大方廣佛華嚴經隨疏演義鈔 80.55

80.55

疏「二所轉體即示勸證」者，一示相轉、二勸修轉、三作證轉。第一示相轉者，諸佛世尊正證諸法，隨何等器而指示之。如轉四諦，言此身是苦、業惑為集、此滅為滅、能滅為道。示因緣等真理妙智，例皆同此。當爾之時生聖慧眼，由示依去來今世有差別故，如其次第得眼智明覺。此之一智總名為眼，有三行相名智、明、覺，非於四諦別起四智。由真見道唯一剎那，不同小乘上下別觀。依詮證滅說通三世，非是滅諦通三世有。第二勸修轉者，如說四諦，云此是苦，汝當知；此是集，汝當斷；此是滅，汝當證；此是道，汝當修。亦生眼、智、明、覺。若轉因緣真實法等，例此可知。第三作證轉者，如轉四諦，云此是苦，我已知；此是集，我已斷；此是滅，我已證；此是道，我已修。亦生眼、智、明、覺四行。轉餘例於此十二行。然其三轉，尊者妙音八正為轉，唯是見道，以憍陳那見道生時說名已轉。若通相說，諸有聖道皆名法輪。《顯宗論》說三轉即是三道，謂初是見道、二是修道、三是無學道。如憍陳那名已轉者，已初轉故。大乘法師意取彼義。若成實師，初轉生聞慧、次生思慧、後生修慧，無十二行，唯作一期行相。此言却通，以說陳如即得初果，未經修道，何有初果？第十六智是修道故。又初雖示是苦集等，未勸知斷，何因成果？若示勸轉已得果竟，何用引己而為證耶？是以見道通於三轉，義却長也。況通諸法皆有示勸及與證耶？故今經中始成正覺演大華嚴，轉一乘輪，亦具三矣。大乘見道唯在初地，則彼地前應非始轉法輪矣。若別配二道者，第二轉者謂是有學，以其妙慧如實通達，我當於後猶有所作，應當遍知苦諦、應當永斷集諦、應當作證滅諦、應當修習未修道諦。如是有四種行相，如前應知。第三轉者，謂是無學，以得盡智無生智故。言所應作我皆已作，謂我已遍知未知苦諦，乃至廣說我已修習未修道諦。亦有四行，例前可知。釋曰：此即大乘諸師別配三轉屬於三道。而言證者，是彼自證，非佛證也。然今經文，即是三轉中道法輪，永離邊見，亦具說於知斷證修，即是大乘無作四諦已申轉體，得果等四皆可虛求。

Regarding the commentary's "Second, the essence turned: that is, indicating, exhorting, and witnessing," 1. is the turning that indicates characteristics, 2. is the turning that exhorts cultivation, and 3. is the turning that bears witness. First, the turning that indicates characteristics: All Buddhas and World-Honoured Ones directly realize all dharmas and indicate them according to the capacity of the vessel. Just as in turning the four noble truths, saying: "This body is suffering; karma and affliction are the origin; this cessation is cessation; that which can cause cessation is the path." Indicating the true principles and wondrous cognitions of dependent origination and so forth are all analogous to this. At that time, the noble eye of wisdom arises; because the indication has differences according to the past, future, and present times, in proper sequence one attains the eye, cognition, insight, and awakening. This single cognition is collectively named the eye; having three active aspects, it is named cognition, insight, and awakening—it is not that four distinct cognitions arise with respect to the four noble truths. Because the true path of seeing is a single instant, it is not like the separate upper and lower observations of the Small Vehicle. Realizing cessation based on the verbal explanation is said to extend through the three times, but it is not that the truth of cessation exists throughout the three times. Second, the turning that exhorts cultivation: just as when speaking of the four noble truths, one says, "This is suffering, you should know it; this is the origin, you should abandon it; this is cessation, you should realize it; this is the path, you should cultivate it." This also gives rise to the eye, cognition, insight, and awakening. If one turns the true Dharma of dependent origination and so forth, it can be understood by analogy to this. Third, the turning that bears witness: just as when turning the four noble truths, one says, "This is suffering, I have already known it; this is the origin, I have already abandoned it; this is cessation, I have already realized it; this is the path, I have already cultivated it." This also gives rise to the four active aspects of the eye, cognition, insight, and awakening. Turning the rest is analogous to these twelve active aspects. However, regarding the three turnings, the venerable Ghoṣaka held that the eightfold noble path constitutes the turning, which is solely the path of seeing, because when the path of seeing arose in Kauṇḍinya, it was said that it had already been turned. If spoken of in general characteristics, all noble paths are called the Dharma wheel. The Abhidharmanyāyānusāra-śāstra states that the three turnings are the three paths: the first is the path of seeing, the second is the path of cultivation, and the third is the path of no-learning; as for Kauṇḍinya being called one for whom it had already been turned, this was because the initial turning had been completed. The Mahāyāna master adopted that meaning. As for the Tattvasiddhi masters, the first turning generates the wisdom of hearing, the next generates the wisdom of contemplation, and the last generates the wisdom of cultivation; there are not twelve active aspects, but only a single period of active aspects. This statement is rather open to question: because it is said that Kauṇḍinya attained the first fruition right then, and without having passed through the path of cultivation, how could there be the first fruition? For the sixteenth cognition belongs to the path of cultivation. Moreover, although the first indicates suffering, origin, and so forth, if it has not yet exhorted knowing and abandoning, what would cause the fruition to be achieved? If the indicating and exhorting turnings have already obtained the fruition, what need is there to cite oneself as witness? Therefore, the path of seeing extending through the three turnings is indeed the superior interpretation. How much more so when extending through all dharmas there are indicating, exhorting, and witnessing! Therefore, in the present sūtra, when [the Buddha] first achieves right awakening, expounding the Great Avataṃsaka and turning the wheel of the One Vehicle, it also possesses all three. If the Mahāyāna path of seeing is only on the first bhūmi, then prior to that bhūmi it would not be the initial turning of the Dharma wheel. If separately matching them to the two paths: the second turning refers to the learner, who through wondrous wisdom truly penetrates: "I still have tasks to perform subsequently; I should comprehensively know the truth of suffering, I should forever abandon the truth of origin, I should realize the truth of cessation, and I should cultivate the uncultivated truth of the path." As there are these four kinds of active aspects, it should be understood as before. The third turning refers to no-learning, because of attaining the cognition of exhaustion and the cognition of non-arising. Saying: "All that was to be done I have already done; that is, I have comprehensively known the unknown truth of suffering," and so on up to the broad exposition of "I have cultivated the uncultivated truth of the path." There are also four active aspects, which can be understood by analogy to the preceding. Explanation: This is the separate allocation of the three turnings to the three paths by the various Mahāyāna masters. As for saying "witnessing," it is their own personal realization, not the Buddha's realization. However, the present sūtra text is the Dharma wheel of the Middle Way in three turnings, forever free from extreme views; it also fully speaks of knowing, abandoning, realizing, and cultivating, which is the Mahāyāna's non-active four truths already expressing the essence of the turning, and the four, including the attainment of fruition, can all be sought without obstruction.