華嚴經 品三十七 如來出現品 · 轉法輪Avataṃsaka Sūtra · The Appearance of the Tathāgata · The Turning of the Wheel of the Dharma

The eighth sense, ‘the turning of the wheel of the Dharma’, = Samantabhadra’s answer to 「菩薩摩訶薩應云何知如來、應、正等覺轉法輪」 tr. “how should the bodhisattva-mahāsattva know the turning of the wheel of the Dharma by the Tathāgata, the Arhat, the Perfectly Awakened One” 〔T10n0279 0275c14〕. The preceding sense, the accomplishing of right awakening, made clear the realizing of the virtue of the fruit; this sense makes clear the bestowing of the virtue of the fruit — having realized, he must of necessity transmit, and therefore it comes next. The prose first makes clear the substance and function of the turning in nine clauses 〔the first five reveal the substance and nature, the latter four discern the characteristic and function〕; next it sets up the simile of the inexhaustibility of letters and the simile of the universal entry of written graphs; and it concludes with the single sentence 「言音實相即法輪故」 tr. “because the true character of speech-sound is itself the wheel of the Dharma” 〔T10n0279 0276a04〕. The latter part separately reveals the place where the wheel of the Dharma is born, attaching it to the samādhi 「究竟無礙無畏」 tr. “Ultimate Unobstructedness and Fearlessness”, and at the end judges the gain and loss of the one who knows by according and not according. The five verses in repetition are matched to the prose. Chengguan judges the five gates of substance and function in this passage with the words 「今皆即事契真」 tr. “here all of them tally with the real in the very midst of the phenomenal”, while Fazang, on the sixty-fascicle text, judges it to be 「性起轉法輪」 tr. “the turning of the wheel of the Dharma as nature-arising” and opens it into seven gates, listing under the gate of bounds the three judgements of the lesser vehicle · the three vehicles · the one vehicle — this is the place where the bone of the school is most plainly seen in this sense, and also the place that most requires recording without adjudication.

I. Doctrinal Outline and Placement

The reason for its coming — Chengguan attaches this eighth sense to the seventh sense before it, ‘the accomplishing of right awakening’, making clear the order of realizing and bestowing:

「得大菩提，理必轉授。」 tr. “Having gained the great awakening, in principle he must of necessity turn it over and transmit it.” 〔T35n1735 0883c04〕

Fazang attaches it on the same principle, and gives it the name 「性起轉法輪」 tr. “the turning of the wheel of the Dharma as nature-arising”:

「第八明性起轉法輪，謂前得菩提，次轉法輪，以為次第。長行中三，標門、辨釋、結知。」 tr. “Eighth, making clear the turning of the wheel of the Dharma as nature-arising: that is, before, he gained awakening, and next he turns the wheel of the Dharma — such is the order. Within the prose there are three: setting up the gate, discerning and explaining, and concluding the knowing.” 〔T35n1733 0414c01〕

The prose in three parts (Chengguan) —

「長行中三：初標徵、次釋相、後總結。就釋相中二：先顯體用、後顯所因。」 tr. “Within the prose there are three: first the setting up and raising of the question, next the explanation of the characteristics, and last the general conclusion. Within the explanation of the characteristics there are two: first the revealing of the substance and function, and after that the revealing of whence it comes.” 〔T35n1735 0883c05〕

The inner outline of the revealing of substance and function:

「今初，分三：初法、次喻、後結勸。今初，文有九句，減數十也，皆先標、後釋。前五顯體性寂寥，後四辨相用深廣。」 tr. “Here in the first, it divides into three: first the Dharma stated, next the simile, and after that the concluding exhortation. Here in the first, the text has nine clauses, one short of the number ten; each first sets up and afterward explains. The first five reveal that the substance and nature are still and vacant; the latter four discern that the characteristic and function are profound and vast.” 〔T35n1735 0883c06〕

The names of the first five:

「前中，一能轉心、二所轉體、三所得果、四能詮教、五所顯理。夫轉法輪不過此五，今皆即事契真。」 tr. “Among the former: first, the mind that turns; second, the substance that is turned; third, the fruit that is gained; fourth, the teaching that expresses; fifth, the principle that is revealed. Now, the turning of the wheel of the Dharma goes no further than these five; here all of them tally with the real in the very midst of the phenomenal.” 〔T35n1735 0883c09〕

The outline of the section of similes:

「文有二喻：一文字無盡喻，喻第九無盡；二遍入無住喻，喻六七八用而常寂故。」 tr. “The text has two similes: first, the simile of the inexhaustibility of letters, which is a simile for the inexhaustibility of the ninth clause; second, the simile of universal entry without abiding, which is a simile for the sixth, seventh, and eighth, since they are in function and yet constantly still.” 〔T35n1735 0883c28〕

The outline of the revealing of whence it comes:

「於中三：先辨輪所起因，因機差故。若離物機，佛無說故。」 tr. “Within this there are three: first, discerning the cause from which the wheel arises, since the cause is the difference of capacities. For if one were apart from the capacities of beings, the Buddha would have nothing to say.” 〔T35n1735 0884a07〕

The verses — Chengguan: 「偈有五頌」 tr. “the verses are five” 〔T35n1735 0884a12〕; and again 「初二偈頌法輪體用」 tr. “the first two verses praise the substance and function of the wheel of the Dharma” 〔0884a13〕.

