俱舍論疏 23.133

23.133

論「依見現觀至經有別喻」，引三經證漸現觀。一《善授經》，即此所引。《正理論》云「如《善授經》，佛告長者：『於四聖諦非頓現觀，必漸現觀。廣說乃至無處無容於苦聖諦未現觀已能現觀集。如是乃至無處無容於滅聖諦未現觀已能現觀道。』如是《慶喜經》及《一苾芻經》，二經所說意皆同此。三經一一各各有別喻（善授者，蘇揭多，舊云須達。然彼長者請問世尊：諦現觀時為漸為頓？世尊告曰：非頓必漸。四聖諦境自相別故。《慶喜經》、《一苾芻經》問答皆同，然所舉喻各各不同。《善授經》作如是說。佛告長者：於四聖諦非頓現觀，必漸現觀，以四聖諦相各別故。猶如世間造臺觀者，必先築基，次方疊壁，次上梁栿，後以板覆。此四前後必不俱時，無處無容未築基訖便疊於壁，乃至廣說。第二經云：猶如蹬上四橫梯時，先蹬最初方蹬第二。無處無容不蹬最初而蹬第二，乃至廣說。第三經云：喻如蹬上四級階時：先蹬最初方蹬第二，無處無容不蹬最初而蹬第二，乃至廣說。依如是喻，必漸非頓）。」

The Śāstra states: "Relying on direct realization of vision... up to: the sūtras have distinct similes." Three sūtras are cited to prove gradual direct realization. The first is the *Sudatta-sūtra*, which is what is cited here. The Nyāyānusāra states: "As in the *Sudatta-sūtra*, the Buddha told the householder: 'Regarding the four noble truths, there is no simultaneous direct realization; there must be gradual direct realization. Detailed up to: there is no place and no possibility that, without having directly realized the noble truth of suffering, one could directly realize the origin. And so on up to: there is no place and no possibility that, without having directly realized the noble truth of cessation, one could directly realize the path.' Likewise, what is stated in the *Ānanda-sūtra* and the *Eka-bhikṣu-sūtra* has the same meaning as this. Each of the three sūtras has its own distinct simile. (Sudatta is Sudatta, formerly called Xuda. That householder asked the World-Honoured One: When directly realizing the truths, is it gradual or simultaneous? The World-Honoured One told him: It is not simultaneous, it must be gradual, because the specific characteristics of the objects of the four noble truths are distinct. In the *Ānanda-sūtra* and the *Eka-bhikṣu-sūtra*, the questions and answers are identical, yet the similes presented are each different. The *Sudatta-sūtra* speaks as follows: The Buddha told the householder: Regarding the four noble truths, it is not simultaneous direct realization; it must be gradual direct realization, because the characteristics of the four noble truths are each distinct. Just as a person in the world who constructs a tower must first lay the foundation, then next stack the walls, then next raise the beams and rafters, and afterward cover it with planks. These four stages must precede and follow, never occurring simultaneously; there is no place and no possibility that, without having finished laying the foundation, one would stack the walls, and so on in full. The second sūtra states: Just as when climbing a ladder of four rungs, one first steps on the first and only then steps on the second; there is no place and no possibility of not stepping on the first yet stepping on the second, and so on in full. The third sūtra states: For example, just as when ascending four flights of stairs: one first steps on the first and only then steps on the second; there is no place and no possibility of not stepping on the first yet stepping on the second, and so on in full. Relying on such similes, it must be gradual, not simultaneous.)"