法華玄論 8

English (machine translation) 8

Language: English

The treatise says: Turning the wheel of Dharma possesses four meanings: first, the wheel; second, turning; third, direction; and fourth, subduing adversaries. As for the wheel, the Mahāyāna takes the contemplation of non-arising and non-perishing as its substance, whereas the Hīnayāna takes the contemplation of arising and perishing as its substance. With the contemplation of non-arising as the wheel, the Mahāyāna briefly possesses ten meanings: First, only the holy king possesses it, while others do not; only the holy king of non-attainment possesses this contemplation of non-arising and non-perishing, while people of attainment do not. Second, it is spontaneously accomplished and does not depend on an artisan; the Buddhas and bodhisattvas understand that all dharmas fundamentally do not arise and now likewise do not perish, and obtaining the contemplation of non-arising is not due to destroying arising and perishing, hence there is non-arising. The 'Skillful Means' chapter says, 'All dharmas from the very beginning / are constantly of the characteristic of quiet extinction.' Third, the spokes and rim are complete; when the contemplation of non-arising is consummate, all practices are fully provided. Fourth, the sovereign king guides it from before; because the contemplation of non-arising constantly takes the lead among all practices. Fifth, other people cannot destroy it; heavenly demons and non-Buddhists cannot destroy it. Sixth, it can crush enemies; obtaining the contemplation of non-arising can destroy all arising of mind and stirring of thoughts. Seventh, it remains stationary in space and does not fall; having obtained the contemplation of non-arising, one constantly abides in the space of the true mark and never retrogresses again. Eighth, it is circular without boundaries; having obtained the contemplation of non-arising, one is free from the various extremes of annihilation and permanence. Ninth, it turns upward and downward; having obtained the contemplation of non-arising, one can ensure that arising and non-arising do not obstruct one another—just as the dharmakāya is non-arising and yet nowhere does it not arise; because it is non-arising, the gates to the various destinies are closed, which is turning upward; and nowhere does it not arise, appearing in the five destinies, which is called turning downward. Tenth, it is swift; having obtained the contemplation of non-arising, the mind is unobstructed, and in a single thought it knows everything. As for what is called the wheel, turning the wheel is its meaning; the preceding Buddhas attained realization as it truly is and transmitted it to the succeeding Buddhas; sentient beings are never exhausted, and the wheel never pauses, hence it is called turning the wheel. Furthermore, 'wheel' means the sense of completeness; this contemplation of non-arising does not fail to contain any virtue, just as the Prajñā says that a single thought is complete with myriad practices. Furthermore, 'wheel' has the meaning of circular rectitude; the true contemplation of non-arising is circular and upright, without bias.

8.3

Question: Why is it called the wheel of Dharma, and also called the wheel of Brahmā?

8.4

Answer: What can serve as a model is called Dharma; what is pure is called Brahmā. The Daśabhūmika-vibhāṣā says, 'This wheel can eliminate the three poisons of sentient beings and cause them to attain purity, hence it is called the wheel of Brahmā.' The Vibhāṣā says, 'Because it is spoken with a Brahmā voice, it is called the wheel of Brahmā.'

8.5

The explanation of the treatise's text is now complete. Next we discuss the stages. With respect to the single correct contemplation of the middle way of non-arising, according to differences in clarity and obscurity, it is divided into four stages: from the first bhūmi to the third bhūmi is called faith in non-arising; from the fourth bhūmi to the sixth bhūmi is called compliance with non-arising; from the seventh bhūmi to the ninth bhūmi is called real non-arising; from the tenth bhūmi to the Buddha stage is called quiet extinction non-arising—which are analogized to the four wheel-turning kings. Furthermore, prior to the bhūmis there are also four stages: the ten faiths of external ordinary persons have faith in non-arising; next, the ten abidings mean understanding non-arising; the ten practices give rise to practice based on non-arising; the ten dedications elucidate that understanding and practice are fully complete, complying with the flow of non-arising. The latter four are called the semblance wheel, and the former four are called the true wheel. Within the semblance, there are internal and external ordinary persons; within the true, there are the concurrent and non-concurrent, as explained in [the section on] the one vehicle.

8.6

Question: Why is it the contemplation of non-arising from before the bhūmis up to Buddhahood?

8.7

Answer: The Prajñā says, 'When bodhisattvas first generate the aspiration, they all learn non-attainment.' It is because of non-attainment that one can proceed from one stage to another. 'Those with attainment belong to the retinue of Māra, without the path and without the fruit.' Therefore, they all learn non-arising.

8.8

Question: What is called the contemplation of non-arising?

8.9

Answer: Regarding all conditions and contemplations of saṃsāra and nirvāṇa, not giving rise to thoughts or stirring the mind is called non-arising. Therefore the sūtra says, 'A stirred mind is the net of Māra; being unstirred is the seal of Dharma.'

