妙法蓮華經玄贊 4.255

4.255

出體者，《俱舍論》第二十四說「所說沙門性，亦名婆羅門，亦名為梵輪，真梵所轉故，於中唯見道，說名為法輪，由速等似輪，或具輻等故。」即於此中依見道，世尊有處說名法輪，如世間輪有速等相，見道似彼故名法輪。謂見諦道速疾行故，有取捨故，降未伏故，鎮已伏故，上下轉故，具此五相似世間輪。故《顯宗》云：「如聖王輪取前捨後，見道亦爾，捨苦等境取集等故。」此意顯示，見四諦理必不俱時，如聖王輪降未伏故，尊者妙音作如是說。如世間輪有輻等故，八聖道支似彼名輪，謂正見、正思惟、正懃、正念似世輪輻，正語、正業、正命似轂，正定似輞，故名法輪。寧知法輪唯是見道，憍陳那等見道生時說名已轉正法輪故。天親論主依經部宗破薩婆多言：「三轉行相非唯見道，如何可說？唯於見道立法輪名，是故唯應即此三轉十二行相，所有法門名為法輪可應正理。云何名轉？由此法門往他相續令解義故。或諸聖道皆名法輪，於所化生身中轉故，於他相續見道生時，已至轉初故名已轉。」此有釋言，初說見道名為法輪，非薩婆多正義，《雜心》亦敘不正義云：「牟尼說見道，速疾名法輪。《俱舍》復言：或諸聖道皆是法輪等，此是薩婆多師本意。」故《顯宗》云：「毘婆沙師本意，總說一切聖道皆名法輪，以說三轉三道攝故。於他相續見道生時，已至轉初故名已轉，非唯見道以八聖道支獨名法輪，妙音所說非正義故。」《成實論》說：「初轉生聞慧，第二轉生思慧，第三轉生修慧。」亦無十二行相，唯作一空行。今者大乘總貫諸文，法輪有五：一輪自性，謂擇法覺支、正見、正智等。《瑜伽》九十五云：「正見等法所成性故說名法輪，自他三轉通見及脩無學道故。諸聖慧眼能摧煩惱說名輪故。」《俱舍》亦言：「一切聖道名法輪故，或體唯取八聖道支，具轂、輞、輻圓滿義故。正見、正思惟、說名為轂，是根本故。正語、業、命說名為輻，因轂有故。正念、勤、定說名為輞，攝錄餘故。不同小乘，此八聖道別脩行相雖在脩道，體實通餘見無學道，世尊應無八聖道故。」二法輪因，謂能生後聖道諸教，聞、思、脩等。《無量義經》十七名中亦名法輪故，諸經論中說佛教法名法輪故。《俱舍》亦言：「此即三轉十二行相，所有法門名法輪故。」《瑜伽》亦說「三周十二行相，名得所得之方便故。前為後因，合為果因，故名為方便。」又云「三周正轉，見、脩、無學隨其次第，智、見現觀名為方便。」三輪眷屬，謂諸聖道助伴五蘊。《瑜伽》等說：「聖所愛戒及信等法，助觀增明、助道除惑，非正斷故。」四法輪境，謂四聖諦、十二因緣、三性等法。《瑜伽》又說：「為得所得，所緣境者謂四聖諦。」此經亦說「大通智勝轉十二因緣」，《解深密經》說「依顯了相，說三無性皆依遍計所執已名法輪故」。五法輪果，《瑜伽》又說「為得所得者，謂大菩提」，後文又說「四沙門果所攝受，聲聞、菩提、獨覺菩提，若諸如來無上菩提是法論果。」《瑜伽》又說「三周十二行相，名得所得之方便」，又云「三周正轉，見、脩、無學隨其次第，智、見現觀名得方便，故菩提涅槃名所得果。」然此五體不過四種：一教、二理、三行、四果。

