維摩義記 3.37

3.37

The three conditions are like this; however, now we explain the cultivation of the immeasurables solely in terms of the third approach. In actual principle, all four practices equally possess the three conditions, but in the present text the statements have implicit and explicit aspects. The immeasurable benevolence fully possesses the three conditions: initially contemplating that both person and dharmas of sentient beings are empty and giving rise to the practice of benevolence is the meaning of being conditioned by dharmas and unconditioned. Below, benefiting sentient beings with the six perfections and so forth also possesses being conditioned by sentient beings. Among compassion, sympathetic joy, and equanimity, there is only being conditioned by sentient beings, and the rest are omitted from discussion. Truly, it is because benevolence is the essence of the practice here that it fully possesses the three conditions, whereas the other three are the functioning of the practice, hence they are only conditioned by sentient beings. Regarding the aforementioned benevolence: first, the characteristics of cultivation are explained; from "practicing quiescence" onward, their mutual accomplishment is explained. Cultivation lies in conditioned contemplation; accomplishment lies in the true mind. Within cultivation, first contemplating that both person and dharmas are empty is contemplation conditioned by dharmas and unconditioned. From "Mañjuśrī said" onward, one cultivates benevolence based on contemplation. In the former part, Mañjuśrī first asks to initiate it: "How should a bodhisattva contemplate sentient beings?"; from "Vimalakīrti" onward is the answer. The text specifically has two parts: first, contemplating the emptiness of sentient beings, which is conditioned by dharmas; second, from "like form in the formless realm" onward, explaining the contemplation of the emptiness of dharmas, which is unconditioned. Within the contemplation of the emptiness of sentient beings, there are fifteen clauses, all using metaphors to make it evident. The first metaphor is stated separately and applied separately; the latter fourteen metaphors are brought forward together and applied collectively. What is the difference between these? The first ten clauses explain unreality with respect to characteristics, showing that the characteristics of the five skandhas are unreal and lack a spiritual lord; the latter five clauses speak of non-existence with respect to feelings, where that which is grasped by deluded feelings is ultimately non-existent, like the fifth great element, the sixth skandha, and so forth. Furthermore, the first ten clauses contemplate that characteristics are false and provisional, dismantling the nature of a person; the latter five clauses contemplate that principle is empty and quiescent, dismantling the characteristics of a person. Among the first ten clauses: "Just as a magician sees an illusory person created by magic" establishes a metaphor to reveal the Dharma. The magician knows illusion clearly as not real, and therefore it is taken as a metaphor. "The bodhisattva's contemplation of sentient beings is just like this" applies it to reveal the Dharma. Below, "as a wise person sees the moon in the water," and so forth, turn to other metaphors to reveal the Dharma. "A wise person sees the moon in the water," and so forth, knows that it is truly non-existent. The bodhisattva's contemplation of sentient beings truly knows they are non-existent, and therefore it is taken as a metaphor. What is spoken of as water? What is named as the moon in the sky? What is taken as the moon in the water? Taking the moon in the water collectively as a metaphor for the unreality of sentient beings does not require separate correspondences. If one wishes to make a detailed correspondence, broadly speaking there are two: first, discussed according to the scope of sentient beings; second, spoken of according to dharmas. Discussing it according to sentient beings, there are specifically two senses: first, giving rise to the view of self; second, giving rise to the characteristics of self. If giving rise to the view of self, the dharmas of the skandhas are like water. The mind with the view of self is like the moon in the water. Within this approach, the mind of the fundamental consciousness and the seeds of the view of self perfumed in the fundamental consciousness from beginningless time are like the moon in the sky. Relying on this basis, in those falsely conceptualized dharmas of the five skandhas, the deluded conceptualization of self arises, like the moon in the water. Therefore, the Bodhisattvabhūmi says: "Accumulated habituation of 'I' and 'mine' over a long time," clinging to the five appropriation-skandhas, gives rise to the deluded conceptualization of self; this again becomes the basis, like the moon in the sky. In those phenomenal dharmas of the five skandhas, the view of self and person arises, like the moon in the water. Therefore, the