俱舍論疏 22.41

22.41

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."