觀音玄義 1.8

1.8

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.