大乘法苑義林章 1.4

1.4

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.