大方廣佛華嚴經疏 50.21

50.21

第八明出現轉法輪。得大菩提，理必轉授。長行中三：初標徵、次釋相、後總結。就釋相中二：先顯體用、後顯所因。今初，分三：初法、次喻、後結勸。今初，文有九句，減數十也，皆先標、後釋。前五顯體性寂寥，後四辨相用深廣。前中，一能轉心、二所轉體、三所得果、四能詮教、五所顯理。夫轉法輪不過此五，今皆即事契真。一能轉心者，由知法無起故，正轉法時不起心念，言我轉授前人，名心自在，如是方為真能轉也。二所轉體者，即示勸證，名為三轉。此三名輪者，摧障惱故。言離邊者，若有惑可摧，未離於常；無惑可摧，寧免於斷？今永離斷常等邊，方為真能斷所應斷，知與證修亦然。三所得果者，由斷惑故，得離欲際；由證性空，本無可離，斯際亦遣。四能詮教者，理假言詮，今了本寂，滅不可說故，則終日言而未曾言也。五所顯理，謂即寂滅。今了性淨涅槃，法本不然，今則無滅，方為究竟之滅。是知其輪本來常清淨也。後四相用深廣中，一觸言皆輪廣也；二即用而寂深也。下二亦深亦廣。三一即多而無主；四即橫竪而恒虛，謂橫則無遺，無所不轉故。竪則無盡，窮未來故。而不著內外，則深廣無涯矣。第二「佛子譬如」下喻中，文有二喻：一文字無盡喻，喻第九無盡；二遍入無住喻，喻六七八用而常寂故。於中，有法、喻、合。合中二：先合普入一切。以上法中但云入一切言故，今明入餘法則觸類皆法輪，豈同三乘但用佛聲為輪等耶？二「一切眾生種種」下正合前文入一切語。前五易故，略不喻之。第三「佛子」下結勸可知。第二「復次」下顯法輪所因。於中三：先辨輪所起因，因機差故。若離物機，佛無說故。次「佛子如來」下明因所起輪。物既為力不同，教須適宜差別。於中說法所依之定名者，無礙辯才無所怯畏。得究竟者，唯佛有故。後「能如是知」下結其得失。及第三總結，文並可知。

Eighth, clarifying the appearance of turning the wheel of the Dharma. Having attained great bodhi, by principle it must be turned and transmitted. In the prose there are three parts: first, the statement and question; next, explaining the marks; finally, the general conclusion. Within explaining the marks there are two parts: first, revealing the essence and function; second, revealing that on which they rely. Now, the first is divided into three: first, the doctrine; next, the metaphors; finally, the concluding exhortation. In the first, the text has nine phrases, reducing the number ten; each first states and then explains. The first five reveal the essence to be quiet and empty; the latter four discern the marks and functions to be deep and vast. Among the former: first, the mind capable of turning; second, the essence that is turned; third, the fruit attained; fourth, the teaching capable of expressing; fifth, the noumenon revealed. Indeed, turning the wheel of the Dharma does not go beyond these five; here all phenomena tally with the real. First, the mind capable of turning: because of knowing that dharmas do not arise, right when turning the Dharma one does not give rise to thoughts saying, "I am turning and transmitting to the person before me"; this is called mind-sovereignty, and only like this is it truly capable of turning. Second, the essence that is turned: namely, indicating, exhorting, and realizing, called the three turnings. These three are called "wheels" because they crush hindrances and afflictions. Saying "free from extremes": if there were delusions to be crushed, one would not yet be free from permanence; if there were no delusions to be crushed, how could one avoid annihilation? Now, being forever free from the extremes of annihilation and permanence, only then can one truly sever what should be severed; knowing, realizing, and cultivating are also like this. Third, the fruit attained: because of severing delusions, one attains the edge of detachment from desire; because of realizing the emptiness of nature, originally there is nothing to be detached from, so this edge is also dispelled. Fourth, the teaching capable of expressing: the noumenon borrows speech to be expressed, but now realizing it is originally quiescent and that cessation cannot be spoken of, one speaks all day long yet has never spoken. Fifth, the noumenon revealed: namely, quiescence and cessation. Now, realizing the naturally pure nirvāṇa, dharmas are originally not so, and now there is no cessation; only this is ultimate cessation. Thus we know that this wheel is originally always pure. Among the latter four of deep and vast marks and functions: first, every word touched upon is the wheel's vastness; second, being quiescent right within function is depth. The following two are both deep and vast. Third, the one is identical to the many without a master; fourth, being horizontal and vertical yet constantly empty; this means horizontally there is no omission, for there is nothing it does not turn; vertically there is no end, exhausting the future; and not adhering to inner or outer, it is deep and vast without shores. Second, in the metaphors from "O sons of the Buddha, it is like" downward, the text has two metaphors: first, the metaphor of inexhaustible writing, illustrating the ninth, inexhaustibility; second, the metaphor of universally entering without abiding, illustrating the sixth, seventh, and eighth being constantly quiescent within function. Within this, there are the doctrine, metaphor, and application. In the application there are two parts: first, applying universal entry into everything. Because in the doctrine above it merely said entering all words, now clarifying entering other dharmas, whatever category is touched upon is a Dharma wheel; how could it be the same as the Three Vehicles merely using the Buddha's voice as the wheel, and so forth? Second, from "All sentient beings' various" downward directly applies to the previous text's entering all speech. The first five are easy, so they are omitted and not given metaphors. Third, from "O sons of the Buddha" downward is the concluding exhortation, which is clear. Second, from "Furthermore" downward reveals the causes of the Dharma wheel. Within this there are three parts: first, discerning the causes from which the wheel arises, arising due to differences in capacities. If separated from beings' capacities, the Buddha would have nothing to say. Next, from "O sons of the Buddha, the Tathāgata" downward clarifies the wheel that arises from the causes. Since beings' capacities differ in strength, the teaching must appropriately vary. Within this, the name of the concentration upon which preaching the Dharma relies is unimpeded eloquence and lack of cowardice or fear. Attaining the ultimate is possessed only by buddhas. Finally, from "Being able to know thus" downward concludes with its benefits and losses. And the third is the general conclusion; the text of both is clear.