[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) › 26.17 # 俱舍論疏 26.17 俱舍論疏 26.17 - **Language:** Classical Chinese ### [26.17](https://indike.org/pramana/in.bauddha.taisho.1822.26.17) 論「此二初生至為境界故」，明盡、無生初生之者，唯緣有頂四蘊為境。唯此二智通其多念，初念唯緣有頂苦、集，餘異緣也。若不爾者，何故以初簡後生也。 > Regarding the verse-text, 'When these two are first generated ... because having the four skandhas of the peak of existence (bhavāgra) as their object': this explains that when the knowledges of exhaustion and non-arising are first generated, they take only the four skandhas of the peak of existence as their object. Only these two knowledges extend over multiple moments; their initial moment takes only the suffering and arising of the peak of existence as its object, while the remainder take different objects. Were this not so, why would the initial be distinguished from the later-arisen? > — English (machine translation) (machine translation) - [Previous: 26.16](https://indike.org/pramana/in.bauddha.taisho.1822.26.16) - [Next: 26.18](https://indike.org/pramana/in.bauddha.taisho.1822.26.18) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1822.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.26.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.26.17](https://indike.org/pramana/in.bauddha.taisho.1822.26.17) · Pramāṇa