佛祖統紀 3.85

3.85

藏教聲聞人依生滅四諦。一苦諦者。二十五有依正二報（四洲。四惡趣。六欲。并梵天。四禪。四空趣。無想。五那含）別則二十五有。總則六道生死。二集諦者。即見思惑（見惑有八十八使。思惑有八十一品）三滅諦者。滅前苦集顯偏真理。四道諦者。略則戒定慧。廣則三十七道品（合為七科。一四念處。至七八正道等）前二諦為世間因果（苦果集因）後二諦為出世間因果（滅果道因○此依四教儀）三轉者。示轉。勸轉。證轉。示謂示其相狀。如云此是苦乃至此是道。勸謂勸令其修。如云此是苦汝應知。乃至此是道汝應修。證謂引己證彼。如云此是苦我已知不復更知。輪以摧碾為義。唯教無行豈能摧惑。教行相循共能摧惑（妙樂八）十二行法輪者有二釋。一約四諦教。謂三轉四諦為教。十二即能轉也。二約十六行。謂三轉皆生眼智明覺四種之行為行。十二即所轉也（文句○言十六行者。謂苦法忍為眼苦法智為智。比忍為明。比智為覺。餘三諦亦然。共成十六行）。

Śrāvakas of the Tripiṭaka Teaching rely on the Four Noble Truths of arising and ceasing. First, the truth of suffering refers to the primary and secondary retributions in the twenty-five realms of existence (the four continents, the four evil destinies, the six desire [heavens] together with the Brahmā Heaven, the four dhyānas, the four formless destinies, the Heaven of No-Thought, and the five anāgāmin [heavens]). In detail, these are the twenty-five realms of existence; in general, they are the birth and death of the six destinies. Second, the truth of origination refers precisely to the delusions of views and thoughts (delusions of views have eighty-eight entangling afflictions, and delusions of thoughts have eighty-one grades). Third, the truth of cessation refers to extinguishing the previous suffering and origination to reveal the biased truth of emptiness. Fourth, the truth of the path refers, in brief, to morality, concentration, and wisdom; in detail, to the thirty-seven requisites of enlightenment (combined into seven categories: first, the four applications of mindfulness, up through the seventh, the eightfold noble path, etc.). The first two truths are mundane cause and effect (suffering is the effect, origination is the cause); the latter two truths are supramundane cause and effect (cessation is the effect, the path is the cause; this follows the Sijiaoyi). The 'three turnings' are: the turning of indication, the turning of exhortation, and the turning of realization. 'Indication' means indicating its characteristics, as in saying, 'This is suffering,' up to 'This is the path.' 'Exhortation' means urging them to practice it, as in saying, 'This is suffering, which you should know,' up to 'This is the path, which you should cultivate.' 'Realization' means citing one's own realization to verify theirs, as in saying, 'This is suffering; I have already known it and need know it no further.' A 'wheel' takes crushing and rolling as its meaning: how could teaching alone without practice crush delusion? When teaching and practice correspond, together they can crush delusion (Miaole, fascicle 8). The 'wheel of Dharma of twelve aspects' has two explanations: First, in terms of the teaching of the Four Truths, the three turnings of the four truths constitute the teaching; the twelve are that which can turn it. Second, in terms of the sixteen aspects, it means that the three turnings all generate the four kinds of practice—eye, wisdom, clarity, and awakening—as practice; the twelve are that which is turned (Wenju. The 'sixteen aspects' means: the patience regarding the Dharma of suffering is the 'eye', knowledge of the Dharma of suffering is 'wisdom', subsequent patience is 'clarity', and subsequent knowledge is 'awakening'; the remaining three truths are also like this, together forming sixteen aspects).