俱舍論記 22.20

22.20

「如先所辨至說亦然聲」者，釋文可知。問：虛空、非擇滅何故非諦攝耶？答：如《婆沙》七十七云「答：若法是苦、是苦因、是苦盡、是苦對治者，世尊立為諦。虛空、非擇滅，非苦、非苦因、非苦盡、非苦對治，是故世尊不立為諦。」又云「復次虛空、非擇滅，無漏故非苦、集諦，無記故非滅諦，無為故非道諦。」又云「復次虛空、非擇滅，不墮世故非三諦，無記故非滅諦。」廣如彼釋。

Regarding "'As analyzed previously' up to 'uses the word "likewise"'": the explanatory text can be understood. Question: For what reason are space and analytical cessation not included within the truths? Answer: As the Mahāvibhāṣā, fascicle seventy-seven, says: "Answer: If a dharma is suffering, the cause of suffering, the cessation of suffering, or the antidote to suffering, the World-Honored One establishes it as a truth. Space and non-analytical cessation are neither suffering, nor the cause of suffering, nor the cessation of suffering, nor the antidote to suffering; therefore, the World-Honored One does not establish them as truths." It also says: "Furthermore, space and non-analytical cessation are uncontaminated, hence they are not the truths of suffering or origination; they are indeterminate, hence they are not the truth of cessation; they are unconditioned, hence they are not the truth of the path." It also says: "Furthermore, space and non-analytical cessation do not fall into the temporal periods, hence they are not the [first] three truths; they are indeterminate, hence they are not the truth of cessation." This is as extensively explained there.