佛祖統紀 3.85

3.85

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).