法華文句記 8.21

8.21

次釋十二行者，為二：先雙標兩門教十，「二者」下釋。釋中又六：先略釋，次「又教」下判能所，三「十二」下判輪非輪，四「若作」下判教行，五「教輪」下判名體寬狹，六「或通」下判通別。初文中云「十二行」者，四諦各用示等為教，一轉各生眼等為行。言「能所」者，四皆佛說故云「能」，度入彼心故云「所」。言「是輪非輪」者，輪以摧碾為義，唯教無行豈能摧惑？若不摧惑亦無輪名。佛知機知時亦不無行而徒轉也。今言非者，教從化生、行從受者，是故行輪從受者得、功歸化主故從佛得，以未盡理故重釋之。若作二輪教行相循共能摧惑，況復教行俱由佛轉，是故教行俱得名輪。但眼智等無別體故還指忍等，故眼等行約於諦教而成十六，故三根人聞三轉教，各生眼等成四十八。寬狹中云「教輪」等者，是化他智但屬一權，則能轉唯一、所轉十二，則能轉名狹體寬、所轉名寬體狹。「行法輪」者，教是能詮、行是所詮，故行隨教並有十二，雖俱十二寬狹則異。教定十二、行生眼等，若以示等生於眼等，數同名異。次辨通別中所言「或」者，不定辭也。或三人各聞三轉，或一人前後聞三。初雖別簡，「今就」下正釋。初轉法輪得見諦解，三乘之人方有十二。

Next, in explaining the twelve modes of practice, there are two parts: first, presenting both the teachings and the practices together, [stating that] there are ten; from "the second" down, explaining them. In the explanation, there are again six parts: first, a brief explanation; next, from "furthermore, the teaching..." down, determining the active and the passive; third, from "twelve..." down, determining what is a wheel and what is not a wheel; fourth, from "if one makes..." down, determining teaching and practice; fifth, from "the wheel of teaching..." down, determining the breadth and narrowness of name and essence; sixth, from "or general..." down, determining the general and the specific. In the first text, "twelve modes of practice" means that the four truths each employ demonstrating and the others as the teaching, and each single turning gives rise respectively to the eye and the others as the practice. As for "active and passive", because all four are spoken by the Buddha, they are called "active"; because they cross over and enter their minds, they are called "passive". As for "being a wheel or not a wheel", "wheel" has the meaning of crushing and grinding; if there is only teaching without practice, how could it crush delusion? If it does not crush delusion, it also does not have the name "wheel". When the Buddha knows the capacity and the time, he also does not turn it in vain without practice. Now stating that it is not [a wheel] means: teaching arises from the transformer, while practice arises from the recipient; therefore the wheel of practice is attained from the recipient, while its merit redounds to the master of transformation and is thus attained from the Buddha; because this did not exhaust the principle, it is explained again. If one takes them as two wheels, teaching and practice alternate and jointly are able to crush delusion; all the more so since teaching and practice are both turned by the Buddha, therefore teaching and practice both obtain the name "wheel". But because the eye, knowledge, and so forth have no separate essence, they refer back to acceptance and the others; therefore the practices of the eye and so forth are established as sixteen in relation to the teaching of the truths. Thus, when people of the three faculties hear the teaching of the three turnings, each generates the eye and so forth, making forty-eight. In the section on breadth and narrowness, what is said concerning "the wheel of teaching" and so on means: it is the wisdom for transforming others, yet it belongs to a single provisionality; then the active turner is only one, while what is turned is twelve; thus the active turner is narrow in name and broad in essence, while what is turned is broad in name and narrow in essence. As for "the wheel of practice of the Dharma": teaching is that which expresses, and practice is that which is expressed; therefore practice follows the teaching and both have twelve; although both have twelve, their breadth and narrowness differ. The teaching is fixed at twelve, while the practice generates the eye and so forth; if one uses demonstrating and the others to generate the eye and so forth, the numbers are the same while the names differ. Next, in distinguishing the general and the specific, the word "or" is an indefinite term. Or, three persons each hear the three turnings; or, one person hears the three successively. Although the first makes a distinct elimination, the passage from "Now regarding..." down gives the correct explanation. In the first turning of the wheel of the Dharma, one attains the understanding of seeing the truths; only then do persons of the three vehicles have twelve.