維摩義記 3.39

3.39

From here below, the second part explains the characteristics of its accomplishment, first distinguishing them and then concluding. Within the distinguishing, there are two parts: first, explaining the essential nature of benevolence; second, from "practicing the benevolence of an arhat" downward, explaining the virtues of the practice of benevolence. In explaining the essential nature of benevolence, there are nine distinct phrases, grouped together into four [categories]. First, there are five phrases explaining that benevolence is free from signs; next, there are two phrases explaining that the essence of benevolence is solid; next, there is one phrase explaining that the essence of benevolence is pure; below, there is one phrase explaining that the essence of benevolence is vast. This benevolence takes Buddha-nature and the true mind as its essence; because the true mind is free from signs, eternally abiding, and indestructible, and is pure and vast, benevolence is also likewise, and therefore in this text it is explained accordingly in full. Among the preceding [five phrases on] freedom from signs, the first phrase is general and the latter four are specific. In the first general one, "practicing quiescent benevolence" lists its name. The essence of benevolence is unconditioned, far removed from all afflictions, karma, and suffering, and is thus called quiescent. "Because there is no arising" explains and reveals its characteristic. Realizing the real and departing from the false, there is therefore no arising. Within the latter specific ones, "practicing non-burning benevolence" departs from the cause of afflictions. Afflictions burn people and are called burning; the practice of benevolence is free from them, and thus it is called non-burning. "Absence of vexation" explains this. "Practicing equal benevolence" departs from the fruit of afflictions. Having no distinctions of fruits of portion-and-phase reincarnation in the three times, it is therefore called equal. "Because it equals the three times" explains and reveals its characteristic. "Practicing non-contentious benevolence" explains freedom from the causes of karma. The conflict between good and evil is called contention; the practice of benevolence is free from this, and thus it is called non-contentious. "Absence of arising" explains it. "Practicing non-dual benevolence" explains freedom from the fruits of karma. "Inner and outer do not unite" explains and reveals its characteristic. Among the twelve āyatanas, the six sense organs are called inner, and the six sense dusts are called outer; when the inner and outer unite, they can give rise to the six consciousnesses, which is therefore called union. The bodhisattva's true benevolence is accomplished through the realization of the real; true benevolence that accords with the real has a nature like empty space without inner and outer distinctions, and for this reason it is called inner and outer not uniting. These preceding five phrases explain that benevolence is free from signs. Next, there are two phrases explaining that the essence of benevolence is solid. "Practicing indestructible benevolence" is not thwarted by conditions. Benevolence is the essence of Buddha-nature; benevolence free from signs is also like this, and therefore conditions cannot destroy it. "Because it is utterly exhausted" explains the meaning of indestructible. Reaching the utmost in freedom from signs is called utterly exhausted. "Practicing firm benevolence" means its self-nature is firm. "Because the mind is unruined" explains and reveals the meaning of firm. Taking the true mind as its essence, it is therefore impossible to ruin, and because it is unruined, it is firm. Next, there is one phrase explaining that the essence of benevolence is pure. "Practicing pure benevolence" lists its name. "The nature of all dharmas is pure" explains and reveals its characteristic. The wondrous pure dharmadhātu within the tathāgatagarbha is called the purity of all dharmas; benevolence is accomplished through that, and thus benevolence is pure. Below, there is one phrase explaining that the essence of benevolence is vast. "Practicing boundless benevolence" lists its name. "Like space" explains it. The equality of the nature of principle is called empty space; the practice of benevolence is identical to that and is called like empty space. The realm of empty space is vast without boundaries or limits, and the practice of benevolence is also like this; hence it is called boundless. Above explains the essence of benevolence; below explains the virtues of benevolence. The meaning of virtue is empty and harmoniously blending, and its practice leaves nothing ununified; because it leaves nothing ununified, one is fully endowed with all, and all become one. One is fully endowed with all—benevolence penetrates all practices; hence the Mahāparinirvāṇa Sūtra says: "I explain that this benevolence has immeasurable gates." All become one—the ten thousand practices are all benevolence; hence in this text it takes all practices universally to manifest benevolence. Herein, first it differentiates in terms of persons; from "practicing spontaneous [benevolence]" downward, it distinguishes in terms of practices. In the former regarding persons, they are discussed sequentially from the lower to the higher. "Practicing the benevolence of an arhat" lists the name in terms of the person. "Destroying fetters" explains it. An arhat focuses solely on cutting off fetters as practice; hence in the practice of benevolence there is the meaning of destroying fetters, and it is spoken of as an arhat. In foreign speech there are three closely related names: first, arhat, which here is translated as non-arising, and also as the non-existent one; second, aruhan, which here is translated as slayer of enemies; third, araha, which here is translated as worthy of offerings. Now destroying the enemy of fetters corresponds to aruhan; but among the noble sages this name is generally not used, so the destruction of the enemy of fetters is explained in terms of arhat. "Practicing the benevolence of a bodhisattva" lists the name in terms of the person. "Pacifying sentient beings" explains it. A bodhisattva focuses solely on pacifying sentient beings as practice; hence in benevolence there is the meaning of pacifying sentient beings, and it is spoken of as a bodhisattva. "Practicing the benevolence of a Tathāgata" lists the name in terms of the person. "Attaining Suchness" explains it. Riding on the path of real Suchness to come and accomplish correct enlightenment is the meaning of Tathāgata; hence in the practice of benevolence there is the meaning of realizing Suchness, and it is spoken of as a Tathāgata. "Practicing the benevolence of a Buddha" lists the name in terms of the person. "Awakening sentient beings" explains it. Awakening oneself and awakening others is the meaning of Buddha; hence in the practice of benevolence there is the meaning of awakening sentient beings, and it is spoken of as the benevolence of a Buddha.