大乘法苑義林章 6.48

6.48

三輪別名者，《雜集》第一說「一神變輪、二記心輪、三教誡輪。」神變義如前釋。神變即輪，是持業釋。雖知此神能變能化，化略變廣，從廣為名。又變為先，方能起化，從初名神變，以後從初說。心謂他心，種類差別。記謂別識，識別彼心，名曰記心。雖亦能記他心所等，心是主故，但說記心。心之記，依主釋。記心即輪，亦持業釋。教謂教示，令彼善生。誡謂誡勗，令其惡滅。教與誡異，相違釋。亦教亦誡，持業釋。教誡即輪，釋義如前。《瑜伽》初名神力神變、記說神變、教導神變。神境智作證通名神，有威勢名力。亦神亦力，即名神變。記義如前，說謂言說。依他心智記別他心，而記言說。記之說，說之記。今取後釋，記是通故。記說即神變，教義如前。導謂導引，導體即示，或體即誡。教導即神變。《瑜伽》後名神境神變、記說神變、教誡神變。神者謂通，境謂通之所變所化。境之神，神之境。若取初釋，神是通故，神境即神變。餘二亦爾，皆持業釋。若取後釋，境之神變，境是所變故，得依主釋。

As for the distinct names of the three wheels, the first fascicle of the *Abhidharmasamuccaya-vyākhyā* says: “First, the wheel of supernormal transformation; second, the wheel of reading thoughts; third, the wheel of admonition.” The meaning of supernormal transformation is as explained before. Supernormal transformation being the wheel itself is a karmadhāraya compound. Although it is known that this supernormal power can alter and can transform, transformation is brief while alteration is broad, so it is named after the broader. Furthermore, alteration comes first and only then can transformation arise; it is named supernormal transformation from the beginning, and the subsequent follows the initial. “Mind” refers to the minds of others, in their various distinct types. “Reading” (ji) means discerning cognition; discerning their minds is called reading thoughts (jixin). Although one can also discern other mental factors and so forth, because the mind is primary, one only speaks of reading thoughts. The reading of the mind is a tatpuruṣa compound. Reading thoughts being the wheel itself is also a karmadhāraya compound. “Teaching” (jiao) means instructing, causing their good to arise. “Admonishing” (jie) means warning and exhorting, causing their evil to cease. Teaching and admonishing being distinct is a dvandva compound. Being both teaching and admonishing is a karmadhāraya compound. Admonition being the wheel itself is explained as before. The *Yogācārabhūmi* initially named them the supernormal transformation of supernormal power, the supernormal transformation of prophecy, and the supernormal transformation of guidance. The direct realization of the wisdom of the supernormal realm is called supernormal; having authority and power is called power. Being both supernormal and power, it is called supernormal transformation. The meaning of “reading/prophesying” is as before; “saying/speech” refers to spoken words. Relying on the knowledge of others' minds, one discerns another's mind and speaks of it. The speech of discernment, or the discernment of speech. Now we take the latter explanation, because discernment is supernormal knowledge. Prophecy being the supernormal transformation itself, the meaning of teaching is as before. “Guiding” means leading; the essence of guiding is demonstrating, or its essence is admonishing. Guidance is supernormal transformation. The *Yogācārabhūmi* later named them the supernormal transformation of the supernormal realm, the supernormal transformation of prophecy, and the supernormal transformation of admonition. “Supernormal” means supernormal knowledge; “realm” means what is altered and transformed by supernormal knowledge. The spirit of the realm, or the realm of spirit. If taking the first explanation, because spirit is supernormal knowledge, the supernormal realm is supernormal transformation. The other two are also like this; all are karmadhāraya compounds. If taking the latter explanation, the supernormal transformation of the realm, because the realm is what is altered, it is a tatpuruṣa compound.