華嚴經探玄記 16.48

16.48

Fifth is the elucidation of the realm (gocara) of nature manifestation. Since the great wisdom capable of knowing was previously presented, the known realm is now explained. Within this, first there is a raising of the question, and later a clear explanation. The clear explanation also has three parts: first, adducing the knower; second, revealing what is known; third, concluding that which is known. In the first part, if one did not attain this immeasurable and boundless wisdom, there would be no way to explain the vast realm. In the subsequent explanation of what is known, there are two parts: first, explaining its vastness according to its aspects; second, explaining its vastness with reference to wisdom. The first also has two parts: first, listing the ten realms; second, showing their vastness. In the former, there are five meanings: First, in terms of the realms of the two truths: the first five pertain to the realm of conventional quantitative wisdom, while the latter five pertain to the realm of ultimate qualitative wisdom. Saying 'the realm that is non-realm' means that it is not a realm transformed by consciousness. Second, in terms of the realms of the three natures: the first five are the dependent nature (paratantra-svabhāva); the next four are the consummate nature (pariniṣpanna-svabhāva); the last one is the imagined nature (parikalpita-svabhāva). Third, in terms of the realms of the five oceans: the first one is the ocean of sentient beings; the next two and the ninth are the ocean of worlds; the next two are the ocean of faculties, desires, and natures; the next three are the ocean of the dharmadhātu; the last one is the ocean of Buddhas, because the Buddha's wisdom is the 'non-realm'. Fourth, in terms of the preceding 'Chapter on Clarifying Difficulties', the mutual containment among the ten Buddha-realms can be known. Fifth, in interpreting the text: the first is that which is converted; the second is the time upon which conversion relies, such as kalpas in the three times; the third is the place of conversion; the fourth is the Dharma applied in conversion; the fifth is the practice accomplished through conversion; the sixth is the indestructible essence of the dharmadhātu; the seventh is the unobstructed function of the dharmadhātu; the eighth is that both essence and function are true reality (bhūta-koṭi). Another interpretation: regarding these three, the first is the greatness of the essence of suchness; the next is the greatness of the attributes, which possesses virtues numerous as sands of the Ganges and is named dharmadhātu, where they do not obstruct each other and are thus called unobstructed; the latter is that essence and attributes are non-dual, which is named the reality limit. Another interpretation: these three in order are the three naturelessnesses of suchness. The ninth, empty space, is the realm of conditioned unconditioned phenomena. The tenth is the non-duality of realm and wisdom, called 'non-realm'; because a realm that is not distinct from wisdom is called 'non-realm', this very 'non-realm' is taken as the Tathāgata's realm. Second, from 'Disciples of the Buddha' onward, it reveals the vastness of the realm, which can be understood. In the second part, explaining vastness with reference to wisdom, there are three sections: first the Dharma, next the similes, and finally the application. In the first, because its aspects are difficult to clarify, the ocean of wisdom is used to reveal the depth and breadth of the realm. However, wisdom must rely on the mind; hence it is called the 'mind realm'. Fearing that one might be confused about this matter, it is explained that 'arising wisdom according to the mind's immeasurability is likewise so.' This corresponds to the earlier section where mind and mentation are 'not the Tathāgata', which may be inferred accordingly. Another interpretation: the realms known by the Tathāgata are all matters within the Tathāgata's ocean of wisdom; therefore, the subsequent extensive explanation of the ocean of wisdom is precisely the explanation of the realm. Another interpretation: 'realm' has two meanings. The above ten are explained in terms of objects of cognition; from here downward, it is explained in terms of scope, taking the great ocean of the Tathāgata's wisdom as the realm of scope. In the similes, there are three: first, the simile of the dragon king's mind-rain, illustrating the Buddha's ungrounded wisdom relying on mind; second, the simile of the ocean following the dragon's vows, illustrating the wisdom generated by the Buddha's mental vows; third, the simile of the ocean waters' vast depth, illustrating the Buddha's deep, vast, and shoreless wisdom. In this simile, the depth and breadth of the ocean waters are first explained: 1) the many waters of the rivers of the four continents; 2) the many rainwaters of the dragon kings; 3) the many pool-waters of the dragon kings; and finally the four kinds of immeasurability are concluded. Third, in the application of the Dharma from 'Disciples of the Buddha, thus' onward, there are also two parts: first, applying the depth and breadth of the ocean, which shows that the Dharma surpasses the simile and cannot be compared to it, which constitutes the application. Second, applying the four kinds of immeasurability in the great ocean: the initial aspiration, etc., corresponds to the immeasurable water in the ocean; the factors of awakening, etc., correspond to the immeasurable jewels such as maṇis in the ocean; immeasurable sentient beings, etc., correspond to the immeasurable sentient beings in the ocean; the great earth, etc., corresponds to the immeasurable great earths in the ocean. Third, from 'Disciples of the Buddha, this is' onward, it concludes that which is known. In the verses, there are ten gāthās: the first two praise the statement of Dharma; the next four praise the first two similes; the last four praise the third simile, which can be understood. The response on the realm is finished.