俱舍論頌疏論本 23.57

23.57

此十六心總說名為聖諦現觀，謂在現前觀聖諦故。此有三種：一、見現觀，唯無漏慧見諦分明故，名見現觀。二、緣現觀，此無漏慧及慧相應心、心所法同一所緣，名緣現觀。三、事現觀，謂前相應及餘俱有同一事業，名事現觀。餘俱有者，謂道共戒及生等四相俱有因故，名俱有也。又論明得苦法智忍，名入正性離生，見所斷惑，令諸有情墮在惡趣，受諸劇苦，猶如生食在有情身，作苦惱事，故名為生。或由見惑令諸善根不能淳熟，故名為生。見道能越，故名離生。言正性者，所謂涅槃，見道能證，名為正性離生，正性之離生，依主釋也。或此見道即名正性，聖正性故，正性即離生，持業釋也。又此見道或名正性決定，謂決取涅槃故，或決了諦相故，名決定也。若正性是涅槃，即正性之決定，若正性目見道，正性即決定，二釋同前苦法智忍。名為入者，最初入故，故得入名。

These sixteen mental states collectively are called the direct realization of the noble truths, meaning directly observing the noble truths before oneself. There are three kinds of this: first, direct realization through seeing, exclusively untainted wisdom clearly seeing the truths; hence it is called direct realization through seeing. Second, direct realization through cognitive object, where this untainted wisdom and the minds and mental factors associated with wisdom share the same cognitive object; hence it is called direct realization through cognitive object. Third, direct realization through function, meaning the aforementioned associated [factors] and other co-existent [factors] share the same activity; hence it is called direct realization through function. 'Other co-existent factors' refers to the discipline co-arising with the path and the four characteristics such as arising, because they are co-existent causes; hence they are called co-existent. Furthermore, the treatise explains that attaining the acceptance of the knowledge of the dharma of suffering is called entering into the detachment from rebirth of the correct nature. The defilements to be abandoned by seeing cause sentient beings to fall into bad destinies and experience severe suffering, just as raw food in the body of a sentient being produces distress and afflictions; hence they are called 'raw' (birth/raw, jāta). Alternatively, because defilements of seeing prevent the roots of goodness from becoming fully ripe, they are called 'raw.' The path of seeing is able to transcend them; hence it is called 'detachment from the raw/rebirth' (niyāma/viviktatva). 'Correct nature' refers to nirvāṇa; because the path of seeing can realize it, it is called 'detachment from rebirth of the correct nature'—the detachment from rebirth of the correct nature, an appositional compound interpreted as a dependent determinative (tatpuruṣa). Alternatively, this path of seeing is itself called the correct nature, because it is noble correct nature; correct nature is itself detachment from rebirth, a descriptive determinative (karmadhāraya). Moreover, this path of seeing is also called the determination of the correct nature, meaning definitely grasping nirvāṇa, or definitively understanding the characteristics of the truths; hence it is called 'determination.' If the correct nature is nirvāṇa, it is the determination of the correct nature; if the correct nature refers to the path of seeing, correct nature is determination; the two explanations are the same as before. Regarding the acceptance of the knowledge of the dharma of suffering, it is called 'entering' because one enters it for the first time; hence it obtains the name 'entering.'