法華義疏 1.288

1.288

「樂說辨才」下，第二、次歎化他。上是能持，今明所持，以內含總持之德、外有悟物之辨。然菩薩具四無礙，今辨化他德，故略舉最後樂說辨。又持舉其初，辨題其後，互文現意也。言樂說者凡有二義：一者、菩薩自得勝法樂為物說，譬如父母得於勝事樂欲與子。二者、知眾生欲樂而為說法。以備此二也。所言辨者有其通別，若對境辨了者，四皆稱辨；若在眼為明，在耳為聰，在心為智，在口為辨，此別辨也。速疾應機名辨，言含文義名才。「轉不退轉法輪」者，初明聞法不忘，次明內知機欲、外有無方之語，備此二能方為物說法。今正明所說之法，即三句次第也。無生正觀體可楷模，故名為法。流演圓通不繫于一人，故稱為輪。又無生正觀無累不摧，亦是輪義。一得不喪名為不退，自我至彼故稱為轉。

From "eloquence in joyful explanation" downward: second, next praising their conversion of others. The preceding was that which retains, and now it clarifies that which is retained, because inwardly containing the virtue of dhāraṇī, they outwardly possess the eloquence that awakens beings. Bodhisattvas are endowed with the four unhindered knowledges, but here, distinguishing the virtue of converting others, it briefly mentions the last, the eloquence in joyful explanation. Furthermore, retention is mentioned at the beginning, and eloquence is highlighted at the end, mutually expressing the intended meaning. Saying "joyful explanation" has two meanings altogether: First, having personally attained the superior dharma, the bodhisattva takes joy in preaching it to beings, just as parents, having obtained a wonderful thing, take joy in wishing to give it to their child. Second, knowing the desires and inclinations of sentient beings, they preach the Dharma for them. It is because they possess both. As for what is called eloquence (bian), it has general and specific senses: if in distinguishing and comprehending vis-à-vis objects, all four [unhindered knowledges] are called bian; if in the eyes it is clarity, in the ears it is acuity, in the mind it is wisdom, and in the mouth it is eloquence—this is specific eloquence. Swiftly responding to capacity is called bian (eloquence), and words containing both letter and meaning are called cai (talent). Regarding "turning the non-retrogressing wheel of the Dharma": first it clarifies not forgetting the Dharma heard; next it clarifies inwardly knowing capacities and inclinations, and outwardly having unfettered speech; being endowed with these two capabilities, they then preach the Dharma for beings. Now it directly clarifies the Dharma that is preached, which is the sequence of the three clauses. The essence of the correct contemplation of the non-arising [of dharmas] can serve as a standard, hence it is called "Dharma." Circulating smoothly and unobstructed, not tied to a single person, it is called a "wheel." Moreover, the correct contemplation of the non-arising [of dharmas] leaves no defilement uncrushed, which is also the meaning of "wheel." Once attained, never lost, is called "non-retrogressing"; moving from oneself to others, it is called "turning."