維摩經略疏 10.23

10.23

若理解不爾。約聲說轉法輪中，此土有半滿之教，若二乘名半字、大乘名滿字。若半字中三轉法輪，一示、二勸、三證。示者示於四諦，見諦故發真。二勸，勸斷思惟惑。三證無學道。故名三轉。今香來詮半理，亦詮半字三轉法輪，此中具其義用。前七日為方便五停心總別念處，約𤏙頂四法。今言凡夫位食此香飯轉入七方便乃消，七方便中食者轉入正位乃消。不入即不消，要見諦發真乃可消也，此名示轉。從正位食者不入思惟不消，得入思惟乃消，此名勸轉。若思惟食者，不得無學不消，得心解脫成無學乃消，此名證轉。四處辨消，即是三轉四諦法輪示勸證義宛然也。復次此香詮大乘滿字三轉義者，先責半字未入正位，食飯入位乃消。如身子等已斷三界，證心解脫，得盡智無生智，此飯復進何果？若不進果飯則不消，若進果即是大乘義也。當知羅漢雖證四果，三界結斷，若未發大乘心，猶是大乘理外，未是方便位中。故《法華》云「止宿門外住立草庵」，若能發大乘心，即名飯消，是住方便位也，故云七日乃消。從此方便位食者入正位乃消，即如身子於《法華》中入佛知見，蒙授記別，名為正位。約大乘中作三根，未知欲知根、知根、知已根。若入發心，即是欲知根。從發心食，飯至無生忍乃消，名知根。無生中食，飯至補處乃消，名知已根。即是香教詮三無漏根，故云轉滿字法輪，逗於大乘有緣之者。譬如上藥去譬顯，明身諸毒滅者，何但滅三界分段之毒，上通教別教變易別毒，實報中無明分分之毒，皆能消滅。此應將毒鼓為喻釋成此義，莫論遠近聞之皆死。具如前釋（云云）。第三、阿難歎未曾有。昔但聞聲詮半滿三轉法輪，而今香中具足勸示證等，故歎未曾有。

An explanation in terms of principle is not like this. In terms of turning the Dharma wheel through voice, in this land there are the half-letter and full-letter teachings: the two vehicles are termed "half-letter," and the Mahāyāna is termed "full-letter." Within the half-letter, there are three turnings of the Dharma wheel: 1. Demonstrating; 2. Exhorting; 3. Verifying. "Demonstrating" means demonstrating the four truths, seeing the truths and thereby disclosing reality. Second, "exhorting" means exhorting them to sever the delusions of contemplation. Third, "verifying" means verifying the path of non-learning. Hence they are called the three turnings. Now, the coming of the fragrance expounds the half-letter principle, and also expounds the three turnings of the half-letter Dharma wheel; its meaning and function are complete within this. The first seven days are the expedients—the fivefold stilling of the mind, the general and specific applications of mindfulness, categorized under the four preparatory factors of heat, peak, and so forth. Now we say: when one at the stage of an ordinary person eats this fragrant rice, it is only digested when he progresses into the seven expedients; when one eats it within the seven expedients, it is only digested when he progresses into the upright stage. If he does not enter it, it is not digested; he must see the truths and disclose reality for it to be digested—this is called the demonstration turning. When one eats it from the upright stage, it is not digested unless he enters contemplation; it is only digested when he attains entry into contemplation—this is called the exhortation turning. If one eats it in contemplation, it is not digested unless he attains non-learning; it is only digested when he attains mental liberation and becomes a non-learner—this is called the verification turning. Discerning digestion across these four stations, the meaning of demonstrating, exhorting, and verifying the three turnings of the wheel of the four truths is completely apparent. Furthermore, as for this fragrance expounding the meaning of the three turnings of the Mahāyāna full-letter teaching: it first rebukes the half-letter teaching for not yet entering the upright stage, where eating the rice and entering the stage causes it to be digested. For instance, Śāriputra and the others have already severed [fetters in] the three realms, verified mental liberation, and attained the knowledge of exhaustion and the knowledge of non-arising—toward what fruit could this rice further advance them? If it does not advance them to a fruit, the rice is not digested; if it advances them to a fruit, that is precisely the Mahāyāna meaning. One should know that although an arhat verifies the four fruits and the fetters of the three realms are severed, if he has not yet generated the Mahāyāna mind, he is still outside the Mahāyāna principle and not yet in the stage of expedients. Thus the Lotus Sūtra says: "Halting outside the gate, standing in a grass hut." If he can generate the Mahāyāna mind, that is called the rice being digested, which is dwelling in the stage of expedients; therefore it says it is only digested after seven days. When one eats it from this stage of expedients, it is only digested when he enters the upright stage; this is just as Śāriputra in the Lotus Sūtra enters the Buddha's knowledge and vision and receives the prediction, which is called the upright stage. In terms of the Mahāyāna, three faculties are formed: the faculty of learning what is not yet known, the faculty of knowing, and the faculty of having known. If one enters the generation of the mind, this is the faculty of learning what is not yet known. Eating the rice from the generation of the mind, it is only digested upon reaching the patience of non-arising, which is called the faculty of knowing. Eating it within non-arising, it is only digested upon reaching the stage of succession, which is called the faculty of having known. This is precisely the teaching of fragrance expounding the three undefiled faculties; therefore it is said to turn the full-letter Dharma wheel, catering to those who have affinity with the Mahāyāna. Just as with the superior medicine mentioned above, using a metaphor to illustrate: clarifying the eradication of all poisons in the body does not merely mean eradicating the poison of birth and death as individual segments within the three realms; the distinct poison of transformation in the shared and distinct teachings, and the gradual poisons of fundamental ignorance in the land of actual retribution, can all be thoroughly extinguished. Here, the poison drum should be used as a metaphor to elucidate this meaning: without regard to whether near or far, all who hear it die. It is fully explained as before (and so on). Third, Ānanda marvels at what had never been before. Formerly he only heard sounds expounding the half-letter and full-letter three turnings of the Dharma wheel, but now within fragrance, exhortation, demonstration, verification, and so forth are fully complete; thus he marvels at what had never been before.