大般涅槃經義記 5.225

5.225

第三明轉虛假之中，初五復次明轉虛假，非佛獨轉；後總結嘆，轉唯佛境，二乘不知。前五何別？若欲別分：初一明轉非有為法、第二非生、第三非出、第四非作、第五非造，通則此五共顯一義。初中先喻，喻有三句：一舉喻事、二「眼不念」下明其實無、三「如是等」下明見假有。次合顯法，先合初句，「如來亦爾」舉能說人，「因六波羅蜜三十七品」舉所說法，「覺了諸法」舉能說智，「因咽喉」等起說所依，「言語音聲」能說之辭，「為憍陳如」舉所為人；「初說名轉」正明所說，「以是義故不名輪法」合前第二；第三一句略而不合。下結其相，不轉即法，法即如來，無轉即是法之實性，法性即是如來體也。餘四番中文相例同，結嘆可知。

In the third [part], which explains that turning is nominal and conventional, first there are five repetitions explaining that turning is nominal and conventional and not turned by the Buddha alone; afterwards, there is a concluding praise stating that turning is exclusively the domain of the Buddha, which the two vehicles do not know. How do the first five differ? If one wishes to distinguish them: the first explains that turning is not a conditioned dharma; the second, that it is not produced; the third, that it is not emergent; the fourth, that it is not fabricated; the fifth, that it is not made. Generally speaking, however, these five together illuminate a single meaning. In the first of these, the simile comes first, containing three phrases: first, presenting the matter of the simile; second, from 'The eye does not think' onward, explaining that it is actually non-existent; third, from 'Such things' onward, explaining that seeing is conventionally existent. Next, the simile is applied to reveal the Dharma: first applying the first phrase, 'The Tathāgata is likewise' presents the person capable of preaching; 'dependent on the six pāramitās and the thirty-seven factors' presents the Dharma that is preached; 'awakened to all dharmas' presents the wisdom capable of preaching; 'dependent on the throat' and so forth presents the basis from which preaching arises; 'speech and vocal sounds' are the words capable of preaching; 'for the sake of Kauṇḍinya' presents the recipient for whose sake it is done; 'the initial preaching is called turning' directly explains what is preached; 'for this reason it is not called a dharma-wheel' corresponds to the second phrase above; the third phrase is omitted and not applied. Below, its mark is concluded: non-turning is the Dharma, and the Dharma is the Tathāgata; non-turning is the true nature of dharmas, and the nature of dharmas is the Tathāgata's essence. The text of the remaining four rounds follows the same pattern; the concluding praise is easily understood.