觀音玄義 2.24

2.24

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.