8.10

Next, we explain the meaning of turning. Since non-arising is taken as the wheel, non-turning is taken as turning. The Vimalakīrti says, 'He turned the wheel of Dharma three times in the great chiliocosm, / and that wheel was fundamentally ever pure.' The Sūtra on Resolving Doubts in the Semblance Dharma says, 'In the Deer Park nothing was spoken; at the Śāla Trees no words were uttered.' Subhūti said, 'I have nothing to discuss, up to not speaking a single word.' The Mahāparinirvāṇa-sūtra says, 'If one knows that the Tathāgata constantly speaks no dharma, this is called being fully endowed with much hearing.' These are all turning through non-turning, hence speaking of nothing spoken. But turning is of two kinds: first, turning for others; second, turning for oneself. These two kinds unfold into three kinds of attaining Buddhahood: First is attaining Buddhahood as the dharmakāya: when sitting in the bodhimaṇḍa of the contemplation of non-arising and about to be complete in non-dual thought, if one relies on the Buddhas to serve as causes and conditions, the wheel of contemplation of non-arising turns within the mind, which is called turning for others. Second is attaining Buddhahood as the response body: when the practices of the ten bhūmis are complete and one sits in the bodhimaṇḍa, self-awakened without a teacher, this is called turning for oneself. These two are both Mahāyāna, which do not exist in the Tripiṭaka [teachings]. Next, it explains that when practices are complete after three asaṃkhyeya kalpas, one attains Buddhahood through the thirty-four minds, likewise self-awakened without a teacher, obtaining vision, knowledge, clarity, and awakening; this is attaining Buddhahood in the Tripiṭaka [teachings]. Although attaining Buddhahood is manifold, it does not go beyond these three. If discussed in terms of source and trace, the first one is the source and the latter two are traces. Discussed in terms of Great and Small [Vehicles], the first two are Mahāyāna and the latter one is Tripiṭaka. In terms of provisional and real, the Tripiṭaka explains the provisional; the Mahāyāna has both provisional and real, with the dharmakāya being real attainment and the trace body being provisional attainment. Next, regarding the attainment of Buddhahood as the response body, there are again self and other. The Vibhāṣā says, 'Under the Bodhi tree, the Buddha turned the wheel of Dharma of his own body, meaning he attained undefiled wisdom himself and practiced in the realm of the four truths. In the Deer Park, he turned the wheel of Dharma for others' bodies, meaning that Kauṇḍinya and others possessed wisdom that was due to arise and required the Buddha's verbal teaching to stimulate its arising, which is called turning for others. But the meaning of turning for oneself concerns the initial attainment of the path, so this meaning is brief; from then onward, it all belongs to turning for others, so turning for others is of long duration.' Since this is so for the Hīnayāna, it is the same for the Mahāyāna.

8.11

Next, we explain the meaning of direction. Turning must have a direction and place, which is the meaning of the object of turning. If so, the Hīnayāna contemplation of arising and perishing illuminates the object of the four truths, so the wheel turns in four directions; the Mahāyāna clarifies that the contemplation of non-arising and non-perishing turns in the direction of the one real truth.

8.12

Question: Why is this so?

8.13

Answer: The Hīnayāna takes suffering and origination as arising, and cessation and the path as returning to extinction. The object is arising and perishing, and the contemplation is likewise. Therefore, the object of arising and perishing gives rise to the contemplation of arising and perishing, and the contemplation of arising and perishing illuminates the object of arising and perishing; this is why it is said that the wheel of arising and perishing turns in four directions. The Mahāyāna clarifies that because there is neither suffering nor origination, there is no arising; because there is neither the path nor cessation, there is no perishing; hence it is called the one truth. Using the one truth of non-arising and non-perishing, it gives rise to the one contemplation of non-arising and non-perishing; the one contemplation of non-arising and non-perishing illuminates the one object of non-arising and non-perishing; hence it is said that the wheel of non-arising and non-perishing turns in the direction of the one truth. However, since turning the wheel is turning through non-turning, the arising of the object is also arising through non-arising; turning through non-turning, though turning, does not illuminate; arising through non-arising, though arising, does not give rise. Next, it clarifies that the Hīnayāna wheel turns in four directions, and the Mahāyāna is likewise, but the Hīnayāna turns in the four directions with measure, while the Mahāyāna turns in the four directions without measure.

8.14

Question: The Hīnayāna has measure, so it has arising and perishing; the Mahāyāna is measureless, yet it also has arising and perishing. While measure and measurelessness are different, should not the contemplation of arising and perishing be the same?

8.15

Answer: They are also not the same. When the Mahāyāna clarifies suffering, as the Mahāparinirvāṇa-sūtra says, 'Understanding that suffering is without suffering is the truth of suffering'; and further says, 'Penetrating the five aggregates as empty and without anything arising is the meaning of suffering; that dharmas fundamentally do not arise and now do not perish is the meaning of quiet extinction.' How could this be the same as the Hīnayāna taking affliction as suffering and existing things returning to nonexistence as extinction?

