華嚴經探玄記 16.52

16.52

第八明性起轉法輪，謂前得菩提，次轉法輪，以為次第。長行中三，標門、辨釋、結知。釋中有七門分別轉法輪義：一體相、二深廣、三無盡、四無住、五分齊、六出生、七知益。初中略以十義明其體相：一一切願者，是法輪所依；二一切法者，是所轉之法；三轉無所轉者，會相明體；四本無所起者，稱性辨體；五三轉圓滿者，德相圓滿，謂示相、勸知、引證為三也；六皆悉清淨者，是梵輪故、性淨故，經云「三轉法輪於大千，其輪本來常清淨」此之謂也；七悉能等者，離障故、破見故、業用故；八離欲等者，離無所離故；九一切諸法等者，離言故；十一切法等者，離相故。此第十中故字，通上九義一一皆有，准之。第二「菩薩摩訶薩」下明深廣門，於中有四義，各有標、釋。初一廣、次一深、後二亦深亦廣。初中，先標廣大。「如來」下出因釋成。佛如來音聲，於一切世間文字語言無不至故，皆轉法輪也。二中先標甚深，實性故者釋成深義。三中先標深廣，佛轉法輪無主故者釋成。以各從緣成，無自體故，同為一性，悉是法輪。四中先標，無流故深也、無盡故廣也，內外無所有者釋成也。第三「佛子譬如文字」下明無盡門，於中先文字無盡喻，後合法輪無盡可知。第四「如來法輪悉入」下明無住門，於中有法、喻、合三也。字母無住喻，喻入緣無住德。於中一切處，是總也。別舉五處可知。第五「一切眾生諸語」下明分齊門，於中二，先標、後釋。若小乘，一說五音是法輪聲，餘問阿難天雨等皆非法輪攝。若三乘中，佛一切音聲等皆是法輪，餘即皆非。若一乘，一切眾生言音等亦入法輪，約用皆得成法輪故。第六「復次佛子」下明出生門，於中四：一標門；二「何等」下徵起；三「如來」下總舉；四「何以故」下別釋。別釋中，先通辨，謂欲轉法輪入此三昧者，是所依門故也。無礙者，是辯才也。無畏者，言無怯懼。二「如來入此」下正顯出生多音，釋成總中眾生念心等音也。悉令眾生等者，稱根授法故令喜也。第七「佛子若如是」下顯知法益，明如上而知順大菩提，不爾即非。三結文可知。

Eighth, explaining the nature-manifestation turning of the dharmacakra: this follows the sequence because, having previously attained bodhi, one next turns the dharmacakra. Within the prose there are three parts: presenting the gate, explaining it, and concluding knowledge. In the explanation, there are seven gates differentiating the meaning of turning the dharmacakra: 1. Essence and Characteristics; 2. Depth and Breadth; 3. Inexhaustibility; 4. Non-abiding; 5. Scope; 6. Production; 7. Knowing the Benefit. First, within [the first gate], its essence and characteristics are briefly explained through ten points: 1. 'All vows' is that upon which the dharmacakra relies; 2. 'All dharmas' is the Dharma that is turned; 3. 'Turning what is non-turned' synthesizes characteristics to illuminate the essence; 4. 'Originally without arising' accords with the nature to differentiate the essence; 5. 'Complete in three turnings' means perfection of virtuous characteristics, referring to demonstrating the characteristics, encouraging understanding, and providing confirmation as the three; 6. 'All completely pure' means because it is the brahma-wheel and because its nature is pure, as the sūtra says: 'Turning the dharmacakra thrice in the great chiliocosm, that wheel is originally always pure'—this is what it means; 7. 'All able to...' is because of freedom from hindrances, destruction of views, and karmic function; 8. 'Freedom from desire...' is because of freedom from that which is to be freed from; 9. 'All dharmas...' is because of freedom from words; 10. 'All dharmas...' is because of freedom from characteristics. The word 'because' in this tenth point applies to each of the nine points above; understand it accordingly. Second, from 'Bodhisattva Mahāsattvas' onward illuminates the gate of Depth and Breadth, in which there are four points, each with a presentation and an explanation. The first is broad, the next is deep, and the latter two are both deep and broad. In the first, it initially presents the vastness. From 'Tathāgata' onward, it brings out the cause to explain and establish it: because the voice of the Buddha Tathāgata reaches everywhere among all worldly words and languages, it turns the dharmacakra in all of them. In the second, it initially presents the profound depth; 'because of the true nature' explains and establishes the meaning of depth. In the third, it initially presents depth and breadth; 'because the Buddha's turning of the dharmacakra has no master' explains and establishes it: because each is accomplished through conditions and lacks self-essence, they share the one same nature, and all are the dharmacakra. In the fourth, it initially presents [the gate]: because it is free from defilements it is deep, and because it is inexhaustible it is broad; 'being non-existent internally and externally' explains and establishes it. Third, from 'O son of the Buddha, like the written letters' onward illuminates the gate of Inexhaustibility; in this, there is first the simile of the inexhaustibility of letters, and afterward the application to the inexhaustibility of the dharmacakra, which can be understood. Fourth, from 'The Tathāgata's dharmacakra fully enters' onward illuminates the gate of Non-abiding; in this there are three parts: the Dharma, the simile, and the application. The simile of the non-abiding letters of the alphabet illustrates the virtue of entering conditions without abiding. Therein, 'all places' is general. The five places specially cited can be understood. Fifth, from 'All the sounds of all sentient beings' onward illuminates the gate of Scope; in this there are two parts: first the presentation, and then the explanation. According to the Hīnayāna, one theory holds that the five tones are the sound of the dharmacakra, while other things such as questioning Ānanda or the falling of heavenly rain are not included within the dharmacakra. According to the three vehicles, all sounds and voices of the Buddha are the dharmacakra, while the rest are not. According to the one vehicle, the speech and sounds of all sentient beings also enter the dharmacakra, because in terms of function they can all become the dharmacakra. Sixth, from 'Furthermore, O son of the Buddha' onward illuminates the gate of Production; in this there are four parts: 1. presenting the gate; 2. inquiring from 'What is...' onward; 3. presenting generally from 'The Tathāgata...' onward; 4. explaining individually from 'Why is this so?' onward. In the individual explanation, it first distinguishes generally, meaning that wishing to turn the dharmacakra and entering this samādhi is the gate of reliance. 'Unimpeded' is eloquence. 'Fearless' means speech free of timidity or fright. Second, from 'When the Tathāgata enters this...' onward directly demonstrates the production of multiple sounds, explaining and establishing the sounds corresponding to the thoughts and minds of sentient beings in the general presentation. 'Causing all sentient beings to...' means conferring the Dharma according with their capacities, thereby causing joy. Seventh, from 'O son of the Buddha, if one thus...' onward reveals the benefit of knowing the Dharma, explaining that knowing in accordance with the above accords with great bodhi, whereas otherwise it does not. The third [part], the concluding text, can be understood.