俱舍論頌疏論本 23.56

23.56

釋曰：從世第一善根，無間即緣欲界苦聖諦境，生無漏法，名苦法智忍。苦忍無間緣欲界苦諦，次生法智，名苦法智。此智無間次緣餘界（上二界）苦聖諦境，有類智忍生，名苦類智忍。此忍無間即緣此境，有類智生，名苦類智。如緣苦諦有此四心，緣集、滅、道各生四亦然，謂苦類智後，緣欲集諦，生集法智忍，此忍無間生集法智。此智無間緣上界集諦，生集類智忍，此忍無間生集類智。此智無間緣欲滅諦，生滅法智忍，此忍無間生滅法智。此智無間緣上界滅，生滅類智忍，此忍無間生滅類智。此智無間緣欲道諦，生道法智忍，此忍無間生道法智。此智無間緣上界道諦，生道類智忍，此忍無間生道類智。故於四諦各有四心，成十六心。苦法智忍者，苦法是苦諦法，忍緣苦法，名苦法忍。智是忍果，是等流果。智唯無漏，為顯此忍亦唯無漏，舉後等流以為標別故。忍為智者，從果為名故也。如華菓樹，樹非華菓，生華果故，名華果樹。忍亦如是，生法智故，名法智忍。苦法智者，緣苦法故，名苦法智。前忍斷惑名無間道，後智證滅名解脫道。苦類智忍及苦類智者，此之境智與前相似，故立類名。故論云：「最初證知諸法真理，故名法智。此後境智與前相似，故立類名。如苦既爾，餘集、滅、道各有四心，准此理釋，思而可知。」

The commentary says: Immediately after the supreme mundane root of goodness, taking the noble truth of suffering of the desire realm as cognitive object, an untainted dharma arises, called the acceptance of the knowledge of the dharma of suffering. Immediately after the acceptance of suffering, taking the truth of suffering of the desire realm as object, the knowledge of dharma next arises, called the knowledge of the dharma of suffering. Immediately after this knowledge, next taking the noble truth of suffering of the remaining realms (the upper two realms) as cognitive object, there arises subsequent acceptance of knowledge, called subsequent acceptance of the knowledge of suffering. Immediately after this acceptance, taking this very cognitive object, there arises subsequent knowledge, called subsequent knowledge of suffering. Just as there are these four mental states taking the truth of suffering as object, so each gives rise to four taking origin, cessation, and the path as objects as well: that is, after the subsequent knowledge of suffering, taking the truth of the origin of desire as object, the acceptance of the knowledge of the dharma of origin arises; immediately after this acceptance arises the knowledge of the dharma of origin. Immediately after this knowledge, taking the truth of origin of the upper realms as object, the subsequent acceptance of the knowledge of origin arises; immediately after this acceptance arises the subsequent knowledge of origin. Immediately after this knowledge, taking the truth of cessation of desire as object, the acceptance of the knowledge of the dharma of cessation arises; immediately after this acceptance arises the knowledge of the dharma of cessation. Immediately after this knowledge, taking the cessation of the upper realms as object, the subsequent acceptance of the knowledge of cessation arises; immediately after this acceptance arises the subsequent knowledge of cessation. Immediately after this knowledge, taking the truth of the path of desire as object, the acceptance of the knowledge of the dharma of the path arises; immediately after this acceptance arises the knowledge of the dharma of the path. Immediately after this knowledge, taking the truth of the path of the upper realms as object, the subsequent acceptance of the knowledge of the path arises; immediately after this acceptance arises the subsequent knowledge of the path. Therefore, there are four mental states for each of the four truths, constituting sixteen mental states. As for the acceptance of the knowledge of the dharma of suffering: 'dharma of suffering' is the dharma of the truth of suffering; acceptance having the dharma of suffering as its cognitive object is called 'the acceptance of the dharma of suffering.' Knowledge is the result of acceptance, being a result of uniform outflow. Knowledge is exclusively untainted; in order to indicate that this acceptance is also exclusively untainted, the subsequent uniform outflow is adduced as the designating distinction. For acceptance to be [called] knowledge is to name it from the result. Just as with a flowering and fruiting tree, the tree is not the flowers or fruit, but because it bears flowers and fruit, it is called a flowering and fruiting tree. Acceptance is also like this: because it generates the knowledge of dharma, it is called the acceptance of the knowledge of dharma. As for the knowledge of the dharma of suffering: because it takes the dharma of suffering as object, it is called the knowledge of the dharma of suffering. The preceding acceptance, abandoning defilements, is called the path of non-interruption; the subsequent knowledge, realizing cessation, is called the path of liberation. As for the subsequent acceptance of the knowledge of suffering and the subsequent knowledge of suffering: these cognitive objects and knowledges are similar to the preceding ones, hence the designation 'subsequent' (lit. 'type') is established. Thus the treatise states: 'Because it first directly realizes the true principle of dharmas, it is called the knowledge of dharma. Since the subsequent cognitive objects and knowledges are similar to the preceding, the designation "subsequent" is established. As it is with suffering, so it is with each of the four mental states for the remaining [truths of] origin, cessation, and path; explaining in accordance with this principle, it can be understood upon reflection.'