Fazang’s seven gates —

「釋中有七門分別轉法輪義：一體相、二深廣、三無盡、四無住、五分齊、六出生、七知益。」 tr. “Within the explanation there are seven gates that discern the sense of the turning of the wheel of the Dharma: first, substance and characteristic; second, profound and vast; third, inexhaustibility; fourth, non-abiding; fifth, bounds; sixth, giving birth; seventh, the benefit of knowing.” 〔T35n1733 0414c03〕

II. Terminology

III. Similes and Rhetoric

(1) The simile of the inexhaustibility of letters — 「佛子！譬如一切文字語言，盡未來劫說不可盡；佛轉法輪亦復如是，一切文字安立顯示，無有休息，無有窮盡。」 tr. “Sons of the Buddha! It is like all letters and speech: though one spoke to the exhaustion of the kalpas of the future, they could not be told to the end; the Buddha’s turning of the wheel of the Dharma is like this too — with all letters he sets it up and reveals it, and there is no rest and no exhaustion.” 〔T10n0279 0275c25〕:

• What the simile rests on: all letters and speech, which could not be told to the end though one spoke to the exhaustion of the kalpas of the future.
• What the simile bears: the Buddha’s turning of the wheel of the Dharma, which with all letters sets it up and reveals it, without rest and without exhaustion.
• The sense revealed: Chengguan judges it 「一文字無盡喻，喻第九無盡」 tr. “first, the simile of the inexhaustibility of letters, which is a simile for the inexhaustibility of the ninth clause” 〔T35n1735 0883c28〕; Fazang judges it the third, the gate of inexhaustibility: 「明無盡門，於中先文字無盡喻，後合法輪無盡可知。」 tr. “It makes clear the gate of inexhaustibility; within it, first comes the simile of the inexhaustibility of letters, and afterward the matching of it to the inexhaustibility of the wheel of the Dharma, which may be understood.” 〔T35n1733 0414c24〕

(2) The simile of written graphs entering universally without abiding — 「譬如書字，普入一切事、一切語、一切算數、一切世間出世間處而無所住；如來音聲亦復如是，普入一切處、一切眾生、一切法、一切業、一切報中而無所住。」 tr. “It is like a written graph, which enters universally into every affair, every utterance, every reckoning, and every place both worldly and world-transcending, and yet does not abide anywhere; the Tathāgata’s voice is like this too — it enters universally into every place, every sentient being, every dharma, every deed, and every recompense, and yet does not abide anywhere.” 〔T10n0279 0275c29〕:

• What the simile rests on: the written letters of the alphabet, which enter universally into every affair, utterance, reckoning, and place worldly and world-transcending, and yet abide in none of them.
• What the simile bears: the Tathāgata’s voice, which enters universally into every place, sentient being, dharma, deed, and recompense, and yet abides nowhere.
• The sense revealed: Chengguan judges it 「二遍入無住喻，喻六七八用而常寂故」 tr. “second, the simile of universal entry without abiding, which is a simile for the sixth, seventh, and eighth, since they are in function and yet constantly still” 〔T35n1735 0883c29〕, and judges its inner structure to be three passages, the Dharma stated, the simile, and the matching, with two within the matching: 「先合普入一切。以上法中但云入一切言故，今明入餘法則觸類皆法輪」 tr. “first the matching of the universal entry into all. Since above, in the statement of the Dharma, it said only that it enters into all speech, here it is made clear that it enters into the remaining dharmas as well, so that whatever kind one comes upon is the wheel of the Dharma” 〔T35n1735 0884a01〕. Fazang judges it the fourth, the gate of non-abiding: 「於中有法、喻、合三也。字母無住喻，喻入緣無住德。於中一切處，是總也。別舉五處可知。」 tr. “Within it there are three, the Dharma stated, the simile, and the matching. The simile of the non-abiding of the letters of the alphabet is a simile for the virtue of entering conditions without abiding. Within it, ‘every place’ is the general; the separate raising of five places may be understood.” 〔T35n1733 0414c26〕

(3) Where the simile is given and where withheld — Chengguan records why no simile is set up for the first five clauses: 「前五易故，略不喻之。」 tr. “Because the first five are easy, they are passed over and no simile is given for them.” 〔T35n1735 0884a05〕 — the setting up of similes is only for the latter four clauses, whose characteristic and function are profound and vast; this is the pivot of the rhetoric of this sense.

(4) The source of the simile in the emperor’s wheel — the name ‘wheel of the Dharma’ comes from the wheel of the wheel-turning king, and the Chao opens four senses of it:

「略有四義：一圓滿義，具轂輻輞軸等體用周備故。二摧壞義，摧壞煩惱，如摧未伏等。三鎮遏義，已伏煩惱，令勢轉遠故，如鎮已伏。四不定義，從見至修，修至無學；從自至他，他信至解，解至行果等。」 tr. “In brief there are four senses: first, the sense of completeness, since it has hub, spokes, rim, and axle, its substance and function complete throughout. Second, the sense of crushing, in that it crushes the afflictions, as when it crushes those not yet subdued. Third, the sense of holding down, in that afflictions already subdued are made to recede further in force, as when it holds down what is already subdued. Fourth, the sense of not being fixed: from seeing to cultivation, and from cultivation to the stage beyond learning; from oneself to others, and from another’s faith to understanding, and from understanding to the fruit of practice, and so on.” 〔T36n1736 0629a11〕

And again, matching hub, spokes, and rim to the eightfold noble path: 「正見思惟如轂，是根本故。正語業命說名為輻，由轂有故。正念動定說名為輞，攝錄餘故。」 tr. “Right view and right thought are like the hub, since they are the root. Right speech, right action, and right livelihood are called the spokes, since they exist by way of the hub. Right mindfulness, which sets concentration in motion, is called the rim, since it gathers up the rest.” 〔T36n1736 0629a27〕

(5) How the similes are matched in the verses — the verse in repetition 「譬如文字無盡時，十力法輪亦如是」 tr. “just as letters have no time when they are told to the end, so too is the wheel of the Dharma of him of the ten powers” 〔T10n0279 0276a20〕 praises the first simile above, and 「如字普入而無至，正覺法輪亦復然」 tr. “just as a graph enters universally and yet arrives nowhere, so too is the wheel of the Dharma of the rightly awakened one” 〔T10n0279 0276a21〕 praises the second — the verses bring forth no new simile, but only match what is there.

