維摩經義疏 5.3.2

5.3.2

If there were no bodhisattvas, who would practice great benevolence? "Vimalakīrti said: 'After a bodhisattva makes such a contemplation, he reflects to himself: "I ought to expound such a teaching for the sake of sentient beings." This is truly real benevolence.'" This is the second response. Sentient beings do not exist at all, yet regarding sentient beings, they take what does not exist to exist. Now, wishing to explain non-existence and non-possession for the sake of sentient beings who take what does not exist to exist, he says: "I ought to expound such a teaching for the sake of sentient beings." By explaining non-existence and non-possession, he leads sentient beings to awaken to the real mark, whereupon they attain real joy; this is called true benevolence. Furthermore, the real contemplation of non-arising is called the real contemplation. Arising from real contemplation, benevolence is called truly real benevolence. Contemplation and benevolence have no two different substances: the meaning of illuminating is contemplation, and bestowing joy is benevolence; though contemplation perceives, it has no illumination, and benevolence bestows joy yet has no conditions. Furthermore, the benevolence with mental grasping of ordinary beings and the two vehicles is merely conceptualized imagination and cannot truly bestow joy on beings; it is not truly real benevolence. Great benevolence can truly bestow joy on sentient beings, so it is called truly real benevolence. "He practices quiescent benevolence, because there is nothing that arises." There are three kinds of benevolence: first, conditioned by sentient beings; second, conditioned by phenomena; and third, unconditioned. However, these three conditions are discussed in various ways in the sūtras and treatises. The Nirvāṇa Sūtra says: "Conditioned by sentient beings, desiring to give them joy, is conditioning by sentient beings. Conditioned by the phenomena of the utensils of joy of the five desires, desiring to give them to sentient beings, is called conditioning by phenomena. Conditioned by the Tathāgata, it is called unconditioned." Question: The first two can be understood. Since it is conditioned by the Tathāgata, it has conditions; why is it called unconditioned? Answer: The sūtra itself explains this. Benevolence mostly takes impoverished sentient beings as its condition; the Tathāgata, the Great Master, has eternally transcended poverty and experiences the supreme joy. If it is conditioned by sentient beings, it is not conditioned by the Buddha; therefore it is called unconditioned. This distinguishes it from conditioning by sentient beings. The sūtra says: "Phenomena are also like this"; this distinguishes it from conditioning by phenomena. In conditioning by phenomena, one desires to give joy to sentient beings, not to give it to the Buddha; therefore, not taking the Buddha as condition, it is also called unconditioned. Because it takes the Buddha and unarisen phenomena as its two conditions, it is called unconditioned. Question: If so, why must it be conditioned by the Buddha? Answer: Desiring to bestow the Buddha's joy upon all sentient beings, it is therefore conditioned by the Buddha. Question: Above, under conditioning by phenomena, bestowing joy has already been explained; why is it stated again now? Answer: Above, it was merely bestowing the worldly joy of the five desires; therefore the sūtra text takes wealth and goods as condition. Now, it bestows the supramundane joy of the Buddha. Question: Since it is conditioned by the Buddha, the Buddha is a person, so it should belong to conditioning by sentient beings. Answer: It is to distinguish it from conditioning by the sentient beings who are converted. Question: If so, since it gives the Buddha's joy, and joy is a phenomenon, it should be called conditioning by phenomena. Answer: It is to distinguish it from worldly phenomena; therefore it is not called conditioning by phenomena. Next, in the explanation of the three conditions in the Mahāprajñāpāramitā-śāstra: seeing that there are sentient beings and giving rise to benevolence is called conditioning by sentient beings; not seeing sentient beings, but giving rise to benevolence while there are only the phenomena of the five aggregates, is called conditioning by phenomena; and giving rise to benevolence while seeing neither sentient beings nor phenomena is called unconditioned. The first is the benevolence of ordinary beings, the next is the benevolence of the two vehicles, and the last is that of bodhisattvas; they are also the three grades of inferior, intermediate, and superior, or shallow and deep. These three grades also succeed in bestowing three grades of joy. The first bestows the joy of human phenomena, the next bestows the joy of selflessness, and