Regarding demonstrating its intrinsic substance: the twenty-fourth fascicle of the Abhidharmakośa-bhāṣya states: "What is called śramaṇahood is also termed brāhmaṇahood, and is also called the wheel of Brahmā (brahma-cakra), because it is turned by the True Brahmā. Among them, only the path of seeing is called the wheel of Dharma, because of its swiftness and so forth resembling a wheel, or because it possesses spokes and so forth." That is to say, herein, in reliance on the path of seeing, the Bhagavat in certain places calls it the wheel of Dharma. Just as a worldly wheel has the characteristic of swiftness and so forth, the path of seeing resembles it and is therefore called the wheel of Dharma. That is, the path of seeing the truths proceeds swiftly, takes up and casts off, subdues what is not yet subdued, suppresses what is already subdued, and rolls up and down; possessing these five resemblances, it is like a worldly wheel. Hence the Samayapradīpikā states: "Just as the wheel of a cakravartin takes up what is ahead and casts off what is behind, so too is the path of seeing, because it casts off the objective realm of suffering and the like, and takes up the objective realm of origin and the like." This intended meaning reveals that seeing the principles of the four truths must not occur simultaneously, just as the wheel of a holy king subdues what is not yet subdued; the venerable Ghoṣaka spoke thus. Because a worldly wheel possesses spokes and so forth, the eight branches of the noble path resemble it and are called a wheel: right view, right thought, right effort, and right mindfulness resemble the spokes of a worldly wheel; right speech, right action, and right livelihood resemble the hub; and right concentration resembles the rim; hence it is called the wheel of Dharma. How is it known that the wheel of Dharma is only the path of seeing? Because when the path of seeing arose in Kauṇḍinya and the others, it was said that the correct wheel of Dharma had already been turned. Master Vasubandhu, relying on the Sautrāntika tenet, refuted the Sarvāstivādins, saying: "The mental modes of the three turnings are not only the path of seeing; how could it be said that the name 'wheel of Dharma' is established solely for the path of seeing? Therefore, only when all the dharma-methods of these three turnings and twelve mental modes are called the wheel of Dharma does it conform to correct reasoning. Why is it called 'turning'? Because by means of this dharma-method it proceeds to the mental continuum of others and causes them to understand the meaning. Or, all noble paths are called the wheel of Dharma, because they turn within the persons of the beings to be transformed; when the path of seeing arises in another's mental continuum, it has reached the beginning of the turning, and is therefore called 'already turned'." Regarding this, an explanation says: the initial statement that the path of seeing is called the wheel of Dharma is not the correct tenet of the Sarvāstivādins. The Miśrakābhidharmahṛdaya also relates this incorrect tenet, saying: "The Muni said that the path of seeing, by virtue of its swiftness, is called the wheel of Dharma." The Kośa also states: "Or, all noble paths are the wheel of Dharma, and so forth; this is the original intention of the Sarvāstivāda masters." Hence the Samayapradīpikā states: "The original intention of the Vaibhāṣikas is that, speaking generally, all noble paths are called the wheel of Dharma, because they are subsumed under the three turnings and the three paths. When the path of seeing arises in another's mental continuum, having reached the beginning of the turning it is therefore called 'already turned'; it is not that only the path of seeing alone, through the eight branches of the noble path, is called the wheel of Dharma, for what Ghoṣaka said is not the correct tenet." The Tattvasiddhi-śāstra states: "The first turning generates the wisdom born of hearing, the second turning generates the wisdom born of contemplation, and the third turning generates the wisdom born of cultivation"; nor are there twelve mental modes, but only the practice of a single emptiness. Now, according to the Mahāyāna, synthesizing all the texts, the wheel of Dharma is fivefold: First, the wheel's self-nature, which refers to the awakening-constituent of dharma-investigation, right view, right knowledge, and so forth. Yogācārabhūmi, fascicle ninety-five, states: "Because it is of a nature constituted by the dharmas of right view and so forth, it is called the wheel of Dharma; the three turnings for oneself and others pervade the paths of seeing, cultivation, and the stage of no-more-learning. Because the noble wisdom-eye can crush the afflictions, it is called a wheel." The Kośa also says: "Because all noble paths are called the wheel of Dharma, or its substance is taken solely as the eight branches of the noble path, owing to the complete meaning of possessing a hub, a rim, and spokes. Right view and right thought are called the hub, as they are the fundamental; right speech, action, and livelihood are called the spokes, as they exist dependent on the hub; right mindfulness, effort, and concentration are called the rim, as they gather in the rest. Unlike the Hīnayāna, although the distinct cultivated mental modes of these eight branches of the noble path reside in the path of cultivation, their substance actually pervades the remaining paths of seeing and no-more-learning, otherwise the Bhagavat would lack the eight branches of the noble path." Second, the cause of the wheel of Dharma, which refers to the various teachings capable of generating the subsequent noble paths: hearing, contemplating, cultivating, and so forth. Because it is also named the wheel of Dharma among the seventeen names in the Anantanirdeśa-sūtra, and because in various sūtras and treatises the Buddha's verbal teaching is called the wheel of Dharma. The Kośa also states: "This is because all the dharma-methods of the three turnings and twelve mental modes are called the wheel of Dharma." The Yogācārabhūmi also states: "The three revolutions and twelve mental modes are called the expedient means for attaining what is to be attained. The preceding is the cause of the succeeding, and combined they are the cause of the fruit; hence they are called expedient means." It also says: "The correct turning of the three revolutions is, in their order, the path of seeing, cultivation, and no-more-learning; the clear realization through knowledge and vision is called the expedient means." Third, the retinue of the wheel, which refers to the five aggregates that serve as companions to the noble paths. The Yogācārabhūmi and others say: "The morality loved by the noble ones and dharmas such as faith aid the observation to increase in clarity and aid the path in removing confusion, though they are not the direct eradication." Fourth, the objective realm of the wheel of Dharma, which refers to dharmas such as the four noble truths, the twelve links of dependent origination, and the three natures. The Yogācārabhūmi also says: "The objective realm cognized in order to attain what is to be attained refers to the four noble truths." This sūtra also states that "Mahābhijñājñānābhibhū turned the twelve links of dependent origination," and the Saṃdhinirmocana-sūtra states: "Relying on the explicit characteristics, the explanation that the three non-natures are all based on the imagined nature is already called the wheel of Dharma." Fifth, the fruit of the wheel of Dharma. The Yogācārabhūmi also states: "What is to be attained refers to great awakening." A later passage also says: "That which is embraced by the four fruits of śramaṇahood, śrāvaka-bodhi, pratyekabuddha-bodhi, and the unsurpassed awakening of all tathāgatas is the fruit of the wheel of Dharma." The Yogācārabhūmi also says: "The three revolutions and twelve mental modes are called the expedient means for attaining what is to be attained"; and it further says: "The correct turning of the three revolutions is, in their order, the path of seeing, cultivation, and no-more-learning; the clear realization through knowledge and vision is called the expedient means of attainment; hence awakening and nirvāṇa are called the fruit that is attained." However, the substances of these five do not exceed four kinds: first, teaching; second, principle; third, practice; fourth, fruit.