[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) › 22.29 # 俱舍論疏 22.29 俱舍論疏 22.29 - **Language:** Classical Chinese ### [22.29](https://indike.org/pramana/in.bauddha.taisho.1822.22.29) 論「故加行位至縱馬奔馳」，此合法也。《婆沙》七十七「問：此四聖諦云何建立？為依實事？為依因、果？為依現觀？若依實事，諦應有三，苦、集一物故。若依因、果，諦應有五，道有因、果故。若依現觀，諦應有八，上下八諦故。應言四諦依因果立，道因、果性合立一故。謂無漏合因性、果性，皆是能趣苦有世間生老病死。究竟滅行，故合立一。問：若爾，有漏因性、果性皆是能趣苦有世間生老病死，流轉集行亦應合立，諦應有三。答：雖爾，行相有別有總，是故建立聖諦唯四。謂於有漏果性有四行相，有漏因性有四行相，於無漏道因性、果性總有四行相故。有作是說：以三緣故建立四諦，一實事故；二因、果故；三謗、信故。實事故者，謂此四諦實事有二：一者有漏、二者無漏。因、果故者，謂有漏事有因、果性，分苦、集二；無漏有二：一有因性、果性，二有果性無因性。有因、果性立為道諦，有果性無因性立為滅諦。問：何故有漏事因性、果性各立一諦，無漏道中因性、果性合立一諦？答：緣彼謗、信有別、總故。謂於有漏因性、果性各別起謗，一於果性謗實非苦，二於因性謗實非集；生信亦別。於無漏道因性、果性總起一謗謂謗非道，總生一信謂信是道。是故三緣建立四諦。復有說者，依現觀立四諦。上下雖八，行相同者合立為一。」 > The treatise says: "Therefore, in the stage of preparation, up to giving free rein to the galloping horse"—this applies the simile. Vibhāṣā 77 says: "Question: How are these four noble truths established? Are they established based on real entities? Are they based on cause and effect? Or are they based on direct realization (abhisamaya)? If based on real entities, there should be three truths, because suffering and origin are a single thing. If based on cause and effect, there should be five truths, because the path has cause and effect. If based on direct realization, there should be eight truths, because of the eight higher and lower truths. Answer: It should be said that the four truths are established based on cause and effect, because the nature of cause and the nature of effect in the path are combined to establish one truth. That is to say, the uncontaminated combines the nature of cause and the nature of effect, both being practices that lead to the ultimate cessation of birth, old age, sickness, and death in the world of suffering existence; therefore, they are combined and established as one. Question: If so, the nature of cause and the nature of effect of the contaminated are both practices of transmigration and origination that lead to birth, old age, sickness, and death in the world of suffering existence, so they too should be combined and established \[as one\], and there should only be three truths. Answer: Even so, the mental modes (ākāra) are distinct and collective; therefore, only four noble truths are established. That is, there are four mental modes regarding the effect-nature of the contaminated, four mental modes regarding the cause-nature of the contaminated, and collectively four mental modes regarding the cause-nature and effect-nature of the uncontaminated path. There are some who say: The four truths are established by virtue of three conditions: first, by virtue of real entities; second, by virtue of cause and effect; third, by virtue of denial and faith. 'By virtue of real entities' means that the real entities of these four truths are two: first, contaminated; second, uncontaminated. 'By virtue of cause and effect' means that contaminated entities possess the nature of cause and effect, divided into two: suffering and origin; uncontaminated \[entities\] are of two kinds: first, possessing both cause-nature and effect-nature; second, possessing effect-nature but no cause-nature. That which possesses both cause-nature and effect-nature is established as the truth of the path; that which possesses effect-nature without cause-nature is established as the truth of cessation. Question: Why are the cause-nature and effect-nature of contaminated entities each established as an individual truth, whereas in the uncontaminated path the cause-nature and effect-nature are combined to establish a single truth? Answer: Because the denial and faith that take them as objects are distinct and collective. That is to say, regarding the cause-nature and effect-nature of the contaminated, denial arises separately: one denies regarding the effect-nature that it is truly suffering, and two, one denies regarding the cause-nature that it is truly origin; the arising of faith is also distinct. Regarding the cause-nature and effect-nature of the uncontaminated path, one collective denial arises, namely denying that it is the path, and one collective faith arises, namely having faith that it is the path. Therefore, the four truths are established by three conditions. Furthermore, there are those who say: The four truths are established based on direct realization. Although there are eight higher and lower \[truths\], those with identical mental modes are combined and established as one." > — English (machine translation) (machine translation) - [Previous: 22.28](https://indike.org/pramana/in.bauddha.taisho.1822.22.28) - [Next: 22.30](https://indike.org/pramana/in.bauddha.taisho.1822.22.30) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1822.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.22.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.22.29](https://indike.org/pramana/in.bauddha.taisho.1822.22.29) · Pramāṇa