大乘義章 11.76

11.76

次就慈等辨其通局。通而論之，四無量中皆有三緣：緣諸眾生與樂拔苦慶喜等益，是眾生緣。但緣五陰而行四等，是其法緣。知無陰法而行四等，是其無緣。隨義分別，前三無量是其有行，唯眾生緣故。後一空行，唯有法緣及與無緣。如此說者，前三種中法緣無緣通攝為捨，捨有相故。捨中生緣攝屬前三，與樂中等攝屬慈門，拔苦中等攝屬悲門，慶物中等攝屬喜門。其猶六度，通即六中並含空有，別即前五唯是有行。後一空行，無量似此（此三門竟）。

Next, discerning their common and restricted aspects with respect to benevolence and the others: generally speaking, all four immeasurables possess the three conditions. Taking sentient beings as conditions to give joy, eradicate suffering, rejoice, and provide equal benefit is the condition of sentient beings. Merely taking the five aggregates as conditions to practice the four equalities is the condition of dharmas. Knowing there are no aggregate-dharmas and practicing the four equalities is the unconditioned. Discerning them according to their specific meanings: the first three immeasurables are practices of existence, so they are only the condition of sentient beings; the last one is a practice of emptiness, so it has only the condition of dharmas and the unconditioned. Under this explanation, the condition of dharmas and the unconditioned within the first three kinds are universally subsumed under equanimity, because equanimity has no marks of existence. The condition of sentient beings within equanimity is subsumed under the first three: equality in giving joy is subsumed under the gate of benevolence, equality in eradicating suffering is subsumed under the gate of compassion, and equality in rejoicing in beings is subsumed under the gate of sympathetic joy. This is like the six pāramitās: generally speaking, all six contain both emptiness and existence; specifically, the first five are exclusively practices of existence, while the last one is a practice of emptiness. The immeasurables are similar to this (this concludes the third sub-section).