IV. Collation with Parallel Translations

The Chinese witnesses for this sense: Śikṣānanda T279 (the base text · the eighth sense of the Chapter on the Appearance of the Tathāgata, chapter thirty-seven) · Buddhabhadra T278 (part three of the Chapter on the Nature-Arising of the Jewel-King Tathāgata, chapter thirty-two, of the Jin translation of the Avataṃsaka in sixty fascicles, beginning 〔T09n0278 0627c05〕 and ending 〔0628a07〕, the verses in repetition ending 〔0628a28〕). This sense has no separately circulating scripture and no treatise that takes up its text 〔not found〕. What follows is recorded in full, sentence by sentence, without adjudication.

Sentence One　The Raising of the Question

Where the divergences lie: (a) For the epithets of the Buddha, the eighty has 「如來、應、正等覺」 tr. “the Tathāgata, the Arhat, the Perfectly Awakened One” and the sixty has 「如來、應供、等正覺」 tr. “the Tathāgata, the worthy of offerings, the rightly and fully awakened one”. (b) The eighty has 「知」 tr. “know” throughout, while the sixty raises together the two graphs 「知、見」 tr. “know and see”.

Sentence Two　How the Clauses of Substance and Nature Are Opened and Folded

Where the divergences lie: (a) The eighty has the sentence-form of nine pairs of ‘setting up and explaining’ 〔Chengguan: 「皆先標、後釋」 tr. “each first sets up and afterward explains” 〔T35n1735 0883c08〕〕, while the sixty has one long strung-together sentence, with no pairing of setting up and explaining one by one. (b) The sixty separately brings out the two items 「一切願」 tr. “all the vows” and 「皆悉清淨」 tr. “all of them pure”, which the eighty does not have — and it is precisely on these two items that Fazang’s ten senses establish the first, 「法輪所依」 tr. “that on which the wheel of the Dharma depends”, and the sixth, ‘the Brahmā wheel · the purity of the nature’ 〔T35n1733 0414c06〕. (c) The eighty has 「離邊見」 tr. “apart from extreme views” 〔T10n0279 0275c18〕 against the sixty’s 「遠離一切邪見」 tr. “far apart from every wrong view”.

Sentence Three　The Single Sound and the Inexhaustible

Where the divergences lie: (a) The eighty has 「於一音中出一切音」 tr. “within a single sound he brings forth all sounds” 〔T10n0279 0275c23〕 〔the one issuing in the many〕, against the sixty’s 「一切音聲皆是一聲」 tr. “all sounds are alike a single sound” 〔T09n0278 0627c12〕 〔the many returning to the one〕 — the direction of what acts and what is acted on is reversed. (b) The eighty’s ‘without omission and without exhaustion’ against the sixty’s 「無漏無盡」 tr. “without outflow and without exhaustion”. (c) The eighty’s 「內外無著」 tr. “no attachment within or without” against the sixty’s 「內外無所有」 tr. “within and without there is nothing that is”.

Sentence Four　The Simile of Written Graphs

Where the divergences lie: the eighty has 「書字」 tr. “a written graph” against the sixty’s 「字章」 tr. “the chapters of letters”; the sixty separately brings out the one item 「一切字數」 tr. “every count of letters”, so that of the items entered the eighty has three and the sixty four.

Sentence Five　The Matching of the Universal Entry of the Voice

Where the divergences lie: among the items entered, the sixty brings out one more item, 「一切心」 tr. “every mind”; and as for the number in Chengguan’s judgement 「別舉五處」 tr. “the separate raising of five places” and in Fazang’s judgement 「別舉五處可知」 tr. “the separate raising of five places may be understood” 〔T35n1733 0414c27〕, each of the two follows the text he is commenting on.

Sentence Six　The Clause of Bounds 〔the most important divergence in this sense〕

Where the divergences lie: the reason given in the eighty is 「言音實相即法輪」 tr. “the true character of speech-sound is itself the wheel of the Dharma” — established with respect to the true character; the reason given in the sixty is 「一切音聲不離法輪音聲」 tr. “no sound at all is apart from the sound of the wheel of the Dharma” 〔T09n0278 0627c24〕 — established with respect to the mutual embracing of sounds. Fazang, on the sixty-fascicle text, attaches this sentence to the fifth gate, the gate of bounds 〔T35n1733 0414c28〕, while Chengguan, on the eighty-fascicle text, attaches it as the second passage of the matching of the simile, 「正合前文入一切語」 tr. “properly matching the earlier text on entering into all speech” 〔T35n1735 0884a04〕. Recorded as it stands, without forcing an explanation.

Sentence Seven　The Place Where It Is Born

Where the divergences lie: the eighty brings out the item 「欲樂無量差別」 tr. “the measureless differences in what they desire and delight in”, the sixty the item 「念念心心行等」 tr. “the workings of the mind thought after thought, and the like”.

Sentence Eight　The Samādhi and the Issuing of Sounds

Where the divergences lie: the eighty separately brings out the item 「於成正覺一一身、一一口」 tr. “from each single body and each single mouth in which he accomplishes right awakening” 〔T10n0279 0276a11〕, attaching it to the seventh sense before it, the accomplishing of right awakening; the sixty lacks this item and instead brings out the sentence 「如來正受三昧，而轉法輪」 tr. “the Tathāgata rightly receives the samādhi and turns the wheel of the Dharma” 〔T09n0278 0628a01〕.

Sentence Nine　The Concluding Exhortation on Gain and Loss

Where the divergences lie: the eighty has 「隨順一切佛法」 tr. “accords with all the Buddha’s Dharma”, the sixty 「隨順一切佛家」 tr. “accords with the whole household of the buddhas” and 「不隨順諸如來家」 tr. “does not accord with the households of the tathāgatas” — a divergence between Dharma and household, the sixty speaking with respect to the lineage and the eighty with respect to the Dharma.

