華嚴經內章門等雜孔目章 2.25

2.25

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.