觀音玄義 2.24

2.24

二法緣慈者，觀十法界性相、一切善惡悉皆虛空。十法界假名，假名皆空，十法界色、受、想、行、識，行識皆空，十法界處所處所皆空，無我、無我所皆不可得，如幻、如化，無有真實，常寂滅相，終歸於空，眾生云何彊計為實？良以眾生不覺不知，為苦為惱，不得無為寂滅之樂，拔其此苦而起大悲，欲與其此樂故起大慈。《淨名》云「能為眾生說如此法即真實慈也。」若緣一法界法起慈者，可不名普；今緣十法界法，豈非普耶？是名法緣慈普也。

Second, regarding benevolence directed toward phenomena: one observes that the natures and marks, and all the good and evil, of the ten dharma-realms are entirely empty. The provisional names of the ten dharma-realms—the provisional names are all empty; the form, feeling, perception, mental formations, and consciousness of the ten dharma-realms—mental formations and consciousness are all empty; the locations in the ten dharma-realms—the locations are all empty. No-self and no-belonging-to-self are both unattainable; like an illusion, like a phantom, there is no reality; they are of an eternally quiescent mark, ultimately returning to emptiness. Why do sentient beings obstinately cling to them as real? Truly, because sentient beings neither perceive nor know, they suffer and are afflicted, and do not attain the unconditioned, quiescent bliss. To eradicate this suffering of theirs, one gives rise to great compassion; wishing to bestow this bliss upon them, one gives rise to great benevolence. The Vimalakīrti says, 'Being able to preach such a Dharma to sentient beings is truly real benevolence.' If one were to give rise to benevolence conditioning the phenomena of a single dharma-realm, it could not be called universal; now, conditioning the phenomena of the ten dharma-realms, how could it not be universal? This is called the universality of benevolence directed toward phenomena.