成唯識論了義燈 7.293

7.293

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.