華嚴經探玄記 3.47

3.47

Part 6, "Briefly Expounding the Origin within Samādhi," has two sections: first, contemplating the five oceans; second, expounding the ten wisdoms. Furthermore, the former is the realm contemplated, and the latter is the wisdom that contemplates; again, the former is the origin of realization, and the latter is the origin of the teaching. Why does he preach without emerging from samādhi? It is to clarify that samādhi does not obstruct function, to symbolically reveal the profundity of the Dharma, and because [samādhi and function] proceed simultaneously. In the first, there are two points: first, it clarifies that because the ocean of realms is profound, contemplating it is not by one's own power alone. Second, properly contemplating and examining the five oceans of phenomena is briefly treated in ten gates: 1. Distinguishing their characteristics and meanings: within the ocean-treasury of the endless, fully luminous nature, these five meanings are distinguished: first, the meaning of being that upon which things rely, which applies across all and should be understood accordingly; second, the meaning of sprouting and surging forth, also the meaning of accumulation; third, the meaning of normative function; fourth, the meaning of skillful distinction and essential distinction; fifth, the meaning of complete enlightenment. Each of these five completely contains the other four; they are profoundly broad and endless, possessing virtues difficult to conceive, and hence are called "oceans." 2. In terms of defilement and purity, there are two aspects: First, distinct: either solely pure, namely the ocean of Buddhas; or solely defiled, namely the ocean of sentient beings; or both, namely the worlds and faculties/inclinations; or neither, namely the dharmadhātu. Second, comprehensive: either all pure, because sentient beings and so forth also reverse the flow and are originally pure; or defiled, because Buddhas and so forth also adapt to conditions; or both, or neither—deduce and understand this accordingly. 3. In terms of principle and phenomena, there are also four propositions, completely subsuming [them], as can be known. 4. In terms of persons and phenomena, there are two aspects: First, distinct: sentient beings and Buddhas are persons; the dharmadhātu is phenomena; faculties and inclinations are both persons and phenomena; worlds are neither persons nor phenomena. Second, comprehensive: it also possesses the four propositions, completely subsuming [them], as can be known. 5. In terms of cause and fruition, there are also two: within the distinct, worlds are both, dharmadhātu is neither, and the remaining two propositions can be known. Within the comprehensive, there are also four propositions, which should be deduced accordingly. 6. In terms of the three realms, 7. in terms of realm and wisdom, 8. in terms of dependent and primary [retribution], 9. in terms of the Triratna—all the above four gates have comprehensive and distinct propositions, which should be deduced accordingly. 10. In terms of interpenetration and subsumption, there are two: First, in terms of the oceans: worlds are sentient beings, as in the worlds shaped like sentient beings below; worlds are the dharmadhātu, as in the indestructible Padmagarbha world-ocean of the dharmadhātu; the world-ocean is faculties and inclinations, as in the mind creating worlds; worlds are Buddhas, as in the land body. Second, in terms of sentient beings: [sentient beings] are worlds, as expounded before; they are also the dharmadhātu, as the sūtra states, "This very dharmadhātu circulating through the five destinies is called sentient beings"; they are also faculties and inclinations, as "they are created by mind and mental factors"; they are also Buddhas, as the sentient-being body among the ten bodies, and because sentient beings are identical to suchness. Each of the latter three oceans completely possesses the rest, as can be seen upon reflection. Second, under wisdom, there are also two points: First, distinct: the initial three wisdoms are the wisdoms of the first three oceans, and the latter seven wisdoms are the wisdoms of the latter two oceans. Second, comprehensive: one wisdom contains the five oceans, and one ocean contains the ten wisdoms, interpenetrating and subsuming them upon reflection. The five oceans are deep and profound; relying on half the number (five) to explain them is to make them easy to believe. The ten wisdoms are slightly coarser; relying on the number ten to explain them is to bring them back to their source. Therefore, realm and wisdom do not differ, yet the coarse and the subtle are eternally distinct—this is according to the One Vehicle. Furthermore, as the Saṃdhinirmocana Sūtra states: "What is the difference between the Tathāgata's scope of action and the Tathāgata's realm? The Buddha said: The Tathāgata's scope of action refers to all kinds of pure Buddha-lands adorned with the assemblies of immeasurable virtues shared by the Tathāgata. The Tathāgata's realm refers to all kinds of distinctions among the five realms, namely the realm of sentient beings, the realm of worlds, the dharmadhātu, the realm of disciplining, and the realm of the means of disciplining." The Bodhisattvabhūmi and Yogācārabhūmi also call these five the "five immeasurables." Since these five are the Tathāgata's realm, the wisdom expounded subsequently is named the wisdom that turns back to contemplate them—this is according to the Three Vehicles. Question: Since he contemplates the oceans, why does he not expound the oceans, but expounds wisdom instead? Answer: Because the oceans are the realm of realization; when realization wishes to expound them, that itself is the expounding of wisdom. Just as when a person goes to a monastery and observes a pagoda, it perfumes his own mind; later, when he returns home and speaks of the pagoda, he is speaking of his mind, not of that external pagoda. Question: Since it can be expounded while in samādhi, why is it necessary to emerge later? Answer: In order to symbolically represent the Dharma. How so? Contemplating the oceans while in samādhi is the most subtle within the mind. Although contemplating the oceans with the ten wisdoms takes place within samādhi, it is entrusted to words, and is thus next in subtlety. The exposition part is the coarsest; for the sake of capacities, he emerges from samādhi to demonstrate it. Thus, exposition takes wisdom as its basis, and wisdom takes the oceans as its basis, because exposition is accomplished relying on wisdom, and wisdom arises relying on the principle. In the text there are three points: 1. relying on wisdom, 2. consenting to preach, 3. clarifying the intent of preaching. Here, "sons of the Buddha" has five meanings, as in the Mahāyānasaṃgraha: 1. aspiration and delight in the Mahāyāna as the seed, 2. prajñā as the mother, 3. samādhi as the womb, 4. great compassion as the wet-nurse, 5. all Buddhas as the father. There are also ten meanings, as expounded below in the section on the good friend Maitreya. As for the ten wisdoms: 1. Because formation is destruction, formation is pure, and destruction is likewise. Due to this, it completely possesses the other nine and so forth, and is therefore called inconceivable. This phrase "inconceivable" pervades the lower nine phrases. In 2, because sentient beings' emptiness and existence are non-dual, because their categories are many, because they are mutually identical, because they mutually enter, because they possess all dharmas, and because their dispositions and faculties are many, it is also inconceivable. Furthermore, the realm is the tathāgatagarbha; adapting to conditions to become sentient beings is called "arising." Also, arising resides within wisdom. In 3: 1. in terms of the conditioned, 2. the unconditioned, 3. both, 4. neither; each pervades defilement and purity, to be deduced accordingly. Faculties and inclinations are subsumed within the above two wisdoms and are also within the lower seven, as distinguished in the question above. The lower seven clarify the ocean of Buddhas: 4. due to unobstructedness; 5. due to conferring according to faculties and inclinations, and universally turning [the wheel]; 6. due to revealing virtue; 7. due to light and sound; 8. due to subsumption by the three wheels; 9. due to deep samādhi, mutual identity as well as essence and function are never destroyed; 10. concludes the particulars with the general. The "Origin" part is finished.