觀音玄義 1.8

1.8

二次慈悲者，良由觀音之人觀於實相普門之法，達於非人、非法實相之理，一切眾生亦復如是，故《華嚴》云「心、佛及眾生，是三無差別。」此理圓足，無有缺減，云何眾生理具情迷，顛倒苦惱？既觀是已，即起慈悲，誓拔苦與樂，是故明慈悲也。復次，若就言說為便，初慈後悲，亦是就菩薩本懷，欲大慈與樂，既不得樂，次大悲拔苦，故初慈後悲。若從用次第者，初以大悲拔苦，後方以大慈與樂，又就行者先脫苦、後蒙樂，故先悲後慈。今從前義次第也。

Second, benevolence and compassion: this is truly because Avalokiteśvara as a person contemplates the dharma of the true mark and universal gate, and penetrates the principle of the true mark—which is neither person nor dharma—and all sentient beings are also like this. Hence the *Avataṃsaka* says: "The mind, the Buddha, and sentient beings—these three are not different." This principle is complete and perfect, without lack or diminution; why then do sentient beings, fully possessing this principle, remain deluded in sentiment and suffer in inverted confusion? Having contemplated this, he then gives rise to benevolence and compassion, vowing to eradicate suffering and grant bliss; therefore benevolence and compassion are clarified. Furthermore, if taken for the convenience of discourse, benevolence comes first and compassion after; this is also in terms of the Bodhisattva's original intention, which wishes to grant bliss through great benevolence, but since they have not attained bliss, he next eradicates suffering through great compassion; thus benevolence is first and compassion after. If according to the sequence of function, he first eradicates suffering with great compassion, and only then grants bliss with great benevolence; moreover, in terms of the practitioner, one first escapes suffering and later receives bliss; hence compassion is first and benevolence after. Here we follow the sequence of the former meaning.