華嚴經內章門等雜孔目章 1.12

1.12

As for the five oceans: first, the ocean of all worlds; second, the ocean of all sentient beings; third, the ocean of natures, realms, and karma; fourth, the ocean of the desires, pleasures, and faculties of all sentient beings; fifth, the ocean of all Buddhas of the three times. Contemplating those five oceans, ten wisdoms are expounded: first, the wisdom of the formation, decay, and purity of all oceans of worlds; second, the wisdom of the inconceivable arising of the realm of all sentient beings; third, the wisdom of contemplating the dharmadhātu; fourth, the wisdom of the mastery of all Tathāgatas; fifth, the wisdom of turning the dharma wheel with pure vows; sixth, the wisdom of the powers, grounds of fearlessness, and unshared dharmas; seventh, the wisdom of light, praise, and sound; eighth, the wisdom of the three kinds of transforming sentient beings; ninth, the wisdom of the indestructible dharma-gates of immeasurable samādhi; tenth, the wisdom of the Tathāgata's manifold masteries. Dharmas such as the five oceans enter into the explanation of the ten wisdoms. Question: Why is it so? Answer: When principle looks toward the capacities before it, it cannot reveal itself; it is revealed by wisdom. Being apart from wisdom it does not exist; therefore it depends on wisdom. Those five oceans and the like, when in wisdom, are just wisdom. Question: Why are the five oceans not expounded under ten names? Answer: The realm of the five oceans is profound; it is expounded by relying on the Triyāna teaching, wishing to make it easy to understand. As for the demarcation of the five oceans, they interlace within the ten wisdoms and mutually serve as primary and secondary; depth and shallowness, breadth and narrowness, defilement and purity, principle and phenomena are thus inexhaustible. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are all not the same; their principles and tenets are distinct. Furthermore, this Ekayāna perfect teaching is restricted to seeing and hearing as its beginning.