華嚴經探玄記 16.52

16.52

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.