[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.49 # 華嚴經內章門等雜孔目章 2.49 華嚴經內章門等雜孔目章 2.49 - **Language:** Classical Chinese ### [2.49](https://indike.org/pramana/in.bauddha.taisho.1870.2.49) 五觀者，一不淨觀、二慈心觀、三緣起觀、四安般念觀、五界分別觀。多貪者修不淨觀，多瞋者修慈心觀，多癡者修緣起觀，多覺觀者修安般念觀，我見多者修界分別方便觀。此觀名共小乘義，與大乘別。依大乘初教，有二種用此觀門：若煩惱現行增重，即依小乘觀行伏貪欲等；若惑現行中下，即依五法，成即空觀。何以故？大乘初教據益為義故。量益臨時成用，不定一觀相也。更有異觀，對其別機，如經下釋。若約終教，一切皆如。若約一乘，如上所說是圓教所目，及向一乘即是一乘方便，屬一乘攝。 > Regarding the five contemplations: first is the contemplation of impurity; second is the contemplation of loving-kindness; third is the contemplation of pratītyasamutpāda; fourth is the contemplation of mindfulness of breathing (ānāpāna-smṛti); fifth is the contemplation of the analysis of the dhātus. One with much greed cultivates the contemplation of impurity; one with much anger cultivates the contemplation of loving-kindness; one with much delusion cultivates the contemplation of pratītyasamutpāda; one with much discursive thought cultivates the contemplation of mindfulness of breathing; one with much view of self cultivates the expedient contemplation of the analysis of the dhātus. These contemplations share their name with the Hīnayāna meaning, but are distinct in the Mahāyāna. According to the initial teaching of the Mahāyāna, there are two ways of employing this contemplation gate: if defilements are manifested heavily, one subdues greed and the like according to Hīnayāna contemplation practice; if the manifested afflictions are middling or inferior, then based on the five dharmas, one accomplishes contemplation of immediate emptiness. Why? Because the initial teaching of the Mahāyāna takes benefit as its principle. Measuring the benefit, it is put to use according to circumstances, and does not determine a single contemplation characteristic. There are further distinct contemplations directed toward their distinct capacities, as explained below in the sūtra. If according to the final teaching, everything is just suchness. If according to the Ekayāna, what was stated above is designated by the perfect teaching, and directing toward the Ekayāna is an expedient means of the Ekayāna, belonging to the subsumption of the Ekayāna. > — English (machine translation) (machine translation) - [Previous: 2.48](https://indike.org/pramana/in.bauddha.taisho.1870.2.48) - [Next: 2.50](https://indike.org/pramana/in.bauddha.taisho.1870.2.50) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.49](https://indike.org/pramana/in.bauddha.taisho.1870.2.49) · Pramāṇa