翻譯名義集 5.119

5.119

【斫訖羅】此土翻輪。《淨名》云：「三轉法輪於大千，其輪本來常清淨。」言三轉：一曰示轉，二曰勸轉，三曰證轉。所云法者，軌持名法。軌謂軌則，令物生解。持謂任持，不捨自體。《輔行》云：「輪具二義：一運轉義，二摧碾義。」《文句》云：「轉佛心中化他之法，度入他心，名轉法輪。」《輔行》云：「以四諦輪，轉度與他，摧破結惑。如王輪寶，能壞能安。法輪亦爾，壞煩惱怨，安住諦理。」《智論》云：諸佛法輪有二種：一者顯，二者密。顯謂顯露，「言顯義露，號顯露教。如在鹿苑，顯為五人說小，密為八萬說大。」密謂祕密。先達釋祕，乃分二種：一者隱祕，在昔四時，權謀隱覆曰祕，神用潛益曰密。二者真祕，在今《法華》，昔所未說為祕，開已無外為密。今論祕密，復有二種：一者，至理祕密。《阿含》云：「甚深之理不可說，第一義諦無聲字。」故《楞伽》云：「我於某夜成道，某夜入般涅槃，中間不說一字。」依何密語，作如是說？佛言：依二密語，謂緣自得法，及本住法。《發軫》釋云：「自得法者，修德也；本住法者，性德也。」是則如來道場所得實智，是法非思量分別之所能解，亦不可以容聲矣。故《法華》云：「止止不須說，我法妙難思。」言語道斷，故不須說。心行處滅，故妙難思。所以掩舌摩竭，用啟息言之津，杜口毘耶，以通得意之路。故達磨西來，少林面壁。神光往彼，晨夕參承。夜遇大雪，堅立不動，遲明過膝。師憫問曰：「當求何事？」光悲淚曰：「惟願和尚慈悲，開甘露門。」師曰：「諸佛無上妙道，曠劫精勤，難行能行，難忍而忍。豈以小德小智，輕心慢心，欲冀真乘，徒勞勤苦。」光聞師誨，潛取利刀，自斷左臂，置于師前。師知是法器，乃曰：「諸佛最初求道，為法忘形。汝今斷臂吾前，求亦可在。」遂與易名慧可。光曰：「諸佛法印，可得聞乎？」師曰：「諸佛法印，匪從人得。」光曰：「我心未寧，乞師與安。」師曰：「將心來，與汝安。」光曰：「覓心了不可得。」師曰：「我與汝安心竟。」據此，達磨但為除病，道絕言說。二者，言詞祕密。如諸神呪，雖立語言，詞句義密，人不能解。究此密談之法，意在遮惡持善。故陀羅尼，翻為遮持。遮謂遮惡，持謂持善。此釋龍樹二種法輪。若依天台，乃辨八教，頓、漸、祕密、不定，示佛設化之儀式，名化儀四教。藏、通、別、圓，釋佛化物之法門，號化法四教。方味具足，應病授藥，煩惱惡疾，自然消伏。《宗鏡》「問：『達磨以心傳心，不立文字，何用廣引佛菩薩教，借蝦為眼，無自己分？』答：『木匪繩而靡直，理非教而不圓。以聖言為定量，邪偽難移；用至教為指南，依憑有據。』」圭峯云：「經是佛語，禪是佛意。諸佛心口，必不相違。」忠國師云：「應依佛語一乘了義，契取本源心地，轉相傳授，與佛道同。」五祖莊嚴大師，一生訓徒常舉維摩曰：「不著世間如蓮華，常善入於空寂行，達諸法相無罣礙，稽首如空無所依。」時有人問：「此是佛語，欲得和尚自語。」師云：「佛語即我語，我語即佛語。」願諸智者，勿分別焉。

