俱舍論記 23.84

23.84

「見苦諦時至謂斷證修」者，顯三現觀四諦通局。見苦諦時，於苦聖諦具三現觀，由見苦故有見現觀、由緣苦故有緣現觀、由知苦故有事現觀。即見苦時於餘三諦唯事現觀，謂斷、證、修。見苦之時斷煩惱故，即名斷集；見苦之時得擇滅故，即名證滅。證有二種：一見證、二得證。此是得證。見苦之時無漏現前即名修道，非見餘三，無見現觀；非緣餘三，無緣現觀。問：論說一切法皆應遍知，諸有漏法皆應永斷，一切善法皆應作證，善有為法皆應修習。何故經云「知苦、斷集、證滅、修道。」解云：論說盡理，經依別意。故《婆沙》七十九有一師云「脇尊者言：世尊唯說應遍知苦，或謂唯苦是應遍知，故對法中說一切法是所遍知。世尊唯說集應永斷，或謂唯是集應永斷，故對法中說有漏法皆應永斷。世尊唯說滅應作證，或謂唯滅是應作證，故對法中依得作證說諸善法皆應作證。世尊唯說道應修習，或謂唯道是唯應修習，故對法中總說一切善有為法皆應修習。此則顯示經義不了，阿毘達磨是了義說。」

Regarding "When seeing the truth of suffering... namely, abandoning, realizing, and cultivating": This reveals the shared and distinct scopes of the three clear realizations with respect to the four truths. When seeing the truth of suffering, with respect to the noble truth of suffering, all three clear realizations are possessed: because of seeing suffering there is the clear realization of vision; because of taking suffering as an objective support there is the clear realization of the objective support; and because of knowing suffering there is the clear realization of task. At the very moment of seeing suffering, with respect to the other three truths there is only the clear realization of task, namely abandoning, realizing, and cultivating. At the time of seeing suffering, because defilements are abandoned, this is precisely called abandoning the origin; at the time of seeing suffering, because analytical cessation is attained, this is precisely called realizing cessation. Realization is of two kinds: first, realization through vision, and second, realization through attainment. This refers to realization through attainment. At the time of seeing suffering, the manifestation of the uncontaminated is precisely called cultivating the path; since the other three are not seen, there is no clear realization of vision, and since the other three are not taken as objective supports, there is no clear realization of the objective support. Question: The treatises state that all phenomena are to be fully known, all contaminated phenomena are to be forever abandoned, all wholesome phenomena are to be realized, and all wholesome conditioned phenomena are to be cultivated. Why does the sūtra say, "Know suffering, abandon the origin, realize cessation, and cultivate the path"? Explanation: The treatises speak according to the ultimate principle, whereas the sūtras rely on a specific intent. Thus, in Mahāvibhāṣā 79, one master says: "The Venerable Pārśva said: 'The World-Honoured One said only that suffering should be fully known, which might lead some to think that only suffering is to be fully known; therefore, in the Abhidharma it is said that all phenomena are objects to be fully known. The World-Honoured One said only that the origin should be forever abandoned, which might lead some to think that only the origin is to be forever abandoned; therefore, in the Abhidharma it is said that all contaminated phenomena are to be forever abandoned. The World-Honoured One said only that cessation should be realized, which might lead some to think that only cessation is to be realized; therefore, in the Abhidharma, relying on realization through attainment, it is said that all wholesome phenomena are to be realized. The World-Honoured One said only that the path should be cultivated, which might lead some to think that only the path should be cultivated; therefore, in the Abhidharma it is stated in general that all wholesome conditioned phenomena are to be cultivated. This shows that the meaning of the sūtras is implicit (neyārtha), whereas the Abhidharma is the definitive teaching (nītārtha).'"