解脫道論 四聖諦總說
第五扇門開了——五方便的最後一個。前四扇都在卷第十關上，這一扇要走四個單元。
苦聖諦先列十苦：生、老、死、憂、憂悲、惱、苦苦、怨憎會、愛別離、求不得，加一句「以略五受陰苦」。然後逐一而釋，每一釋都收在一個「義」字上——一切苦集義、作畏怖義、內燒義、因苦身義、失樂義。十釋，十個「義」字；唯第十一釋破格，不以「義」收。
十苦講完，論文立刻把同一批東西重分一次：二種苦——處苦、自性苦。
這裡有一把可以帶走的工具：凡遇重新分類，不要只讀新名，要把新舊二列並排點名，看誰沒被收進去。
照著點：處苦收生、死、怨憎會、愛別離、求不得五個，自性苦收憂、憂悲、惱三個。五加三得八——而標列是十個。老苦與苦苦，一個也沒收。
接著論文另立三種苦——苦苦、壞苦、行苦。這一組把苦苦接住了，可是它的取名之準不同：二種苦是從十苦裡挑名，三種苦是另立新名。兩張表不在同一個座標上。至於老苦，二分三分都沒有它。
並排點名這一步不做，讀者會以為二種苦與三種苦已經把十苦分完了。其實沒有。
而到了道諦的末尾，同一部論卻算得分毫不差。
三十七菩提法配進八正道，分四組：慧一類的四目歸正見；精進一類的五個單名加四正勤歸正精進；念一類的三個單名加四念處歸正念；定一類的九目歸正定。
數一數：四、九、七、九，合二十九；再加八正分道自身之八——正得三十七。一個不多，一個不少。
同一段之內，一處把數配得分毫不差，一處把十個分成八個而不作交代。可核的是這個落差本身。這部論的數目，不是處處可以照單全收的。
有一處值得自己去停。苦滅聖諦的答文最短——唯愛滅無餘、捨、遠離、解脫、無處。答完，緊接著就是：問：不然。這既然是愛滅，那就是集滅，世尊為什麼說苦因滅？
本論的設問幾乎一律是「問：云何」或「問：何故」，以「不然」起手的難全論只有三處，這是其中一處。
而答文沒有收回前說：它承認這確是集滅——末句明說「是故集滅」——只是苦因滅了才成不生滅，那是應作證的義，所以世尊從苦這一邊說。
四諦之中，唯獨苦滅諦之後立這一難。前面苦諦、集諦講得那麼長，一句反對也沒有；到這句最短的答文之後，論文自己站出來說「不對」。為什麼在這裡反對自己？本編只記這個分布，不代論文立說。
（順帶記著：三愛的第三目，前作「不有愛」、後作「非有愛」，二形交出而四見都在這一節；八正分道則有兩副眼睛——前釋各出其法數，後釋一律繫到泥洹上，不添新名而換座標再看一遍。）
The fifth door opens—the last of the five means. The first four all closed in fascicle ten; this door takes four units to pass through.
The noble truth of suffering first lists ten sufferings: birth, aging, death, grief, lamenting grief, distress, pain-as-pain, meeting the hated, separation from the loved, and not obtaining what is sought, then adds “summarized as the suffering of the five appropriated aggregates.” It then explains them one by one, and each explanation closes with the word “meaning”—the meaning of gathering all suffering, the meaning of producing fear, the meaning of inner burning, the meaning of a suffering body, the meaning of loss of pleasure. Ten explanations, ten “meanings”; only the eleventh explanation breaks the pattern and does not close with “meaning.”
Once the ten sufferings have been explained, the treatise immediately reclassifies the same set: two kinds of suffering—suffering of situation and suffering by intrinsic nature.
Here is a tool you can take away: Whenever you meet a reclassification, do not read only the new names. Place the old and new lists side by side, name every item, and see what has not been taken in.
Count them off: suffering of situation gathers birth, death, meeting the hated, separation from the loved, and not obtaining what is sought—five; suffering by intrinsic nature gathers grief, lamenting grief, and distress—three. Five plus three makes eight—but ten were listed. Neither aging nor pain-as-pain was gathered at all.
