English
English version It is because having precepts and so on is how realization arises. Fourth is the realm (vishaya). That is, taking the realms of the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path), the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), and the Three Natures (trisvabhāva), etc. It is because one must contemplate the realm in order to have wisdom. Fifth is the attainment of fruit. That is, the Bodhi (bodhi) and Nirvana (nirvāṇa) of the Three Vehicles (trayāna). According to what is appropriate, it is because of the fruit attained by the holy path of the Three Vehicles. Therefore, the essence, characteristic, and appearance of the Dharma Wheel are all constituted by these five elements; lacking any one of them is not possible. Therefore, it is also the teaching, principle, practice, and fruit. Second, explaining the name. Again, it is divided into two meanings. One is 'Dharma,' and the other is 'Wheel.' 'Dharma' has two meanings. One is standard. That is, the preceding essence can all be taken as a standard, therefore it is called 'Dharma.' The second is the meaning of upholding. That is, the preceding five elements can all uphold their own nature, and therefore are named 'Dharma.' 'Wheel' has four meanings. One is the meaning of completeness. It has the meaning of completeness with hub (nabhi), spokes (ara), and rim (nemi). That is, in the Eightfold Noble Path (āryāṣṭāṅgamārga) that is cultivated, Right View (samyagdṛṣṭi) and Right Thought (samyaksaṃkalpa) are said to be the hub, because they are fundamental. Right Speech (samyagvāc), Right Action (samyakkarmānta), and Right Livelihood (samyagājīva) are said to be the spokes, because they exist due to the hub. Right Mindfulness (samyaksmṛti), Right Effort (samyagvyāyāma), and Right Concentration (samyaksamādhi) are said to be the rim, because they encompass the rest. Therefore, the Holy Path is said to be like a wheel. Second is the meaning of crushing. These four dharmas, whether subduing, severing, assisting, or correcting, can all crush the afflictions that have not yet been severed. Like the wheel of a Holy King (cakravartin-cakra), it can subdue all the enemies that have not yet been subdued. Therefore, it is likened to a wheel. Third is the meaning of suppressing transgression. It can suppress all the afflictions that have already been subdued, curbing their power and not allowing them to arise again. Like the wheel of a Holy King suppressing those who have already been subdued, not allowing them to rebel. Therefore, it is likened to a wheel. Fourth is the meaning of indefiniteness. It transfers the dharma that has been understood to other bodies. From there, it generates the wisdom of the path of seeing, the path of cultivation, and the path of no more learning, and uses language to teach others. Others generate the path of seeing, the path of cultivation, and the path of no more learning, etc., from the teachings. Like the wheels of the world, they are indefinite as they turn. Therefore, the preceding holy dharma is likened to a wheel. 'Dharma' is the possessive compound of turning and upholding. Third, the aspects of turning. There are three meanings. One is the turning of showing aspects. That is, saying 'This is the Truth of Suffering (duḥkha-satya), the Truth of Origin (samudaya-satya), the Truth of Cessation (nirodha-satya), the Truth of the Path (mārga-satya).' Showing the aspects of the Four Noble Truths, causing them to awaken and understand, entering the Path of Seeing (darśanamārga), severing the obstructions of discrimination, and realizing the truth of the Truths. Second is the turning of encouraging cultivation. That is, saying 'You should fully know, permanently sever, realize, and cultivate.' Encouraging the cultivation of the practice of the Truths, causing them to advance further in cultivation, because there is the Path of Learning (śaikṣamārga) of severing and realizing. Third is the turning of citing evidence. That is, telling them 'You already know how to sever, realize, and cultivate the truth of the Truths,' abiding in the Path of No More Learning (aśaikṣamārga), providing proof for them, knowing that they are already complete. Therefore, each and every Truth --------------------------------------------------------------------------------
