大乘義章 11.61

11.61

次就心法辨其體性。法謂一切想受行等諸心心法。依如《毘曇》，慈悲二行是無瞋性；喜者是其喜受自性；捨者是其無貪善性，對治婬貪。故《雜心》言「捨治婬貪。」此言婬者，父母親戚共相憐愛，尋續不斷說之為婬。如世俗中，多日連風名曰婬風，多時連雨說為婬雨。此亦如是，親情不斷說之為婬，不同世人姦逸名婬。以於親所偏愛不斷，故捨治之。問曰：捨心通捨一切貪瞋癡等，何故偏說為無貪性？釋言：修時最後於親捨離貪著，故就終成就說為無貪。理實通捨貪瞋癡等。成實法中，四無量心用慧為體。故彼論言「四無量心，體性是慧。」蓋乃從其根本為言。由慧分別四種生異而行四等，故名為慧。又慧分別怨親等別而行四等，故名為慧。大乘法中，四無量心有大有小，真行是大、妄修是小。小同《毘曇》，故《涅槃》中說慈與悲同無瞋性。大無量心體皆是慧，故《地論》中說為大慈大悲智慧。《雜心》亦云「大悲是慧，由慧證實，法門之力自然能益一切眾生，說為慈等。」是故就本說為智慧，隨用論之與小相似。若言諸行同體相成，一一門中備具法界一切行德（此二門竟）。

Next, their essential nature is discerned with respect to mental factors. Factors refers to all mental factors such as ideation, feeling, volition, and so forth. According to the Abhidharma, the two practices of loving-kindness and compassion have non-hatred as their nature; sympathetic joy has the feeling of joy as its self-nature; equanimity has the wholesome nature of non-attachment as its nature, counteracting lustful greed. Thus the Saṃyuktābhidharmahṛdaya says, "Equanimity counteracts lustful greed." What is here called lust refers to parents and relatives mutually cherishing and loving one another in continuous succession; this is termed lust. Just as in conventional parlance, wind persisting for many days is called lustful wind, and rain persisting for a long time is called lustful rain; so too here, unbroken affectionate feeling is called lust, which is unlike what worldly people call lust in the sense of illicit debauchery. Because partial love toward relatives is unbroken, equanimity counteracts it. Question: The mind of equanimity comprehensively abandons all greed, hatred, delusion, and so forth; why is it specifically said to have the nature of non-attachment? Explanation: In cultivation, one finally abandons greedy clinging toward relatives; hence, following its ultimate perfection, it is said to be non-attachment. In truth, it comprehensively abandons greed, hatred, delusion, and so forth. In the system of the Tattvasiddhi, the four immeasurable minds take wisdom as their essence. Thus that treatise says, "The four immeasurable minds have wisdom as their essential nature." This is spoken from their root. Because wisdom distinguishes the differences among the four kinds of sentient beings and practices the four equals, they are called wisdom. Furthermore, because wisdom distinguishes differences such as enemies and relatives and practices the four equals, they are called wisdom. In the Mahāyāna teaching, the four immeasurable minds are divided into great and small: true practice is great, while deluded cultivation is small. The small is identical with the Abhidharma; hence the Nirvāṇa Sūtra says that loving-kindness and compassion both have non-hatred as their nature. The great immeasurable minds all take wisdom as their essence; hence the Daśabhūmivyākhyāna speaks of them as the wisdom of great loving-kindness and great compassion. The Saṃyuktābhidharmahṛdaya also says, "Great compassion is wisdom. By wisdom one realizes the real, and the power of the Dharma-portal is naturally able to benefit all sentient beings, which is described as loving-kindness and the like." Therefore, speaking with respect to the root, they are said to be wisdom; discussed according to their function, they resemble the small. If one says that all practices share the same essence and mutually accomplish one another, each and every portal fully possesses all the virtuous qualities of practice throughout the dharmadhātu. (This completes the second section.)