俱舍論頌疏論本 12.30

12.30

釋曰：初句答初問，次兩句答第二問，次一句答第三問，次兩句答第四問，後兩句答第五問。從此洲人壽無量歲至八萬歲，有輪王出，此王由輪旋轉應道，威伏一切，名轉輪王。金、銀、銅、鐵輪應別故，謂鐵輪王王一洲界，銅輪王王二洲界，銀輪王王三洲界，金輪王王四洲界。輪王如佛，無二俱生，唯一出現。依薩婆多，十方世界唯有一佛。依經部宗，十方世界許十方佛。論有相破，煩而不敘。此四輪王威定諸方亦有差別，謂金輪王，諸小國王各自來迎，作如是請：「我等國土安穩富樂，多諸人眾，唯願天尊親垂教勅，我等皆是天尊翼從。」若銀輪王，自往彼土，彼方臣伏；若銅輪王，至彼國已，宣威競德，彼方推勝；若鐵輪王，亦至彼國，現威列陣，剋勝便止。一切輪王皆無傷害，令伏得勝已，各安其所居，勸化令修十善業道，故輪王死，定得生天。經說輪王有七種寶：一者輪寶、二者象寶、三者馬寶、四者珠寶、五者女寶、六者主藏臣寶、七者主兵臣寶。如諸輪王，非唯七寶與餘王別，亦有三十二大士相與餘王別。問：「若爾，輪王與佛何別？」答：「佛大士相處正明圓，王相不然，故有差別。」

The commentary says: The first line answers the first question; the next two lines answer the second question; the next line answers the third question; the next two lines answer the fourth question; the final two lines answer the fifth question. From the time human lifespan on this continent is immeasurable down to eighty thousand years, wheel-turning kings appear. Because this king corresponds to the Way by turning a wheel and subdues all with majesty, he is named 'wheel-turning king' (cakravartin). Because their wheels of gold, silver, copper, and iron differ: an iron-wheel king rules the realm of one continent; a copper-wheel king rules the realm of two continents; a silver-wheel king rules the realm of three continents; and a gold-wheel king rules the realm of four continents. A wheel-turning king is like a Buddha: two never arise together; only one appears at a time. According to the Sarvāstivāda, there is only one Buddha in the worlds of the ten directions. According to the Sautrāntika school, ten Buddhas are admitted in the worlds of the ten directions. The treatise contains mutual refutations, but they are too cumbersome to recount. The majesty with which these four wheel-turning kings pacify the various directions also differs: for a gold-wheel king, the kings of lesser countries each come to welcome him, making this request: 'Our land is secure, rich, and joyful, with abundant people; we only pray that Your Heavenly Majesty personally bestow instructions, and we shall all be Your Heavenly Majesty's attendants.' In the case of a silver-wheel king, he goes to their land himself, and that region submits as subjects. In the case of a copper-wheel king, after arriving in that country, he proclaims his majesty and contends in virtue, whereupon that region yields superiority. In the case of an iron-wheel king, he also arrives in that country, displays his majesty, and arrays battle lines, desisting as soon as victory is gained. All wheel-turning kings cause no harm; having made [others] submit and gained victory, they establish each in their own dwelling and exhort and transform them to cultivate the ten wholesome courses of action. Therefore, when a wheel-turning king dies, he is certain to be born in heaven. The sūtra states that a wheel-turning king has seven treasures: first, the treasure of the wheel; second, the treasure of the elephant; third, the treasure of the horse; fourth, the treasure of the jewel; fifth, the treasure of the woman; sixth, the treasure of the steward; seventh, the treasure of the general. Just as all wheel-turning kings differ from other kings not only by the seven treasures, they also differ from other kings by possessing the thirty-two marks of a great person. Question: 'If so, what distinction is there between a wheel-turning king and a Buddha?' Answer: 'The marks of a great person of a Buddha are in their proper places, brilliant, and complete, whereas the king's marks are not so; therefore, there is a distinction.'"