維摩義記 3.41

3.41

The above was in terms of persons; from here below, the second part distinguishes differences in terms of practice. Herein there are sixteen distinct phrases in all; generally speaking, practices of benevolence all benefit others, but they are provisionally distinguished according to their characteristics. The first three phrases concern one's own practice benefiting others; the next one phrase concerns transformational practice benefiting beings; the next seven phrases concern one's own practice benefiting others; the lower five phrases concern transformational practice benefiting beings. Within the first three, "practicing spontaneous benevolence" lists its name. "Absence of causes" explains it. As the Nirvāṇa Sūtra says: Through conventional truth benevolence, one attains ultimate truth benevolence. Ultimate truth benevolence does not follow from causes and conditions, and this is also likewise. When practicing, one borrows conditions; when attaining the real and looking back, from the beginning there are no causes. Having no cause to follow, it is therefore called spontaneous. "Practicing bodhi benevolence" lists its name. Bodhi is a barbarian word, here translated as the path; the path of perfect penetration is spoken of as bodhi. The practice of benevolence is perfectly penetrating, and is thus called bodhi. "Because it is equal in one taste" explains and reveals its characteristic. When realizing bodhi, there are no conditions outside its essence, and therefore it is equal in one taste; the meaning is as distinguished above. "Practicing unequaled benevolence" lists its name. Those below cannot equal it, and therefore it is called unequaled. "Because it cuts off all cravings" explains and reveals its characteristic. Experiencing the real to the utmost, there is nothing above to delight in, which is called cutting off all cravings. The next phrase concerns transformational practice benefiting beings. "Practicing great compassion benevolence" lists its name. Differentiating characteristics, benevolence and compassion are distinct; now, based on subsuming characteristics, compassion also constitutes benevolence. "Guiding with the Mahāyāna" explains and reveals its characteristic. The next seven again explain one's own practice benefiting others. Herein the first phrase is practice of realization, and the latter six are practices of instruction. In the former practice of realization, "practicing unwearied benevolence" lists its name. Because the practice always abides in emptiness, it is called unwearied; it can also mean that relying on emptiness, one constantly transforms without fatigue, and is thus called unwearied. "Contemplating emptiness and non-self" explains and reveals its characteristic. Below, within the practices of instruction are the distinctions of the six perfections. "Practicing the benevolence of dharma-giving" explains benevolence in terms of dāna. Dāna has the distinctions of material, dharma, and fearlessness; now it discusses dharma-giving, leaving the others unelaborated. "Because there is no withholding or stinginess" explains and reveals its characteristic. Giving completely whatever dharma one has, there is therefore no withholding or stinginess. "Practicing the benevolence of keeping the precepts" explains benevolence in terms of śīla. Teaching people through the practice of precepts is called the benevolence of keeping the precepts. "Transforming the ruined" explains it. "Practicing the benevolence of forbearance" explains benevolence in terms of kṣānti. Calming others through the practice of forbearance is called the benevolence of forbearance. "Because it protects others and oneself" explains and reveals its characteristic. Protecting means letting go; letting go of others and oneself, one does not favor oneself or alienate and obstruct others to inflict harm. "Practicing the benevolence of vigor" explains benevolence in terms of vīrya. Diligently transforming sentient beings is called the benevolence of vigor. "Shouldering sentient beings" explains and reveals its characteristic. "Practicing the benevolence of dhyāna meditation" explains benevolence in terms of dhyāna. Benefiting others through the practice of dhyāna is therefore called benevolence. "Because of not experiencing attachment" explains and reveals its characteristic. Experiencing craving and attachment upon attaining dhyāna is called experiencing attachment; attachment means abandoning others. Bodhisattvas do not taste attachment, and therefore can transform and benefit. "Practicing the benevolence of wisdom" explains benevolence in terms of prajñā. Benefiting others through the practice of wisdom is called the benevolence of wisdom. "Never failing to know the right time" explains and reveals its characteristic. Well knowing the time when sentient beings ought to receive transformation, gathering them in accordingly is called never failing to know. These preceding seven phrases discuss the benefit of benevolence in terms of one's own practice; the lower five again explain transformational practice benefiting beings. Herein the first phrase concerns skillfulness in bodily transformation of others, the middle three phrases concern purity of mind in transforming others, and the final phrase concerns the benefit of actions in transforming others. Within skillfulness in transforming others, "practicing the benevolence of upāya" lists its name. Skillfulness in transformational practice is called upāya. "Manifesting all" explains and reveals its characteristic. Skillfully manifesting various transformations is called upāya. Just as Avalokiteśvara manifests various different forms, it is called upāya. Within the mind transforming others, "practicing unhidden benevolence" means the mind transforming others is straight. The mind is free from flattery and falsity, and therefore has no hiding or concealing. "The straight mind is pure" explains and reveals its characteristic. Practicing the benevolence of the profound mind means the mind transforming others is earnest. Because the transforming mind is earnest and profound, it is called profound. "Unadulterated" explains it. Because the mind is profound, it is unadulterated with indolence; furthermore, because it is profound, it is unadulterated with other pursuits. "Practicing undeceptive benevolence" means the mind transforming others is real. Benefiting with a real mind, it is therefore without emptiness or deception. "Not false" explains it. Within benefiting through transformation, "practicing peaceful and happy benevolence" lists its name. "Causing them to attain the Buddha's bliss" explains its characteristic. The above discusses them specifically. "The benevolence of a bodhisattva is like this" concludes them generally. Above, the section on benevolence is finished.