妙法蓮華經玄贊 2.11

2.11

Third is non-retrogression in expounding, referring to "turning the non-retrogressing wheel of the Dharma." The wheel of the Dharma is what is expounded; because they constantly expound this non-retrogressing Dharma, meaning that they turn the non-retrogressing Dharma of the aforementioned four stages and two kinds, it is called turning the non-retrogressing wheel of the Dharma. Moreover, the *Maitreya-paripṛcchā-sūtra* says: "Expounding the merits of one's own sphere is called turning the non-retrogressing wheel of the Dharma; expounding the merits of other spheres is called turning the non-turning wheel of the Dharma." Furthermore, expounding wisdom is called non-retrogressing, and expounding merit is called non-turning. Furthermore, expounding prajñā is called non-retrogressing, and expounding expedient means is called non-turning. Furthermore, expounding conditioned phenomena is called non-retrogressing, and expounding unconditioned principle is called non-turning. This Dharma is like a wheel, hence it is called the wheel of the Dharma. A wheel has three meanings: first, the meaning of perfection, because the hub, rim, spokes, etc., like the eightfold noble path, are all complete and perfect. Second, the meaning of non-fixity: the Buddha turns from the path of seeing to generate the path of cultivation, and from after the path of cultivation generates the path of no-learning; having attained this himself, he expounds it for others, establishing the noble path within the bodies of others; in this way it passes on successively, and once others have attained the noble [state], they again expound it for others; like a wheel being non-fixed, it is called a wheel. Third, the meaning of crushing: just as a praying mantis blocking a cart's path is crushed by the wheel, the noble path in the mind can crush afflictions; it can crush what is not yet subdued and suppress what is already subdued, like the wheel-treasure of a king; hence it is compared to a wheel. The wheel of the Dharma has five aspects: first, the intrinsic nature of the wheel, which is the factor of awakening of dharma-investigation, right view, and so forth. Second, the causes of the wheel of the Dharma, which are the teaching, hearing, and contemplating that can generate the noble path. Third, the retinue of the wheel, which are the dharmas of the five aggregates that assist the noble path. Fourth, the sphere of the wheel of the Dharma, which is the principle of the four truths and so forth, as cognitive objects of the noble path. Fifth, the fruit of the wheel of the Dharma, which is the bodhi and nirvāṇa realized through the path. "Turning" means expounding. Since the Dharma is called a wheel, expounding it is called turning. Here, expounding these five wheels of the Dharma appropriate to the stage of non-retrogression in practice beyond the eighth stage is called turning. Furthermore, the essence of these five is precisely the four dharmas: teaching, principle, practice, and fruit are all called the wheel of the Dharma. "Turning" means moving, revealing, conveying, and giving rise to. Moving the proclaimed teaching, revealing the wondrous principle, conveying the noble path prior to the voice, and giving rise to true wisdom following the words, perfectly crushing obstacles and afflictions, is called turning the wheel of the Dharma. This will be fully explained below in the 'Expedient Means Chapter'.