妙法蓮華經玄贊 4.258

4.258

此差別者，謂前二轉四種行相是其有學真聖慧眼，最後一種是其無學真聖慧眼。觀此文意，初轉之時，見道以前加行智位，雖知四諦但是轉因猶非正轉，未摧壞故，由此但名損力益能，轉位所攝。入見道中真無間道正名為轉，正斷惑故。其解脫道及相見道亦名初轉，雖不斷惑，斷麁重故、鎮已伏故、亦非別知四諦相故。此後脩道未斷惑前，所起行相應遍知等，是正轉相，正起真智乃至金剛心，斷諸煩惱亦此轉攝，起別行相但擬趣聖，斷惑道故，折伏正斷俱名轉故。至其無學解脫道後，起我已作所應作智，後更不斷，但鎮已伏無降未伏。然見道前雖有伏道不與轉名，非無漏故，前無無漏故不同脩。如是菩薩自為三轉，初轉在見道名印相轉，次轉在脩道名應脩轉，後轉在無學道名已作轉，一一轉時於一一諦生四行相，三轉竪論成十二相，如是四諦合四十八，不過十二以數等故，總名三轉十二行相。《俱舍》亦說眼、智、明、覺，別觀諦故，彼以法忍、法智、類忍、類智，如次為四。若作此釋，所作八諦觀於一一諦便無四行相。或忍、智一一皆具四行相，照境分明者名眼，對治無知名智，對治無明名明，對治邪覺名覺。不同於此證得自所應得者，謂得無上正等菩提，謂即雙取菩提、涅槃，前為後因，前無間道為解脫道因。此說菩薩自三周轉法輪之果，或說法身涅槃真理名無上菩提，起無學位菩提報身已作之智，證法身故。《俱舍論》等無佛自轉樹他相續令於自證生信解者，謂如長老阿若憍陳如，從世尊所聞正法已，最初悟解四聖諦法，又答問言我已解法。從此已後如前所說究竟行相，五皆證得阿羅漢果生解脫處。此說世尊自得道故，復為於他三轉法輪，同《俱舍》說三周循歷四聖諦故，謂此是苦，乃至此是道，是名初轉；謂此應遍知，乃至此應脩習，是第二轉；此已遍知乃至此已脩習，是第三轉。如次顯示見道、脩道、無學道三，此是佛為他三轉者：初名示相，示四諦相故；次名勸脩，勸脩諦行故；後名作證，為作證明知彼滿故。由彼憍陳最初悟解入見道已，佛問彼言：汝已解耶？彼答：已解。故得解名。第二第三轉已，遂得阿羅漢，生解脫智處，證得無為果，是名轉在他身。於佛所證深生信解，最後令他於他所證生信解者，謂如長老阿若憍陳那，起世間心：我已解法。如來知已起世間心，阿若憍陳已證我法。地神知已舉聲傳告，經於剎那瞬息須臾其聲展轉乃至梵世。世間心者緣事之心，非要散心。此前第四樹聖道於他五人身中，令於佛自所證深生信解。第五令他地神等知阿若憍陳所證深生信解。差別者，雖轉四諦，法相不殊，三乘之人各各證果，聲聞姓人已於三生或六十劫先脩習已，聞佛所說，依蘊、處、界證四諦理，名聲聞法輪。獨覺姓人已於四生或於百劫先脩習已，聞佛所說，依十二緣起脩證四諦，名獨覺法輪。菩薩姓人已於一大阿僧祇劫先脩習已，聞佛所說，依三性等證四諦理，名菩薩法輪。不爾，三乘俱觀四諦，俱時證聖，有何差別？《大般若》云「世尊初於波羅奈國轉四諦法輪時，無量眾生發聲聞心證聲聞果，無量眾生發獨覺心，無量眾生發起無上正等覺心，證於初地二地三地，乃至一生當得菩提。」故知鹿野創轉三乘通行法輪，若不爾者第二七日已說十地，何故不名轉法輪也？彼非三乘同所脩故，不與初轉法輪之名；然實他身三時智起，亦有經生而證聖果名三轉者，其解憍陳等佛於鹿苑一時之間令其次第得此三果，名為三轉。《無垢稱經》云：「三轉法輪於大千，其輪能寂、本性寂，希有法智天人證，三寶於是現世間」，即此經言便有涅槃言音出現，及阿羅漢法之與僧三寶現也。佛為佛寶，涅槃、及言、果法教法名為法寶，阿若多等名之為僧，阿羅漢者即是陳如。復言僧者，餘之四人住有學故，能證智、所證諦即行、理法寶，四法已周。並佛及僧，能化、所化既有體出，合名三寶出現世間。

As for these distinctions: the four aspects in the first two turnings are the true noble eye of wisdom of those in the stage of training (śaikṣa), while the final one is the true noble eye of wisdom of those beyond training (aśaikṣa). Examining the import of this text, at the time of the first turning, in the stage of wisdom of preparatory practice prior to the path of seeing, although one knows the four truths, this is merely a cause of turning and is not yet the actual turning, because [defilements] have not yet been destroyed; thus it is only called decreasing power and increasing capability, being subsumed within the stage of turning. Entering the true uninterrupted path within the path of seeing is properly called turning, because it directly severs afflictions. Its path of liberation and path of seeing aspects are also called the initial turning: although they do not sever afflictions, they sever heavy residues, suppress what has already been subdued, and also do not separately know the aspects of the four truths. After this, in the path of cultivation before afflictions are severed, the generated aspects such as 'should be fully known' are the aspects of proper turning; directly generating true wisdom up to the vajra-like mind and severing all afflictions are also subsumed within this turning. Generating distinct aspects merely aims at progressing toward the noble, because it is the path that severs afflictions, and both subduing and properly severing are called turning. Coming to the state after the path of liberation of the stage beyond training, one generates the wisdom of 'what was to be done has been done'; thereafter nothing further is severed, but it merely suppresses what has already been subdued without subduing what has not yet been subdued. However, before the path of seeing, although there is a subduing path, it is not given the name of turning because it is not uncontaminated; since there was previously no uncontaminated [wisdom], it is unlike the path of cultivation. In this way, the bodhisattva undergoes the three turnings for himself: the first turning is in the path of seeing, called the turning of confirming the aspects; the next turning is in the path of cultivation, called the turning of what should be cultivated; the final turning is in the path beyond training, called the turning of what has already been done. At each turning, four aspects are produced with respect to each truth. The three turnings taken vertically