說無垢稱經疏 2.140

2.140

贊曰：此明轉法輪，三寶出世也。法輪有三，謂聲聞、獨覺、菩薩法輪。隨機有異，法成此三。且准《法花》，於三七日中思惟此事已，方趣波羅𭡠，為五比丘眾，轉四諦法輪。此四諦輪，聲聞之人於三生等行修習已，依蘊處界，證四諦故，名聲聞法輪。獨覺之人，於四生等行修習已，依十二緣，證四諦故，名獨覺法輪。菩薩之人，三大阿僧祇劫修六波羅蜜、行十善巧，觀於三性，證四諦故，名菩薩法輪。故《大般若經》云「世尊初轉法輪之時，無量眾生發聲聞心，無量眾生發獨覺心，無量眾生發於無上正等覺心，證於初地二地三地，乃至一生當得無上正等菩提。」此乃三乘通行法輪。若不爾者，第二七日他化天宮已說十地，何故不名轉法輪也？彼非三乘同所修故，由此經中不名法輪。三轉有二：一自轉、二為他。自三轉者，初轉在見道，名印相轉；次轉在修，名應作轉；後在無學，名已作轉。為他亦三：一示相轉，示其五人四諦相故，謂此是苦、此是集、此是滅、此是道。二勸修轉，勸其五人修四諦故，謂此是苦汝應知、此是集汝應斷、此是滅汝應證、此是集汝應修。三作證轉，恐即其不信，佛引自身而終作證明：此是苦我已知、此是集我已斷、此是滅我已證、此是道我已修。初一轉時解憍陳那入見道，第二轉時至修道，第三轉時成無學道。於一一諦各各有十二行相，謂如於苦諦生聖慧眼為總，別於過去苦諦生智，未來苦諦生明，現在苦諦生覺；乃至道諦亦爾。一總法眼，三世別行相，合成於四，三轉合有四十八行相，不過十二故，總名三轉十二行相法輪。如《法花贊》第四卷中法輪章說。於大千者，大千世界百億釋迦一時同轉，俱釋迦化，故言大千。其輪能寂本性寂，本性寂者即是真如本體寂理，法輪境性可名法輪。昔未轉時，為種煩惱生於現行囂煩所䨱。今轉法輪，生聖道故，煩惱都盡，本性真寂，其理便顯，故言能寂其本性寂。舊經云「其輪本來常清淨」，即法輪境性名為法輪本來清淨。彼意由轉聖道輪故，法性之輪本來清淨，昔煩惱䨱，今便顯淨。文隱難知。言法智者，三乘所獲無漏正智，此時天人方能證得。舊經云「天人得道此為證」，天人得道，此本淨輪便為所證，與本便乖。由此三寶便現世間，三寶具足故。佛初成道，商人獻[麩-夫+少]，佛與三歸。未來有僧，汝當歸依，三乘聖僧時未有故。轉四諦已，三乘之僧，三寶方具。

