大乘法苑義林章 1.4

1.4

第一教益有殊。復分為二：初明輪益、後辨義益。明輪益中，復分為二：先明異計、後明大乘。明異計者，其多聞部、薩婆多部、雪轉部、犢子部、法上部、賢胄部、正量部、密林山部、化地部、經量部，十部同說：非諸佛語皆為利益，要逗物機，務心入道，名利益故。唯八聖道是正法輪，轂、輞、輻圓摧破煩惱，名為輪故。故世友說：「非如來語皆為轉法輪，世尊所言亦有不如義。詮八道教八道境故，亦名法輪。所餘功德及所餘教，雖名聖教，不名法輪。如問慶喜：天雨不耶？問諸比丘：汝等乞食易可得不？氣力安不？此何利益？轉何法輪？故諸經中雖敘佛語，有非利益而非法輪，如說逆害於父母等，此教所言何必如義？故佛亦有不如義言。」此等十部總說諸經有不如義而說虛言，有非法輪而無利益。其大眾部、一說部、說出世部、雞胤部、說假部、制多山部、西山住部、北山住部、法藏部、飲光部，十部同說：佛一切語皆為利益，如來所言無不如義，非唯八聖道是正法輪。一切功德能摧諸惑，並名法輪。故一切教法輪因境，皆名法輪。《宗輪論》說「諸如來語皆為轉法輪，摧伏轉動說名輪故。佛語轉動，在他身已摧伏他身無知惑等，故號為輪。如問慶喜天雨不耶？為令阿難審諦事故。佛無不知尚問天雨，況未圓智而不審耶？亦除餘人增上慢故。佛知尚問，況不知者於餘未了而不審諦由是多義故問天雨。佛顯慈悲令他入道，問比丘等乞食易耶，令生喜心踴躍修道。彼賀悲問加懃修學，亦令未來習於此事隨順世俗。然以愛為母、以業為父，有取識為王，戒見二取為二多聞，內六處為國人，外六境為隨行畜生，能誅斷此名為清淨。以世惡言轉顯勝義，非害生母等，何必不如言？故佛所說一切三藏，皆轉法輪咸為利益，悉皆如義無有虛言。」此則是初明異計也。

First, differences in the benefit of the teachings. This is again divided into two: first, explaining the benefit of the wheel; later, determining the benefit of meaning. In explaining the benefit of the wheel, it is again divided into two: first, explaining the different theories [of the Nikāya schools]; later, explaining the Mahāyāna. As for explaining the different theories: ten schools—the Bahuśrutīya, Sarvāstivāda, Haimavata, Vātsīputrīya, Dharmottarīya, Bhadrayānīya, Saṃmatīya, Ṣaṇṇagarika, Mahīśāsaka, and Sautrāntika—together state: Not all words of the Buddhas are for benefit; only when they adapt to the capacities of living beings and focus the mind on entering the path are they called beneficial. Only the eightfold noble path is the true dharmacakra, because having hub, rim, and spokes complete, it destroys kleśas, and is therefore called a wheel. Thus Vasumitra said: "Not all words of the Tathāgata turn the wheel of the Dharma; what the World-Honoured One said also contains statements not in accord with fact (arthasaṃhita). Because it expresses the eightfold path and has the eightfold path as its object, it is also called the dharmacakra. Other virtues and other teachings, though called sacred teachings, are not called the dharmacakra. For instance, when asking Ānanda: 'Is it raining?'; or asking the monks: 'Are alms easy for you to obtain? Is your physical strength at ease?'; what benefit is there in this? What turning of the wheel of the Dharma is this? Therefore, although the sūtras narrate the Buddha's words, some are not beneficial and are not the dharmacakra, as in the statement about 'slaying father and mother,' and the like—how must what is said in such a teaching accord with fact? Therefore, the Buddha also has words that do not accord with fact." These ten schools generally state that the sūtras contain words that do not accord with fact and thus speak untruths, and there are those that are not the dharmacakra and lack benefit. Another ten schools—the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Kaukkuṭika, Prajñaptivāda, Caitika, Aparaśaila, Uttaraśaila, Dharmaguptaka, and Kāśyapīya—together state: All words of the Buddha are for benefit; nothing spoken by the Tathāgata fails to accord with fact; it is not only the eightfold noble path that is the true dharmacakra. All virtues capable of destroying afflictions are equally named the dharmacakra. Hence, all teachings that are causes and objects of the dharmacakra are called the dharmacakra. The *Samayabhedoparacanacakra* says: "All words of the Tathāgata turn the wheel of the Dharma, because crushing and rolling forward are called 'wheel'. When the Buddha's words roll forward into another's person, they crush the ignorance, afflictions, and so forth in that other person; hence they are designated as a 'wheel'. For example, asking Ānanda: 'Is it raining?' is to cause Ānanda to examine the matter carefully. When the Buddha, who is without non-knowledge, still asks about the rain, how much more should those without perfect wisdom examine things carefully? It also eliminates the arrogance of other people: if the Buddha who knows still asks, how much more should those who do not know examine carefully what they have not yet understood! Thus, due to many meanings, he asks about the rain. When the Buddha reveals compassion to cause others to enter the path, asking the monks whether alms are easy to obtain, he causes joyful minds to arise to practice the path with zeal. Rejoicing in his compassionate inquiry, they apply themselves diligently to study and practice; it also causes future [monks] to practice this matter in conformity with saṃvṛti. Furthermore, taking craving as mother, karma as father, consciousness with grasping as king, the two attachments of adherence to precepts and views as the two well-learned ones, the six internal sense bases as citizens, and the six external objects as accompanying beasts—being able to slay and sever these is called purity. Turning worldly harsh words to reveal paramārtha, this is not slaying one's biological mother and father; how must this fail to accord with the words? Therefore, all the three piṭakas spoken by the Buddha turn the wheel of the Dharma, are all beneficial, and all accord with fact without any empty speech." This is the first [part], explaining the different theories.