俱舍論記 26.95

26.95

「又非究竟故至有故出」者，第二番釋。非是究竟涅槃常故非常，有漏行法如人荷重檐故苦，五蘊內離士夫我故空，體非自在故非我。牽引果義故因，能出現果義故集，滋產果義故生，能與果為依義故緣。滅性不相續令諸三有相續斷故滅，故《婆沙》云「性不相續，盡諸相續，故名為滅。」離生、異、滅三有為相故靜；涅槃善、常，四種善中勝義善故妙；至此涅槃得極安穩故離。治外道、邪道故道，治不如理故如，趣入涅槃宮故行，棄捨一切三有故出。問：四諦各有四行相，何故各一行標名？解云：《婆沙》七十九云「復次苦相不共，唯有漏法是苦非餘，故名苦諦。非常等三是餘共相，謂非常相三諦皆有，空、非我相遍一切法，故此不名非常等諦。復次集相但於有漏法有，招集生死非無漏故。因、生、緣相無漏亦有，聖道亦名因、生、緣故。集不共故立以諦名，是故世尊但名集諦。復次滅名不共故立諦名，滅名唯顯究竟滅故。靜名濫定，妙、離濫道，故不名為靜、妙、離諦。復次道名唯顯趣涅槃路故立諦名。如濫正理，行通有漏，出通涅槃，故此不名如、行、出諦。」廣如彼說。

Regarding the passage from "Furthermore, because it is not ultimate" up to "because it [leads to escape from] existence, it is escape": This is the second exposition. It is impermanent because it is not the ultimate, eternal nirvāṇa; it is suffering because sāsrava conditioned dharmas are like a person carrying a heavy burden; it is empty because within the five skandhas there is no personal self (puruṣātman); it is not-self because its nature lacks autonomy. It is cause in the sense of drawing forth the fruit; it is origination in the sense of bringing forth the fruit; it is production in the sense of generating the fruit; it is condition in the sense of providing support for the fruit. It is cessation because its nature is non-continuation, causing the continuum of the three realms of existence to be cut off; therefore the *Mahāvibhāṣā* states: "Its nature is non-continuation, ending all continuation, hence it is called cessation." It is tranquil because it is free from the three conditioned characteristics of arising, change, and cessation; it is sublime because nirvāṇa is wholesome and eternal, being the ultimate wholesome among the four kinds of wholesome dharmas; it is escape because upon reaching this nirvāṇa one attains supreme peace and security. It is the path because it remedies the non-Buddhist and erroneous paths; it is right because it remedies what is not in accordance with the truth; it is practice because it leads into the palace of nirvāṇa; it is definitive escape because it abandons all three realms of existence. Question: Each of the four truths has four aspects; why is each [truth] designated by only one single aspect? The explanation says: The *Mahāvibhāṣā*, fascicle seventy-nine, states: "Furthermore, the characteristic of suffering is unique [to this truth], for only sāsrava dharmas are suffering and not any others, hence it is called the truth of suffering. The other three—impermanence and so forth—are characteristics shared with others: namely, the characteristic of impermanence belongs to three truths, and the characteristics of emptiness and not-self pervade all dharmas; therefore this is not called the truth of impermanence, etc. Furthermore, the characteristic of origination belongs only to sāsrava dharmas, for it brings about and gathers saṃsāra, not anāsrava dharmas. The characteristics of cause, production, and condition also belong to anāsrava dharmas, since the noble path is also termed cause, production, and condition. Because origination is not shared, it is established as the name of the truth; therefore the World-Honoured One designated it only as the truth of origination. Furthermore, the name 'cessation' is established as the name of the truth because it is unshared, for the name 'cessation' uniquely signifies ultimate cessation. The name 'tranquil' would be confused with absorption (samādhi), and 'sublime' and 'escape' would be confused with the path; hence it is not called the truth of tranquility, sublimity, or escape. Furthermore, the name 'path' is established as the name of the truth because it uniquely signifies the road leading to nirvāṇa. 'Right' would be confused with the correct principle (yukti), 'practice' applies also to sāsrava dharmas, and 'definitive escape' applies also to nirvāṇa; hence this is not called the truth of rightness, practice, or definitive escape." It is detailed extensively as stated therein.