8.16

Next, we explain subduing adversaries, which is to distinguish the function of the wheel. The Hīnayāna turns in the direction of the four truths and subdues the adversaries under the four truths; the wheel of correct contemplation turns in the direction of the one real truth and subdues the adversaries of arising, perishing, annihilation, and permanence. Furthermore, the Hīnayāna wheel turns in the measured four truths, subduing the delusions under the measured four truths; the Mahāyāna wheel turns in the direction of the measureless four truths, subduing the delusions under the measureless four truths.

8.17

Next, we explain the provisional and real. If illuminating the four truths internally is real wisdom and expounding the teaching externally is provisional wisdom: when the Buddha turns the wheel of Dharma for himself, then both turning and the wheel are real wisdom; if he turns the wheel of Dharma for sentient beings, then the wheel that is turned is real wisdom, and the teaching that can turn it is provisional wisdom.

8.18

Next, we explain the two wheels of teaching and wisdom.

8.19

Question: The Mahāparinirvāṇa-sūtra says, 'Whatever the Buddhas, the World-Honoured Ones, expound is in every case the turning of the wheel of Dharma.' What is used here as turning, and what is the wheel?

8.20

Answer: It can possess two meanings. First, the Buddha's teaching is that which turns, and the wisdom of sentient beings is the wheel that is turned. Because all the Buddhas' preaching of Dharma can engender wisdom in beings, the Buddha's teaching is taken as that which turns, and the wisdom of sentient beings as the wheel that is turned. Second, the teaching is taken as the wheel that is turned, and the Buddha's wisdom as that which turns. Why is this so? Because the Buddha's two wisdoms can speak the two truths, and the teaching of the two truths is the wheel that is turned.

8.21

Question: Previously you said that teaching is that which turns and the two wisdoms of sentient beings are the wheel that is turned; this contradicts what comes after. How are they reconciled?

8.22

Answer: When the Buddha turns the wheel of Dharma for sentient beings, it necessarily requires two kinds of active and passive: First, expounding the two wheels by means of the two wisdoms—then the two wisdoms are that which turns, and the teaching of the two truths is the wheel that is turned. Second, the teaching of the two truths can in turn engender the two wisdoms of sentient beings—then the teaching of the two truths is that which turns, and the two wisdoms of sentient beings are the wheel that is turned. In the former case, wisdom is active and truth is passive; in the latter case, truth is active and wisdom is passive.

8.23

Question: Regarding the Buddha's turning for himself, is there also active and passive?

8.24

Answer: The Buddha's two truths can engender the Buddha's two wisdoms; then the two truths are that which turns, and the Buddha's wisdom is the wheel that is turned. Combined with the preceding, there are three kinds of active and passive.

8.25

Question: Why is teaching called a wheel?

8.26

Answer: Teaching has the ability to crush the heterodox and reveal the correct, so it is also called a wheel. Taking wisdom as the wheel applies to both self and other; taking teaching as the wheel is only for others.

8.27

Question: Where does the text come from that takes wisdom and teaching as the wheel?

8.28

Answer: The Mahāparinirvāṇa-sūtra says, 'Whatever is expounded is in all cases called turning the wheel of Dharma'—this is teaching. The Vimalakīrti says, 'Attaining the forbearance of non-arising, he turned the non-retrogressing wheel'—this takes wisdom as the wheel. The Daśabhūmika-vibhāṣā fully sets forth two explanations: One says, 'The twelve aspects of practice are the wheel'; the twelve aspects of practice refer to vision, knowledge, clarity, and awakening, which takes wisdom as the wheel. The second says, 'Distinguishing the teachings of the three vehicles is called turning the wheel of Dharma,' which takes teaching as the wheel.

8.29

Next, we clarify the meaning of the three wheels. First, turning the four truths for śrāvakas is three turnings, namely demonstration, encouragement, and realization. For pratyekabuddhas, it clarifies two turnings, namely the mutual arising and the returning extinction of the twelve links of dependent origination. Speaking the wheel of the six perfections for bodhisattvas clarifies only one turning; it does not speak the six perfections three times, nor does it state that there are the two of arising and perishing.

8.30

Question: How is this known?

8.31

Answer: The text of the Saddharmapuṇḍarīka-sūtra makes this distinction itself: for the four truths it speaks of three turnings; for the twelve links of dependent origination it speaks of arising and perishing; and for the six perfections it speaks straightforwardly without more.

8.32

Question: Why is this so?

8.33

Answer: Showing śrāvakas of dull faculties, there are three turnings; showing pratyekabuddhas of middling faculties, there are two turnings; showing bodhisattvas of sharp faculties, there is one turning.