Next the treatise separately establishes three kinds of suffering—pain-as-pain, suffering through change, and suffering through formations. This set takes up pain-as-pain, but its naming criterion is different: the twofold division selects names from the ten sufferings, while the threefold division establishes new names. The two tables do not use the same coordinate. As for aging, neither the twofold nor the threefold division includes it.
Without this side-by-side naming, a reader may think the twofold and threefold divisions have fully classified the ten sufferings. They have not.
Yet at the end of the truth of the path, the same treatise counts with exact precision.
The thirty-seven awakening dhammas are fitted into the eightfold right path in four groups: the four items in the wisdom group enter right view; five individually named items in the energy group plus the four right strivings enter right effort; three individually named items in the mindfulness group plus the four establishments of mindfulness enter right mindfulness; the nine items in the concentration group enter right concentration.
Count them: four, nine, seven, and nine make twenty-nine; then add the eight factors of the eightfold path itself—exactly thirty-seven. Not one more, not one less.
Within the same passage, one count is fitted exactly, while another divides ten into eight without explanation. What can be verified is the contrast itself. The numbers in this treatise cannot simply be accepted as stated in every place.
There is one place worth pausing over for yourself. The answer on the noble truth of cessation is the shortest—only craving’s remainderless cessation, relinquishment, distance, liberation, and absence of locus. Once it ends, what follows immediately is: Question: No. Since this is cessation of craving, it is cessation of arising; why does the Blessed One speak of cessation of suffering’s cause?
The treatise’s questions almost always begin “Question: How?” or “Question: Why?” Only three objections in the entire treatise begin with “No”; this is one of them.
But the reply does not take back what came before: it acknowledges that this truly is cessation of arising—its final clause explicitly says “therefore, cessation of arising”—yet only when the cause of suffering ceases does non-arising cessation come to be. That is what is to be realized, and so the Blessed One speaks from the side of suffering.
Among the four truths, only the noble truth of cessation is followed by this objection. The earlier accounts of suffering and arising are so long, yet there is not one word of objection; after this shortest answer, the treatise itself steps forward and says “No.” Why does it object to itself here? This edition records only this distribution; it does not formulate a position on the treatise’s behalf.
(Keep in mind as well: the third of the three cravings is first written “not-becoming craving” and later “non-becoming craving”; both forms are transmitted, and all four occurrences lie in this section. The eightfold path, meanwhile, has two pairs of eyes—the first explanation sets out the numbered practices for each factor, while the second consistently ties them to Nibbāna, adding no new name but changing the coordinate and looking once more.)