[Cakra]
In this land this is translated as 'wheel' (lún). The Vimalakīrti says: 'He turns the wheel of the Dharma three times in the great chiliocosm; that wheel has always been originally pure.' As for the 'three turnings': the first is called the turning of demonstration; the second is called the turning of exhortation; the third is called the turning of realization. That which is called 'Dharma' is named from standard and upholding (guǐchí). 'Standard' means a model rule, causing beings to generate understanding. 'Upholding' means maintaining, not abandoning its own essence. The Fuxing says: 'The wheel has two meanings: first, the meaning of revolving and turning; second, the meaning of crushing and grinding.' The Wenju says: 'Turning the Dharma of transforming others that is in the Buddha's mind and transferring it into the minds of others is called turning the wheel of the Dharma.' The Fuxing says: 'Using the wheel of the Four Noble Truths to turn and transfer it to others crushes and destroys fetters and delusions. Just as a king's wheel-treasure can destroy and can pacify, the wheel of the Dharma is also like this: it destroys the enemies of afflictions and pacifies in the principle of truth.' The Zhilun says that the Dharma wheels of the buddhas are of two kinds: first, overt; second, secret. 'Overt' means revealed and exposed: 'The words are manifest and the meaning is exposed, termed the revealed teaching. As at the Deer Park, overtly he taught the small [vehicle] for the five men, and secretly he taught the great [vehicle] for the eighty thousand.' 'Secret' means esoteric. Earlier masters, in explaining 'secret' (bìmì), divided it into two kinds: first, concealed secret: in the past four periods, the concealment of provisional expedients was called bì, and the hidden benefit of spiritual functions was called mì. Second, true secret: in the present Lotus [Sūtra], what was previously unsaid is bì, and having opened it, nothing is excluded—this is mì. Now discussing the secret, there are again two kinds: first, the secret of ultimate principle. The Āgama says: 'The extremely deep principle cannot be spoken; the supreme truth has no sounds or words.' Therefore the Laṅkāvatāra says: 'Between the night I attained awakening and the night I entered parinirvāṇa, I did not speak a single word.' Relying on what secret words was such spoken? The Buddha said: Relying on two secret words, namely on the Dharma realized by oneself and the Dharma abiding of old. The Fazhen explains: 'The Dharma realized by oneself is cultivated virtue; the Dharma abiding of old is inherent virtue.' Thus the true wisdom realized by the Tathāgata at the place of awakening is a Dharma that cannot be understood by deliberation and discrimination, nor can it admit sound. Therefore the Lotus Sūtra says: 'Stop, stop! There is no need to speak; my Dharma is marvelous and hard to conceive.' The path of language is cut off, hence there is no need to speak; the place of mental activity is extinguished, hence it is marvelous and hard to conceive. For this reason, he closed his mouth at Magadha to open the ford of ceasing words; he kept silent at Vaiśālī to open the way of grasping the meaning. Therefore Bodhidharma came from the west and faced the wall at Shaolin. Shenguang went there, serving and attending morning and evening. One night, encountering heavy snow, he stood firm without moving; by dawn it surpassed his knees. The Master took pity and asked: 'What do you seek?' Guang wept with sorrow and said: 'I only pray that the Upādhyāya, out of compassion, will open the door of ambrosia.' The Master said: 'The unsurpassed, marvelous Way of all buddhas is cultivated with diligence over countless kalpas, practicing what is difficult to practice and enduring what is difficult to endure. How could one, with petty virtue and small wisdom, a light heart and an arrogant mind, desire to hope for the true vehicle? It would be vain toil and bitter struggle.' Guang, hearing the Master's admonition, secretly took a sharp knife, severed his own left arm, and placed it before the Master. The Master, knowing he was a Dharma vessel, said: 'When the buddhas first sought the Way, they forgot their bodies for the Dharma. You now sever your arm before me; your seeking may indeed be granted.' He then changed his name to Huike. Guang said: 'May I hear the Dharma-seal of the buddhas?' The Master said: 'The Dharma-seal of the buddhas cannot be obtained from another.' Guang said: 'My mind is not at peace; please, Master, pacify it for me.' The Master said: 'Bring your mind here, and I will pacify it for you.' Guang said: 'I have searched for my mind, but it is completely unobtainable.' The Master said: 'I have pacified your mind for you.' According to this, Bodhidharma merely removed the ailment; the Way transcends words and speech. Second, the secret of words and phrases: like various divine dhāraṇīs, though speech is established, the phrasing and meaning are secret, and people cannot understand them. Investigating this method of secret speech, the intention lies in warding off evil and holding to good. Therefore dhāraṇī is translated as 'warding and holding' (zhēchí): 'warding' means warding off evil, and 'holding' means holding to good. This explains Nāgārjuna's two kinds of Dharma wheels. If one relies on Tiantai, eight teachings are distinguished: sudden, gradual, secret, and indeterminate indicate the forms of the Buddha's establishment of transformation, named the four teachings of the method of transformation; piṭaka, common, distinct, and complete explain the Buddha's Dharma-gates for transforming beings, called the four teachings of the doctrine of transformation. Method and flavor are fully provided; medicine is administered according to the illness, and the evil sickness of afflictions is naturally dispelled and subdued. The Zongjing asks: 'Bodhidharma transmitted mind with mind without establishing words; what need is there to cite extensively the teachings of buddhas and bodhisattvas, borrowing a shrimp for eyes without any part of one's own?' It answers: 'Timber without a plumb line will not be straight; principle without teaching will not be complete. Taking the sacred words as the standard measure, heterodoxy and falsehood are hard to move; using the supreme teaching as a compass, reliance has a firm ground.' Guifeng said: 'The sūtras are the Buddha's words; Chan is the Buddha's intent. The mind and mouth of all buddhas will never contradict each other.' National Preceptor Zhong said: 'One should rely on the definitive meaning of the Buddha's words of the One Vehicle, accord with the ground of the original source of the mind, and transmit it successively, being identical with the Buddha's Way.' Master Zhuangyan, the Fifth Patriarch, throughout his life in instructing disciples constantly cited Vimalakīrti: 'Not clinging to the world, like a lotus flower; / Ever skillfully entering the practice of emptiness and quiescence; / Penetrating the marks of all dharmas without hindrance— / I bow my head to the one who, like space, has nothing on which to rely.' At that time someone asked: 'These are the Buddha's words; I wish to have the Venerable Master's own words.' The Master said: 'The Buddha's words are my words; my words are the Buddha's words.' May all wise ones make no discrimination herein!