Commentary: This clarifies turning the wheel of the Dharma and the appearance of the Three Jewels in the world. There are three wheels of the Dharma, namely the wheels of the Dharma of the Śrāvaka, the Pratyekabuddha, and the Bodhisattva. Differing according to capacity, the Dharma forms these three. Moreover, based on the Lotus Sūtra, having contemplated this matter for three periods of seven days, he then proceeded to Vārāṇasī, and for the group of five monks turned the wheel of the Dharma of the four noble truths. With this wheel of the four truths, when people of the Śrāvaka [vehicle] have cultivated practices over three lifetimes and so forth, they realize the four truths dependent on the aggregates, realms, and bases, so it is called the Śrāvaka wheel of the Dharma. When people of the Pratyekabuddha [vehicle] have cultivated practices over four lifetimes and so forth, they realize the four truths dependent on the twelve links of pratītyasamutpāda, so it is called the Pratyekabuddha wheel of the Dharma. When people of the Bodhisattva [vehicle] cultivate the six pāramitās over three great asaṃkhyeya kalpas, practice the ten dexterities, and contemplate the three natures to realize the four truths, it is called the Bodhisattva wheel of the Dharma. Hence the Mahāprajñāpāramitā-sūtra says: "When the Bhagavat first turned the wheel of the Dharma, immeasurable sentient beings generated the aspiration of a Śrāvaka, immeasurable sentient beings generated the aspiration of a Pratyekabuddha, and immeasurable sentient beings generated the aspiration for anuttarā-samyak-saṃbodhi, realizing the first bhūmi, second bhūmi, third bhūmi, up to those who in one life would attain anuttarā-samyak-saṃbodhi." This was indeed the wheel of the Dharma practiced in common by the three vehicles. If it were not so, then when he had already taught the ten bhūmis in the heaven of Paranirmitavaśavartin during the second period of seven days, why was that not called turning the wheel of the Dharma? That was not something cultivated in common by the three vehicles, and for this reason it was not called the wheel of the Dharma in the sūtras. There are two kinds of threefold turning: first, turning for oneself; second, turning for others. Turning threefold for oneself: the first turning is in the path of seeing, called the turning that seals the characteristics; the next turning is in cultivation, called the turning of what ought to be done; the last is in the stage of no-more-learning, called the turning of what has already been done. Turning for others is also threefold: first, the turning of demonstrating the characteristics, showing the characteristics of the four truths to the five men: 'this is suffering, this is origin, this is cessation, this is the path'; second, the turning of encouraging practice, encouraging the five men to cultivate the four truths: 'this is suffering, you should know it; this is origin, you should abandon it; this is cessation, you should realize it; this is the path, you should cultivate it'; third, the turning of bearing witness, fearing that they might not believe, the Buddha cited himself to bear final witness: 'this is suffering, I have known it; this is origin, I have abandoned it; this is cessation, I have realized it; this is the path, I have cultivated it.' At the first turning, Ājñātakauṇḍinya entered the path of seeing; at the second turning, he reached the path of cultivation; at the third turning, he became an adept of the path of no-more-learning. For each of the truths, there are twelve aspects respectively: for example, with regard to the truth of suffering, producing the noble eye of wisdom is the general, while separately producing knowledge regarding past suffering, producing clarity regarding future suffering, and producing awakening regarding present suffering; and so on up to the truth of the path, it is likewise so. One general Dharma-eye plus the distinct aspects across the three times combine to make four; the three turnings combine to make forty-eight aspects, yet they do not exceed twelve, so it is collectively named the wheel of the Dharma of three turnings and twelve aspects, as explained in the chapter on the wheel of the Dharma in the fourth fascicle of the Praise of the Lotus Sūtra. As for 'in the great chiliocosm': in the great chiliocosm, a hundred kotis of Śākyamunis turned it simultaneously together; all being Śākyamuni's emanations, it says 'the great chiliocosm'. 'That wheel can bring tranquility; its original nature is tranquility'—its original nature being tranquil is the tranquil principle of the original substance of tathatā; the objective nature of the wheel of the Dharma may be called the wheel of the Dharma. Formerly, before it was turned, it was covered by the active agitation generated by the seeds of defilements. Now, turning the wheel of the Dharma generates the noble path; hence defilements are completely exhausted, its original nature is truly tranquil, and its principle then becomes manifest; therefore it says 'it can bring tranquility, its original nature is tranquil'. The older translation says: 'That wheel is originally ever-pure'—that is, the objective nature of the wheel of the Dharma is called the original purity of the wheel of the Dharma. That idea was that, due to turning the wheel of the noble path, the wheel of dharmatā is originally pure; covered formerly by defilements, it is now revealed as pure. The phrasing was obscure and difficult to understand. As for 'wisdom of the Dharma': this is the anāsrava right wisdom attained by the three vehicles; only at this time could gods and humans realize it. The older translation says: 'Gods and humans attaining the path: this is the testimony.' For gods and humans attaining the path, this originally pure wheel was what was realized, which deviates from the original text. Through this, the Three Jewels then appeared in the world, because the Three Jewels were complete. When the Buddha first attained the path, merchants offered roasted flour and the Buddha granted them the three refuges: 'In the future there will be a Saṅgha; you should take refuge in it'—because at that time there was not yet a noble Saṅgha of the three vehicles. After turning [the wheel of] the four truths, with the Saṅgha of the three vehicles, the Three Jewels were finally complete.