[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 3.35 # 華嚴經探玄記 3.35 華嚴經探玄記 3.35 - **Language:** Classical Chinese ### [3.35](https://indike.org/pramana/in.bauddha.taisho.1733.3.35) 三種類者，有三：初小乘四諦之下各有四義，謂苦、空、無常、無我，此四苦諦。因、集、有、緣，此四集諦。滅、止、妙、離，此四滅諦。道、如、迹、乘，此四道諦。此上十六，約所知諦。若約能知，亦各有四，謂眼、智、明、覺，眼謂總觀苦等、智謂別觀過去苦等、明謂別觀未來苦等、覺謂別觀現在苦等，是故四諦各四故成十六。新《大毘婆娑論》第七十九云「眼者謂法智忍，智者謂諸法智，明者謂類智忍，覺者謂諸類智。」又眼是觀見義，智是決斷義，明是照了義，覺是警察義，三轉十六成四十八行法輪。此約小乘，如《毘婆沙論》具說。二明三乘中法輪。然有三義：一同小乘三轉四諦，通益三機，如《密迹經》辨，此則說四諦而具三乘。又三轉即空常淨，《維摩經》云「三轉法輪於大千，其輪本來常清淨。」此之謂也，此約初教。二唯說大乘，亦通三根得大小果，如諸大乘經中所說。或分相開三，如轉、照、持等三種法輪；或合為一，謂唯一實諦。上約終教。三離言法輪，無轉不轉，非四三一，不可說故，此約頓教。三一乘法輪，准下文有十諦差別，謂說誠諦等諦各十行，謂具足清淨四無畏等，是故總有一百行法輪。准下文亦有十輪，謂過去願力故等，即十轉百行為千法輪。竝尋下文，應廣具顯。何以皆言十者？為顯無盡故。此則無盡法界為大法輪海，常轉無休息也。 > Third, categories: there are three. First, in the Hinayana, under each of the four truths there are four aspects: suffering, emptiness, impermanence, and non-self—these are the four of the truth of suffering; cause, origin, existence, and condition—these are the four of the truth of origin; cessation, pacification, excellence, and departure—these are the four of the truth of cessation; path, principle, stepping, and vehicle—these are the four of the truth of the path. These above sixteen are categorized according to the truths that are known. If categorized according to the knowing consciousness, each also has four: vision, wisdom, clarity, and awakening. Vision means viewing suffering and so forth in general; wisdom means viewing past suffering and so forth specifically; clarity means viewing future suffering and so forth specifically; awakening means viewing present suffering and so forth specifically. Therefore, the four truths having four each makes sixteen. The new Mahāvibhāṣā-śāstra, fascicle seventy-nine, states: "'Vision' refers to the acceptance of dharma-knowledge; 'wisdom' refers to the various dharma-knowledges; 'clarity' refers to the acceptance of subsequent knowledge; 'awakening' refers to the various subsequent knowledges." Furthermore, vision has the meaning of viewing; wisdom has the meaning of decisive judgment; clarity has the meaning of illumination; awakening has the meaning of investigation. Turning the sixteen three times makes the dharmacakra of forty-eight aspects. This is according to the Hinayana, as fully explained in the Vibhāṣā-śāstra. Second, clarifying the dharmacakra in the three vehicles: however, there are three meanings. (1) Identical with the Hinayana's three turnings of the four truths, universally benefiting the three capacities, as explained in the Guhyaka-sūtra; this then preaches the four truths while containing the three vehicles. Furthermore, the three turnings are themselves empty and constantly pure; the Vimalakīrti-sūtra states: "Three times turning the dharmacakra in the great chiliocosm, that wheel is originally ever-pure." This is what it refers to; this is according to the Initial Teaching. (2) Preaching solely the Mahāyāna, also universally enabling the three faculties to attain the greater and lesser fruits, as preached in the various Mahāyāna sūtras. Or dividing the characteristics into three, such as the three kinds of dharmacakras of turning, illuminating, and upholding; or combining them into one, namely only the one real truth. The above is according to the Final Teaching. (3) The dharmacakra beyond words, with neither turning nor non-turning, neither four, three, nor one, because it is ineffable; this is according to the Sudden Teaching. Third, the One Vehicle dharmacakra: according to the text below, there are distinctions of ten truths, namely preaching the truth of sincerity and so forth, each truth having ten practices, namely complete purification, the four fearlessnesses, and so forth; therefore there are one hundred practices of the dharmacakra in total. According to the text below there are also ten wheels, namely due to past vow-power and so forth; thus ten turnings of one hundred practices makes one thousand dharmacakras. Consult the text below, where it should be shown fully in detail. Why do they all speak of ten? In order to reveal inexhaustibility. Thus the inexhaustible dharmadhātu serves as the great ocean of the dharmacakra, turning constantly without rest. > — English (machine translation) (machine translation) - [Previous: 3.34](https://indike.org/pramana/in.bauddha.taisho.1733.3.34) - [Next: 3.36](https://indike.org/pramana/in.bauddha.taisho.1733.3.36) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1733.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.3.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.3.35](https://indike.org/pramana/in.bauddha.taisho.1733.3.35) · Pramāṇa