8.34

Next, explaining the common meaning: since the śrāvakas undergo three turnings, the other two [vehicles] likewise serve as mutual parallels. Furthermore, as for what is common, practitioners of the three vehicles together contemplate the twelve causes and conditions; thus, one may commonly turn the dharma wheel of the twelve causes and conditions for practitioners of the three vehicles. However, with respect to the teaching of the twelve causes and conditions, two levels may be distinguished: for practitioners of the two vehicles, expounding the arising and ceasing of the twelve causes and conditions is termed the two turnings; for bodhisattvas, expounding the single correct contemplation of the middle way, free from arising and ceasing, is termed the single turning. Hence the Madhyamakaśāstra states: "Previously, within the śrāvaka Dharma, the arising and ceasing of the twelve causes and conditions was expounded; next, for bodhisattvas, the twelve causes and conditions free from arising and ceasing were expounded." The twelve of arising and ceasing are their sequential arising and return to extinction. Expounding for bodhisattvas the twelve free from arising and ceasing means that the twelve originally do not arise and now likewise do not cease.

8.35

Next, explaining the common and distinct aspects of the four truths: for practitioners of the two vehicles, the limited noble truths are expounded; for bodhisattvas, the immeasurable noble truths are expounded.

8.36

Question: In what text is it explained that the four truths are expounded for pratyekabuddhas?

8.37

Answer: The sequential arising of the twelve is suffering and origination, while their return to extinction is extinction and the path; the meaning can be known from this. Furthermore, the *Commentary* (Mahāprajñāpāramitopadeśa), in the "Chapter on Rebirth," states: "If a bodhisattva realizes the four truths, he becomes a pratyekabuddha"; this is that very text.

8.38

Next, explaining the common and distinct aspects of the six perfections: commonly, the six perfections may be expounded for practitioners of the three vehicles. The *Large Perfection of Wisdom Sūtra*, in the "Chapter on Setting Out," states: "Arhats, pratyekabuddhas, and all buddhas reach the other shore by means of the six pāramitās." The *Mahāyānasaṃgraha* states: "Ordinary beings and [practitioners of] the two vehicles all possess the six, but their six are not the same as those of bodhisattvas."

8.39

Question: If all three vehicles have the six, should they also simply be called pāramitās?

8.40

Answer: When practitioners of the two vehicles practice these practices and reach the other shore of nirvāṇa, they are also called pāramitās; but because they cannot reach the other shore of the Buddha path, by comparison with bodhisattvas they are not pāramitās. Furthermore, the *Commentary* explains that practitioners of the Hinayana fully possess the six perfections: the Buddha's abhidharma is prajñā; concentration is dhyāna; moral discipline is śīla; diligence among the factors of the path is vīrya; being able to endure scolding and abuse is kṣānti; and possessing giving is dāna.

8.41

Question: Are the six perfections the four truths themselves?

8.42

Answer: The sequential arising of the six faults constitutes suffering and origination; the six practices that can eradicate them are the truth of the path; the absence that is eradicated is called the truth of extinction; thus they can also fully encompass the four truths.

8.43

Next, distinctly explaining the meaning of the śrāvakas' three turnings.

8.44

Question: For what reason are three turnings explained?

8.45

Answer: The dharma words of all buddhas of the three times and ten directions do not exceed three; the occasion at the Deer Park was the initial turning of the dharma wheel, demonstrating why all buddhas expound their Dharma in three preachings. Second, because sentient beings have three [levels of] spiritual capacity, it is expounded thrice. The hundredth fascicle of the *Commentary* states: "There are three kinds of recipients of the Dharma: those of sharp faculties awaken upon hearing it once; those of medium faculties understand only after hearing it twice; those of dull faculties awaken only upon the third exposition." The *Vibhāṣā* also makes this determination.

8.46

Question: The four truths were expounded thrice for the five bhikṣus; how could there be three capacities among them?

8.47

Answer: There were eighty thousand devas as well as the five persons here; why would there not be three capacities?

8.48

Third, it is turned thrice because it engenders the three wisdoms. The first turning engenders wisdom born of hearing; the next turning engenders wisdom born of reflection; the third turning engenders wisdom born of cultivation. Fourth, the first turning engenders the faculty of having not yet known what one desires to know; the next turning engenders the faculty of knowing; the third exposition engenders the faculty of having already known. Fifth, the first exposition engenders the path of seeing; the next exposition engenders the path of cultivation; the latter exposition engenders the path beyond learning.

8.49

Question: What was engendered by the three expositions at the Deer Park?

8.50

Answer: It only engendered the faculty of having not yet known what one desires to know, and only engendered the path of seeing; yet it fully engendered all three wisdoms, for the time of arriving at the path of seeing is the stage of wisdom born of cultivation.

8.51

Question: Why is that so?

