俱舍論頌疏論本 24.86

24.86

釋曰：即前所說真沙門性，經亦說名為婆羅門性。婆羅門者，此云淨志，遠煩惱故，與勤息義同也。亦名梵輪，是真梵王力所轉故。佛與無上梵德相應，是故世尊名真梵王，梵者淨也。然沙門性通見、修、無學三道，於中唯見道說名為法輪，謂見道中有速等相，似世間輪，故得法輪名。一、謂見諦道速疾行故，言速疾者，十五剎那也。二、有捨取故，謂捨前諦，取後諦也。三、降未伏故，謂由見道能見未見、能斷未斷也。四、鎮已伏故，謂已見斷者無迷退故，見道無退也。五、上下轉故，謂觀上苦等已，觀下苦等故。

Explanation: The true asceticism explained earlier is also called 'brāhmaṇa-hood' in the sūtras. 'Brāhmaṇa' is translated here as 'pure intention', because of distancing oneself from afflictions, which shares the meaning of 'diligently resting'. It is also named the 'Wheel of Brahmā' because it is turned by the power of the true Brahmā king. The Buddha is associated with unsurpassed Brahmā-virtue; therefore the World-Honoured One is named the True Brahmā King; 'Brahmā' means pure. However, asceticism pervades the three paths of seeing, cultivation, and the non-learner; among them, only the path of seeing is called the Wheel of Dharma. That is, within the path of seeing there are characteristics such as speed, resembling a worldly wheel; hence it obtains the name Wheel of Dharma. First, because the path of seeing the truths moves swiftly; speaking of 'swiftly', it is fifteen moments. Second, because there is relinquishing and taking up; that is, relinquishing the previous truth and taking up the subsequent truth. Third, because of subduing what has not yet been subdued; that is, by means of the path of seeing, one is able to see what was not yet seen and sever what was not yet severed. Fourth, because of pressing down upon what has already been subdued; that is, for what has already been seen and severed, there is no delusion or falling away, as the path of seeing has no regression. Fifth, because of moving up and down; that is, after contemplating suffering and so forth in the higher [realms], one contemplates suffering and so forth in the lower [realms].