俱舍論疏 22.41

22.41

論「有餘師說至聖非聖諦」，述異計也。經部等師執滅、道諦唯是聖諦，唯聖證故；苦、集二諦通凡聖，俱成就故。《婆沙》七十七「問：有四行相觀生死果，何故此果但名苦諦不名非常等？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。問：有四行相觀生死因，何故此因但名集諦？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，聖道亦有因、生、緣故。集不共故，立以諦名。問：有四行相觀於涅槃，何故涅槃唯名滅諦，不名靜等三種諦耶？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。問：有四行相觀於聖道，何故聖道但名道諦，不名如等三種諦耶？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。」

The treatise says: "Other masters say, up to noble and non-noble truths"—this recounts a divergent opinion. Masters such as the Sautrāntikas hold that the truths of cessation and the path are exclusively noble truths because they are realized only by noble ones, whereas the two truths of suffering and origin pertain to both ordinary and noble beings because both possess them. Vibhāṣā 77: "Question: There are four mental modes that contemplate the effect of transmigration; why is this effect only called the truth of suffering and not the truth of impermanence and so forth? Answer: Furthermore, the aspect of suffering is unshared: only contaminated dharmas are suffering and not others; therefore it is called the truth of suffering. The other three, such as impermanence, are shared aspects with others; that is, the aspect of impermanence is present in three truths. The aspects of emptiness and non-self pervade all dharmas; therefore this is not called the truth of impermanence and so forth. Question: There are four mental modes that contemplate the cause of transmigration; why is this cause only called the truth of origin? Answer: Furthermore, the aspect of origin applies only to contaminated dharmas, as they draw together and produce transmigration, unlike the uncontaminated. The aspects of cause, production, and condition are also present in the uncontaminated, because the noble path also has cause, production, and condition. Because origin is unshared, it is established as the name of the truth. Question: There are four mental modes that contemplate nirvāṇa; why is nirvāṇa exclusively called the truth of cessation, and not the three kinds of truths such as calm? Answer: Furthermore, because the name 'cessation' is unshared, it is established as the name of the truth, for the name 'cessation' exclusively reveals ultimate cessation. The name 'calm' is ambiguous with concentration (samādhi), and 'sublime' and 'escape' are ambiguous with the path; therefore it is not called the truth of calm, sublime, and escape. Question: There are four mental modes that contemplate the noble path; why is the noble path only called the truth of the path, and not the three kinds of truths such as suitable? Answer: Furthermore, the name 'path' exclusively reveals the road leading to nirvāṇa; therefore it is established as the name of the truth. 'Suitable' is ambiguous with correct principle, 'practice' extends to the contaminated, and 'emancipation' extends to nirvāṇa; therefore this is not called the truth of suitable, practice, and emancipation."