法華玄論 8.72

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.'