大方廣佛華嚴經疏 50.2

50.2

(From here onward enters the fifty-second fascicle of the sūtra.) The fifth section explains the sphere of manifestation, directly revealing the realm of range and limitation, and concurrently analyzing the realm of cognitive objects. Relying on the first meaning, previously it revealed the mind in terms of wisdom, while here it directly explains the scope and range of the function of wisdom. Relying on the latter meaning, previously it explained that which knows, while now it analyzes cognitive objects; because cognitive objects are boundless, it reveals that the range is inconceivable, and because the range is inconceivable, only then does one exhaust the realm of cognitive objects. The two meanings complement each other, like a box and its lid matching. In the text, the prose is divided into three: the heading, the explanation, and the conclusion. Within the explanation there are two parts: first the Dharma, then the metaphors. In the Dharma there are also two parts: first broadly taking cognitive objects to reveal the realm of range; second, drawing upon the various minds to metaphorically illustrate the Buddha's sphere. In the former there are also two parts: first listing the boundlessness of cognitive objects, and then revealing that the range is immeasurable. Now for the first part: first it causes one to take unobstructed wisdom as that which knows, for without this one cannot measure the Buddha's sphere. Then it directly reveals the cognitive objects; the text has ten clauses: 1. Generally citing those who are transformed. 2. The time of transformation. 3. The place of transformation. 4. The Dharma of transformation. 5. The persons transformed. 6, 7, and 8 all explain what is realized; therein, 'tathatā' speaks of its essence, which being constantly of one flavor is said to be 'undifferentiated'; 'dharmadhātu' is that upon which arisen phenomena rely, hence it is said to be 'unobstructed'; the 'limit of reality' (bhūtakoṭi) is exhausting phenomena to reach the real, hence it is said to be 'boundless'. 9. The scope of the place of transformation. 10. Universally pervading. If considered in terms of the sphere of the two truths, the first five are the conventional, the next three are the ultimate, and the ninth pervades both the ultimate and conventional, since both the emptiness of phenomena and the emptiness of noumenon are empty. The last one negates both, revealing that the previous nine realms are identical with non-being. If considered in terms of the three truths, emptiness is the ultimate, and the three ultimates constitute the middle way. If subsumed under the five realms: the first three are the immeasurability of the world-realm; the fourth is the realm of taming and the preparation for taming; the fifth is the realm of sentient beings; the next three are the dharmadhātu; the remaining two negate both. Second, from 'Sons of the Buddha, just as all' onward, in revealing that the range is immeasurable, it first relies on the ten realms to reveal the range, and because the realm and wisdom correspond to each other, they are all immeasurable; afterwards, it relies on having no realm to reveal its non-existence, since even tathatā is unattainable. Therefore, the various realms arise like clouds while remaining ever quiescent. Since this is so for non-being, the same applies to the non-alteration and so forth of tathatā. Second, from 'Sons of the Buddha, one should know the mind' onward, it draws upon the various minds to metaphorically illustrate the Buddha's sphere. Therein are two parts: first directly explaining, and then questioning and explaining. Now for the first part: 'immeasurable and boundless' speaks of the vastness of its marks and functions. 'Without bondage and without liberation' explains that its essential nature is profoundly quiescent. Next, the intent of the question says: Why use the mind to metaphorically illustrate the Buddha's sphere? The intent of the explanation says: A bodhisattva's own mind manifests in accordance with thought, and hence has no fixed measure. The Buddha's sphere is also like this: manifesting according with the capacities [of beings], whether as body or as wisdom, how could there be a measure? When wisdom relies on thought to manifest, its nature is devoid of bondage and liberation, because it is not bound by marks and consequently there is no liberation.