The ten suchnesses [are interpreted] in relation to the ten dharma realms, i.e., the six destinies [of hell to people] and the four noble ways [of śrāvaka, pratyekabuddha, bodhisattva, and Buddha]. They are all called “dharma realms” for three reasons. First, all ten are based on the dharmadhātu [the Dharma or Absolute Reality], for there is no dharma outside the dharmadhātu. Therefore all of them taken together are referred to as the ten dharma realms.¹⁴² Second, these ten various dharma realms are classified distinctly and thus are not the same. Their causes and results are distinct and there are differences between ordinary ignorant men and sages. Therefore with this in mind they are called [distinct] realms.¹⁴³ Third, these ten [dharma realms] are all identical with the dharmadhātu and include all of reality.¹⁴⁴

All of reality is included in hell and does not transcend this destiny. Verily essence is identical to the principle [of reality], and since it does not depend on anything it is called the dharmadhātu.¹⁴⁵ The same is true for all destinies up to and including the Buddha realm. The ten dharma realms are [all] based on the dharmadhātu; that which is based depends on the basis. [From this perspective] one understands the realm of emptiness.¹⁴⁶ [The perspective of] each realm of the ten realms being distinct is the realm of conventional existence.¹⁴⁷ To say that all ten realms are the dharmadhātu is the realm of the middle.¹⁴⁸

I have made these distinctions to facilitate understanding, but to understand it correctly and put it into words [one must say that] “emptiness is identical to conventional existence and the middle” There is [ultimately] neither one nor two nor three, as discussed above.

142

The fundamental equality of all dharmas as empty of substantial Being corresponds to the first aspect of the threefold truth. return

143

The distinctness of conventional existence corresponds to the second aspect of the threefold truth. return

144

The ultimate identity of all dharmas corresponds to the third aspect of the threefold truth, the middle. return

145

The dharmadhātu is not based on anything outside of itself since it is the basis and the entire whole of reality itself. return

146

Here begins an attempt, less successful than with the ten suchnesses, to give a “triple reading” to the three characters “ten dharma realms” . If one emphasizes the underlying and common “dharma realm” rather than its ten distinctive aspects, this emphasizes the common emptiness of all dharmas. return

147

If one emphasizes the ten distinct realms rather than their underlying unity, this emphasizes their conventional existence. return

148

To take all three together and emphasize their unity is to emphasize the meaning of the middle. return