大乘義章 11.60

11.60

第一門中先釋其名、後辨其性。四無量者，化物心也。化心不同，一門說四，謂慈、悲、喜、捨。愛憐名慈，惻愴曰悲，慶悅名喜，亡懷名捨。心無存著，故曰亡懷。經中名此以為無量，亦云四等，緣於無量諸眾生起故名無量，等緣一切故復名等。名義如是。體性云何？於中略以四義分別：一就心體分別、二就心法分別、三就有漏無漏分別、四常無常分別。言心體者，心有三種：一者事識，謂六識心。二者妄識，謂七識心。三者真識，凡夫二乘所修無量事識為體，就事識中意識為體。菩薩始修事識為體，次修轉深妄識為體。見生唯妄，念為妄纏，起憐愍心，究竟終成真識為體。真為體故，無相無緣等虛空界（此一門竟）。

In the first section, the names are explained first, and their nature is discerned afterward. The four immeasurables are minds that transform sentient beings. Because minds that transform are diverse, one method explains four: namely, loving-kindness, compassion, sympathetic joy, and equanimity. Cherishing and feeling fondness is called loving-kindness (maitrī); sorrow and heartache is called compassion (karuṇā); rejoicing and delight is called sympathetic joy (muditā); letting go of conceptual grasping is called equanimity (upekṣā). Because the mind holds no clinging, it is called letting go of conceptual grasping. In the sūtras these are called the immeasurables, and are also called the four equals: because they arise conditioned by immeasurable sentient beings they are called immeasurable, and because they are conditioned equally upon all they are also called equal. Such are the names and meanings. What of their essential nature? Therein it is briefly distinguished through four meanings: first, distinction with respect to the mental essence; second, distinction with respect to mental factors; third, distinction with respect to tainted and untainted; fourth, distinction with respect to permanent and impermanent. As for the mental essence, mind is of three kinds: first, phenomenal consciousness, which refers to the mind of the six consciousnesses; second, deluded consciousness, which refers to the mind of the seventh consciousness; third, true consciousness. The immeasurables cultivated by ordinary beings and the two vehicles take phenomenal consciousness as their essence, and within phenomenal consciousness they take mental consciousness (manovijñāna) as their essence. When bodhisattvas begin cultivation, they take phenomenal consciousness as their essence; as their subsequent cultivation becomes deeper, they take deluded consciousness as their essence: seeing sentient beings as purely deluded and entangled in delusion, they give rise to minds of pity; when ultimately perfected, they take true consciousness as their essence. Because the true is their essence, they are signless, without conditions, and equal to the realm of empty space. (This completes the first section.)