constitute twelve aspects; thus the four truths together make forty-eight, but do not exceed twelve because their numbers are equivalent, so they are collectively called the three turnings and twelve aspects. The *Kośa* also speaks of the eye, wisdom, discernment, and awakening, because they observe the truths separately; it takes dharma-receptive-patience, dharma-knowledge, subsequent receptive-patience, and subsequent knowledge as these four in that order. If one adopts this explanation, when performing the contemplation of the eight truths, each single truth would lack the four aspects. Alternatively, each patience and knowledge possesses all four aspects: that which clearly illumines the cognitive object is called the eye; that which remedies ignorance of facts is called wisdom; that which remedies primal ignorance is called discernment; and that which remedies erroneous thoughts is called awakening. Unlike this, 'attaining what one ought to attain' refers to attaining unexcelled complete awakening (anuttarasamyaksaṃbodhi), meaning grasping both bodhi and nirvāṇa simultaneously, the former being the cause of the latter, as the former uninterrupted path is the cause for the path of liberation. This speaks of the fruit of the bodhisattva's own three turnings of the Dharma wheel; or it is said that the true reality of the dharmakāya and nirvāṇa is called unexcelled bodhi, because one produces the wisdom of 'what has already been done' of the reward body of bodhi in the stage beyond training and realizes the dharmakāya. The *Kośabhāṣya* and other texts do not speak of the Buddha's own turning. 'Establishing it in the continuums of others so as to cause them to generate deep faith and understanding in one's own realization' refers to, for example, the elder Ājñātakauṇḍinya who, having heard the true Dharma from the Bhagavat, was the first to awaken to and understand the Dharma of the four noble truths, and also answered a question saying, 'I have understood the Dharma.' From this time onward, in accordance with the ultimate aspects previously explained, all five attained the fruit of arhatship and generated the sphere of liberation. This means that because the Bhagavat attained the path for himself, he further turned the Dharma wheel in three turnings for others, just as the *Kośa* explains that he traversed the four noble truths in three rounds: stating 'this is suffering,' up to 'this is the path,' is called the first turning; stating 'this should be fully known,' up to 'this should be cultivated,' is the second turning; stating 'this has been fully known,' up to 'this has been cultivated,' is the third turning. These sequentially reveal the three paths: the path of seeing, the path of cultivation, and the path beyond training. These are the three turnings performed by the Buddha for others: the first is called showing the aspects, because it shows the aspects of the four truths; the second is called encouraging cultivation, because it encourages the cultivation of practices related to the truths; the third is called bearing witness, because he bears witness knowing that they are fulfilled. Because Kauṇḍinya was the first to awaken and understand and entered the path of seeing, the Buddha asked him: 'Have you understood?' He answered: 'I have understood.' Hence he received the name 'the One Who Understood' (Ājñāta). After the second and third turnings, he then attained arhatship, produced the sphere of liberating wisdom, and realized the unconditioned fruit; this is called turning in the bodies of others. Causing them to generate deep faith and understanding in what the Buddha realized, and finally causing others to generate faith and understanding in what others have realized, refers to, for example, the elder Ājñātakauṇḍinya generating the worldly thought: 'I have understood the Dharma.' When the Tathāgata knew this, he generated the worldly thought: 'Ājñātakauṇḍinya has realized my Dharma.' When the earth deities knew this, they