No Delusion Apart from Living Beings
The bodhisattva contemplates delusion and the living beings caught within it as neither the same thing nor two separate things — and from that understanding comes a chain of paired vows: liberating themselves, they liberate others; becoming pure themselves, they cause others to become pure.
Neither the Same as Delusion, Nor Separate from It
「然知不離眾生有顛倒，不離顛倒有眾生；不於顛倒內有眾生，不於眾生內有顛倒；亦非顛倒是眾生，亦非眾生是顛倒；顛倒非內法，顛倒非外法；眾生非內法，眾生非外法。一切諸法虛妄不實，速起速滅無有堅固，如夢如影，如幻如化，誑惑愚夫。如是解者，即能覺了一切諸行，通達生死及與涅槃，證佛菩提；自得度，令他得度；自解脫，令他解脫；自調伏，令他調伏；自寂靜，令他寂靜；自安隱，令他安隱；自離垢，令他離垢；自清淨，令他清淨；自涅槃，令他涅槃；自快樂，令他快樂。』
"And yet they know that there is no delusion apart from living beings, and no living being apart from delusion; there are no living beings within delusion, and no delusion within living beings; delusion is not the same as living beings, and living beings are not the same as delusion; delusion is neither an internal dharma nor an external dharma; living beings are neither an internal dharma nor an external dharma. Every dharma is false and unreal, swiftly arising and swiftly ceasing, without any stability at all, like a dream, like a shadow, like an illusion, like a magical transformation, deceiving and confusing the foolish. Whoever understands in this way is then able to awaken to and comprehend every activity, to penetrate birth-and-death together with nirvāṇa, and to realize the Buddha's own bodhi; attaining their own liberation, they cause others to attain liberation; liberating themselves, they cause others to be liberated; taming themselves, they cause others to be tamed; becoming tranquil themselves, they cause others to become tranquil; becoming secure themselves, they cause others to become secure; leaving stain behind themselves, they cause others to leave stain behind; becoming pure themselves, they cause others to become pure; attaining nirvāṇa themselves, they cause others to attain nirvāṇa; becoming happy themselves, they cause others to become happy.'
佛子！此菩薩復作是念：『我當隨順一切如來，離一切世間行，具一切諸佛法，住無上平等處，等觀眾生，明達境界，離諸過失，斷諸分別，捨諸執著，善巧出離，心恒安住無上、無說、無依、無動、無量、無邊、無盡、無色甚深智慧。』佛子！是名菩薩摩訶薩第二饒益行。
Son of the Buddha, this bodhisattva further reflects in this way: 'I shall follow every Tathāgata in accordance, leaving behind every worldly practice, being fully endowed with every buddha-dharma, abiding in the unsurpassed place of equality, contemplating living beings equally, clearly comprehending every realm, leaving behind every fault, cutting off every discrimination, giving up every attachment, skillfully attaining release, my mind forever abiding settled in an unsurpassed, unspoken, unreliant, unmoving, immeasurable, boundless, inexhaustible, formless, and most profound wisdom.' Son of the Buddha, this is called the bodhisattva-mahāsattva's own second practice, the practice of benefiting others.
The four-way denial here — delusion is not apart from beings, beings are not apart from delusion, delusion is not within beings, beings are not within delusion — is the same tetralemma structure Nāgārjuna's own Madhyamaka uses to dismantle any fixed relationship between two terms. The payoff comes in the closing vow's paired structure: "attaining their own liberation, they cause others to attain liberation" repeats nine times with a different verb each time, making self-benefit and other-benefit grammatically inseparable, exactly as the practice's own name — 饒益, "benefiting others" — promised from the start.
Part 133 Complete
This closes Part 133. Chapter 21 continues in Part 134 with the third practice, the practice of never opposing.