8.52

Answer: Because the five persons and the eighty thousand devas all attained the initial path. Furthermore, at the first exposition, people of sharp faculties engendered the path of seeing, while those of medium and lower [faculties] had not yet awakened, all remaining before the path of seeing. At the second exposition, people of sharp faculties reached the path of cultivation, people of medium faculties were on the path of seeing, and people of lower faculties had not yet entered the seeing of the truths. At the third exposition, people of superior faculties attained the path beyond learning, people of medium faculties attained the path of cultivation, and people of lower faculties attained the path of seeing. The three wisdoms are likewise: a person of sharp faculties, upon hearing the single exposition, attains the wisdom born of hearing, while the two [other kinds of] persons have not yet attained it. At the second exposition, the person of sharp faculties attains the wisdom born of reflection, and the person of medium faculties attains the wisdom born of hearing. At the third exposition, the person of sharp faculties attains the wisdom born of cultivation, the person of medium faculties attains the wisdom born of reflection, and the person of lower faculties attains the wisdom born of hearing.

8.53

Question: How is this known to be so?

8.54

Answer: The *Vibhāṣā* states: "Only Kauṇḍinya attained the initial path, while at that time the four persons remained in the four roots of goodness." However, there are two kinds of three turnings: first, the three turnings of the four truths, as described above; second, the three turnings of a single truth, which means: "This is suffering; suffering should be known; suffering has been known by me." Origination and the others are likewise.

8.55

Next, explaining the meaning of the twelve aspects. It is unpacked into two senses: first, explaining the twelve with reference to the dharma wheel of the four truths; next, explaining them with reference to the dharma wheel of the sixteen truths. As for explaining the twelve by turning the dharma wheel of the four truths, there are twelve of teaching and twelve of practice. The twelve of teaching are: the demonstration, exhortation, and realization of the four truths, constituting the twelve teachings. As for the twelve practices, eye, knowledge, clarity, and awakening are engendered across all three turnings. If the twelve of teaching are taken as that which can turn, the twelve of practice are that which is turned. The twelve practices are the wheel, while the twelve teachings are not the wheel. If one explains the meaning of two wheels, the twelve truths are the teaching-dharma wheel, and the twelve practices are the practice-dharma wheel. If it is the teaching-dharma wheel, then that which can turn is only a single provisional wisdom, while that which is turned consists of the twelve teachings. If it is the practice-dharma wheel, the teachings that can turn are twelve, and the practices that are turned are likewise twelve.

8.56

Question: Are these teachings and practices considered with reference to a single person or with reference to multiple persons?

8.57

Answer: The teachings apply commonly to a single person and to multiple persons. There can be a single person who fully receives the three of demonstration, exhortation, and realization; and there can be people of three capacities who, receiving the three, each attain awakening. If one discusses the twelve practices in terms of the path of seeing the truths, it must refer to three persons: a person of sharp faculties engenders eye, knowledge, clarity, and awakening upon hearing the turning of demonstration and thus attains the seeing of the truths; medium and lower are likewise. Because the three persons are brought together, one speaks of the twelve practices.

8.58

Question: Why are the twelve practices explained with reference to the seeing of the truths?

8.59

Answer: This is stated with reference to the Deer Park, where Kauṇḍinya and the eighty thousand devas attained the purity of the dharma eye. Moreover, in terms of the Hinayana meaning, the path of seeing the truths is precisely the dharma wheel. An older Hinayana interpretation says: Because the Sage expounded the path of seeing swiftly, it is called the dharma wheel. Ghoṣa is likewise, hence saying: "Or again, it is expounded that the eight branches turn and reach another's mind." The eight branches are simply the eightfold noble path, and the eightfold noble path is precisely the path of seeing. Yet Ghoṣa's explanation of "turning" does not differ from the *Saṃyuktābhidharmahṛdaya*, but the *Saṃyuktābhidharmahṛdaya* explains that turning and the wheel are both the understanding of seeing the truths. Distinguishing them according to two meanings: taking the undefiled understanding of seeing the truths, because it has the sense of crushing, it is called the wheel; because this understanding is swift, it is spoken of as turning. Ghoṣa explains that the Buddha's own awakening to the eightfold [noble path] reaches the minds of the five persons, which is why it is called turning.

8.60

Question: How is it known that the three turnings engender the three paths?

8.61

Answer: When Śākyamuni initially turned [the wheel], he only explained the attainment of the understanding of seeing the truths; hence it refers to the path of seeing. When Mahābhijñājñānābhibhū initially turned [the wheel], they all attained arhatship; arhats must pass through the three paths, so one knows that the three turnings are explained with reference to the three paths. The Sarvāstivādins explain that only the path of seeing is called the dharma wheel. The Mahāsāṃghika school explains that whatever all buddhas expound is called turning the dharma wheel. The *Commentary* states: "Only the initial exposition is called turning the dharma wheel; subsequently, by reason of the initial, they are also called turning the dharma wheel."

8.62

Next, explaining the forty-eight dharma wheels: as when one person attains eye, knowledge, clarity, and awakening, opening these four minds then forms sixteen minds, namely: forbearance of the doctrine of suffering is eye, knowledge of the doctrine of suffering is knowledge, subsequent forbearance is clarity, and subsequent knowledge is awakening. It is likewise with the other three truths, hence forming sixteen. People of the three capacities each attain sixteen, hence forming forty-eight practices.