raised their voices to proclaim it, and in a single moment, a wink, an instant, the sound spread progressively up to the world of Brahmā. A 'worldly thought' is a mind directed at concrete affairs, not necessarily a distracted mind. The fourth point above is establishing the noble path within the persons of those other five men, causing them to generate deep faith and understanding in what the Buddha himself realized. The fifth is causing others such as the earth deities to know what Ājñātakauṇḍinya realized, generating deep faith and understanding. As for the distinctions: although the four truths are turned and their dharmic marks do not differ, the persons of the three vehicles each attain their fruits: those of the śrāvaka lineage, having already cultivated beforehand for three lifetimes or sixty kalpas, hear what the Buddha preaches and realize the principle of the four truths relying on the aggregates, realms, and sense fields; this is called the śrāvaka Dharma wheel. Those of the pratyekabuddha lineage, having already cultivated beforehand for four lifetimes or a hundred kalpas, hear what the Buddha preaches and cultivate and realize the four truths relying on the twelve links of dependent origination; this is called the pratyekabuddha Dharma wheel. Those of the bodhisattva lineage, having already cultivated beforehand for one great asaṃkhyeya kalpa, hear what the Buddha preaches and realize the principle of the four truths relying on the three natures and so forth; this is called the bodhisattva Dharma wheel. Were it not so, with all three vehicles observing the four truths and realizing nobility at the same time, what difference would there be? The *Mahāprajñāpāramitā-sūtra* says: 'When the Bhagavat first turned the Dharma wheel of the four truths in the country of Vārāṇasī, immeasurable sentient beings resolved upon the mind of a śrāvaka and realized the fruit of a śrāvaka; immeasurable sentient beings resolved upon the mind of a pratyekabuddha; immeasurable sentient beings resolved upon the mind of unexcelled complete awakening, realizing the first bhūmi, second bhūmi, third bhūmi, up to attaining bodhi in a single lifetime.' Therefore we know that in the Deer Park he first turned the Dharma wheel common to the practice of the three vehicles. If this were not so, having already taught the ten stages on the second seventh day, why was that not called turning the Dharma wheel? That was not something cultivated in common by the three vehicles, and so it was not given the name of the initial turning of the Dharma wheel. However, in reality, when the three times of wisdom arise in another's person, there are also cases where one passes through lifetimes and then realizes the noble fruit, which is also called the three turnings; as for Kauṇḍinya and the others who understood, the Buddha caused them to sequentially attain these three fruits within a single occasion in the Deer Park, which is called the three turnings. The *Vimalakīrtinirdeśa-sūtra* says: 'He turned the Dharma wheel three times in the great chiliocosm; that wheel is inherently tranquil, intrinsically calm. Noble wisdom of rare phenomena is realized by devas and humans; thereupon the Three Jewels appeared in the world.' That is, this sūtra says that the sounds of nirvāṇa appeared, and the arhats, Dharma, and Saṅgha—the Three Jewels—appeared. The Buddha is the Buddha Jewel; nirvāṇa, the teachings, the fruit dharmas, and teaching dharmas are called the Dharma Jewel; Ājñāta and the others are called the Saṅgha. The arhat refers to Kauṇḍinya. It also speaks of the Saṅgha because the remaining four individuals abide in the stage of training; the realizing wisdom and the realized truths are the Dharma Jewel of practice and principle, and the four dharmas are thus complete. Together with the Buddha and the Saṅgha, since both the transformer and the transformed have come into being, they are collectively called the appearance of the Three Jewels in the world.