大乘法苑義林章 1.5

1.5

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.