大方廣佛華嚴經疏 53.29

53.29

第九「轉大法輪」下二門，明轉法輪。道成機熟，開甘露門故。於中，初門所轉法輪體用、後門明轉法輪因緣。前中，流演圓通目之為輪，自我之彼名之為轉。小乘以眼智明覺四行繫於四諦，今顯無盡十行，應繫十諦以成百行。餘如法輪章說。十中，初二能轉備圓、次二所轉深妙、次二生信拔苦、次二因深量廣、後二時遠益高。二種白淨法十事，即法輪因。白淨法者，即所轉輪體，謂佛無漏清淨法界轉入眾生心中，成聞熏種子，故名為種。說應時機，言不虛發，還生無漏聖智故，無空過故。《攝論》中多聞熏習從最清淨法界等流生無漏現行，是此義也。亦即前章無礙解脫。所以能種此種者，有十事故，初一宿因，餘皆現因。於中，前六德具、後三用勝。前中二三悲具，一內持、二外攝；次四智具，即四悉檀，一為人所樂不同故、二第一義應時令悟故、三對治隨病所宜故、四世界了世而順故。第十涅槃，謂應盡還源。有斯十意：初二明生死過患，一無常故、二無樂故，云非安隱；三明涅槃是樂，翻上無樂，以涅槃寂滅為真樂故；四翻色身無常，法身為常故。故晉經云「令求常住淨法身故。」今缺「常」字。以法身是三德之一，性出自古，體無變異，偏語其常。今已出纏，故名為淨。次三句明生死無我，不自在故。一一期無常不自在，故云不可轉；二別明念念無常不自在，此通變易生死；三即分段不能堅住，亦非自在。八明涅槃是堅，即自在我，亦兼常義。九翻有為以明淨德。不淨者，即有為法故。言聚散淨者，諸佛菩薩正法名無生起，然是性淨涅槃隨緣生死即相之性，方為正法。然《涅槃》第二翻破凡小四德、通諸佛法，故以如來為我，此正顯涅槃故，亦就涅槃明我。餘並相順。然常等四德雖遍通佛法，從其別義各顯不同，上以四榮翻枯具遣八倒。十明法爾，諸佛常規。上來說分竟。

Ninth, from "Turning the Great Wheel of Dharma" onward are two gates, explaining turning the wheel of Dharma. As the Path is achieved and capacities have matured, the gate of nectar is opened. Therein, the first gate treats the essence and function of the turned wheel of Dharma; the second gate explains the causes and conditions of turning the wheel of Dharma. In the former, flowing forth and universally penetrating is designated a "wheel"; from oneself to another is termed "turning." The Hīnayāna binds the four practices of vision, knowledge, clarity, and awakening to the four truths; now, to reveal the inexhaustible ten practices, they should be bound to ten truths to form a hundred practices. The rest is as explained in the section on the wheel of Dharma. Among the ten: the first two, the capability to turn is fully complete; the next two, that which is turned is profound and wondrous; the next two, producing faith and extracting suffering; the next two, the cause is deep and the measure is vast; the final two, the time is far-reaching and the benefit is supreme. Second, planting the pure white dharmas in ten matters, which are the causes of the wheel of Dharma. The pure white dharmas are the essence of the turned wheel: that is, the Buddha's uncontaminated, pure dharmadhātu is transmitted into the minds of sentient beings, becoming seeds of hearing-perfuming, and hence is called "planting." Preaching accords with timely capacities; words are not uttered in vain, producing anew uncontaminated, noble wisdom, so that nothing passes in vain. In the Mahāyānasaṃgraha, much hearing and perfuming arises as uncontaminated active dharmas flowing equally from the purest dharmadhātu, which is this meaning. It is also the unobstructed liberation of the preceding chapter. That which can plant these seeds is through ten matters: the first is past causes, the rest are all present causes. Therein, the first six possess virtues, and the latter three have superior functions. Within the former, two and three possess compassion: first, internal maintenance; second, external gathering. The next four possess wisdom, which are the four siddhāntas: first, because the desires of people differ; second, paramārtha-satya accords with the time to cause awakening; third, the antidote suits the illness as appropriate; fourth, the mundane accords with knowing the world. Tenth is nirvāṇa, meaning responding when exhausted and returning to the source. There are ten points of significance: the first two explain the faults of saṃsāra: first, impermanence; second, absence of pleasure, said as "not secure"; third, explaining that nirvāṇa is bliss, reversing the above absence of pleasure, taking the tranquil extinction of nirvāṇa as true bliss; fourth, reversing the impermanence of the physical body, the dharmakāya is permanent. Therefore the Jin translation says: "Causing them to seek the eternally abiding, pure dharmakāya." Here it lacks the character "eternal." Because the dharmakāya is one of the three virtues, its nature has emerged from antiquity, and its essence is without alteration, it is spoken of specifically in terms of permanence. Now having emerged from defilement, it is called pure. The next three phrases explain the non-self of saṃsāra, because of not being autonomous. First, impermanence of a single lifespan is not autonomous, hence called "cannot be reversed"; second, specifically explaining that moment-to-moment impermanence is not autonomous, which applies to transformation saṃsāra; third, saṃsāra of delimited portions cannot firmly abide, and is likewise not autonomous. Eighth, explaining that nirvāṇa is firm, which is the autonomous self, also including the meaning of permanence. Ninth, reversing the conditioned to explain the virtue of purity. The impure is conditioned phenomena. Saying "purity of gathering and dispersing" means that the true Dharma of buddhas and bodhisattvas is called non-arising; yet it is the nature-pure nirvāṇa conforming to conditions in saṃsāra: the nature that is identical with marks is precisely the true Dharma. However, the second fascicle of the Nirvāṇa Sūtra overturns the four virtues of ordinary people and Hīnayāna, applying them throughout all buddha-dharmas, thus taking the Tathāgata as the self; this [text] directly reveals nirvāṇa, so it also explains the self in terms of nirvāṇa. The rest are completely congruent. However, although the four virtues such as permanence apply universally to the buddha-dharma, according to their distinct meanings, each reveals a difference: above, the four flourishes overturn the withered, completely dispelling the eight inversions. Tenth, explaining things as they are (dharmatā), the regular norm of all buddhas. The Section of Preaching above is concluded.