Sentence Ten　The First Verse in Repetition and the Number of the Verses

Where the divergences lie: (a) The verses of the eighty are five verses of seven graphs to the line; the verses of the sixty are ten verses of five graphs to the line. (b) As for the judgement of the number of verses: Chengguan, on the eighty-fascicle text, has 「偈有五頌」 tr. “the verses are five” 〔T35n1735 0884a12〕, and Fazang, on the sixty-fascicle text, has 「頌中十偈」 tr. “within the verses there are ten” 〔T35n1733 0415a12〕 — the number of verses differs in the two texts themselves, and each of the two commentaries follows the text it comments on, and so it is recorded in full without adjudication. (c) The first verse of the sixty has 「三世無不至」 tr. “in the three times there is nowhere it does not reach” 〔T09n0278 0628a09〕 〔spoken with respect to pervading〕, while the first lines of the eighty have 「三世無起亦無得」 tr. “in the three times there is neither arising nor anything got” 〔T10n0279 0276a19〕 〔spoken with respect to there being nothing〕.

Sentence Eleven　The Last Verse

Where the divergences lie: the eighty gathers into one verse both the simile of letters and the mastery of the turning of the wheel; the sixty divides this into two verses, and at the end brings out further 「十力亦如是，轉清淨法輪，無漏不可盡，諸佛大神力」 tr. “he of the ten powers is like this too: he turns the pure wheel of the Dharma, without outflow and not to be exhausted — the great spiritual power of the buddhas” 〔T09n0278 0628a27〕.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) Turning with nothing arisen and nothing turned — tallying with the real in the very midst of the phenomenal — the first of the nine clauses: 「以心自在力無起無轉而轉法輪，知一切法恒無起故」 tr. “by the power of the mind’s mastery, with nothing arisen and nothing turned, he turns the wheel of the Dharma, because he knows that all dharmas are constantly unarisen” 〔T10n0279 0275c15〕. Chengguan gathers the whole of the turning of the wheel of the Dharma into five gates, and then lets fall this judgement:

「夫轉法輪不過此五，今皆即事契真。」 tr. “Now, the turning of the wheel of the Dharma goes no further than these five; here all of them tally with the real in the very midst of the phenomenal.” 〔T35n1735 0883c10〕

The Chao, explaining this sentence, says: 「揀實異權，名數則同，意旨懸隔。」 tr. “It sorts out the real as differing from the provisional: the names and numbers are the same, but the intent lies far apart.” 〔T36n1736 0629b25〕 — the names and numbers are the same as in the other teachings, but what is pointed at is not the same; this is the eye by which this sense is assigned its place.

(2) The five substances of the wheel of the Dharma and how the five clauses of this scripture gather them in — the Chao, running through the Great Vehicle as a whole, sets up five substances:

「體總有五：一輪自性，謂擇法覺支、正見正知等，通見修無學，或取八聖道具輪輻轂輞故。」 tr. “The substances are five in all: first, the wheel’s own nature, namely the awakening-factor of discerning dharmas, right view and right knowing and the rest, running through seeing, cultivation, and the stage beyond learning; or else the eightfold noble path is taken, since it has rim, spokes, and hub complete.” 〔T36n1736 0629a25〕 「二者法輪因，謂能生後聖道諸教聞思修等」 tr. “Second, the cause of the wheel of the Dharma, namely the teachings that are able to give birth to the noble path that follows, together with hearing, reflecting, and cultivating and the rest” 〔T36n1736 0629a29〕 「三法輪眷屬，聖道助伴五蘊諸法。四法輪境，聖道所緣四諦、因緣、三性等理。五法輪果，謂因道所證菩提涅槃無為等果。」 tr. “Third, the retinue of the wheel of the Dharma, the dharmas of the five aggregates that are the helpers and companions of the noble path. Fourth, the object of the wheel of the Dharma, the principles that the noble path takes as its objects — the four truths, causes and conditions, the three natures, and the rest. Fifth, the fruit of the wheel of the Dharma, namely the fruits realized by the path that is the cause — awakening, nirvāṇa, the unconditioned, and the rest.” 〔T36n1736 0629b02〕

And he gathers these in by the five clauses of the present scripture:

「今經五句即攝此五，一能轉心即是眷屬、二即自性、三即第五、四即第二、五即第四。」 tr. “The five clauses of the present scripture gather in these five: the first, the mind that turns, is the retinue; the second is the own nature; the third is the fifth; the fourth is the second; the fifth is the fourth.” 〔T36n1736 0629b06〕

And again he gathers them in by the five aspects of the Yuqie shidi lun: 「今經五句即攝彼五，一即第四令他信解、二即第二、三即第三、四即第五、五即第一。」 tr. “The five clauses of the present scripture gather in those five: the first is the fourth, causing others to have faith and understanding; the second is the second; the third is the third; the fourth is the fifth; the fifth is the first.” 〔T36n1736 0629b16〕

(3) The true character of speech-sound is itself the wheel of the Dharma — 「一切眾生種種語言，皆悉不離如來法輪。何以故？言音實相即法輪故。」 tr. “All the various kinds of speech of all sentient beings are none of them apart from the Tathāgata’s wheel of the Dharma. Why is this? Because the true character of speech-sound is itself the wheel of the Dharma.” 〔T10n0279 0276a03〕 — the bounds of the wheel of the Dharma are not confined to the Buddha’s voice. Chengguan, matching this passage, says:

「以上法中但云入一切言故，今明入餘法則觸類皆法輪，豈同三乘但用佛聲為輪等耶？」 tr. “Since above, in the statement of the Dharma, it said only that it enters into all speech, here it is made clear that it enters into the remaining dharmas as well, so that whatever kind one comes upon is the wheel of the Dharma. How should this be the same as the three vehicles, which use only the Buddha’s voice as the wheel and so forth?” 〔T35n1735 0884a02〕

Fazang, on the sixty-fascicle text, sets up the fifth gate, the gate of bounds, and lists three judgements side by side 〔recorded without adjudication · see item six〕.