8.63

Next, explaining the turning of the dharma wheel of the sixteen truths: there should also be demonstration, exhortation, and realization, which then forms the forty-eight teaching-dharma wheels. People of the three capacities each attain sixteen minds, so these are the forty-eight practice-dharma wheels. These are not the sixteen minds of the forbearance of suffering; rather, they are the sixteen minds of suffering, impermanence, and so on. A single person or three persons both fully attain the forty-eight teachings. If they are the forty-eight of the practice wheel, they are only considered with reference to the three persons.

8.64

Question: What is the difference between the four truths and the sixteen truths?

8.65

Answer: The difference is merely between brevity and detail. Moreover, for people of sharp faculties, the four truths are only briefly expounded; for people of dull faculties, the sixteen are expounded in detail. Moreover, the four truths serve as the main heading, while the sixteen serve as the explanatory meaning. Moreover, the detailed exposition forms sixteen; for the sake of easy retention, only four are expounded.

8.66

Question: Previously forty-eight practices were explained, and subsequently forty-eight practices are again explained; how do they differ?

8.67

Answer: If turning the dharma of the four truths explains forty-eight practices, it must refer to the seeing of the truths. Why? Because the sixteen minds of seeing the truths, considered across the three capacities as each attaining sixteen, therefore form forty-eight. Reflection does not necessarily contemplate all four truths completely. Moreover, in cutting off defilements through the nine unobstructed [paths] and nine [paths of] liberation, the sixteen minds are not explained, so they cannot form forty-eight. If one turns the dharma wheel of the sixteen truths, this applies commonly to seeing and reflection, because in both seeing and reflection one can engage in the contemplation of the sixteen truths, thus forming sixteen practices. However, because the former sixteen refers solely to the seeing of the truths, it is distinct, whereas the latter sixteen is common. Next, explaining how to synthesize them into four propositions: (1) opening teaching and opening practice, which refers to the sixteen truths and sixteen practices; (2) combining teaching and combining practice, which refers to the twelve teachings and twelve practices; (3) combining teaching and opening practice: the twelve teachings of the three turnings are the combined teaching, while opening practice refers to the forty-eight across the three capacities; (4) combining practice and opening teaching: with reference to a single person fully hearing the twelve teachings of the three turnings, it is called opening teaching, while engendering only a single [set of] eye, knowledge, clarity, and awakening is combining practice.

8.68

Question: What is the difference between the Hinayana explained here and the Hinayana explained by the Abhidharma schools?

8.69

Answer: Although the preserved words are the same, their mindset is different. As the *Vimalakīrti* states in describing the Hinayana dharma wheel: "Thrice turning the dharma wheel in the great chiliocosm, that wheel is originally and ever pure." If so, although there are opening and combining, object and practice, they are all turnings of causes, conditions, and provisional names. As a turning of causes and conditions, this is turning without turning, having nothing that is turned; hence it is said, "that wheel is originally and ever pure." Extending to objects having nothing to objectify, and opening having nothing to open—only thus does it merit being called turning the dharma wheel, and only thus does it merit being called obtaining the purity of the dharma eye. If there were anything turned, this would be turning delusion, not turning the dharma wheel. If there were anything seen, it would merely be called deluded seeing, not obtaining the purity of the dharma eye. The "Chapter on the Arising of the Tathāgata Nature" in the *Avataṃsaka* describes the Hinayana dharma wheel as having nothing that is turned and nothing that returns, which is called turning the dharma wheel.

8.70

Question: Is turning without turning expounded in the Mahāyāna, or is it expounded in the Hinayana?

8.71

Answer: In the Mahāyāna, the Buddha's intention in expounding the turning of the Hinayana dharma wheel is described in this manner. If one does not awaken in this way, such a person does not grasp the meaning of the Mahāyāna, nor do they grasp the meaning of the Tripiṭaka.

8.72

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.'

