華嚴經探玄記 3.35

3.35

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.