大乘法苑義林章 1.5

1.5

明大乘者，雖無正文說佛所語皆如其義咸轉法輪，然正法輪唯八聖道，餘雖非正是助法輪。《無垢稱經》「三轉法輪於大千」等，《法花》又云「即趣波羅奈轉四諦法輪」，又《瑜伽論》九十五說「佛轉三周十二行相甚深法輪，見、修、無學三位之中，如其次第示相、勸修、作證。觀於四聖諦境生聖慧眼，各於去來今世如次生眼智明覺無漏真智，能斷所應永斷煩惱，故八聖道是正法輪。」《無垢稱經》第五卷說「佛告阿難陀：『以要言之，諸佛所有威儀、進止、受用、施為，皆令所化有情調伏。』」是故一切皆名佛事，說轂、輞、輻有差別故。其正法輪唯八聖道，諸餘功德是助法輪，摧伏動轉是輪義故。《涅槃經》中第十四說「復次善男子！諸佛世尊凡有所說，皆悉名為轉法輪也。善男子！譬如聖王所有輪寶，未降伏者能令降伏，已降伏者能令安隱。諸佛世尊凡所說法亦復如是，無量煩惱未調伏者能令調伏，已調伏者令生善根。」乃至廣說。故佛身語凡所運動皆為利益，故知佛語皆名法輪。以要言之，法輪有五：一法輪體，謂八聖道；二法輪境，謂四諦理等；三法輪眷屬，謂餘五蘊功德等；四法輪因，謂教及三慧等；五法輪果，謂菩提涅槃。如〈法輪章〉自當廣說。一切佛語皆為利益，令他有情或近或遠能生真智，摧伏怨敵所有二障，故佛所語皆名法輪，摧伏移動是輪義故。以佛所說稱可道理不可立難，離四失故，一無非處、二無非時、三無非器、四無非法。處謂處所，應利益處。能化所化在此可益，必於此中作利益故。時謂時分，利益時節。此生此處此時應益，應時而說必不失故。器謂機器，所逗之機。應機而說無錯謬故。法謂教法，戒、定、慧等應利益法。此法可益，必以逗機無疎亂故。由此道理，准知佛語皆為有情或近或遠生無漏智，是故一切三藏教法或曲或直皆名法輪，悉皆如義，咸為利益，無有虛言。問天雨等，如前所說皆利益故。麁言、細語歸勝義故。上來總是初明輪益。

Explaining the Mahāyāna: although there is no explicit text stating that all words spoken by the Buddha accord with their meaning and all turn the wheel of the Dharma, yet the true dharmacakra is only the eightfold noble path; the rest, though not the primary, are auxiliary dharmacakras. The *Vimalakīrtinirdeśa* says, "Turning the wheel of the Dharma thrice in the great chiliocosm," and so on; the *Lotus Sūtra* also says, "Proceeding straight to Vārāṇasī, he turned the dharmacakra of the four truths"; furthermore, the *Yogācārabhūmi*, fascicle 95, says, "The Buddha turned the profound dharmacakra of three revolutions and twelve aspects; among the three stages of seeing, cultivation, and the non-learner, he successively demonstrated the characteristics, exhorted cultivation, and realized proof. Contemplating the sphere of the four noble truths, the noble eye of prajñā is born; in each of the past, future, and present, eye, knowledge, vision, and awakening—the anāsrava real knowledge—arise in succession, capable of severing the kleśas that ought to be permanently severed; therefore, the eightfold noble path is the true dharmacakra." Fascicle 5 of the *Vimalakīrtinirdeśa* says, "The Buddha said to Ānanda: 'In brief, all deportment, movements, enjoyments, and actions of the Buddhas cause the sentient beings to be transformed to be tamed.'" Therefore, all are named Buddha-deeds, because the hub, rim, and spokes are spoken of distinctly. Its true dharmacakra is only the eightfold noble path, while all other virtues are auxiliary dharmacakras, because crushing and rolling forward are the meaning of a wheel. In fascicle 14 of the *Nirvāṇa-sūtra*, it says: "Furthermore, good son! Whatever the Buddhas, the World-Honoured Ones, speak is entirely named turning the wheel of the Dharma. Good son! Just as the wheel treasure possessed by a holy wheel-turning king can cause those who have not yet submitted to submit, and cause those who have already submitted to be at peace, whatever Dharma the Buddhas, the World-Honoured Ones, preach is also like this: of the immeasurable kleśas, those not yet tamed are caused to be tamed, and those already tamed are caused to give rise to wholesome roots," and so on at length. Therefore, whatever movement of the Buddha's body and speech occurs is for benefit; hence we know that the Buddha's words are all called the dharmacakra. In brief, there are five aspects of the dharmacakra: 1. The essential nature of the dharmacakra, namely the eightfold noble path; 2. The objective sphere of the dharmacakra, namely the principle of the four truths and so forth; 3. The retinue of the dharmacakra, namely the other virtues of the five aggregates, and so forth; 4. The cause of the dharmacakra, namely the teaching and the three prajñās, and so forth; 5. The fruit of the dharmacakra, namely bodhi and nirvāṇa. As will naturally be explained at length in the 'Chapter on the Dharmacakra'. All Buddha-words are for benefit, causing other sentient beings, whether near or far, to be able to give rise to real knowledge and crush the enemy, all two hindrances; therefore, all that the Buddha says is called the dharmacakra, because crushing and moving forward are the meaning of a wheel. Because what the Buddha said conforms to reason, no objections can be raised, for it is free from the four faults: 1. Free from inappropriate place; 2. Free from inappropriate time; 3. Free from inappropriate recipient; 4. Free from inappropriate Dharma. 'Place' means the location, the place where benefit should be bestowed. If the teacher and those to be transformed are here and can be benefited, he must enact benefit within this [place]. 'Time' means the period, the season for benefit. If this life, this place, and this time are when benefit should be bestowed, he speaks in accordance with the time and never misses it. 'Recipient' means the capacity, the faculty that is engaged. Speaking in response to the capacity, there is no error. 'Dharma' means the teaching of the Dharma, the dharmas such as morality, samādhi, and prajñā that should confer benefit. If this dharma can benefit, he must engage the capacity with it without alienation or disorder. According to this reasoning, one can infer that the Buddha's words are all for sentient beings to give rise to anāsrava knowledge, whether near or far; therefore, all teachings of the three piṭakas, whether indirect or direct, are called the dharmacakra, all accord with the facts, are all beneficial, and contain no empty speech. Inquiries about rain and the like, as explained earlier, are all beneficial. Coarse words and fine words all return to paramārtha. The above has been the first part, explaining the benefit of the wheel.