大方廣佛華嚴經疏 53.29

53.29

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.