瑜伽師地論略纂 5.99

5.99

然問答因釋前經中，此說四無量，三乘、外道通修，唯依色四靜慮，行相寬故。慈憶念第三定，悲憶念空處等，而修習之，非入空處等定修四無量。若諸菩薩、廣慧聲聞，依見色心了一切法，修四無量，理雖不遮，未見誠說。　「無所有處無漏心地最為後邊」者，此依明利斷惑無漏，非遊觀者，通有頂故。　「如是一切，皆是聖行」等者，依殊勝行，唯聖能修。若無漏者，覺分俱行；若有漏者，二乘等起覺分前後，有用俱行引覺分，覺分引由此亦名聖行。

However, in explaining the preceding sūtra by question and answer on the causes: here it is said that the four immeasurables are practiced in common by the three vehicles and non-Buddhists, and rely solely on the four dhyānas of the form realm, because their mode of activity is expansive. Loving-kindness is cultivated while mindfully reflecting on the third dhyāna, compassion while mindfully reflecting on the sphere of infinite space, and so forth; it is not that one enters the concentration of the sphere of infinite space and so forth to cultivate the four immeasurables. If bodhisattvas and vast-witted śrāvakas, relying on mind that sees form, comprehend all phenomena and cultivate the four immeasurables, although this is not precluded by principle, an explicit statement has not yet been seen. Regarding “the unpolluted mental ground of the sphere of nothingness is the ultimate limit”: this is based on the unpolluted [wisdom] that sharply severs afflictions, not on contemplative wandering, which extends up to the peak of existence. Regarding “all such are noble practices” and so forth: this is based on superior practice, which only the noble can cultivate. If unpolluted, it proceeds in conjunction with the factors of awakening; if polluted, before and after the two vehicles and others give rise to the factors of awakening, their functioning in conjunction with them induces the factors of awakening, or is induced by the factors of awakening, and on this account it is also named a noble practice.