平等行捨，故以三善而為自性，各據一義理不相違也。備云：此文既云即於此三，故知捨無量定更不別修。

These four immeasurables are explained as in the Bodhisattvapiṭaka Sūtra, fascicle seven; the Nirvāṇa Sūtra, fascicle fifteen; the Daśabhūmika Sūtra, fascicle five; the Yogācārabhūmi, fascicle thirty-four; the Prakaraṇāryavācā, fascicle four; the Abhidharmasamuccayavyākhyā, fascicle thirteen; and the Buddhabhūmi-śāstra, fascicle five, and so forth. When reaching the Bodhisattvabhūmi, it broadly clarifies the meaning of these approaches: generating them distinctly toward the three [classes of] sentient beings comes first, and taking all three collectively as the object comes later. Regarding "one: attention toward those who are neither suffering nor happy, and so forth": having matched benevolence, compassion, and sympathetic joy with them in turn, generally wishing to grant them happiness and so forth, regarding "in order to make them not delight in or yearn for [it, producing] untainted attention and so forth": this explains the mental aspect of equanimity. It takes the preceding three classes of sentient beings as its object. Because sentient beings who are neither suffering nor happy have an predominance of delusion, they mostly delight in yearning for the suffering and accumulation of saṃsāra, being confused about objects. Having first granted them happiness, one now wishes to make them not delight in reflecting on, yearn for, or be infatuated with the suffering and accumulation of saṃsāra so that they abandon their delusion. Sentient beings in suffering mostly produce hatred; having first eradicated their suffering, one now wishes to make them not produce hatred. Sentient beings who have happiness mostly produce craving; having first not produced jealousy, rejoicing that they are not separated from it, one wishes to make them not produce craving. Toward these three classes of sentient beings, one urges them to abandon these three [afflictions], generating this untainted attention. Fascicle forty-four states: "A bodhisattva, toward these three classes of sentient beings—neither suffering nor happy, suffering, and happy—progressively initiates a dominant resolution to distance from the defilements of delusion, hatred, and craving, universally taking the ten directions as object; this is called equanimity." The Prakaraṇāryavācā-śāstra says: "Benevolence takes non-hatred [as its nature], compassion takes non-harming, and sympathetic joy takes non-jealousy." The Nirvāṇa Sūtra also says: "Benevolence eliminates the hatred of taking life; compassion eliminates the hatred of flogging; sympathetic joy eliminates unhappiness." The Da zhidu lun says: "The first three take non-hatred as their essential nature," which is completely identical with this, because their natures are all non-hatred. The Nirvāṇa Sūtra further says: "Benevolence severs craving": being stingy with happiness and not giving it is called craving; arising with reference to one's own happiness and severing the lives of sentient beings is called hatred; now, not severing life is called non-hatred. Non-craving arises with reference to happiness, and non-hatred arises with reference to sentient beings; therefore, the practitioner cultivating benevolence is said to sever craving and hatred. Both fascicle eleven above, the Prakaraṇāryavācā-śāstra, and the Nirvāṇa Sūtra say that equanimity eliminates craving and hatred, taking the two dharmas of non-craving and non-hatred as its nature. Below, fascicle fourteen says that equanimity eliminates craving. The Da zhidu lun says that it is non-craving; here and in fascicle thirty-four, it takes the three wholesome roots as its nature. The Da zhidu lun and others rely on the fact that relinquishing one's own happiness to give to others has non-craving as its essential nature. The Nirvāṇa Sūtra also says: "To relinquish one's own happiness oneself and give it to others is called great equanimity." Favorable and contrary conditions both mostly produce craving and hatred; equanimously urging the elimination of both, equanimity is spoken of based on its prominent aspect. The Nirvāṇa Sūtra and others take the two dharmas as its nature. Sentient beings of the dharma realm are grouped into three classes, and one equanimously practices equanimity [toward them]; therefore, it takes the three wholesome roots as its intrinsic nature. Each is based on one perspective, and their principles do not contradict each other. Bei says: "Since this text says 'precisely toward these three', we know that the samādhi of the immeasurable of equanimity is not cultivated separately."