8.73

The meaning of the five hundred yojanas. The treatise says: Although the Buddha-Dharma is profound and vast, its main essentials do not go beyond the two tracks of saṃsāra and nirvāṇa, delusion and awakening. The masters abundantly cite the five hundred yojanas to broadly prove various meanings; therefore it is necessary to appraise their merits and flaws. If this meaning is established, the numerous proofs will all stand; if this meaning collapses, the numerous proofs will all be mistaken. Someone says: There are four kinds of saṃsāra: first, flowing saṃsāra; second, transformational saṃsāra; third, intermediate saṃsāra; and fourth, portion-and-limit saṃsāra. Now we explain only three kinds of saṃsāra to illustrate the five hundred, not speaking of the flowing [saṃsāra]. The flowing is the beginning of having consciousness, but now we explain the beginning of returning to the origin, so it is not spoken of. Three hundred refers to portion-and-limit saṃsāra; four hundred is the seventh stage, intermediate saṃsāra; and five hundred is transformational saṃsāra of the eighth stage and above. Appraising this: In this explanation, five points are flaws: First, the four kinds of saṃsāra have no textual basis in the sūtras or treatises. The Śrīmālādevī-sūtra says: 'The causes are five, and the results are two.' As for the two results, one is portion-and-limit, and the second is transformational. As for the five causes, they refer to the five entrenched grounds. If apart from the two kinds of saṃsāra one separately posits flowing saṃsāra and intermediate saṃsāra, one should, apart from the five entrenchments, separately posit afflictions, and apart from contaminated and uncontaminated karma, separately posit another karma. Second, the Saddharmapuṇḍarīka-sūtra explains five hundred without increasing it to six hundred or decreasing it to four hundred; the sūtras explain two kinds of saṃsāra, which also cannot be increased or decreased. If the two kinds of saṃsāra could have increase or decrease, the meaning of five hundred would be the same. Third, the Dazhidulun says: 'Bodhisattvas have two kinds of bodies: first, a physical body; second, a body born of Dharma-nature.' The physical body is portion-and-limit saṃsāra, and the dharmakāya refers to transformational saṃsāra. If apart from the two kinds of saṃsāra there were another saṃsāra, then apart from the two bodies there should separately be another body. Fourth, the treatise also says: 'Arhats abandon the physical body of the three realms and receive a body born of Dharma-nature.' Therefore arhats have only two bodies, and thus there are only two kinds of saṃsāra; apart from the two, there is no separate saṃsāra. Fifth, if four hundred is taken as the seventh stage, then three hundred is the sixth stage. If so, the two vehicles' severing of delusions would be equal in merit to the sixth stage. If the two vehicles' severing of delusions were equal to the sixth stage, there is no such possibility. For the two vehicles, the absolute longest is only sixty kalpas or one hundred kalpas, whereas when a bodhisattva reaches the sixth stage, it is twenty-two great asaṃkhyeya kalpas. Examining this briefly based on one text: the bodhisattva seeking the Buddha path would be taking a circuitous detour, while the two vehicles looking toward the Great Awakening would be taking a direct path, and the numerous sūtras rebuking the two vehicles would become false statements. Furthermore, the Dazhidulun says: 'The two vehicles taking a detour to the Buddha path are not as good as bodhisattvas who proceed directly.' Examining it through sūtras and treatises, such an explanation should not be made. This meaning will be broadly discussed under [the section on] whether there are or are not śrāvakas.

8.74

Someone says: There are only two kinds of saṃsāra, as explained in the Śrīmālādevī-sūtra. But here, three hundred illustrates the three realms, four hundred illustrates the seventh stage—the space between the two lands being difficult to traverse—and five hundred illustrates the eighth stage and above. Appraising this: The sūtras explain that the seventh stage is difficult to traverse, which discusses ease and difficulty within the bodhisattva Dharma itself; how could this be used to convert persons of the two vehicles? Furthermore, if four hundred illustrates the seventh stage, then three hundred should illustrate the sixth stage, and then the two vehicles would again be equal in merit to the sixth stage.

8.75

Someone says: Severing the delusions of seeing the truth is one hundred; severing the five lower fetters is two hundred; severing the five higher fetters is three hundred; severing the afflictions [as numerous as] sands of the Ganges is four hundred; and severing ignorance is five hundred. Appraising this: Not so. The first fruition overthrows the seeing of truths across the three realms, having already crossed half of the three hundred; it should not be said to be one hundred. Furthermore, without yet having severed the thinking delusions of the desire realm, one has not yet crossed one hundred. It either overshoots or falls short. Furthermore, the sūtra explains the three realms as the burning house; the two vehicles exiting the burning house is crossing three hundred; one should not hold this interpretation. Matching four hundred to the sands of the Ganges and five hundred to ignorance, which again correlates them with stages, incurs the same flaw as the appraisal above.

8.76

Someone says: The three realms are three hundred; the seventh dwelling and the two vehicles are four hundred; and the seventh stage and above are five hundred.

8.77

Appraising this: Taking the three realms as three hundred is as judged previously. Correlating the latter two with stages again incurs the same flaw as above.

8.78

Someone says: As the Mahāparinirvāṇa-sūtra states: 'Srotāpannas arrive in eighty thousand kalpas, up to pratyekabuddhas who arrive in ten thousand kalpas.' 'Arriving' means reaching the place of the bodhicitta. Just as the persons of the three capacities comprehending and understanding is generating bodhicitta, because five kinds of persons come to reach the place of bodhicitta, it is therefore said to be a breadth of five hundred. This refers to persons of extremely dull faculties, hence it says they arrive in eighty thousand kalpas. If they are of sharp faculties, it does not necessarily require many kalpas. Those who attained the four fruitions during Śākyamuni's single lifetime, upon hearing the Saddharmapuṇḍarīka-sūtra, all generated the aspiration; this is called 'arriving.' Appraising this: This meaning is not so. The sūtra explains crossing three hundred yojanas to establish the stage of the two vehicles; how could it be crossing five persons?

