成唯識論了義燈 7.293

7.293

今謂：本釋是盡理。言餘眾生平等者，由何能緣眾生平等？意由智證真如平等，是一切法平等性故，故能緣生而為平等。又復說言平等性智故，不但言平等智故，眾生不是平等之性。又經云：「非不見真如，而能了諸行」。故《佛地論》云先通達真法界時，得諸有情平等心等，不障平等性智通緣性、相，但正釋名，不唯約有情。

I say now: the original explanation exhausts the principle. When you speak of the equality of other sentient beings, by what can it take the equality of sentient beings as object? The intention is that because wisdom realizes the equality of tathatā, which is the nature of equality of all dharmas, it can therefore take sentient beings as object with equality. Furthermore, it speaks of 'Wisdom of the Nature of Equality' (samatā-jñāna), not merely 'Equality Wisdom'—sentient beings are not the nature of equality. Furthermore, a sūtra says: 'Without seeing tathatā, one cannot discern the conditioned formations.' Thus the Buddhabhūmi-śāstra says that when one first penetrates the true dharmadhātu, one attains an equal mind toward all sentient beings, and so forth. This does not obstruct the Equality Wisdom from universally taking both the nature and characteristics as objects; but in correctly explaining the name, it is not solely based on sentient beings.