Shi Huijing · Waken · The Path of Freedom · General Account of the Four Noble Truths · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈五方便品〉「四聖諦總說」· 大正藏 T32n1648〔起 T32 0452a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0452a〕
問：云何聖諦方便？答：謂四聖諦，苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。
問：云何苦聖諦？答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦。生苦者，於眾生種類諸陰起，此一切苦集義。老苦者，以生諸界熟，此失力色諸根念慧義。死苦者，壽命滅，作畏怖義。憂苦者，至苦處心畏懼，此內燒義。憂悲苦者，苦至語言，此內外燒義。苦苦者，身苦，此因苦身義。惱苦者，心苦，此因苦心義。怨憎會苦者，與不可愛眾生共和合，此作苦義。愛別離苦者，與可愛眾生共分散離別，此作憂苦義。求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。
問：云何五受陰？答：色受陰、痛受陰、想受陰、行受陰、識受陰。如陰方便廣說，如是可知。於是二種苦，處苦、自性苦。於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦，此謂處苦。憂苦、憂悲苦、惱苦，此謂自性苦。三種苦者，苦苦、壞苦、行苦。於是身苦心苦，是謂苦苦。有漏樂受彼處壞，是謂壞苦。五受陰行苦，此謂苦聖諦。
問：云何苦集聖諦？答：愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。此愛令復生者，有愛多成令有生愛。苦集者，唯愛不共，故說苦集。與欲共起者，唯愛令歡喜名起，令染名染。共染起喜，起者是處，處令身性起，是處歡喜。是處可愛色，是處歡喜。如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。有愛者，與常見共起。非有愛者，與斷見共起。此謂苦集聖諦。
〔T32 0452b〕
問：云何苦滅聖諦？答：唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。
問：不然。此亦集滅，何故世尊說苦因滅？答：苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。
問：云何苦滅道聖諦？答：此八正分道，如是正見、正思惟、正語、正業、正命、正精進、正念、正定。正見者，四諦智。正思惟者，是三善思惟。正語者，離四惡行。正業者，是離三惡行。正命者，離邪命。正精進者，四正勤。正念者，四念處。正定者，四禪。復次若修行聖道，於泥洹知見此謂正見，唯於泥洹覺是正思惟，彼斷邪語是正語，斷邪業是正業，彼斷邪命是正命，斷邪精進是正精進，於泥洹念是正念，於泥洹專心是正定。於是慧根、慧力、慧如意足、擇法覺分，成入內正見。精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤，成入內精進。念根、念力、念覺分、四念處，成入內正念。定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分，成入內正定。如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。此謂四聖諦。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
標列
問：什麼是聖諦方便？
答：所謂四聖諦——苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。
苦聖諦：十苦與略五受陰苦
問：什麼是苦聖諦？
答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦——以略五受陰苦。
逐一而釋：
生苦，是在眾生種類上諸陰起，這是一切苦集的義。
老苦，是以生而諸界熟，這是失力、色、諸根、念、慧的義。
死苦，是壽命滅，作畏怖的義。
憂苦，是至苦處而心畏懼，這是內燒的義。
憂悲苦，是苦至於語言，這是內外燒的義。
苦苦，是身苦，這是因苦身的義。
惱苦，是心苦，這是因苦心的義。
怨憎會苦，是與不可愛的眾生共和合，這是作苦的義。
愛別離苦，是與可愛的眾生共分散離別，這是作憂苦的義。
求不得苦，是樂得與不可愛者別離、樂與可愛者和合，而他不得，這是失樂的義。
已略說五受陰苦的，是不離五受陰苦，所以說以略五受陰苦。
十目之釋一律以「義」字收；唯末一目（已略說五受陰苦者）不以「義」收，而以「是故以略五受陰苦」收。這裡照錄。
五受陰與二種苦、三種苦
問：什麼是五受陰？
答：色受陰、痛受陰、想受陰、行受陰、識受陰——如陰方便所廣說，如是可知。
在這件事上，有二種苦：處苦、自性苦。
生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦——這叫作處苦。
憂苦、憂悲苦、惱苦——這叫作自性苦。
三種苦是：苦苦、壞苦、行苦。身苦、心苦，叫作苦苦；有漏樂受在那裡壞，叫作壞苦；五受陰行苦——這叫作苦聖諦。
上文標列十苦，而二種苦之分逐一點名，處苦得五、自性苦得三，合為八；老苦與苦苦二目不在二種苦之列。三種苦另以苦苦、壞苦、行苦立名，其取名之準與二種苦不同。這裡照錄，不代為補、不代為會通。
苦集聖諦
問：什麼是苦集聖諦？
答：愛令復生，與欲共起，處處而起——如是欲愛、有愛、不有愛。
此愛令復生的，是有愛多成而令有生愛。苦集，是唯愛不共，所以說苦集。
與欲共起的，是唯愛令歡喜名為起、令染名為染。共染起喜；起的是處，處令身性起，這處是歡喜；這處是可愛色，這處是歡喜。
如是欲愛、有愛、非有愛：除掉有愛以及不有愛，其餘的愛是欲愛。有愛，是與常見共起。非有愛，是與斷見共起。
這叫作苦集聖諦。
三愛之第三，前作「不有愛」而後作「非有愛」，一名二形而各二見。這裡照錄，不代為齊。
苦滅聖諦，與一難
問：什麼是苦滅聖諦？
答：唯愛滅無餘、捨、遠離、解脫、無處——這叫作苦滅聖諦。
問：不然。這也是集滅，何故世尊說苦因滅？
答：苦因滅的緣故成不生滅，是應作證的義；所以集滅，世尊說苦滅。
此一問以「不然」二字起，先否定前答而後求其故；答文亦不改前說，只出其所以。這裡照錄。
苦滅道聖諦：八正分道
問：什麼是苦滅道聖諦？
答：此八正分道——如是正見、正思惟、正語、正業、正命、正精進、正念、正定。
正見，是四諦智。正思惟，是三善思惟。正語，是離四惡行。正業，是離三惡行。正命，是離邪命。正精進，是四正勤。正念，是四念處。正定，是四禪。
再者，若修行聖道：在泥洹上知見，這叫作正見；唯在泥洹上覺，是正思惟；他斷邪語，是正語；斷邪業，是正業；他斷邪命，是正命；斷邪精進，是正精進；在泥洹上念，是正念；在泥洹上專心，是正定。
八目二釋：前一釋各出其法數，後一釋一律繫於泥洹。這裡照錄。
三十七菩提法入八正道
在這件事上：
慧根、慧力、慧如意足、擇法覺分——成入內正見。
