俱舍論疏 24.185

24.185

論「由速行等至似世間輪」，明有五義似輪也。《正理論》云「如聖王輪旋環不息，見道亦爾，無中歇故。如聖王輪行用速疾，見道亦爾，捨苦等境取集等故。此則顯示見四聖諦必不俱時。如聖王輪降伏未伏、鎮壓已伏，見道亦爾，能見未見、能斷未斷，已見斷者無迷退故。如聖王輪上下迴轉，見道又爾，觀上苦等已，觀下苦等故。由此見道獨名法輪。」

The treatise says: 'Because of swift motion and so on, up to: it resembles a worldly wheel'—this clarifies that there are five meanings in which it resembles a wheel. The Nyāyānusāra states: 'Just as a cakravartin's wheel turns without stopping, the path of vision is likewise, having no pause in the middle. Just as a cakravartin's wheel moves swiftly in function, the path of vision is likewise, letting go of the object of suffering and taking up origination and so forth. This demonstrates that viewing the four noble truths definitely cannot be simultaneous. Just as a cakravartin's wheel subdues what is not yet subdued and suppresses what has already been subdued, the path of vision is likewise, able to see what has not yet been seen, able to sever what has not yet been severed, and free of confusion and falling back regarding what has already been seen and severed. Just as a cakravartin's wheel turns up and down, the path of vision is likewise, after contemplating higher suffering and so forth, contemplating lower suffering and so forth. Therefore, the path of vision alone is named the dharmacakra.'