Abhidharmakoshabhashya 3077.1

3077.1

kathaṃ triparivartam iti vistaraḥ. idaṃ duḥkham ārgasatyam ity ekaḥ parivartaḥ. tat khalu parijñātavyam iti dvitīyaḥ. tat khalu parijñātam iti tṛtīyaḥ. ity ete trayaḥ parivartāḥ. ekaikasmin parivarte idaṃ duḥkham ity asmiṃś cakṣur udapādi jñānaṃ vidyā buddhir udapādīti catvāra ākārāḥ. parijñātavyam ity asmin punaś catvāraḥ. parijñātam ity asmin punar api catvāraḥ. ity ete dvādaśākārāḥ. tatra pratyakṣārthatvād anāsravā prajñā cakṣuḥ. niḥsaṃśayatvāj jñānaṃ. bhūtārthatvāt vidyā. viśuddhatvād buddhiḥ. viśuddhā dhīr buddhir iti nirukteḥ. punar bāhyakānāṃ satyeṣu darśanaṃ kudṛṣṭivicikitsāvidyānām apratipakṣaḥ sāsravaṃ ceti tato viśeṣaṇārthaṃ cakṣurādigrahaṇaṃ (Abhidh-k-vy 581) punas triṣu parivarteṣu prathamaṃ darśanaṃ cakṣuḥ. yathādṛṣṭavyavacāraṇaṃ jñānaṃ. yāvadbhāvikatām upādāya vidyā. yāvadvidyamānagrahaṇāt. yathāvadbhāvikatām upādāya buddhiḥ. yathābhūtārthāvabodhāt. punar ananuśruteṣu dharmeṣv ānumānikajñānapratiṣedhārthaṃ cakṣur ity āha. ādhimokṣikajñānapratiṣedhārthaṃ jñānam iti. ābhimānikajñānapratiṣedhārthaṃ vidyeti. sāsravapratiṣedhārthaṃ buddhir iti. prati satyam evaṃ bhavaṃtīti. ayaṃ duḥkhasamudaya āryasatyaṃ. tat khalu prahātavyaṃ. tat khalu prahīṇam ity ete trayaḥ parivartāḥ. ekaikasmiṃ parivarte cakṣur udapādi jñānaṃ vidyā buddhir ity ete dvādaśākārāḥ. evaṃ nirodhamārgasatye api yojye. āha. yadi prati satyam evaṃ bhavaṃti. trayaḥ parivartā dvādaśa cākārāḥ dvādaśa parivartāḥ aṣṭacatvāriṃśac cākārāḥ prāpnuvaṃti. kasmāt triparivartaṃ dvādaśākāram ity uktam. ata ucyate.

"How is it three-turnings?" and so forth. "This is the noble truth of suffering" is one turning. "That indeed is to be fully known" is the second. "That indeed has been fully known" is the third. These are the three turnings. In each turning, in "this is suffering," there are four aspects: "an eye arose, knowledge arose, wisdom arose, understanding arose." In "it is to be fully known" there are again four. In "it has been fully known" there are again four. Thus there are these twelve aspects. In that regard, uncontaminated wisdom is the "eye" because it has direct perception as its object. It is "knowledge" because it is free of doubt. It is "wisdom" because it has the real fact as its object. It is "understanding" because it is purified; for the etymology is: "purified intellect is understanding (buddhi)." Alternatively, since the non-Buddhists' view regarding the truths is not an antidote to wrong views, doubt, and ignorance, and is contaminated, the mention of "eye" and so forth is for the purpose of distinction. Alternatively, among the three turnings, the first seeing is the "eye"; examination according to what was seen is "knowledge"; with reference to the range of extensity, it is "wisdom," because it grasps as far as things exist; with reference to the nature of reality, it is "understanding," because of the comprehension of the real state of affairs. Alternatively, in unlearned teachings, he says "eye" in order to exclude inferential cognition; "knowledge" in order to exclude cognition based on conviction; "wisdom" in order to exclude conceited cognition; and "understanding" in order to exclude what is contaminated. "Thus they occur per truth": "this is the noble truth of the origin of suffering"; "that indeed is to be abandoned"; "that indeed has been abandoned"—these are the three turnings. In each turning, "an eye arose, knowledge, wisdom, understanding"—these are the twelve aspects. The same is to be applied to the truths of cessation and the path. He asks: If they occur thus per truth, three turnings and twelve aspects, there would result twelve turnings and forty-eight aspects.