釋禪波羅蜜次第法門 8.7

8.7

或有說言：「《華嚴經》有此名目。」所言通者，謂從初修習即通觀三事。若觀息時，即通照色心；若觀色，乃至心亦如是。此法明淨，能開心眼，無諸暗蔽，既觀一達三，徹見無閡，故名通明。復次，善修此禪，必定能發六通、三明故。《大集經》明法行比丘修此禪時，欲得神通，即能得之。今言通者，即是能得六通；明者，即是能生三明。此因中說果，故言通明觀。

Some say: “The Avataṃsaka Sūtra has this term.” What is meant by “penetrating” is that from the beginning of practice, one comprehensively contemplates three things: when contemplating the breath, one thoroughly illuminates both physical form and mind; when contemplating physical form, it is likewise up to the mind. This dharma is bright and pure, able to open the eye of the mind without any dark obscurations; since by contemplating one, one penetrates all three, seeing thoroughly without obstruction, it is called “penetrating clarity.” Furthermore, through proper cultivation of this dhyāna, one will certainly manifest the six supernormal knowledges and three knowledges. The Mahāsaṃnipāta Sūtra explains that when a dharma-practicing monk cultivates this dhyāna, if he wishes to attain supernormal knowledges, he is immediately able to attain them. Now, “penetrating” means being able to attain the six supernormal knowledges; “clarity” means being able to generate the three knowledges. This is speaking of the fruit in terms of the cause; hence it is called “penetrating clarity contemplation.”