翻譯名義集 5.119

5.119

[Cakra]
In this land this is translated as 'wheel' (lún). The Vimalakīrti says: 'He turns the wheel of the Dharma three times in the great chiliocosm; that wheel has always been originally pure.' As for the 'three turnings': the first is called the turning of demonstration; the second is called the turning of exhortation; the third is called the turning of realization. That which is called 'Dharma' is named from standard and upholding (guǐchí). 'Standard' means a model rule, causing beings to generate understanding. 'Upholding' means maintaining, not abandoning its own essence. The Fuxing says: 'The wheel has two meanings: first, the meaning of revolving and turning; second, the meaning of crushing and grinding.' The Wenju says: 'Turning the Dharma of transforming others that is in the Buddha's mind and transferring it into the minds of others is called turning the wheel of the Dharma.' The Fuxing says: 'Using the wheel of the Four Noble Truths to turn and transfer it to others crushes and destroys fetters and delusions. Just as a king's wheel-treasure can destroy and can pacify, the wheel of the Dharma is also like this: it destroys the enemies of afflictions and pacifies in the principle of truth.' The Zhilun says that the Dharma wheels of the buddhas are of two kinds: first, overt; second, secret. 'Overt' means revealed and exposed: 'The words are manifest and the meaning is exposed, termed the revealed teaching. As at the Deer Park, overtly he taught the small [vehicle] for the five men, and secretly he taught the great [vehicle] for the eighty thousand.' 'Secret' means esoteric. Earlier masters, in explaining 'secret' (bìmì), divided it into two kinds: first, concealed secret: in the past four periods, the concealment of provisional expedients was called bì, and the hidden benefit of spiritual functions was called mì. Second, true secret: in the present Lotus [Sūtra], what was previously unsaid is bì, and having opened it, nothing is excluded—this is mì. Now discussing the secret, there are again two kinds: first, the secret of ultimate principle. The Āgama says: 'The extremely deep principle cannot be spoken; the supreme truth has no sounds or words.' Therefore the Laṅkāvatāra says: 'Between the night I attained awakening and the night I entered parinirvāṇa, I did not speak a single word.' Relying on what secret words was such spoken? The Buddha said: Relying on two secret words, namely on the Dharma realized by oneself and the Dharma abiding of old. The Fazhen explains: 'The Dharma realized by oneself is cultivated virtue; the Dharma abiding of old is inherent virtue.' Thus the true wisdom realized by the Tathāgata at the place of awakening is a Dharma that cannot be understood by deliberation and discrimination, nor can it admit sound. Therefore the Lotus Sūtra says: 'Stop, stop! There is no need to speak; my Dharma is marvelous and hard to conceive.' The path of language is cut off, hence there is no need to speak; the place of mental activity is extinguished, hence it is marvelous and hard to conceive. For this reason, he closed his mouth at Magadha to open the ford of ceasing words; he kept silent at Vaiśālī to open the way of grasping the meaning. Therefore Bodhidharma came from the west and faced the wall at Shaolin. Shenguang went there, serving and attending morning and evening. One night, encountering heavy snow, he stood firm without moving; by dawn it surpassed his knees. The Master took pity and asked: 'What do you seek?' Guang wept with sorrow and said: 'I only pray that the Upādhyāya, out of compassion, will open the door of ambrosia.' The Master said: 'The unsurpassed, marvelous Way of all buddhas is cultivated with diligence over countless kalpas, practicing what is difficult to practice and enduring what is difficult to endure. How could one, with petty virtue and small wisdom, a light heart and an arrogant mind, desire to hope for the true vehicle? It would be vain toil and bitter struggle.' Guang, hearing the Master's admonition, secretly took a sharp knife, severed his own left arm, and placed it before the Master. The Master, knowing he was a Dharma vessel, said: 'When the buddhas first sought the Way, they forgot their bodies for the Dharma. You now sever your arm before me; your seeking may indeed be granted.' He then changed his name to Huike. Guang said: 'May I hear the Dharma-seal of the buddhas?' The Master said: 'The Dharma-seal of the buddhas cannot be obtained from another.' Guang said: 'My mind is not at peace; please, Master, pacify it for me.' The Master said: 'Bring your mind here, and I will pacify it for you.' Guang said: 'I have searched for my mind, but it is completely unobtainable.' The Master said: 'I have pacified your mind for you.' According to this, Bodhidharma merely removed the ailment; the Way transcends words and speech. Second, the secret of words and phrases: like various divine dhāraṇīs, though speech is established, the phrasing and meaning are secret, and people cannot understand them. Investigating this method of secret speech, the intention lies in warding off evil and holding to good. Therefore dhāraṇī is translated as 'warding and holding' (zhēchí): 'warding' means warding off evil, and 'holding' means holding to good. This explains Nāgārjuna's two kinds of Dharma wheels. If one relies on Tiantai, eight teachings are distinguished: sudden, gradual, secret, and indeterminate indicate the forms of the Buddha's establishment of transformation, named the four teachings of the method of transformation; piṭaka, common, distinct, and complete explain the Buddha's Dharma-gates for transforming beings, called the four teachings of the doctrine of transformation. Method and flavor are fully provided; medicine is administered according to the illness, and the evil sickness of afflictions is naturally dispelled and subdued. The Zongjing asks: 'Bodhidharma transmitted mind with mind without establishing words; what need is there to cite extensively the teachings of buddhas and bodhisattvas, borrowing a shrimp for eyes without any part of one's own?' It answers: 'Timber without a plumb line will not be straight; principle without teaching will not be complete. Taking the sacred words as the standard measure, heterodoxy and falsehood are hard to move; using the supreme teaching as a compass, reliance has a firm ground.' Guifeng said: 'The sūtras are the Buddha's words; Chan is the Buddha's intent. The mind and mouth of all buddhas will never contradict each other.' National Preceptor Zhong said: 'One should rely on the definitive meaning of the Buddha's words of the One Vehicle, accord with the ground of the original source of the mind, and transmit it successively, being identical with the Buddha's Way.' Master Zhuangyan, the Fifth Patriarch, throughout his life in instructing disciples constantly cited Vimalakīrti: 'Not clinging to the world, like a lotus flower; / Ever skillfully entering the practice of emptiness and quiescence; / Penetrating the marks of all dharmas without hindrance— / I bow my head to the one who, like space, has nothing on which to rely.' At that time someone asked: 'These are the Buddha's words; I wish to have the Venerable Master's own words.' The Master said: 'The Buddha's words are my words; my words are the Buddha's words.' May all wise ones make no discrimination herein!