大乘義章 11.70

11.70

得果別者，如經中說：修慈極遠生遍淨處，遍淨是其第三禪天。修悲極遠生於空處，修喜極遠生於識處，修捨極遠生無所有。此義難解。若依《毘曇》，喜無量心在初二禪，修之極遠得二禪報。餘三無量遍在四禪，修之齊得四禪之果。《成實》、大乘，四無量心具依八禪，修之齊得八禪之報。如來何故說修慈心極生遍淨，乃至修捨生無所有？《毘曇》釋云「此非無量，是八禪定。世尊假作無量名說。何故假說？慈與物樂還得樂果，遍淨天中樂報最勝相順慈果，故說彼因為慈無量。悲拔物苦得無苦報，空處地中離色惱礙相順悲果，故說彼因為悲無量。喜心慶物得多喜報，識處地中捨外空緣，多識適意相順喜果，故說彼因為喜無量。捨心平等得寂靜報，無所有處捨緣多識，內心寂靜相順捨果，故佛說彼無所有因為捨無量。理實非是。」《成實》釋云「四無量心理實具得八禪無之果，佛隱顯說，故言修慈生遍淨等。何義隱顯？慈多與樂，故佛偏說生於遍淨，以遍淨中樂增上故。悲多拔苦，故佛偏說生於空處，以空處中離色惱故。善多慶物，故佛偏說生於識處，以識處中緣無邊識多適意故。捨心寂靜，故佛偏說生無所有，以無所有捨多緣故。此雖隱顯，然其所說實是無量。」龍樹釋云「佛不思議，隨應眾生故如是說。以慈無量多與物樂，求遍淨易。悲多拔苦，求空處易。喜多慶物，求識處易。捨亡怨親，求無所有易。佛隨易故，如是偏說。」又復論言「慈願與樂，多生遍淨。悲願除惱，多生空處。喜願眾生一切法中心得自在，多生識處。捨欲令人捨苦樂等，多得生於無所有處。佛隨多故，如是偏說。」以斯果別故立四種（此六門竟）。

As for the difference in the results obtained: as a sūtra says, cultivating loving-kindness to the utmost leads to rebirth in the Subhakṛtsna [heaven]; Śubhakṛtsna is the heaven of the third dhyāna. Cultivating compassion to the utmost leads to rebirth in the station of the infinity of space; cultivating sympathetic joy to the utmost leads to rebirth in the station of the infinity of consciousness; cultivating equanimity to the utmost leads to rebirth in the station of nothingness. This meaning is difficult to understand. If relying on the Abhidharma, the immeasurable mind of sympathetic joy is located in the first and second dhyānas; cultivating it to the utmost obtains the retribution of the second dhyāna. The other three immeasurables are universally located in the four dhyānas; cultivating them equally obtains the fruits of the four dhyānas. In the Tattvasiddhi and the Mahāyāna, the four immeasurable minds fully rely on the eight dhyānas; cultivating them equally obtains the retributions of the eight dhyānas. Why did the Tathāgata say that cultivating the mind of loving-kindness at most leads to birth in Śubhakṛtsna, up to cultivating equanimity leads to birth in the station of nothingness? The Abhidharma explains: 'These are not the immeasurables; they are the eight meditative absorptions. The World-Honoured One conventionally spoke using the names of the immeasurables. Why did he conventionally speak so? Loving-kindness bestows bliss upon beings and in return obtains a blissful fruit; the retribution of bliss in the Śubhakṛtsna heaven is supreme, and accords with the fruit of loving-kindness; therefore, he spoke of that cause as the immeasurable of loving-kindness. Compassion eradicates beings' suffering and obtains a retribution free from suffering; the stage of the infinity of space is free from the vexation and obstruction of form, and accords with the fruit of compassion; therefore, he spoke of that cause as the immeasurable of compassion. The mind of sympathetic joy celebrates beings and obtains a retribution of much joy; the stage of the infinity of consciousness leaves behind the external objective sphere of space, and having manifold consciousness that suits the mind accords with the fruit of sympathetic joy; therefore, he spoke of that cause as the immeasurable of sympathetic joy. The mind of equanimity is impartial and obtains a serene retribution; the stage of nothingness relinquishes taking manifold consciousness as an object, and its inner mind is serene, according with the fruit of equanimity; therefore, the Buddha spoke of that cause of nothingness as the immeasurable of equanimity. In reality it is not so.' The Tattvasiddhi explains: 'In reality, the four immeasurable minds fully obtain the fruits of the eight dhyānas; the Buddha spoke implicitly and explicitly, and therefore said that cultivating loving-kindness leads to birth in Śubhakṛtsna, and so forth. In what sense are they implicit and explicit? Loving-kindness predominantly bestows bliss; therefore, the Buddha specifically spoke of birth in Śubhakṛtsna, because in Śubhakṛtsna bliss is predominant. Compassion predominantly eradicates suffering; therefore, the Buddha specifically spoke of birth in the infinity of space, because in the infinity of space one is free from the vexation of form. Sympathetic joy predominantly celebrates beings; therefore, the Buddha specifically spoke of birth in the infinity of consciousness, because in the infinity of consciousness taking boundless consciousness as an object brings much that is pleasing to the mind. The mind of equanimity is serene; therefore, the Buddha specifically spoke of birth in the stage of nothingness, because in nothingness one relinquishes manifold objective supports. Although this is implicit and explicit, nonetheless what he spoke of is genuinely the immeasurables.' Nāgārjuna explains: 'The Buddha is inconceivable; he spoke in this way in accordance with sentient beings' receptivity. Because the immeasurable of loving-kindness predominantly bestows bliss on beings, seeking Śubhakṛtsna is easy. Compassion predominantly eradicates suffering; seeking the infinity of space is easy. Sympathetic joy predominantly celebrates beings; seeking the infinity of consciousness is easy. Equanimity forgets enemies and kin; seeking nothingness is easy. Because the Buddha accorded with what is easy, he spoke specifically in this way.' Furthermore, the treatise states: 'Through the aspiration of loving-kindness to bestow bliss, one mostly takes birth in Śubhakṛtsna. Through the aspiration of compassion to eliminate vexation, one mostly takes birth in the infinity of space. Through the aspiration of sympathetic joy that sentient beings' minds attain mastery among all dharmas, one mostly takes birth in the infinity of consciousness. Through equanimity desiring to make people relinquish suffering and bliss, and so forth, one mostly attains birth in the stage of nothingness. Because the Buddha accorded with what is predominant, he spoke specifically in this way.' Because of these differences in fruit, four kinds are established (this completes the sixth section).