大方廣佛華嚴經隨疏演義鈔 80.53

80.53

疏「夫轉法輪不出此五」者，此五即是出體，亦是轉相。且第二出體者，大小諸教有多差別，今以大乘貫通諸說。體總有五：一輪自性，謂擇法覺支、正見正知等，通見修無學，或取八聖道具輪輻轂輞故。正見思惟如轂，是根本故。正語業命說名為輻，由轂有故。正念動定說名為輞，攝錄餘故。二者法輪因，謂能生後聖道諸教聞思修等，諸經論中多說佛教為法輪故。三法輪眷屬，聖道助伴五蘊諸法。四法輪境，聖道所緣四諦、因緣、三性等理。五法輪果，謂因道所證菩提涅槃無為等果。大乘法師收取五體，不出教理行果，意明二即是教、四即是理、一三皆行、五即是果。今經五句即攝此五，一能轉心即是眷屬、二即自性、三即第五、四即第二、五即第四。若以教理行果攝今五者，後三可知，初一是行、二所詮理亦是行攝、三轉約於見修等故。又此五句即是轉相。第三轉相者，《瑜伽》九十五說「由五種相轉法輪者，當知名為善轉法輪。一者世尊為菩薩時，為得所得所緣境界；二者為得所得方便；三者證得所應得；四皆自既得已，以他相續，令於自證深生信解；五者令他於他所證深生信解。」今經五句即攝彼五，一即第四令他信解、二即第二、三即第三、四即第五、五即第一。會釋可知。但言「所得方便」者，即以三周正轉見修無學，隨其次第知見現觀，名得方便。《瑜伽》又說三周行相，名得所得之方便也。然上出體與其轉相皆大乘意，細尋二門多有相似，或應為一。彼是法相之所宗師，且順於彼，以今一五攝彼二五。

Regarding the commentary's "Now turning the Dharma wheel does not go beyond these five," these five are bringing out the essence and are also the characteristics of the turning. Furthermore, as for the second, bringing out the essence, there are many differences across the various teachings, large and small; now the Great Vehicle is used to unify all expositions. The essence generally has five aspects: 1. The intrinsic nature of the wheel: namely, the awakening factor of Dharma discrimination, right view, right knowledge, and so forth, extending through seeing, cultivation, and no-learning; or taking the eightfold noble path as possessing the wheel's spokes, hub, and rim. Right view and thought are like the hub, being the root; right speech, action, and livelihood are called the spokes, existing because of the hub; right mindfulness, effort, and concentration are called the rim, as they gather in the rest. 2. The cause of the Dharma wheel: namely, hearing, contemplating, and cultivating the various teachings that can produce the subsequent noble path, since various sūtras and treatises mostly state that the Buddha's teaching is the Dharma wheel. 3. The retinue of the Dharma wheel: the dharmas of the five aggregates that assist the noble path. 4. The object of the Dharma wheel: the principles of the four noble truths, conditioned origination, the three natures, and so forth, which are the cognitive objects of the noble path. 5. The fruition of the Dharma wheel: namely, the unconditioned fruitions such as bodhi and nirvāṇa realized through the path. The Mahāyāna masters sum up these five essences as not going beyond teaching, principle, practice, and fruition: their intent is to clarify that the second is teaching, the fourth is principle, the first and third are both practice, and the fifth is fruition. The five phrases of the present sūtra subsume these five: 1. the mind capable of turning is the retinue; 2. is the intrinsic nature; 3. is the fifth; 4. is the second; 5. is the fourth. If one subsumes the present five under teaching, principle, practice, and fruition, the latter three are clear; the first is practice, the principle expressed by the second is also subsumed under practice, and the third is turning with respect to seeing, cultivation, and so forth. Furthermore, these five phrases are precisely the characteristics of turning. As for the third, the characteristics of turning, the ninety-fifth fascicle of the Yogācārabhūmi says: "When the Dharma wheel is turned by way of five kinds of characteristics, one should know that it is called well turning the Dharma wheel: 1. When the World-Honoured One was a bodhisattva, for the sake of obtaining the objective sphere to be obtained; 2. for the sake of obtaining the upāya to be obtained; 3. realizing what ought to be realized; 4. having realized it all oneself, by means of other continuums, causing them to generate deep faith and understanding in what oneself has realized; 5. causing others to generate deep faith and understanding in what they themselves have realized." The five phrases of the present sūtra subsume those five: 1 is the fourth, causing others to have faith and understanding; 2 is the second; 3 is the third; 4 is the fifth; 5 is the first. The harmonized explanation can be known. As for stating "the upāya to be obtained," this means directly turning the three cycles through seeing, cultivation, and no-learning, properly sequenced as knowledge, vision, and direct realization—this is called obtaining upāya. The Yogācārabhūmi also states that the active aspects of the three cycles are called the upāya of obtaining what is to be obtained. However, both bringing out the essence and its characteristics of turning above represent the intent of the Great Vehicle; when closely examined, the two gates have much similarity, or perhaps they should be made one. Since he is the founding master of the Dharma-character school, we provisionally follow him, subsuming his two sets of five with the present single set of five.