華嚴經內章門等雜孔目章 2.25

2.25

通觀者，通伏諸惑、通滅惑種、通修諸行、通觀諸理，故名通觀，即是一無分別智定也。此觀據成離言說相，不可說其體相言義不同，但是一行三昧。據其所剋，亦得與頓教義同。若據方便，即順尋思，及以如實唯識意言等，此順三乘。若為一乘所目，即屬一乘。若迴向一乘，知是一乘方便，亦入一乘。初教亦有此門，但作即空說，宜可準知。今為通觀義，略出諸家說理不同。一有說實性順無分別，息相應寂，即為正義，住不復進，將謂是佛。二如上所說，其心正順久習則佛，乃至無量劫。三論其法性，一切皆如，以本成一切法，非智相所緣而得法性。如其法性，無二無別，一切皆空，是其本性。無明煩惱等，即如所成。無明是何義？是真如義。何以故？真如成無明故。若無真如，即無無明，故《起信論》從無明等一切諸法，皆是摩訶衍眾生之心，真如體中生滅相用也。若可此義，即得隨順入真如門。一乘所目，亦入一乘，對前正觀舉其相似以明其正。依《寶性論》，新發意菩薩修行心中遂成空亂意，略有三種：一離空如來藏，以失變壞物修行，名為空解脫門。起如是心，實有物斷滅，後得涅槃，是第一亂意。二者又復有人以空為有物，義應得空，是第二亂意。三者又生是心，離色等法別更有空，我修行為得彼空，是第三亂意。修觀行者，應比決擇。

Universal contemplation means universally subduing all afflictions, universally extinguishing the seeds of afflictions, universally cultivating all practices, and universally contemplating all principles; hence it is called 'universal contemplation'. It is the single samādhi of non-conceptual cognition. This contemplation, in terms of its accomplishment, transcends the characteristics of verbal expression; one cannot speak of differences in its essential characteristics, words, and meanings—it is simply the single-practice samādhi. In terms of what it attains, it may also be identical in meaning to the sudden teaching. In terms of skillful means, it accords with investigation, as well as the mental words of mere-cognition in accord with reality, etc.; this accords with the Triyāna. If designated by the Ekayāna, it belongs to the Ekayāna. If one dedicates it toward the Ekayāna and knows it to be a skillful means of the Ekayāna, it also enters the Ekayāna. The initial teaching also has this gate, but only speaks of it as identical to emptiness, as should be understood accordingly. Now, for the sake of the meaning of universal contemplation, the different principles stated by various masters are briefly set forth. First, some say that the true nature accords with non-conceptuality, and that the cessation of characteristics and corresponding tranquility is the correct meaning, so that abiding without further progress, one supposes that this is the Buddha. Second, as stated above, when one's mind correctly accords with this, then through long practice one becomes a Buddha, up to immeasurable kalpas. Third, discussing the nature of dharmas, all things are suchness; because it originally accomplishes all dharmas, it is not by being an object of cognition's characteristics that one attains the nature of dharmas. In accordance with their dharma-nature, there is neither duality nor difference; everything is empty, which is their original nature. Ignorance, afflictions, and so forth are accomplished by suchness. What is the meaning of ignorance? It is the meaning of true suchness. Why is this? Because true suchness accomplishes ignorance. If there were no true suchness, there would be no ignorance. Therefore, the Awakening of Faith states that from ignorance on, all dharmas are the mind of sentient beings of the Mahāyāna, the characteristics and functions of arising and ceasing within the essence of true suchness. If one accepts this meaning, one can follow it and enter the gate of true suchness. When designated by the Ekayāna, it also enters the Ekayāna; in contrast to the preceding correct contemplation, its semblances are raised to illuminate what is correct. Relying on the Ratnagotravibhāga, when bodhisattvas of newly generated aspiration cultivate in their minds, they end up forming a confused mind regarding emptiness, of which there are roughly three kinds: first, departing from the empty tathāgatagarbha, taking the loss and disintegration of things as cultivation, called the liberation gate of emptiness; giving rise to such a thought that real things are annihilated and later nirvāṇa is attained—this is the first confused thought. Second, there are also persons who take emptiness as an existent thing, thinking that by principle emptiness should be attained—this is the second confused thought. Third, giving rise to this thought: apart from form and other dharmas, there is separately another emptiness, and I cultivate in order to attain that emptiness—this is the third confused thought. Practitioners who cultivate contemplation should comparatively resolve this.