Chinese
皆有三转。故维摩经云。三转法轮于大千等。其一一转皆有四相。谓即眼智明觉行解。即依三世总别照解而说四种。三转各四故成十二。四谛合有四十八种。以行数同但言三转十二行轮。法轮之义其相甚多。恐文繁广略示少分。然此所说四谛法轮。既包一切染净因果。体虽非无非定实有非有非无。是中道理。既许通是三乘境界。故亦通是三时法轮。初为小乘除其遍计所执我相了我空故。就不无义说皆为有。故言此是苦集灭道。是以经言。以四谛相转正法轮。次为大乘除其遍计所执法相令悟诸空。约不有义总说为无。故言一切无自性等。是故经言。以隐密相转法轮等。复为诸乘双除二执故。约三性显中道理。显说诸法有空之相。是故经言。以显了相转正法轮。初转外道所有我相令入小乘。名转法轮。次以空法照破前有令入大乘。名照法轮。后以显说处中之法住持中道。名持法轮。佛法大海深广无涯。若欲具说穷劫不尽。粗释经文令易入故。 初为二乘偏谈四谛但说依他圆成有等者。谓四谛法即是依圆。苦集两谛染因果故但依他性。灭道两谛净因果故而是圆成。道谛无漏虽从缘生。今乃摄入不倒圆成。故后二谛皆圆成摄。以四谛法是实因果。不摄遍计无体之法。故言但说依他圆成有等。 正等菩提广大深远者 现代汉语译本： 都有三转。所以《维摩经》说：‘三转法轮于大千世界’等等。其中每一转都有四相，即眼、智、明、觉、行、解。这是依据三世（过去、现在、未来）总别地照了解说四种相。三转各有四相，所以总共有十二相。四谛合起来有四十八种。因为‘行’的数量相同，所以只说三转十二行轮。法轮的意义，它的相状非常多。恐怕文字繁杂冗长，所以略微展示少部分。然而这里所说的四谛法轮，既然包含一切染净因果，它的本体虽然不是‘无’，但也不是绝对的‘有’，既非‘有’也非‘无’，这就是中道的道理。既然允许它是三乘（声闻乘、缘觉乘、菩萨乘）共同的境界，所以也通于三时（过去、现在、未来）的法轮。最初为小乘去除其遍计所执的‘我相’，了悟‘我空’的道理，所以在‘不无’的意义上说一切都是‘有’。所以说‘此是苦、集、灭、道’。因此经文说：‘以四谛相转正法轮’。其次为大乘去除其遍计所执的‘法相’，使之领悟诸法皆空。就‘不有’的意义上总说为‘无’。所以说‘一切无自性’等等。所以经文说：‘以隐密相转法轮’等等。再次为诸乘同时去除‘我’、‘法’二执，就三性（遍计所执性、依他起性、圆成实性）显明中道的道理，明显地说诸法‘有’、‘空’的相状。所以经文说：‘以显了相转正法轮’。最初转变外道所有的‘我相’，使之进入小乘，名为‘转法轮’。其次用‘空’的法理照破之前的‘有’，使之进入大乘，名为‘照法轮’。最后用显明解说处在中间的法来住持中道，名为‘持法轮’。佛法大海深广无涯，如果想要详细解说，穷尽劫数也说不完。粗略地解释经文，使人容易理解。 最初为二乘偏颇地谈论四谛，只说依他起性和圆成实性等，意思是说四谛法就是依他起性和圆成实性。苦谛和集谛是染污的因和果，所以只是依他起性。灭谛和道谛是清净的因和果，所以是圆成实性。道谛的无漏法虽然是从因缘而生，现在也摄入不颠倒的圆成实性。所以后面的两个谛都属于圆成实性。因为四谛法是真实的因果，不包括遍计所执的无实体之法，所以说只说依他起性和圆成实性等。 正等菩提广大深远，
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English version: All have three turnings. Therefore, the Vimalakirti Sutra says, 'The three turnings of the Dharma wheel throughout the great thousand worlds,' and so on. Each of these turnings has four aspects, namely, eye, wisdom, clarity, and awakening, practice, and understanding. These four aspects are explained based on the overall and specific understanding of the three times (past, present, and future). Each of the three turnings has four aspects, making a total of twelve. The Four Noble Truths together have forty-eight aspects. Because the number of 'practices' is the same, it is only said that there are three turnings and twelve aspects of the wheel of Dharma. The meaning of the Dharma wheel and its aspects are very numerous. Fearing that the text would be too complex and lengthy, only a small portion is shown. However, the Four Noble Truths Dharma wheel mentioned here encompasses all defiled and pure causes and effects. Its essence, although not 'non-existent,' is also not absolutely 'existent,' being neither 'existent' nor 'non-existent.' This is the principle of the Middle Way. Since it is allowed to be a common realm of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), it also applies to the Dharma wheel of the three times (past, present, and future). Initially, it removes the 'self-image' (ātma-saṃjñā) that is universally clung to by the Small Vehicle, realizing the principle of 'emptiness of self' (ātma-śūnyatā). Therefore, in the sense of 'not non-existent,' it is said that everything is 'existent.' Thus, it is said, 'This is suffering, accumulation, cessation, and path.' Therefore, the sutra says, 'Turning the correct Dharma wheel with the aspects of the Four Noble Truths.' Secondly, for the Great Vehicle, it removes the 'dharma-image' (dharma-saṃjñā) that is universally clung to, enabling the realization that all