俱舍論記 23.81

23.81

「如緣苦諦至聖諦現觀」者、釋第七、第八、第九、第十句。現觀之名理通見、修，見道猛利偏得其名。問：上、下八諦，何故先觀下苦、後合觀上苦，乃至先觀下道、後合觀上道？解云：《婆沙》七十九，一解云「欲界四諦非定地攝，故先觀。色、無色界四諦俱定地攝，故後合觀。」廣如彼說。

"Just as taking the truth of suffering as object ... the clear comprehension of the noble truths" explains the seventh, eighth, ninth, and tenth lines. The term 'clear comprehension' (abhisamaya) in principle applies to both seeing and cultivation; but because the path of seeing is sharp and vigorous, it specifically obtains the name. Question: Why is it that, among the eight truths of the upper and lower [realms], one first contemplates the suffering of the lower realm and later contemplates the suffering of the upper realm together, and so on up to first contemplating the path of the lower realm and later contemplating the path of the upper realm together? Explanation: In the Mahāvibhāṣā (fascicle 79), one explanation says: 'The four truths of the desire realm are not subsumed under the grounds of absorption (samāhita-bhūmi), hence they are contemplated first. The four truths of the form and formless realms are both subsumed under the grounds of absorption, hence they are later contemplated together.' This is explained in detail as in that text.