(4) The wheel is pure from the first — 「究竟寂滅而轉法輪，知一切法涅槃性故」 tr. “in utter quiescence he turns the wheel of the Dharma, because he knows that all dharmas are of the nature of nirvāṇa” 〔T10n0279 0275c20〕. Chengguan: 「是知其輪本來常清淨也。」 tr. “From this one knows that this wheel is from the first constantly pure.” 〔T35n1735 0883c22〕 Fazang, under the sixty-fascicle text’s clause 「皆悉清淨」 tr. “all of them pure”, cites the scripture in witness: 「其輪本來常清淨」 tr. “this wheel is from the first constantly pure” 〔T35n1733 0414c11〕 — that the substance of the wheel is pure from the first and only then is there a turning is the scriptural ground for ‘turning and yet no turning’ under the gate of nature-arising.

(5) The wheel arises from the vows — the sixty-fascicle text lists first 「一切願」 tr. “all the vows”, which Fazang explains as 「是法輪所依」 tr. “that on which the wheel of the Dharma depends” 〔T35n1733 0414c06〕; this is of one bone with what the fifth sense of this chapter makes clear, that the ocean of wisdom arises from the great vows of former times — the bestowing of the virtue of the fruit is likewise the old vows now in operation 〔recorded without adjudication〕.

(6) The samādhi as that on which the speaking of the Dharma depends — 「如來、應、正等覺有三昧，名：究竟無礙無畏，入此三昧已」 tr. “the Tathāgata, the Arhat, the Perfectly Awakened One, has a samādhi named: Ultimate Unobstructedness and Fearlessness; and having entered this samādhi” 〔T10n0279 0276a10〕. Fazang: 「謂欲轉法輪入此三昧者，是所依門故也。」 tr. “That is, his entering this samādhi when he would turn the wheel of the Dharma is because it is the gate on which it depends.” 〔T35n1733 0415a06〕 Chengguan: 「得究竟者，唯佛有故。」 tr. “That it is gained ultimately is because only a buddha has it.” 〔T35n1735 0884a11〕 — that eloquence which is fearless is ultimate in a buddha alone, and here lie the bounds between the Buddha’s speaking of the Dharma and that of the two vehicles.

VI. Divergent Interpretations of the Commentators (the ancient worthies · with their schools marked)

Chengguan, Huayan jing shu T35n1735 (following the eighty-fascicle text phrase by phrase · the principal witness)

How the nine clauses are opened and folded:

「文有九句，減數十也，皆先標、後釋。前五顯體性寂寥，後四辨相用深廣。」 tr. “The text has nine clauses, one short of the number ten; each first sets up and afterward explains. The first five reveal that the substance and nature are still and vacant; the latter four discern that the characteristic and function are profound and vast.” 〔T35n1735 0883c07〕

The explanation of the first five, one by one:

「一能轉心者，由知法無起故，正轉法時不起心念，言我轉授前人，名心自在，如是方為真能轉也。」 tr. “First, the mind that turns: because he knows that dharmas do not arise, at the very time of turning the Dharma he does not raise the thought that says ‘I am turning it over and transmitting it to the person before me’; this is named the mind’s mastery, and only thus is it truly a turning.” 〔T35n1735 0883c11〕 「二所轉體者，即示勸證，名為三轉。此三名輪者，摧障惱故。言離邊者，若有惑可摧，未離於常；無惑可摧，寧免於斷？今永離斷常等邊，方為真能斷所應斷，知與證修亦然。」 tr. “Second, the substance that is turned: that is, demonstrating, exhorting, and witnessing, which are named the three turnings. That these three are named a wheel is because they crush obstruction and vexation. As for the words ‘apart from the extremes’: if there were an affliction that could be crushed, one would not yet be apart from permanence; and if there were no affliction that could be crushed, how would one escape annihilation? Now, being forever apart from the extremes of annihilation and permanence and the rest, only then is it truly a cutting off of what ought to be cut off; and so it is with knowing, with realizing, and with cultivating.” 〔T35n1735 0883c13〕 「三所得果者，由斷惑故，得離欲際；由證性空，本無可離，斯際亦遣。」 tr. “Third, the fruit that is gained: because he cuts off affliction, he gains the limit that is freedom from desire; and because he realizes that the nature is empty, there was from the first nothing to be free from, and so this limit too is dispelled.” 〔T35n1735 0883c17〕 「四能詮教者，理假言詮，今了本寂，滅不可說故，則終日言而未曾言也。」 tr. “Fourth, the teaching that expresses: principle borrows words to be expressed; but now that he understands that it is from the first still, and that the quiescent cannot be spoken, then he speaks the whole day long and has never spoken.” 〔T35n1735 0883c19〕 「五所顯理，謂即寂滅。今了性淨涅槃，法本不然，今則無滅，方為究竟之滅。」 tr. “Fifth, the principle that is revealed, namely quiescence itself. Now, understanding the nirvāṇa that is pure by nature, dharmas were from the first not aflame, and so now there is no extinguishing; and only this is the utter extinguishing.” 〔T35n1735 0883c21〕

The explanation of the latter four, one by one:

「後四相用深廣中，一觸言皆輪廣也；二即用而寂深也。下二亦深亦廣。三一即多而無主；四即橫竪而恒虛，謂橫則無遺，無所不轉故。竪則無盡，窮未來故。而不著內外，則深廣無涯矣。」 tr. “Among the latter four, whose characteristic and function are profound and vast: the first, that whatever speech one touches upon is the wheel, is the vast; the second, that in the very midst of function it is still, is the profound. The two below are both profound and vast. The third is that the one is the many and yet without a master; the fourth is that in the very midst of the crosswise and the upright it is ever void — crosswise it is without omission, since there is nothing it does not turn; upright it is without exhaustion, since it goes to the end of the future. And as he is attached neither within nor without, the profound and the vast are without shore.” 〔T35n1735 0883c23〕