8.79

Question: The five persons all generating bodhicitta is called crossing five hundred, just as a first-fruition [practitioner] passing through eighty thousand kalpas generates bodhicitta, which transcends the stage of the two vehicles and is called crossing five hundred.

8.80

Appraising this: This is merely the Mahāparinirvāṇa-sūtra explaining that five persons generate the aspiration and leave the five stages; it is not the meaning here. Why is this so? Everything above explained the meaning of provisional and real, and the present parable also explains the provisional and real. Crossing three hundred to establish the conjured city is the provisional; crossing five hundred to reach the place of jewels is called the real; therefore the conjured city is abandoned and they advance to the place of jewels. If explaining crossing five persons, these are all parables of advancing to the place of jewels, losing the meaning of the parable of establishing the conjured city; hence this is not an explanation.

8.81

Next, an overall appraisal: The above explanations are all not the intention of the sūtra. Why is this? In this sūtra, the provisional and real are preached in three cycles, with doctrine and parable, and with matching the parable; these five hundred yojanas also have a matching of the parable. Sūtra masters do not observe the text of matching the parable and do not understand the intention of matching the parable, and therefore cite the intent of sūtras elsewhere to explain this text, hence they are all biased and mistaken. Next, to present the intention of the present parable: What is explained now is that the three realms are three hundred, the stage of śrāvakas is four hundred, and the stage of pratyekabuddhas is five hundred.

8.82

Question: For what reason is this explanation made?

8.83

Answer: Now, with two meanings, this determination is made. First, the three hundred [yojanas] constitute the stage of ordinary beings, and the two hundred [yojanas] constitute the stage of the two vehicles. These two obstruct the Buddha path; desiring to seek the Buddha path, one must escape these two obstructions. Hence the Commentary on the Prajñāpāramitā states: 'There are two things on account of which a bodhisattva regresses: first, craving the three realms; second, delighting in the two vehicles.' Now, escaping the two regressions, one thus attains entry into the bodhisattva rank and advances to the treasure place. Furthermore, the three realms are called the stage of the view of existence, and the two vehicles are called the stage of the view of emptiness; the two views of emptiness and existence harm the bodhisattva's correct contemplation of the middle way. Now, desiring to cultivate bodhisattva practice to seek the Buddha path, one should leave these two stages. Furthermore, the three hundred [yojanas] take saṃsāra as their obstruction, and the two hundred [yojanas] take nirvāṇa as their obstruction. The Daśabhūmika-śāstra states: 'A bodhisattva crosses over the five destinies and further purifies nirvāṇa, because both the five destinies and nirvāṇa are obstructions.' Furthermore, the Avataṃsaka states: 'The great king of medicinal trees does not grow in two places: first, deep water; second, a fire pit.' The fire pit and deep water are precisely the two vehicles and ordinary beings with wrong views; these two cannot generate the roots of the great king of medicinal trees that is the bodhicitta. Therefore, a bodhisattva must leave these two stages. Furthermore, the three realms are the prison of the two vehicles, and the stage of the two vehicles is the prison of the bodhisattva; hence the two vehicles wish to leave the three realms, and the bodhisattva wishes to leave the stage of the two vehicles. Furthermore, ordinary beings in the three realms mostly cultivate merit and lack wisdom, while people of the two vehicles have much wisdom and lack merit; because their two wheels are incomplete, there is no way to reach Buddhahood. Therefore, one must leave them and only then ascend to Great Awakening. Furthermore, there are three kinds of practice: first, that of ordinary beings, who can neither practice for themselves nor practice to transform others; second, that of the two vehicles, who can only practice for themselves but cannot practice to transform others, so their practice is not complete. Because bodhisattvas cultivate practice for themselves, they leave the stage of ordinary beings; because they cultivate practice to transform others, they leave the stage of the two vehicles. Furthermore, the Mahāyānasaṃgraha and Bodhisattvabhūmi-śāstra clarify that there are two kinds of obstructions: first, the affliction obstruction; second, the knowledge obstruction. Escaping the afflictions of the three realms only departs from the affliction obstruction and has not yet departed from the knowledge obstruction; if one leaves the two hundred [yojanas], one then departs from both obstructions. Furthermore, there are two kinds of saṃsāra: first, fragmented [saṃsāra]; second, transformational [saṃsāra]. Ordinary beings undergo fragmented [saṃsāra], and the two vehicles undergo transformational [saṃsāra]. Departing from ordinary beings, one does not undergo fragmented [saṃsāra]; departing from the two vehicles, one does not undergo transformational [saṃsāra]. Furthermore, the causes and conditions of saṃsāra are broadly of two kinds: first, contaminated karma as cause, with the four graspings as condition; second, uncontaminated karma as cause, with ignorance as condition. Ordinary beings have contaminated karma and the four dwelling afflictions; the two vehicles have uncontaminated karma and the affliction of ignorance. Now, traversing these five hundred [yojanas], one then severs these causes and conditions, so that saṃsāra is forever exhausted.

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法華玄論 — Classical Chinese