華嚴五十要問答 2.28

2.28

Question: What is the contemplation of emptiness? Answer: According to the Avataṃsaka-sūtra, the bodhisattva initially contemplating relies on ten kinds of phenomena: namely, the three karmas of body, speech, and mind, the Buddha, the Dharma, the Saṅgha, and the precepts. The deportment employed relying on these ten phenomena is completely as stated previously in the contemplation of consciousness-only. One merely needs to know that when any one among these ten objects appears before one, to know that it is immediately empty, devoid of characteristics of origin or end; then the mind is able to abide. If cultivated for a long time, it becomes clear and accords with samādhi. Question again: Are other phenomena not empty? Answer: All are empty. But for a beginner entering contemplation, the others are not suitable. Because sentient beings' defiled habits are long-standing and powerful, the others are not suitable. Any doubts or impediments are exactly as stated in the contemplation of consciousness-only. A doubt says: Previously, the contemplation of consciousness-only later accomplished correct samādhi; how does it differ from the calming of the contemplation of emptiness? In terms of the accomplishment of calming and contemplation, they are of one similar kind. Speaking now in terms of the objective realm of expedient means, there is a difference. These contemplations are the essence of calming and contemplation. If, during the affairs of the four deportments—walking, standing, sitting, and lying down—as well as matters such as benefiting sentient beings, the mind accomplishes the preceding consciousness-only and contemplation of emptiness in the present mind, thereby attaining the diminishment of afflictions, these are all subsumed under the aids to the path. This contemplation extends to both the Ekayāna and triyāna teachings; it does not exist in the Hīnayāna teaching. Even if they engage in contemplation of emptiness, it is not the same as the above meaning, because they only attain the emptiness of persons. In brief, there are five discriminations serving as the correct and assisting expedient means: first, the discrimination of tathatā—because of knowing tathatā, mental characteristics are immediately stilled; second, the discrimination of identity with emptiness; third, the discrimination of consciousness-only; fourth, the discrimination of false conceptualization; fifth, the discrimination of pratītyasamutpāda. Employing these five discriminations, the two contemplations of primary and assisting are easily accomplished. Furthermore, the boundaries of these two realms—the contemplation of emptiness and the above consciousness-only—must not be known in the manner of conceptual understanding. If known in the manner of conceptual understanding, they still turn into false realms. Emptiness has four [aspects], which combine to form the objects of contemplation: first, empty space of the conditioned and unconditioned; second, emptiness of cessation through deliberation; third, emptiness of nature taught in the Tattvasiddhi-śāstra; fourth, emptiness of nature taught in the Daśabhūmika-śāstra—these combine to form the objects of contemplation, differing only in depth. If one exhausts the expedients of emptiness, the Ekayāna is ultimate.