瑜伽師地論略纂 5.24

5.24

釋妨難云「此諸出離，定能出離一切恚」等者，謂有難言：修慈等六定，離恚等六種所除，何故前說是故慈等於恚、害等非正斷除？今釋之云：此諸出離修習滿位，定能出離一切恚等，前方便時不善修故，恚等過失容可現行，由此前言非正對除。　「初之四種，天住所攝」等者，慈、悲二種通依禪修，名為天住；別依無量修，名為梵住。

In resolving the objection, it says: "These renunciations can definitely renounce all ill will" and so forth. That is, an objection asks: since cultivating the six concentrations of benevolence and so forth definitely renounces the six kinds of things to be eliminated such as ill will, why was it previously stated that benevolence and so forth are not the direct severance of ill will, harmfulness, and so forth? Now it is explained: at the stage of the fulfillment of cultivation, these renunciations can definitely renounce all ill will and so forth; but at the time of preliminary preparation, because one has not cultivated them well, faults such as ill will may still actively manifest; therefore it was previously stated that they are not the direct elimination. Regarding "The first four are subsumed under the divine abodes (deva-vihāra)" and so forth, benevolence and compassion, when cultivated generally relying on dhyāna, are called divine abodes; when cultivated specifically relying on the immeasurables (apramāṇa), they are called Brahmā abodes (brahma-vihāra).