俱舍論記 22.22

22.22

「隨現觀位至先後次第」者，答。隨諦現觀，先觀先說。若異此者，應先說集、道因，後說苦、滅果。汎明次第略有三種：一或有法說次第隨生，如四念住，身念住前生前說，乃至法念住後生後說。等，謂等取諸靜慮等。二或有法說次第隨便，如四正勝，謂此中無決定理趣發勤精進起如是欲，第一先斷已生惡法、第二後遮未生惡法、第三先修未生善法、第四後增已生善法，但隨言便說四次第。此中文略且言惡法，或舉前顯後。故《婆沙》七十八云「雖四正勝俱時而有，而易說故，先說斷惡、後說修善。於斷惡中，先說斷已生惡、後說遮未生惡。於修善中，先說起未生善、後說增已生善。若作是說，言辭輕便（已上論文）。」等，謂等取四神足等。三或有法隨現觀次第，如說說四諦。於三次第中今說四諦，是其第三隨瑜伽師現觀位中先後次第。

Regarding "'In accordance with the stages of comprehension' up to 'the sequence of earlier and later'": this is the answer. Following the direct realization of the truths, what is contemplated first is stated first. If it were otherwise, one should first state the causes—origination and path—and afterwards state the fruits—suffering and cessation. In general, there are briefly three kinds of sequential order for stating dharmas: First, some dharmas have a sequence of statement following their arising, such as the four applications of mindfulness: the application of mindfulness to the body arises first and is stated first, up to the application of mindfulness to dharmas, which arises later and is stated later. 'Etc.' includes the various dhyānas and so forth. Second, some dharmas have a sequence of statement following convenience [of expression], such as the four right exertions. That is, here there is no fixed logical sequence for generating vigorous effort to give rise to such aspiration; it is merely that: first, abandoning already arisen bad dharmas; second, preventing unarisen bad dharmas; third, cultivating unarisen wholesome dharmas; fourth, increasing already arisen wholesome dharmas. The sequence of the four is stated merely following convenience of expression. The text here is brief and speaks only of bad dharmas, or it raises the former to indicate the latter. Therefore the Mahāvibhāṣā, fascicle seventy-eight, says: "Although the four right exertions occur simultaneously, yet because it is easier to say, one first speaks of abandoning evil and later speaks of cultivating good. Within abandoning evil, one first speaks of abandoning already arisen evil, and later speaks of preventing unarisen evil. Within cultivating good, one first speaks of giving rise to unarisen good, and later speaks of increasing already arisen good. If one explains it in this way, the phrasing is facile (the above is the śāstra text)." 'Etc.' includes the four bases of supernatural power and so forth. Third, some dharmas follow the sequence of direct realization, as when stating the four truths. Among the three sequences, the present statement of the four truths is the third: following the sequence of earlier and later in the stage of the practitioner's direct realization.