[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.10 # 華嚴經內章門等雜孔目章 1.10 華嚴經內章門等雜孔目章 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1870.1.10) 轉法輪者，有其二種：一一乘轉、二三乘小乘轉。一乘轉者，一諦有十行。如下經說：一具足清淨四無所畏；二出生四辯淨妙音聲；三明了四諦；四隨順諸佛無礙法門；五清淨等心悉能普覆一切眾生；六所說不虛，決定濟度眾生苦際；七宿世大悲所持；八以妙法輪音聲充滿法界，一切眾生無不聞知；九阿僧祇劫常說正法，未曾暫息；十轉諸根力覺意解脫諸禪三昧相續不絕。餘三諦準亦同之。法轉流入眾生心時，說者復有十因。何者為十？所謂過去願力故、大悲所持故、不捨眾生故、智慧自在隨其所應為說法故、未曾失時故、隨彼法器不增減故、決定了知三世智故、身行最勝故、口行無虛故、智隨音聲悉覺悟故。義準亦通所被之機具足四緣，其義可解。三乘小乘轉法輪者，一諦之內有其三轉，成十二行。餘三亦同，成四十八行，如《毘婆沙》說。轉法輪者，說四諦義三轉十二相。是苦諦、是苦集、是苦滅、是至苦滅道，名為一轉四相。是苦諦應知、是苦集應斷、是苦滅應證、是苦至滅道應修，名第二轉四相。是苦知已、是苦集斷已、是苦滅證已、是至苦滅道修已，名第三轉四相。四相者，四諦中生眼、智、明、覺，亦云行也。三乘熟教，初分已下名同不異熟教，終義與頓教之義，唯一真如授與名轉，非謂可轉是名為轉。上件法門，攝下諸教。頓屬其上分本教義，漸從其末義，通一乘三乘小乘。何以故？為彼圓教所目，及三乘終教寂照照寂一相真如，并初教門染淨即空，愚法小乘苦諦之教所詮實法有為無為等宗不同，義理各別也。 > As for the turning of the dharma wheel, there are two kinds: first, the turning of the Ekayāna; second, the turning of the Triyāna and Hīnayāna. As for the turning of the Ekayāna, each \[noble\] truth has ten practices. As the sūtra below explains: first, being fully endowed with the four pure grounds of fearlessness; second, producing the four analytical knowledges with pure and wondrous sound; third, clearly comprehending the four truths; fourth, according with the unobstructed dharma-gates of all Buddhas; fifth, an equal and pure mind that can universally cover all sentient beings; sixth, what is spoken is not vain, definitively rescuing sentient beings from the bounds of suffering; seventh, being sustained by great compassion from past lifetimes; eighth, pervading the dharmadhātu with the sound of the wondrous dharma wheel, such that no sentient being fails to hear and know it; ninth, constantly expounding the true Dharma throughout asaṃkhyeya kalpas without ever a moment's cessation; tenth, turning the faculties, powers, factors of awakening, liberations, dhyānas, and samādhis in an uninterrupted continuum. The remaining three truths are likewise to be understood by analogy with this. When the turning of the Dharma flows into the minds of sentient beings, the speaker furthermore has ten causes. What are the ten? Namely: because of the power of past vows; because of being sustained by great compassion; because of not abandoning sentient beings; because of expounding the Dharma according to what is appropriate with unobstructed wisdom; because of never missing the proper time; because of neither adding to nor taking away from that vessel of Dharma; because of definitively and fully knowing the wisdom of the three times; because bodily action is supreme; because verbal action is not vain; and because wisdom accords with sound and awakens all. By analogy, this principle also extends to the recipients' capacities being fully endowed with the four conditions; its meaning can be understood. As for the turning of the dharma wheel in the Triyāna and Hīnayāna, within one truth there are three turnings, making twelve aspects. The other three \[truths\] are the same, making forty-eight aspects, as explained in the \*Vibhāṣā\*. As for turning the dharma wheel, it explains the meaning of the four truths through three turnings and twelve aspects: 'this is the truth of suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering'—this is called the four aspects of the first turning. 'This truth of suffering should be known, this origin of suffering should be abandoned, this cessation of suffering should be realized, this path leading to the cessation of suffering should be cultivated'—this is called the four aspects of the second turning. 'This suffering has been known, this origin of suffering has been abandoned, this cessation of suffering has been realized, this path leading to the cessation of suffering has been cultivated'—this is called the four aspects of the third turning. The four aspects are the arising of the eye, knowledge, clarity, and awakening within the four truths; they are also called practices. In the mature teaching of the Triyāna, from the initial division on down, the names are the same and do not differ from the mature teaching; in the final meaning and the meaning of the sudden teaching, the bestowing of only the one true suchness is termed 'turning'; it is not that there is something that can be turned that is termed 'turning'. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are not the same; their principles and tenets are distinct. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1870.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1870.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.10](https://indike.org/pramana/in.bauddha.taisho.1870.1.10) · Pramāṇa