華嚴經內章門等雜孔目章 1.10

1.10

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.