華嚴經探玄記 3.34

3.34

二體性者，通論，教等四法為性。剋性，唯八正道為性。以戒為轂，謂正語、正業、正命。以慧為輻，謂正見、正思惟。以定為輞，謂正定。餘正念、正精進為莊飾成輪。此約小乘，初教亦同。又唯以無分別智為法輪體，又唯真理為性，此約終教。或理智俱泯、教果亦亡，離言絕慮為法輪體，此約頓教。或通攝無盡法界，謂人法教義等一切自在法門海竝為法輪體，如帝網重重具足主伴等，此約圓教。亦即攝前諸位，此中皆具，約同教也。

Second, the essential nature: generally speaking, the four dharmas of teaching and so forth serve as the nature. Strictly speaking, only the eightfold noble path serves as the nature: taking morality as the hub, namely right speech, right action, and right livelihood; taking wisdom as the spokes, namely right view and right thought; taking concentration as the rim, namely right concentration. The remaining right mindfulness and right diligence serve as the adornments completing the wheel. This is according to the Hinayana; the Initial Teaching is also identical. Furthermore, taking solely non-conceptual wisdom as the essence of the dharmacakra, and also taking solely true principle as the nature: this is according to the Final Teaching. Or, both principle and wisdom are obliterated, and teaching and fruit also vanish, being beyond words and cut off from deliberation as the essence of the dharmacakra: this is according to the Sudden Teaching. Or, universally gathering the inexhaustible dharmadhātu—namely, the ocean of all unimpeded Dharma gates of persons, dharmas, teachings, and meanings—all together serve as the essence of the dharmacakra, like Indra's net manifoldly endowed with principal and retinue: this is according to the Round Teaching. It also gathers the preceding stages, all being complete within this, according to the Identical Teaching.