The revealing of whence it comes:

「明因所起輪。物既為力不同，教須適宜差別。」 tr. “It makes clear the wheel that arises from the cause. Since beings differ in the force that shapes them, the teaching must be fitted to them and differ accordingly.” 〔T35n1735 0884a08〕 「說法所依之定名者，無礙辯才無所怯畏。得究竟者，唯佛有故。」 tr. “As for the name of the concentration on which the speaking of the Dharma depends: eloquence unobstructed, and nothing timid or feared. That it is gained ultimately is because only a buddha has it.” 〔T35n1735 0884a10〕 「及第三總結，文並可知。」 tr. “And as for the third, the general conclusion, the text may be understood throughout.” 〔T35n1735 0884a12〕

Chengguan, Yanyi chao T36n1736

The general explanation under three gates: 「今略以三門分別：一釋名、二出體、三轉相。」 tr. “Here, in brief, it is discerned under three gates: first, explaining the name; second, setting out the substance; third, the characteristics of the turning.” 〔T36n1736 0629a07〕

The four senses of ‘turning’:

「轉謂動也、顯也、運也、起也。動宣言教，顯揚妙理，運聖道於聲前，起真智於言後，圓摧障惱，名轉法輪。」 tr. “Turning means setting in motion, revealing, conveying, and arousing. Setting the spoken teaching in motion, revealing and raising up the wondrous principle, conveying the noble path ahead of the sound, arousing true wisdom after the words, and crushing obstruction and vexation completely — this is named turning the wheel of the Dharma.” 〔T36n1736 0629a18〕

That the setting out of the substance and the characteristics of the turning resemble each other: 「然上出體與其轉相皆大乘意，細尋二門多有相似，或應為一。」 tr. “Yet the setting out of the substance above and the characteristics of the turning are both of them the sense of the Great Vehicle; searching the two gates closely, they have much in common, and perhaps they ought to be made one.” 〔T36n1736 0629b21〕

Fazang, Tanxuan ji T35n1733 (the commentary on the Chapter on the Nature-Arising of the Jewel-King Tathāgata in the sixty-fascicle Avataṃsaka)

The ten senses that make clear substance and characteristic:

「初中略以十義明其體相：一一切願者，是法輪所依；二一切法者，是所轉之法；三轉無所轉者，會相明體；四本無所起者，稱性辨體；五三轉圓滿者，德相圓滿，謂示相、勸知、引證為三也」 tr. “Within the first, its substance and characteristic are made clear in brief under ten senses: first, ‘all the vows’ is that on which the wheel of the Dharma depends; second, ‘all dharmas’ is the Dharma that is turned; third, ‘turning with nothing turned’ gathers the characteristics so as to make clear the substance; fourth, ‘from the first nothing arisen’ discerns the substance in accord with the nature; fifth, ‘the three turnings complete’ is the completeness of the characteristics of virtue, that is, demonstrating the characteristics, exhorting to knowing, and adducing witness make the three” 〔T35n1733 0414c05〕 「七悉能等者，離障故、破見故、業用故；八離欲等者，離無所離故；九一切諸法等者，離言故；十一切法等者，離相故。」 tr. “Seventh, ‘able wholly’ and the rest: because it is apart from obstruction, because it breaks views, because of its working. Eighth, ‘apart from desire’ and the rest: because it is apart with nothing to be apart from. Ninth, ‘all dharmas’ and the rest: because it is apart from words. Tenth, ‘all dharmas’ and the rest: because it is apart from characteristics.” 〔T35n1733 0414c11〕

The four senses of the gate of the profound and the vast:

「明深廣門，於中有四義，各有標、釋。初一廣、次一深、後二亦深亦廣。」 tr. “It makes clear the gate of the profound and the vast; within it there are four senses, each having a setting up and an explaining. The first is the vast, the next is the profound, and the latter two are both profound and vast.” 〔T35n1733 0414c15〕 「二中先標甚深，實性故者釋成深義。三中先標深廣，佛轉法輪無主故者釋成。以各從緣成，無自體故，同為一性，悉是法輪。」 tr. “In the second, he first sets up ‘exceedingly profound’, and the words ‘because of the real nature’ explain and establish the sense of the profound. In the third, he first sets up ‘profound and vast’, and the words ‘because the Buddha’s turning of the wheel of the Dharma has no master’ explain and establish it. Since each is formed from conditions and has no substance of its own, they are alike of one nature, and all of them are the wheel of the Dharma.” 〔T35n1733 0414c19〕 「四中先標，無流故深也、無盡故廣也，內外無所有者釋成也。」 tr. “In the fourth, he first sets up: because it is without outflow it is profound, and because it is without exhaustion it is vast; and the words ‘within and without there is nothing that is’ explain and establish it.” 〔T35n1733 0414c22〕

The three judgements of the gate of bounds:

「若小乘，一說五音是法輪聲，餘問阿難天雨等皆非法輪攝。若三乘中，佛一切音聲等皆是法輪，餘即皆非。若一乘，一切眾生言音等亦入法輪，約用皆得成法輪故。」 tr. “If it be the lesser vehicle, then on one account the five sounds are the sound of the wheel of the Dharma, and the rest — such as asking Ānanda whether the sky is raining — are none of them embraced by the wheel of the Dharma. If it be within the three vehicles, then all the Buddha’s sounds and the like are the wheel of the Dharma, and the rest are none of them so. If it be the one vehicle, then the speech-sounds of all sentient beings and the like also enter the wheel of the Dharma, since with respect to function all of them are able to become the wheel of the Dharma.” 〔T35n1733 0414c29〕

The gate of giving birth and the gate of the benefit of knowing:

