法華玄論 8.69

8.69

答：存言雖同，其心則異。如《淨名》序小乘法輪云「三轉法輪於大千，其輪本來常清淨。」若爾者，雖復開之與合、境之與行，皆是因緣假名之轉。因緣轉，此是無轉而轉無所轉，故云其輪本來常清淨。乃至境無所境、開無所開，如此乃得名轉法輪，亦乃得名法眼淨也。若有所轉，此是轉顛倒，不名轉法輪。若有所見乃名顛倒見耳，不名得法眼淨也。《華嚴．性起品》序小乘法輪無所轉無所還名轉法輪。

Answer: Although the preserved words are the same, their mindset is different. As the *Vimalakīrti* states in describing the Hinayana dharma wheel: "Thrice turning the dharma wheel in the great chiliocosm, that wheel is originally and ever pure." If so, although there are opening and combining, object and practice, they are all turnings of causes, conditions, and provisional names. As a turning of causes and conditions, this is turning without turning, having nothing that is turned; hence it is said, "that wheel is originally and ever pure." Extending to objects having nothing to objectify, and opening having nothing to open—only thus does it merit being called turning the dharma wheel, and only thus does it merit being called obtaining the purity of the dharma eye. If there were anything turned, this would be turning delusion, not turning the dharma wheel. If there were anything seen, it would merely be called deluded seeing, not obtaining the purity of the dharma eye. The "Chapter on the Arising of the Tathāgata Nature" in the *Avataṃsaka* describes the Hinayana dharma wheel as having nothing that is turned and nothing that returns, which is called turning the dharma wheel.