dharmas are empty. In the sense of 'not existent,' it is generally said to be 'non-existent.' Therefore, it is said, 'Everything is without self-nature,' and so on. Therefore, the sutra says, 'Turning the Dharma wheel with hidden aspects,' and so on. Again, for all vehicles, it simultaneously removes the two attachments of 'self' and 'dharma,' revealing the principle of the Middle Way based on the three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva), clearly explaining the aspects of 'existence' and 'emptiness' of all dharmas. Therefore, the sutra says, 'Turning the correct Dharma wheel with manifest aspects.' Initially, transforming the 'self-image' of all non-Buddhists, causing them to enter the Small Vehicle, is called 'turning the Dharma wheel.' Secondly, using the principle of 'emptiness' to illuminate and break through the previous 'existence,' causing them to enter the Great Vehicle, is called 'illuminating the Dharma wheel.' Finally, using the Dharma that is clearly explained and situated in the middle to uphold the Middle Way is called 'upholding the Dharma wheel.' The ocean of the Buddha's teachings is deep and vast without limit. If one wants to explain it in detail, it cannot be exhausted even in endless kalpas. Briefly explaining the sutra text makes it easier to understand. Initially, for the Two Vehicles, partially discussing the Four Noble Truths, only speaking of dependent origination (paratantra-svabhāva) and perfect reality (pariniṣpanna-svabhāva), etc., means that the Four Noble Truths are dependent origination and perfect reality. The truths of suffering (duḥkha) and accumulation (samudaya) are defiled causes and effects, so they are only of dependent nature. The truths of cessation (nirodha) and path (mārga) are pure causes and effects, so they are of perfect reality. The undefiled Dharma of the path, although arising from conditions, is now included in the non-inverted perfect reality. Therefore, the latter two truths are all included in perfect reality. Because the Four Noble Truths are real causes and effects, they do not include the non-substantial Dharma of universal clinging, so it is said that only dependent origination and perfect reality are spoken of, etc. The perfectly enlightened Bodhi (bodhi) is vast and profound, --------------------------------------------------------------------------------
Chinese
。无上菩提不过福智。约福名广。无边际故。约智名深。难测知故。或大菩提即是理智。智无限极故名广大。理无思议故名深远。 省己意乐修等者。省谓省察。意乐即是信及欲乐。若有施等难修屈时。便即有察自身本有信及欲乐。堪能修习不应退也。 三闻诸佛圆满等者。即六转依中果圆满转也。六转依者。唯识论云。转依位别略有六种。一损力益能转。谓初二位。由胜解及惭愧故。损本识中染种势力。益本识内净种功能。渐伏二障。亦名为转。二通达转。在通达位。由见道力通达真如。断分别生二障粗重。证得一分真实转依。三修习转。谓修习位。由数修习十地行故。渐断俱生二障粗重。渐次证得真实转依。四果圆满转。谓究竟位。由三大劫阿僧企耶修集无边难行胜行。金刚喻定现在前时。永断本来一切粗重。顿证佛果圆满转依。穷未来际利乐无尽。五下劣转。谓二乘位。专求自利厌苦欣寂。唯能通达生空真如。断烦恼种证真择灭。无胜堪能名下劣转。六广大转。谓大乘位。为利他故趣大菩提。生死涅槃俱无欣厌。具能通达二空真如。双断所知烦恼障种。顿证无上正等菩提。有胜堪能名广大转。前果圆满别指佛果。此广大转通约诸位。或前显体此作用。对二乘位别显此能。故亦即是果圆满摄。 现代汉语译本：无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）不外乎福德和智慧。从福德方面来说，它被称为‘广’，因为它没有边际；从智慧方面来说，它被称为‘深’，因为它难以测知。或者说，大菩提（Mahabodhi，伟大的觉悟）就是理智。智慧无限，所以称为广大；真理不可思议，所以称为深远。 ‘省己意乐修等者’，‘省’是指省察，‘意乐’就是指信心和欲乐。如果在布施等难以修习的事情上遇到困难时，就应该反省自己本有的信心和欲乐，确认自己有能力修习，不应该退缩。 ‘三闻诸佛圆满等者’，指的是六转依（六种转变的所依）中的果圆满转。关于六转依，《唯识论》中说：‘转依的位次差别略有六种：一是损力益能转，指的是最初的两个位次。由于殊胜的理解和惭愧，损减本识中染污种子的势力，增益本识内清净种子的功能，逐渐降伏二障（烦恼障和所知障），也可以称为转。二是通达转，在通达位，由见道的力量通达真如（Tathata，事物的真实本性），断除分别产生的二障粗重，证得一部分真实的转依。三是修习转，指的是修习位，由于不断修习十地（菩萨修行的十个阶段）的行，逐渐断除俱生（与生俱来）的二障粗重，逐渐证得真实的转依。四是果圆满转，指的是究竟位，由三大阿僧祇劫（无数个大劫）修集无边艰难的殊胜行，金刚喻定（如金刚般坚固的禅定）现在前时，永远断除本来的一切粗重，顿证佛果圆满的转依，在未来无尽的时间里利益和快乐无尽。五是下劣转，指的是二乘（声闻乘和缘觉乘）的位次，只求自利，厌恶痛苦，欣求寂静，只能通达生空真如（认识到一切众生没有永恒不变的自体），断除烦恼种子，证得真择灭（通过智慧选择的寂灭状态），没有殊胜的能力，称为下劣转。六是广大转，指的是大乘（Mahayana，伟大的载具）的位次，为了利益他人而趣向大菩提，对生死和涅槃都没有欣喜和厌恶，能够通达人空和法空两种真如，同时断除所知障和烦恼障的种子，顿证无上正等菩提，具有殊胜的能力，称为广大转。’前面说的果圆满转特指佛果，这里说的广大转通用于各个位次。或者说，前面是显现本体，这里是显现作用。相对于二乘的位次，特别显示这种能力，所以也属于果圆满转的范畴。