注維摩詰經 6.87

6.87

[Kumāra]jīva says: Knowing all dharmas are quiescent and unproduced, he gives rise to benevolence based on this without losing quiescence; therefore it is named after quiescence. [Seng]zhao says: After attaining the endurance of the non-arising of dharmas at the seventh stage, the myriad practices undertaken are all signless and conditionless, of the same essence as the unproduced. Being of the same essence as the unproduced, there is no distinction. True benevolence is conditionless and no longer has mental signs; mental signs being absent, it is serene and perpetually quiescent. Never not benevolent, yet never possessing benevolence; hence it is said, 'He practices quiescent benevolence, because there is nothing that arises.' From here down, signless practices of benevolence are extensively elucidated to complete the meaning of truth. Although the names and practices differ, they all emerge from the essence of benevolence; therefore they are all named after benevolence. [Dao]sheng says: Desiring to explain that sentient beings are like illusions, this is precisely benevolence that is like an illusion. Whatever may be termed benevolence is invariably like this; hence, extrapolating and naming them, one does not speak of them in rank order. That they are like illusions has already been clarified previously, leaving nothing further to explain. Below, since there is no such clarification, could one fail to explain them?