「先通辨，謂欲轉法輪入此三昧者，是所依門故也。無礙者，是辯才也。無畏者，言無怯懼。」 tr. “First a general discerning: that is, his entering this samādhi when he would turn the wheel of the Dharma is because it is the gate on which it depends. ‘Unobstructed’ is eloquence. ‘Fearless’ means without timidity or dread.” 〔T35n1733 0415a06〕 「正顯出生多音，釋成總中眾生念心等音也。悉令眾生等者，稱根授法故令喜也。」 tr. “It properly reveals the giving birth to many sounds, explaining and establishing the sounds that match the thoughts and minds of sentient beings in the general statement. As for ‘causing sentient beings all’ and the rest: because the Dharma is bestowed to match their faculties, they are made to rejoice.” 〔T35n1733 0415a09〕 「明如上而知順大菩提，不爾即非。」 tr. “It makes clear that to know as above is to accord with the great awakening, and that not to do so is not to accord.” 〔T35n1733 0415a11〕

The outline of the verses:

「頌中十偈：初一頌初體相門、次一頌第三無盡門、次二頌半頌第四無住門、次三頌半頌第六出生門、末後二頌却頌第二深廣門。」 tr. “Within the verses there are ten: the first one praises the first gate, of substance and characteristic; the next one praises the third gate, of inexhaustibility; the next two and a half praise the fourth gate, of non-abiding; the next three and a half praise the sixth gate, of giving birth; and the last two turn back and praise the second gate, of the profound and the vast.” 〔T35n1733 0415a12〕

• Supplementary verbatim record of Fazang’s words cited in the exposition: 「如來音聲，於一切世間文字語言無不至故，皆轉法輪也。」 tr. “Because the Tathāgata’s voice reaches without exception every letter and language of the world, all of them turn the wheel of the Dharma.” 〔T35n1733 0414c18–19〕 (the basis of the exposition’s sentence on the reason)

Li Tongxuan, Xin Huayan jing lun T36n1739

No outline division belonging specifically to this sense is found (on examination no independent citation is found) — 〔not found〕.

Recorded without adjudication: as for the outline of this sense, Chengguan, on the eighty-fascicle text, makes a division of two, ‘revealing the substance and function · revealing whence it comes’, and beneath it opens nine clauses 〔the first five · the latter four〕, while Fazang, on the sixty-fascicle text, makes seven gates 〔substance and characteristic · the profound and vast · inexhaustibility · non-abiding · bounds · giving birth · the benefit of knowing〕 and beneath them opens ten senses; and the numbers, nine clauses and ten senses, are attached to the fact that the text of the scripture is itself opened and folded differently in the two versions (the sixty separately brings out the two items 「一切願」 tr. “all the vows” and 「皆悉清淨」 tr. “all of them pure”). As for the judgement of bounds, Fazang lists three accounts, of the lesser vehicle · the three vehicles · the one vehicle, while Chengguan, on the eighty-fascicle text, sets his question by placing 「觸類皆法輪」 tr. “whatever kind one comes upon is the wheel of the Dharma” over against 「三乘但用佛聲為輪」 tr. “the three vehicles, which use only the Buddha’s voice as the wheel” 〔T35n1735 0884a03〕. As for the judgement of the number of verses, Chengguan, following the eighty-fascicle text, makes five verses, and Fazang, following the sixty-fascicle text, makes ten. Which of the nine clauses and the ten senses is the proper outline, which of the three judgements of bounds is to be adopted, and how the number of verses is opened and folded in the two texts — the ancients held divergent accounts; these are recorded, and not adjudicated.