the last bestows immeasurable joy. Now, what the text calls quiescent benevolence is unconditioned benevolence. All phenomena are quiescent and fundamentally unarisen; giving rise to benevolence on this basis is called quiescent benevolence. Although giving rise to benevolence, in reality there is nothing that arises; hence it says: "because there is nothing that arises." "He practices unheated benevolence, because there are no afflictions." This passage explains that benevolence subsumes all virtues, and therefore it praises benevolence in terms of all virtues. The substance of benevolence is pure and cool, devoid of the fever of afflictions; therefore it is called unheated benevolence. "He practices equal benevolence, because it is equal toward the three periods of time." Universally saving throughout the three periods of time is called equal benevolence. In reality, there are no three periods of time to be saved; this is again being equal toward the three periods of time. "He practices uncontentious benevolence, because nothing arises." Other and self are both empty; therefore disputes and quarrels do not arise. "He practices non-dual benevolence, because inner and outer do not unite." The inner benevolence and outer conditions are both empty, with nothing to unite. "He practices indestructible benevolence, because it is definitively exhausted." Unconditioned true benevolence is the contemplation of non-arising, and therefore cannot be destroyed. Both conditions of sentient beings and phenomena are definitively and eternally exhausted; nothing can destroy it. "He practices firm benevolence, because the mind is without ruin." Above, it was explained that external conditions cannot destroy it; here, it is explained that the inner mind cannot be ruined. "He practices pure benevolence, because the nature of all phenomena is pure." True benevolence is formless, being pure in the same manner as the nature of phenomena. "He practices boundless benevolence, because it is like empty space." Having no intention to cover, yet there is nothing it does not cover. "He practices arhat benevolence, because it destroys the thieves of the fetters." "Arhat" here means destroying the thieves of the fetters. Benevolence can destroy the fetters, so benevolence is named arhat. "He practices bodhisattva benevolence, because it pacifies sentient beings." The title of "bodhisattva" derives from pacifying sentient beings; since benevolence pacifies sentient beings, it may be called bodhisattva. "He practices Tathāgata benevolence, because it attains the mark of suchness." The title of "Tathāgata" derives from attaining the mark of suchness; since benevolence conforms to the mark of suchness, it may be called Tathāgata. "He practices Buddha benevolence, because it awakens sentient beings." Awakening oneself and awakening others is what is meant by "Buddha"; since benevolence is both self-awakened and capable of awakening others, it may be called Buddha. "He practices spontaneous benevolence, because it is attained without a cause." The Nirvāṇa Sūtra says: "Relying on the benevolence of worldly truth, one attains the benevolence of the ultimate truth, without causes or conditions." Here, the inferior benevolence is taken as worldly truth, and the superior benevolence as the ultimate truth. Because one cultivates inferior benevolence and attains superior benevolence, there is a cause. When one attains the awakening of superior benevolence, one no longer depends on a cause to complete the contemplation of benevolence; rather, the mind of benevolence is spontaneously and naturally accomplished, so it is said to be attained without a cause. Some say: The two conditions of sentient beings and phenomena are both conditioned phenomena of combination. Arising benevolence based on these is called having a cause. In the ultimate truth, whether there is a Buddha or no Buddha, the marks of phenomena are permanently abiding and have no cause. Arising benevolence based on this is called having no cause. Master Jīva said: "'Without a cause' means spontaneous, and 'spontaneous' means without a teacher. True benevolence is attained without a teacher; hence it is called spontaneous benevolence." "He practices bodhi benevolence, because it is equal in one single flavor." Only the Buddha's bodhi can understand that all phenomena are equal in one single flavor; giving rise to benevolence partially with a mind free of attainment, it is therefore identical with bodhi. "He practices unequaled benevolence, because it severs all cravings." When ordinary beings give rise to benevolence with the fetter of craving, it can be equaled; one who practices benevolence with craving severed cannot be equaled by anyone. "He practices great compassionate benevolence, because it guides through the Great Vehicle."