Bodhisattvabhūmi says: "Relying on the deluded conceptualization of self, the view of self and conceit of self arise." If giving rise to the notion of self, the deluded mind is like water, and the characteristics of self and person of the gathered functions of the five skandhas are like the moon in the water. Within this approach, the self of the gathered functions of the dependent origination of Buddha-nature, and the seeds of the dust of self perfumed in the fundamental consciousness from beginningless time, are like the moon in the sky. Relying on this basis, in the deluded conceptualization of self, the person of the gathered functions of the falsely characterized five skandhas appears, like the moon in the water. This again serves as the basis, like the moon in the sky; in the mind of the view of self of that phenomenal consciousness, the characteristics of self and person of the gathered functions of the five skandhas appear, like the moon in the water. Because deluded mind and deluded objects mutually give rise to each other. Discussing it according to dharmas also has two types: first, giving rise to the deluded mind; second, giving rise to the deluded mind's fundamental consciousness: the mind and the seeds of false conceptualization perfumed in the fundamental consciousness from beginningless time are like the moon in the sky. Relying on this basis, in those false and deceptive dharmas of deluded characteristics, deluded conceptualizing minds such as mental notions and views arise, like the moon in the water. This again serves as the basis, like the moon in the sky; in those phenomenal skandhas, dhātus, and āyatanas, the mind of phenomenal consciousness arises, like the moon in the water. If giving rise to deluded dharmas: the deluded mind is water, and deluded dharmas are like the moon in the water. Within this approach, the dharmas of skandhas, dhātus, and āyatanas dependently originated from Buddha-nature, and the seeds of the dust of dharmas perfumed in the fundamental consciousness from beginningless time, are like the moon in the sky. Relying on this basis, in the mind of false conceptualization, false and deceptive characteristics such as skandhas, dhātus, and āyatanas appear, like the moon in the water. This again serves as the basis, like the moon in the sky. In the mind of phenomenal consciousness, phenomenal dharmas such as skandhas, dhātus, and āyatanas arise, like the moon in the water. The general discussion is like this. Here it is merely spoken of in terms of the scope of sentient beings. Since the moon in the water is like this, images in a mirror and the like are of the same kind. In the latter five clauses, the nature of a self grasped by deluded feelings is fundamentally non-existent; therefore, it says: like the fifth great element, the sixth skandha, and so forth. Furthermore, the nominal characteristics of a person are also non-existent; hence, it says: like the fifth great element, the sixth skandha, and so forth. Among material dharmas, there are only the four great elements—earth, water, fire, and wind—and no fifth. Among dharmas that constitute the body, there are only the five skandhas, and no sixth. "Like a seventh faculty": "faculty" (qing) is consciousness; within phenomenal consciousness there are only six consciousnesses, and no seventh. Why is this? Beyond the six sense faculties there is no seventh faculty; beyond the six sense objects there is no seventh consciousness. Comprehensively speaking of the deluded and the true, to speak of seven or eight is also harmless in principle. Here, it is solely with respect to phenomena, hence there is no seventh. Among dharmas that generate consciousness, there are only the twelve āyatana dharmas of the six faculties and the six sense objects, without a thirteenth. As the faculties, objects, and consciousnesses are specifically differentiated, there are only eighteen dhātus, without a nineteenth. Truly, because these are ultimately non-existent dharmas, resembling a body without a self, they are taken as metaphors. In the contemplation of the emptiness of dharmas, the metaphors are given first, followed by the application. There are fifteen distinct metaphors, whose words can all be understood. The above on contemplating sentient beings explains the meaning of being conditioned by dharmas and unconditioned. Below, the cultivation of benevolence is explained. Therein, Mañjuśrī first asks to initiate it: if one makes such a contemplation and does not see person or dharmas, how does one practice benevolence? From "Vimalakīrti" onward is the answer. The bodhisattva contemplates non-existence and reflects to himself that expounding such a Dharma for sentient beings is the true practice of benevolence. What is the meaning of this? Expounding the aforementioned Dharma of emptiness and selflessness for sentient beings can cause sentient beings to abandon existence and verify emptiness; this is giving the joy of ultimate truth to others, and therefore it can be called benevolence.