俱舍論疏 24.202

24.202

論「或諸聖道至故名已轉」，論主第二釋也。第一釋印取餘師義，此釋通取三道為法輪也。五比丘等已至轉初，故名已轉。《正理論》云「毘婆沙師本意，總說一切聖道皆名法輪，以說三轉三道攝故。於他相續見道生時，已至轉初，故名已轉。然唯見道是法輪初，故說法輪唯是見道。諸天神類即就最初言轉法輪，不依二道。然諸師多說見道名法輪，以地空天神唯依此說故，曾無說三道皆名法輪故，唯見道具前所說法輪義故。雖諸見道皆名法輪，而憍陳那身中先轉，故經說彼見道生時名轉法輪，非餘不轉。憍陳那等見道生時，說名世尊轉法輪者，意顯彼等得轉法輪本由世尊，故推在佛，令所化者生尊重故。如是則說如來法輪轉至他身，故名為轉。若異此者，天神應說菩提樹下佛轉法輪，不應唱言世尊今在婆羅痆斯國轉無上法輪。故轉授他，此中名轉。有說：此教名為法輪，轉至他身令解義故，此但方便非真法輪，如餘雜染，無勝能故。」

On the passage of the treatise from “Alternatively, all noble paths ... up to ‘therefore it is called already turned’”: this is the author of the treatise’s second explanation. The first explanation affirmed and adopted the position of other masters, while this explanation comprehensively takes the three paths as the dharmacakra. The five monks and the others had already reached the beginning of the turning, and therefore it is called “already turned.” The *Nyāyānusāra* says: “The original intention of the masters of the Vibhāṣā was to state generally that all noble paths are called the dharmacakra, because it is said that the three turnings subsume the three paths. When the path of seeing arises in another’s mental continuum, they have already reached the beginning of the turning, and therefore it is called ‘already turned.’ However, only the path of seeing is the beginning of the dharmacakra, so it is said that the dharmacakra is only the path of seeing. The various gods spoke of turning the dharmacakra precisely with respect to the initial moment, not relying on the [other] two paths. Yet the masters mostly state that the path of seeing is called the dharmacakra, because terrestrial and celestial gods spoke relying solely on this, and because there has never been [a sūtra] that states all three paths are called the dharmacakra, and because only the path of seeing is endowed with the meaning of the dharmacakra as explained before. Although all paths of seeing are called the dharmacakra, it was turned first in the person of Kauṇḍinya; thus the sūtra states that when his path of seeing arose it was called ‘turning the dharmacakra,’ and not that the others did not turn it. The reason it is said that the World-Honoured One turned the dharmacakra when the path of seeing arose in Kauṇḍinya and the others is to make evident that their attainment of the turning of the dharmacakra was fundamentally due to the World-Honoured One; thus it is attributed to the Buddha so that those to be converted may generate veneration. Thus it is said that the Tathāgata’s dharmacakra is transferred to another person, and therefore it is called ‘turning.’ Were it otherwise, the gods ought to have said that under the Bodhi tree the Buddha turned the dharmacakra; they ought not to have proclaimed that the World-Honoured One was now in the country of Vārāṇasī turning the unsurpassable dharmacakra. Therefore, transferring and bestowing it upon another is what is called ‘turning’ here. Some say: this teaching is called the dharmacakra, and because it is transferred to another person to cause them to understand the meaning, this is merely an expedient, not the true dharmacakra, for like other defiled things it lacks supreme efficacy.”