俱舍論疏 24.190

24.190

論「此苦聖諦至十二行相」，答也。「謂此苦諦」者，是顯示轉，顯示四諦相也。「此應遍知」者，是勸發轉，動令遍知苦也。「此已遍知」，引證轉，此苦聖諦我已遍知。於集聖諦應言：此集聖諦此應永斷、此已永斷。此滅聖諦，此應作證、此已作證。此道聖諦，此應修、此已修。一一三轉合成十二。「別別發生眼智明覺」者，《婆沙》七十九云「眼者謂法智忍，智者謂法智，明者謂類智忍，覺者謂類智（准此論文，唯見道也）復次，眼是觀見義，智是決斷義，明是照了義，覺是驚察義（准此釋亦得通修道）。」

The treatise says: 'This is the noble truth of suffering, up to: twelve aspects'—this is the answer. 'This is the truth of suffering' is the demonstrative turning (darśana-parivarta), demonstrating the marks of the four truths. 'This should be fully known' is the exhortative turning (pravartana-parivarta), urging one to fully know suffering. 'This has been fully known' is the turning of verification (sākṣīkriyā-parivarta): this noble truth of suffering I have already fully known. Regarding the noble truth of origination, one should say: 'This is the noble truth of origination; this should be abandoned forever; this has been abandoned forever.' Regarding this noble truth of cessation: 'this should be realized; this has been realized.' Regarding this noble truth of the path: 'this should be cultivated; this has been cultivated.' Each has three turnings, totaling twelve. 'Individually generating vision, knowledge, clarity, and awakening (cakṣur jñānaṃ vidyā buddhir utpannā)': the Vibhāṣā fascicle 79 states: 'Vision means the forbearance of the knowledge of phenomena (dharmajñāna-kṣānti); knowledge means the knowledge of phenomena (dharmajñāna); clarity means the forbearance of subsequent knowledge (anvayajñāna-kṣānti); awakening means subsequent knowledge (anvayajñāna) (according to this text, it is only the path of vision). Furthermore, vision has the meaning of viewing; knowledge has the meaning of deciding; clarity has the meaning of illuminating; awakening has the meaning of inspecting (according to this explanation, it can also encompass the path of cultivation).'