[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720) › 8.72 # 法華玄論 8.72 法華玄論 8.72 - **Language:** Classical Chinese ### [8.72](https://indike.org/pramana/in.bauddha.taisho.1720.8.72) 次別明大乘轉法輪。有四句：初轉四諦輪、次轉二諦輪、次一諦輪、次無諦法輪。小乘但有三轉，而大乘具有四轉，此四轉皆是舒卷明義。舒之從無諦為一諦，一諦為二諦，二諦為四諦；卷之則合四為二諦，二諦歸一諦，一諦歸無諦。四轉法輪者，一中道佛性。《法華》亦然，約此開四諦，迷之則成苦集，悟之則成滅道。迷之成苦集者，如隨其流處六味不同。一切諸業煩惱即集諦；生死苦惱即苦諦；悟之即有十信乃至等覺地名為道諦；如來地一諦一依寂滅涅槃名滅諦也。次合此四諦唯成二諦，三諦入有為相、滅諦入無為相，唯有常無常二諦，亦是空不空二諦。無常即是可空，涅槃名為不空，故云空不空二諦也。次合二諦唯成一諦，有為虛妄不名為諦，常住真實故名為諦。如《大經》七義釋之。次泯一諦以歸無諦，如經云「所言空者，不見空與不空。不見空者，不見有為生死空也。不見不空者，亦不見涅槃不空。」又生死是空，而今通言不見空不空者，涅槃為不空，亦不見有不有。若爾，即不見生死空不空，亦不見涅槃有不有，故非空非有、非生死非涅槃，即是無諦。又《大經》十三卷云「鹿薗唱小而無言，雙林大音而不說。」呵文殊謂轉斥時會有聞，即如此相始名轉大法輪。故前云「若知如來常不說法，是名菩薩具足多聞。」次雙泯大小，以生滅為小輪，以無生滅為大輪，此是無生滅生滅、生滅無生滅，故非生滅非無生滅、非大非小、不轉不還，故云其輪本來常清淨也。佛如斯而轉竟無所轉，緣如斯而悟竟無所悟。無所轉始為妙轉，無所悟始名妙悟，故肇公云：「玄道在乎絕域，故不得而得之。大音匿於希聲，故不聞而聞之」矣。 > Next, to explain separately the turning of the wheel of the Dharma in the Mahāyāna: there are four propositions. First is turning the wheel of the four truths; next is turning the wheel of the two truths; next is turning the wheel of the one truth; and next is turning the Dharma wheel of no truths. The Hīnayāna has only three turnings, whereas the Mahāyāna completely possesses four turnings. These four turnings all explain the meaning through expanding and contracting: expanding it, from no truth it becomes one truth, one truth becomes two truths, and two truths become four truths; contracting it, the four are combined into two truths, the two truths return to one truth, and the one truth returns to no truth. Turning the four Dharma wheels is the one middle-way Buddha-nature. The Saddharmapuṇḍarīka-sūtra is also like this; based on this it opens up the four truths: being deluded about it constitutes suffering and origination, while being awakened to it constitutes cessation and the path. That delusion about it constitutes suffering and origination is like the six flavors differing according to where the stream flows. All karmas and afflictions are the truth of origination; the suffering and distress of saṃsāra is the truth of suffering; awakening to it, there are the stages from the ten faiths up to equal awakening, which are called the truth of the path; and the one truth and one refuge of the tathāgata stage, quiescent nirvāṇa, is called the truth of cessation. Next, combining these four truths forms only two truths: three truths enter into conditioned characteristics, and the truth of cessation enters into unconditioned characteristics; there are only the two truths of the permanent and the impermanent, which are also the two truths of the empty and the non-empty. The impermanent is what can be empty, and nirvāṇa is called non-empty; hence they are called the two truths of the empty and the non-empty. Next, combining the two truths forms only one truth: the conditioned is illusory and false, so it is not called a truth; the permanently abiding is real, so it is called a truth, as explained in the Mahāparinirvāṇa-sūtra through seven meanings. Next, obliterating the one truth, it returns to no truth, as the sūtra says: 'What is called empty is not seeing either empty or non-empty. Not seeing empty means not seeing conditioned saṃsāra as empty. Not seeing non-empty means not seeing nirvāṇa as non-empty either.' Furthermore, saṃsāra is empty, yet now speaking comprehensively of not seeing empty or non-empty, nirvāṇa is non-empty, and one also does not see existent or non-existent. If so, one does not see saṃsāra as empty or non-empty, nor does one see nirvāṇa as existent or non-existent; therefore, being neither empty nor existent, neither saṃsāra nor nirvāṇa, this is no truth. Furthermore, fascicle thirteen of the Mahāparinirvāṇa-sūtra says: 'At the Deer Park, proclaiming the small, there was no speech; at the Twin Trees, with the great voice, nothing was preached.' Rebuking Mañjuśrī refers to turning and refuting when those in the assembly have hearing; only such an aspect is first called turning the great wheel of the Dharma. Hence it was said earlier: 'If one knows that the tathāgata constantly does not preach the Dharma, this is called a bodhisattva possessing abundant hearing.' Next, obliterating both the great and the small together: taking arising and ceasing as the small wheel, and taking non-arising and non-ceasing as the great wheel—this is non-arising and ceasing arising and ceasing, and arising and ceasing non-arising and ceasing; therefore it is neither arising and ceasing nor non-arising and non-ceasing, neither great nor small, neither turning nor returning. Hence it is said that its wheel is fundamentally and ever pure. The Buddha turns it like this, yet ultimately there is nothing turned; conditions awaken like this, yet ultimately there is nothing awakened. Only having nothing turned is the wondrous turning; only having nothing awakened is called the wondrous awakening. Hence Master Zhao said: 'The profound Way lies in the beyond, so through not attaining it one attains it. The great sound is hidden in the rarefied tone, so through not hearing it one hears it.' > — English (machine translation) (machine translation) - [Previous: 8.71](https://indike.org/pramana/in.bauddha.taisho.1720.8.71) - [Next: 8.73](https://indike.org/pramana/in.bauddha.taisho.1720.8.73) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1720.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.8.72) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1720.8.72](https://indike.org/pramana/in.bauddha.taisho.1720.8.72) · Pramāṇa