大乘義章 11.65

11.65

次辨制立。以何義故說四無量不增不減？釋有七義：一體性不同、二功能有異、三緣境有別、四治患不等、五行時有殊、六得果有異、七相資義別。體性別者，愛念是慈，哀傷是悲，慶悅是喜，等心是捨。捨行不同，汎釋有七：一心平等名之為捨；二捨怨親故名為捨；三捨一切貪瞋癡等因之為捨；四捨放眾生故名為捨；五得空平等捨離眾相稱之為捨；六自捨己樂施與眾生名之為捨，如《涅槃》說；七化眾生捨離悕求故名為捨，如《維摩》說。故彼經云「有所福祐無所悕望名為捨矣。」今初門中心等曰捨（此一門竟）。

Next, determining their formulation. For what reason are four immeasurables spoken of, neither more nor less? The explanation has seven points: first, their essences are different; second, their functions differ; third, their cognitive objects are distinct; fourth, the afflictions they remedy are not the same; fifth, the times of their practice differ; sixth, the results obtained differ; seventh, the meaning of mutual assistance is distinct. As for the difference in essence: affectionate regard is loving-kindness; sorrowful pity is compassion; celebratory delight is sympathetic joy; an impartial mind is equanimity. The practice of equanimity differs, generally explained in seven ways: first, the mind being impartial is termed equanimity; second, relinquishing enemies and kin is therefore termed equanimity; third, abandoning all greed, anger, delusion, and so forth, is on that basis termed equanimity; fourth, relinquishing and letting go of sentient beings is therefore termed equanimity; fifth, attaining the equality of emptiness and relinquishing all characteristics is designated equanimity; sixth, relinquishing one's own bliss and giving it to sentient beings is termed equanimity, as the Nirvāṇa [Sūtra] says; seventh, transforming sentient beings to relinquish and abandon longing and seeking is termed equanimity, as the Vimalakīrti [Sūtra] says. Hence that sūtra states: 'Conferring blessings without any expectation is termed equanimity.' Now, within the first approach, the mind being impartial is called equanimity (this completes the first section).