大乘義章 11.64

11.64

第二明其開合制立。先辨開合，後明制立。開合不定。總之為一，如《地持》說，一切無量名為大悲，成就此者名哀愍菩薩。如四無量俱能拔苦，故通名悲。蓋乃且據一門言耳。若以慈門統攝諸行亦皆成慈，喜捨亦爾，諸行同體互相成故。或分為二，二有兩門：一對治說二。慈之與悲對治見行，以見行者多瞋恚故；喜之與捨對治愛行，以愛行者多嫉妬故。二化益分二。如《地持》說，前三無量名樂想攝，後一捨行名安想攝。通即義齊，隱顯互彰，故為此判。等是隱顯，何故前三偏名樂想、捨名安想？釋言：慈心能與物樂，悲喜佐助，故前三種通名樂想。云何佐助？悲拔物苦遣其樂障，喜離嫉妬能與勝樂，故曰佐助。後一捨心去怨離親，齊與善法令離危怖，故曰安想。又復前三是其有行，有行事益適情名樂；捨是空行，空理教授永絕危怖，故曰安想。或分為三，三如上辨，慈悲二行是無瞋性合為之一，喜以為二，捨以為三。或分為四，謂慈悲喜捨。無瞋中離重名慈，除輕曰悲，故分四矣。或分為五，如《地持》說，所謂五種淨心說法：一者慈心，於怨不瞋；二者安心，於惡欲善；三哀愍心，於苦欲拔；四不自讚毀他，除嫉行喜；五不著名利，離貪行捨。五中初一是慈無量，次二是悲，次一是喜，後一是捨。《地論》之中亦同此說。或分為六，如《地經》說：一慈、二安，此如前釋。三憐愍心，於貧憶念。四者樂心，於苦欲益。五利潤心，於樂放逸欲令住善。六攝饒益心，於善懈退欲令堅住。此六猶是慈悲差別，慈樂二心是慈無量，餘皆是悲。或分為八，如《地經》說：一安隱心、二者樂心、三者慈心，此同前釋。四者悲心，於苦欲拔。五憐愍心，樂放逸者愍其當苦。六利潤心，外道眾生欲令住正。七守護心，同法眾生守令不退。八者我心，於大乘中已發願者視之如己。此八亦是慈悲差別，樂心、慈心、守護、我心，慈中差別，餘者皆是悲行差別。隨義廣分，數別難窮，今據一門且論四種。開合如是（此一門竟）。

Second, explaining their opening and combining, and their formulation. First, determine the opening and combining, and afterwards explain their formulation. The opening and combining are not fixed. Subsuming them into one: as the Bodhicaryābhūmi says, all the immeasurables are termed great compassion; one who accomplishes this is named an 'empathetic bodhisattva'. Because the four immeasurables can all eradicate suffering, they are collectively termed compassion. This is merely speaking in terms of a single perspective. If one takes the approach of loving-kindness to comprehensively subsume all practices, they all become loving-kindness as well; sympathetic joy and equanimity are also like this, because all the practices share the same essence and mutually accomplish one another. Or, they are divided into two; there are two approaches to two: First, explaining two in terms of antidotes: loving-kindness and compassion serve as antidotes to practitioners governed by views, because those governed by views have much anger; sympathetic joy and equanimity serve as antidotes to practitioners governed by craving, because those governed by craving have much jealousy. Second, dividing into two in terms of benefit in transforming [beings]: as the Bodhicaryābhūmi says, the first three immeasurables are subsumed under the conception of bliss, while the latter single practice of equanimity is subsumed under the conception of security. Universally speaking, their meanings are equal; implicit and explicit alternately manifest, which is why this distinction was made. Since both are matters of the implicit and explicit, why are the first three specifically named the conception of bliss and equanimity named the conception of security? The explanation states: the mind of loving-kindness can bestow bliss upon beings, while compassion and sympathetic joy assist it; therefore, the first three kinds are collectively termed the conception of bliss. How do they assist? Compassion eradicates beings' suffering, removing obstacles to their bliss; sympathetic joy is free from jealousy, being able to bestow supreme bliss; therefore, they are said to assist. The latter single mind of equanimity departs from enemies and leaves behind kin, impartially bestowing wholesome dharmas so as to make them free from danger and fear; therefore, it is termed the conception of security. Furthermore, the first three are practices of existence; beneficial activities in the realm of existence that suit inclinations are termed bliss. Equanimity is a practice of emptiness; instructing in the principle of emptiness forever cuts off danger and fear; therefore, it is termed the conception of security. Or, they are divided into three: the three are as distinguished above—the two practices of loving-kindness and compassion, being of the nature of non-anger, are combined into one; sympathetic joy is taken as the second; and equanimity is taken as the third. Or, they are divided into four: namely loving-kindness, compassion, sympathetic joy, and equanimity. Within non-anger, eliminating the heavy is termed loving-kindness, and removing the light is called compassion; thus they are divided into four. Or, they are divided into five: as the Bodhicaryābhūmi says, the so-called five kinds of pure mind for expounding the Dharma: first, the mind of loving-kindness, not being angry toward enemies; second, the mind of security, desiring good toward the evil; third, the mind of empathy, desiring to eradicate suffering; fourth, neither praising oneself nor disparaging others, eliminating jealousy and practicing sympathetic joy; fifth, not being attached to fame or gain, being free from greed and practicing equanimity. Among the five, the first is the immeasurable of loving-kindness, the next two are compassion, the next one is sympathetic joy, and the last one is equanimity. The Daśabhūmikā-śāstra also shares this explanation. Or, they are divided into six: as the Daśabhūmika-sūtra says: (1) loving-kindness, (2) security—these are as explained before; (3) the mind of pity, being mindful of the destitute; (4) the mind of bliss, desiring to benefit those in suffering; (5) the mind of moistening benefit, desiring to make those who indulge in pleasure abide in the good; (6) the mind of gathering and benefiting, desiring to make those who are lax and retreat from the good abide firmly. These six are still the distinctions of loving-kindness and compassion: the minds of loving-kindness and bliss are the immeasurable of loving-kindness, while the rest are all compassion. Or, they are divided into eight: as the Daśabhūmika-sūtra says: (1) the mind of peace and security, (2) the mind of bliss, (3) the mind of loving-kindness—these are the same as explained before; (4) the mind of compassion, desiring to eradicate suffering; (5) the mind of pity, pitying those indulging in pleasure for their future suffering; (6) the mind of moistening benefit, desiring to make non-Buddhist sentient beings abide in the correct [path]; (7) the mind of protection, protecting sentient beings of the same Dharma so they do not backslide; (8) the mind of self, regarding those who have already made the vow in the Mahāyāna as oneself. These eight are also distinctions of loving-kindness and compassion: the mind of bliss, the mind of loving-kindness, protection, and the mind of self are distinctions within loving-kindness; the rest are all distinctions in the practice of compassion. Broadly dividing them according to their meanings, their numerical differences are difficult to exhaust; relying now on a single approach, we discuss four kinds for the time being. The opening and combining are like this (this completes the first section).