法華玄論 8.2

8.2

論曰：轉法輪具四義：一輪、二轉、三方、四降敵。輪者，大乘以無生滅觀為體，小乘以生滅觀為體。大乘無生觀為輪，略具十義：一唯聖王有，餘人則無。唯無所得聖王有此無生滅觀，有所得人則無。二自然成就，不由工匠。佛菩薩了諸法本自不生今亦無滅，得無生觀非破生滅，故有無生也。〈方便品〉云「諸法從本來，常自寂滅相。」三輻輞具足，無生觀圓則眾行皆備。四自在王前導，以無生觀常居眾行之首。五餘人不能壞，天魔外道不能壞。六能摧怨敵，得無生觀能破一切生心動念。七停空不墮，得無生觀常在實相虛空，不復退轉。八圓而無際，得無生觀離斷常諸邊。九上下迴轉，得無生觀能於生無生不相妨礙，如法身無生無處不生，以無生故諸趣門閉，即是上迴無處不生，而生五道謂下轉也。十速疾得無生觀心無所礙，一念遍知。所言輪者，轉輪為義。前佛得如實悟授於後佛，眾生不盡，輪無息時，故云輪轉也。又輪者謂具足義，此無生觀無德不含，如《波若》說一念具萬行。又輪者圓正義，無生實觀圓正不偏也。

The treatise says: Turning the wheel of Dharma possesses four meanings: first, the wheel; second, turning; third, direction; and fourth, subduing adversaries. As for the wheel, the Mahāyāna takes the contemplation of non-arising and non-perishing as its substance, whereas the Hīnayāna takes the contemplation of arising and perishing as its substance. With the contemplation of non-arising as the wheel, the Mahāyāna briefly possesses ten meanings: First, only the holy king possesses it, while others do not; only the holy king of non-attainment possesses this contemplation of non-arising and non-perishing, while people of attainment do not. Second, it is spontaneously accomplished and does not depend on an artisan; the Buddhas and bodhisattvas understand that all dharmas fundamentally do not arise and now likewise do not perish, and obtaining the contemplation of non-arising is not due to destroying arising and perishing, hence there is non-arising. The 'Skillful Means' chapter says, 'All dharmas from the very beginning / are constantly of the characteristic of quiet extinction.' Third, the spokes and rim are complete; when the contemplation of non-arising is consummate, all practices are fully provided. Fourth, the sovereign king guides it from before; because the contemplation of non-arising constantly takes the lead among all practices. Fifth, other people cannot destroy it; heavenly demons and non-Buddhists cannot destroy it. Sixth, it can crush enemies; obtaining the contemplation of non-arising can destroy all arising of mind and stirring of thoughts. Seventh, it remains stationary in space and does not fall; having obtained the contemplation of non-arising, one constantly abides in the space of the true mark and never retrogresses again. Eighth, it is circular without boundaries; having obtained the contemplation of non-arising, one is free from the various extremes of annihilation and permanence. Ninth, it turns upward and downward; having obtained the contemplation of non-arising, one can ensure that arising and non-arising do not obstruct one another—just as the dharmakāya is non-arising and yet nowhere does it not arise; because it is non-arising, the gates to the various destinies are closed, which is turning upward; and nowhere does it not arise, appearing in the five destinies, which is called turning downward. Tenth, it is swift; having obtained the contemplation of non-arising, the mind is unobstructed, and in a single thought it knows everything. As for what is called the wheel, turning the wheel is its meaning; the preceding Buddhas attained realization as it truly is and transmitted it to the succeeding Buddhas; sentient beings are never exhausted, and the wheel never pauses, hence it is called turning the wheel. Furthermore, 'wheel' means the sense of completeness; this contemplation of non-arising does not fail to contain any virtue, just as the Prajñā says that a single thought is complete with myriad practices. Furthermore, 'wheel' has the meaning of circular rectitude; the true contemplation of non-arising is circular and upright, without bias.