大乘義章 11.73

11.73

次辨化益。如《維摩》說，謂以菩提起於慈心，以救眾生起大悲心，以持正法起於喜心，以攝智慧行於捨心。此對一人化益始終以論次第。始緣佛樂玄欲與人，故先修慈。所益眾生交在苦中，理須救拔，故次行悲。所化眾生依教受法，雖未得脫去脫不遙，故隨生喜。彼人依法修成智慧，心即放捨，不須愛故。譬如父母養子長大心即放捨，此亦如是。問曰：此捨捨益眾生，何成利他？釋有四義：一依龍樹釋，前三無量雖欲與樂拔苦慶物而未能得，故須修捨，捨前三種所念眾生，自修善法攝大菩提饒益於彼，故名利他。二有眾生菩薩化之，得少智慧未能究竟，菩薩捨之更修勝善，攝大菩提究竟饒益，故名利他。三為究竟捨眾生故，慈懃與樂、悲懃拔苦、喜懃慶之，進策前三，故名利化。四捨前所化更益餘人，故名利他。次第如是。

Next is to discern the transformation and benefiting [of beings]. As the Vimalakīrti-nirdeśa states, it means arousing the mind of benevolence by means of bodhi, arousing the mind of great compassion by means of rescuing sentient beings, arousing the mind of sympathetic joy by means of upholding the true Dharma, and practicing the mind of equanimity by means of embracing wisdom. This discusses the sequence with respect to the beginning and end of transforming and benefiting a single person. In the beginning, one takes the joy of the Buddha as an object and fundamentally wishes to bestow it upon others, so one first cultivates benevolence. The sentient beings being benefited are directly amidst suffering, and in principle must be rescued, so one next practices compassion. The sentient beings being transformed receive the Dharma in accordance with the teaching; although they have not yet attained liberation, liberation is not far off, so sympathetic joy arises accordingly. When that person cultivates and accomplishes wisdom according to the Dharma, one's mind lets go of them, for there is no need for attachment. Just as parents let go in their minds when they raise a child to adulthood, this is also like that. Question: If this equanimity renounces benefiting sentient beings, how does it constitute benefiting others? Explanation: There are four meanings. First, according to Nāgārjuna's explanation: although the first three immeasurables wish to give joy, eradicate suffering, and rejoice in others, they have not yet succeeded; therefore, one must cultivate equanimity, setting aside the sentient beings kept in mind in the first three, and cultivating wholesome dharmas oneself to grasp great bodhi and benefit them, hence it is called benefiting others. Second, there are sentient beings who, having been transformed by the bodhisattva, attain a little wisdom but have not yet perfected it; the bodhisattva sets them aside and further cultivates superior wholesome [dharmas] to grasp great bodhi and fully benefit them, hence it is called benefiting others. Third, in order to ultimately set sentient beings aside, one diligently gives joy through benevolence, diligently eradicates suffering through compassion, and diligently rejoices in them through sympathetic joy, pressing forward the first three, hence it is called benefiting and transforming. Fourth, one sets aside those previously transformed to further benefit other people, hence it is called benefiting others. The sequence is like this.