大乘法苑義林章 6.47

6.47

Second, determining the names. In the *Yogācārabhūmi*, fascicle 79, it is asked: “As it is said that the three wheels of the three times are pure, how should this be understood? Answer: Because of the imagined nature (parikalpita-svabhāva), when with real wisdom one correctly observes phenomena of the past, future, and present times as equally identical, one has no longing, hope, or defiled attachment toward phenomena of the past, future, and present. This is called the purity of the three wheels of the three times.” In the *Xianyang shengjiao lun*, fascicle 17, it is said: “All means the three wheels: first, the object to be known; second, the wisdom capable of knowing; third, the knower. That treatise states that all conditioned phenomena generally possess these three; it is to eliminate attachment to phenomena that one observes the three as empty in essence, thereby crushing that attachment.” All the above are not the meaning explained here. Here we speak of three kinds: because they crush those who do not yet have faith to cause pure faith to arise, cause those who already have faith to practice, and cause those who have already practiced to attain the fruit, they are called the three wheels. The sixth fascicle of the *Daśacakra-sūtra* states: “Thus the three kinds of supreme wheels of the Tathāgatas and bodhisattvas—supernormal power, prophecy, and admonition—function without hindrance.” “Three” is a number. That same sūtra states: “Like the chariot wheel upon which a wheel-turning king rides, or the vanguard wheel that goes ahead.” The former intention says: that upon which one relies and turns is called a wheel. The noble ones of the three vehicles rely upon it, turning themselves and turning others, turning through existence to proceed thither; thus it is established under the name of “wheel.” The latter intention says: like the wheel-treasure possessed by a wheel-turning king, when the king goes on an excursion it proceeds in the vanguard, able to crush the unsubdued and pacify those already subdued. The three wheels are also like this: they cause those who lack faith to give rise to faith, and cause those who already have faith to become determined, and so on. This is a compound with a numeral (dvigu). Fascicle 25 of the *Yogācārabhūmi* states: “They are also named the three transformations of instruction and admonition. The three transformations are: first, the transformation of supernormal power (ṛddhi-prātihārya); second, the transformation of prophecy (ādeśanā-prātihārya); third, the transformation of guidance (anuśāsanī-prātihārya).” Fascicle 27 of the *Yogācārabhūmi* states: “They are also named the three transformations of instruction: first, the transformation of the supernormal realm; second, the transformation of prophecy; third, the transformation of admonition.” The wisdom as fruit accomplished through cultivation possesses authority and virtue, its function being hard to measure; this is called “spirit” (śen / divine power). Mutable and unfixed changes are called “transformation.” Transformation is the object; spirit is the wisdom. The spirit of transformation is that which can transform. The transformation of spirit is that which is transformed. Both are genitive tatpuruṣa compounds. Spirit being transformation itself, transformation belonging to that which transforms, is a karmadhāraya compound. Here we take only the first and last two explanations. Instruction encourages their good to arise; admonition restrains them so that evil ceases. Both instructing and admonishing, or instruction and admonition being distinct—both explanations are valid. The single supernormal realm has a function that is superior and prominent, able to transform and mutate, properly called supernormal transformation; hence among the six supernormal knowledges (abhijñā), it alone is called supernormal power. Knowledge of others' minds and knowledge of the exhaustion of outflows do not have an increased manifest function and do not equal the supernormal realm; among the six supernormal knowledges they are not given the title of “supernormal.” Within the three wheels they are also given the name of “supernormal,” because they can transform the minds of others and can skillfully exhaust outflows, their functions being superior to the remaining ones. The remaining three are comparatively inferior, and are also not called wheels. Fascicle 25 of the *Yogācārabhūmi* states: “All three are called instruction and admonition; all three cause good to arise and evil to cease, because the two are distinct.” Fascicle 27 states: “All three are called the transformation of instruction; they only cause good to arise, not mentioning the cessation of evil. Or, causing good to arise is itself the cessation of evil.” Thus the three supernormal transformations are also karmadhāraya compounds. The function of subduing and checking for the two benefits is called a wheel. The wondrous essence without fixed boundary displaying the virtue of its function is called supernormal transformation. Common to all three vehicles, it is given the name supernormal transformation. Bodhisattvas and Tathāgatas alone obtain the title of wheel, because their reliance, subduing, and turning are superior. The *Daśacakra-sūtra* also says: “A wheel means being unhindered regarding all phenomena, just like sunlight illuminating all everywhere. In accordance with what is suitable to the capacities of the three vehicles, one proclaims the true Dharma without attachment.” This refers to complete, universal, unhindered illumination like the solar disk; hence what is arisen by the two vehicles is not a wheel. Furthermore, the supernormal transformations of Buddhas and bodhisattvas, in order to surpass the two vehicles, add the name of “mighty power.” Therefore fascicle 37 of the *Yogācārabhūmi* states: “The Buddhas and bodhisattvas have briefly three kinds of mighty power of supernormal transformation.” However, fascicle 27 of the *Abhidharmakośa* states: “They are called the three demonstrations and guidances; because they can demonstrate and can guide, they obtain the name of demonstration and guidance (ādeśanā/anusāsana).” Now, the term “demonstration and guidance” in the Mahāyāna is subsumed solely under admonition. Demonstrating, teaching, encouraging, and gladdening are what the old sūtras call demonstrating, teaching, benefiting, and gladdening. If the first two were also called demonstration and guidance, then demonstrating, teaching, benefiting, and gladdening would be shared by all three wheels, which would contradict the tenets of our school; therefore the names established there are not what is explained here.