華嚴經內章門等雜孔目章 2.81

2.81

As for the four wheels: first, the wheel of dwelling in a good place, also called the wheel of a pure land; second, the wheel of relying on good persons; third, the wheel of generating one's own aspirations; fourth, the wheel of having planted good roots in the past. Dwelling in a good place means dwelling in the central realm, free from five difficult conditions: the three evil destinies make three, and the long-lived devas and Uttarakuru make five. Relying on good persons means being born during the time of a Buddha, free from the one difficult condition of being before or after a Buddha. Generating right aspirations on one's own frees one from the difficult condition of worldly intellect and rhetorical wit. Having planted good roots in the past frees one from the difficult condition of being born blind, deaf, and so forth. That is to say, devas, humans, and others, relying on these four meanings of persons and dharma, can increase good dharmas. Leaving evil behind and accomplishing good, possessing virtues is called a "wheel"; this is the essential path of the distant provisional means for entering the Path. This meaning applies generally to the Triyāna and Hīnayāna, but is consummate only in the Ekayāna. In the Hīnayāna, it completes the conditions for the unconditioned nature of the emptiness of person; in humans and devas, it completes the conditions for correct goodness; in bodhisattvas, it completes the conditions for bodhi; in the Ekayāna teaching, it completes the conditions for Samantabhadra's understanding and practice. If based on the distinct teaching, the right land is the ocean of lands, the right persons are the ten Buddhas and so forth, the equal aspiration is Samantabhadra's aspiration, the fundamental merit is the merit of the arising of the nature, and difficulties and hindrances are solely eliminated. The remaining meanings are as in the separate chapter.