VII. Cross-Reading and Lineage

• The Chapter on the Nature-Arising of the Jewel-King Tathāgata in the sixty-fascicle Avataṃsaka 〔T09n0278 0627c05–0628a28〕: the whole of the parallel translation of this sense; the structure of the scene is entirely the same (the raising of the question · the clauses of substance and nature · the simile of the inexhaustibility of letters · the simile of the universal entry of the chapters of letters · the clause of bounds · the place where it is born · the samādhi · the concluding exhortation on gain and loss · the verses in repetition), and the collation sentence by sentence is given in item four.
• The fifth sense of this chapter, ‘the realm of the appearance’: there it is made clear that the ocean of wisdom arises from the great vows of former times; here it is made clear that the substance of the wheel is pure and that nothing arises and nothing is turned. Fazang, on the sixty-fascicle text, labels both senses alike with the name 「性起」 tr. “nature-arising” 〔T35n1733 0414c02〕 — the realm and the wheel come forth alike from the one gate of nature-arising 〔recorded without adjudication〕.
• The seventh sense of this chapter, ‘the accomplishing of right awakening’: this sense’s words 「於成正覺一一身、一一口，各出一切眾生數等言音」 tr. “from each single body and each single mouth in which he accomplishes right awakening he issues words and sounds equal in number to all sentient beings” 〔T10n0279 0276a11〕 take up directly the fruit of the sense before it; and Chengguan’s statement of the reason for its coming, 「得大菩提，理必轉授」 tr. “having gained the great awakening, in principle he must of necessity turn it over and transmit it” 〔T35n1735 0883c04〕, attaches it precisely there.
• Fazang, Huayan yisheng jiaoyi fenqi zhang T45n1866: 「性起」 tr. “nature-arising” appears six times 〔0485b11 · 0486a05 · 0489c06 · 0498c10 · 0507a10–11〕, all of them broad citations of what the Chapter on the Nature-Arising says; this sense, the turning of the wheel of the Dharma, has no passage taken up specifically — 〔not found〕.
• The Dasheng qixin lun T32n1666: examined for 「性起」 tr. “nature-arising”, 0 hits — 〔not found〕.
• T45n1868 · T45n1883: examined for 「轉法輪」 tr. “the turning of the wheel of the Dharma”, 0 hits each — 〔not found〕.
• The treatises of the lineage (the Cheng weishi lun T31n1585 · the She dasheng lun T31n1594 · the Yuqie shidi lun T30n1579): no text directly taking up this sense has been found; only that Chengguan’s Chao cites the five aspects of the Yuqie, fascicle ninety-five, so as to gather in the five clauses of the present scripture 〔T36n1736 0629b11〕 — this is a bridge cited by an ancient worthy, not a lineage belonging to this sense itself. It is marked as lacking, as the facts stand, and nothing from elsewhere is put in its place.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): chapter thirty-seven, the Chapter on the Appearance of the Tathāgata, the eighth sense, the turning of the wheel of the Dharma, beginning 〔T10n0279 0275c14〕 and ending 〔up to just before 0276a29〕 (the seventh assembly, the return to the palace of Universal Light · fascicle fifty-two). The order of the passages: the raising of the question 〔0275c14〕 · the nine clauses of substance and function 〔0275c15–0275c24〕 · the simile of the inexhaustibility of letters 〔0275c25〕 · the simile of universal entry without abiding, with the matching of the Dharma 〔0275c28–0276a02〕 · the clause of bounds 〔0276a03〕 · the concluding exhortation 〔0276a05〕 · the raising of the question on whence it comes 〔0276a06〕 · sounds issued according to capacity 〔0276a08〕 · sounds issued from samādhi 〔0276a10〕 · the concluding exhortation on gain and loss 〔0276a13〕 · the general conclusion 〔0276a15〕 · the five verses in repetition 〔0276a17–0276a27〕.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): the Chapter on the Nature-Arising of the Jewel-King Tathāgata, chapter thirty-two, beginning 〔T09n0278 0627c05〕 and ending 〔0628a28〕 (fascicle thirty-five, ‘part four’, the boundary falling after the verses 〔0628b02–0628b05〕). The raising of the question 0627c05 · the clauses of substance and nature 0627c06 · the simile of the inexhaustibility of letters 0627c15 · the simile of the universal entry of the chapters of letters 0627c18 · the clause of bounds 0627c23 · the gate of the place where it is born 0627c25 · the samādhi 0627c29 · the concluding exhortation on gain and loss 0628a04 · the conclusion 0628a06 · the verses in repetition begin 0628a08 (the first verse 0628a09 · the last two verses 0628a25 · 0628a27).
• Chengguan, Shu T35n1735: eighth, making clear the turning of the wheel of the Dharma in the appearance, beginning 0883c04 and ending just before 0884a14. The reason for its coming 0883c04 · the prose in three parts 0883c05 · the explanation of the characteristics in two 0883c05 · the three parts, the Dharma stated, the simile, and the concluding exhortation 0883c06 · the general judgement of the nine clauses 0883c08 · the names of the first five 0883c09 · tallying with the real in the very midst of the phenomenal 0883c10 · the mind that turns 0883c11 · the three turnings and being apart from the extremes 0883c13 · the fruit that is gained 0883c17 · the teaching that expresses 0883c19 · the principle that is revealed 0883c21 · the characteristic and function of the latter four 0883c23 · the outline of the two similes 0883c29 · the two within the matching 0884a01 · the proper matching of the entering into all speech 0884a04 · that they are passed over and not given a simile 0884a05 · the concluding exhortation and the revealing of whence it comes 0884a06 · the cause from which the wheel arises 0884a07 · the wheel that arises from the cause 0884a08 · the name of the concentration 0884a11 · the concluding of gain and loss and the general conclusion 0884a11 · the verses are five 0884a12.
• Chengguan, Chao T36n1736: the section on the eighth sense begins 0629a06. The three gates 0629a07 · the Brahmā wheel 0629a09 · explaining the name 0629a10 · the four senses of the wheel 0629a11 · the general explanation of ‘turning’ 0629a16 · the four senses of turning 0629a18 · the five in setting out the substance 0629a24 · the wheel’s own nature 0629a25 · the cause of the wheel of the Dharma 0629a29 · the retinue, the object, and the fruit 0629b02 · the five clauses gathering in the five substances 0629b06 · the five aspects of the Yuqie 0629b11 · the five clauses gathering in those five 0629b16 · the resemblance of the setting out of the substance and the characteristics of the turning 0629b21 · sorting out the real as differing from the provisional 0629b25 · the turning that demonstrates the characteristics 0629b27. 〔Recorded〕 What has been collated word for word in this section reaches only to the opening of the section; the text after that has not been collated, which is not to say that there is none.
• Fazang, Tanxuan ji T35n1733: eighth, making clear the turning of the wheel of the Dharma as nature-arising, beginning 0414c01 and ending just before 0415a16. The outline name and the three parts 0414c01 · the seven gates 0414c03 · the ten senses 0414c05 · the Brahmā wheel and the purity of the nature 0414c09 · the seventh through the tenth senses 0414c11 · the gate of the profound and the vast 0414c15 · the explanation of the four senses of the profound and the vast 0414c19 · having no substance of its own and being alike of one nature 0414c21 · the fourth sense 0414c22 · the gate of inexhaustibility 0414c23 · the gate of non-abiding 0414c25 · the gate of bounds 0414c28 · the three judgements 0414c29 · the gate of giving birth 0415a04 · the general discerning, and unobstructedness and fearlessness 0415a06 · the giving birth to many sounds 0415a09 · the gate of the benefit of knowing 0415a11 · the outline of the verses 0415a12.
• Li Tongxuan, Lun T36n1739: an outline division belonging specifically to this sense 〔not found〕.
• Variant readings: within the range of T279 covered by this unit, 〔0275c14〕–〔0276a28〕, the Taishō base text carries 2 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0275c18〕見【大】｜無此字【聖】 · 〔0276a21〕覺【大】｜學【聖】. The interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer.
• A further note upon the variant readings: 1 CBETA emendation (not counted among the Taishō collation notes listed above): 〔0275c21〕以一【CB】｜一【大】／以一【明】.