[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 20.60 # 俱舍論疏 20.60 俱舍論疏 20.60 - **Language:** Classical Chinese ### [20.60](https://indike.org/pramana/in.bauddha.taisho.1822.20.60) 論「又彼所言至如現實有」，此第三通引二經也。就中有二：一通世尊說有去、來；二通世尊二緣生識：此即初也。經部師云：我等亦說有去、來、今，謂曾有等名為有也。過去有因、未來有果，故名為有。又解：現有果故知過去有因，現有因故知未來有果。不同有部去、來如現實有。 > The Śāstra says: "Furthermore, as for what they say... exists substantially just like the present": this thirdly resolves \[the objections based on\] citing the two sūtras. Within this there are two parts: first, resolving the World-Honoured One's statement that the past and future exist; second, resolving the World-Honoured One's statement that consciousness arises from two conditions. This is the first. The Sautrāntika masters say: We also say that the past, future, and present exist; that is, having once existed and so forth is called 'existing'. Because the past has causes and the future has fruits, they are called 'existing'. Another explanation: because there are present fruits, one knows that there are past causes; because there are present causes, one knows that there are future fruits. This is unlike the Sarvāstivādins' view that the past and future exist substantially just like the present. > — English (machine translation) (machine translation) - [Previous: 20.59](https://indike.org/pramana/in.bauddha.taisho.1822.20.59) - [Next: 20.61](https://indike.org/pramana/in.bauddha.taisho.1822.20.61) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1822.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.20.60) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.20.60](https://indike.org/pramana/in.bauddha.taisho.1822.20.60) · Pramāṇa