精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤——成入內精進。
念根、念力、念覺分、四念處——成入內正念。
定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分——成入內正定。
如是三十七菩提法，成入八正道內。這叫作苦滅道聖諦。這叫作四聖諦。
四組所列逐一點數：正見組四目，精進組五目加四正勤之四，正念組三目加四念處之四，正定組九目——合為二十九；加八正分道之八，正得三十七。與論文自報之數相合。這裡照錄。
The Fourfold List
Question: What is the method concerning the noble truths?
Answer: The four noble truths—the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering.
The Truth of Suffering: Ten Sufferings and the Summary of the Five Appropriated Aggregates
Question: What is the noble truth of suffering?
Answer: Birth, aging, death, grief, lamenting grief, distress, pain-as-pain, meeting the hated, separation from the loved, and not obtaining what is sought—summarized as the suffering of the five appropriated aggregates.
The individual explanations follow:
Birth is the arising of the aggregates among classes of beings; this has the sense of gathering all suffering.
Aging is the maturation of the elements through birth; this has the sense of losing strength, complexion, the faculties, mindfulness, and understanding.
Death is the ending of the lifespan; this has the sense of producing fear.
Grief is the mind’s fear upon reaching a painful state; this has the sense of inner burning.
Lamenting grief is suffering reaching speech; this has the sense of inner and outer burning.
Pain-as-pain is bodily suffering; this has the sense of the body suffering because of pain.
Distress is mental suffering; this has the sense of the mind suffering because of pain.
Meeting the hated is joining together with unloved beings; this has the sense of producing suffering.
Separation from the loved is dispersal and separation from loved beings; this has the sense of producing grief.
Not obtaining what is sought is wishing to part from what is unloved and wishing to unite with what is loved, but not obtaining this; this has the sense of losing pleasure.
What has been summarized as the suffering of the five appropriated aggregates does not depart from the suffering of the five appropriated aggregates; therefore it is said to be summarized as the suffering of the five appropriated aggregates.
The explanations of the ten items all close with the word “meaning.” Only the final item (the statement that the suffering of the five appropriated aggregates has been summarized) does not close with “meaning,” but with “therefore it is summarized as the suffering of the five appropriated aggregates.” This is recorded here as it stands.
Five Appropriated Aggregates and Twofold and Threefold Suffering
Question: What are the five appropriated aggregates?
Answer: Form, feeling, perception, formations, and consciousness as appropriated aggregates—as explained at length in the method concerning the aggregates, so they should be understood.
In this matter there are two kinds of suffering: suffering of situation and suffering by intrinsic nature.
Birth, death, meeting the hated, separation from the loved, and not obtaining what is sought—summarized as the suffering of the five appropriated aggregates—are called suffering of situation.
Grief, lamenting grief, and distress are called suffering by intrinsic nature.
The three kinds of suffering are pain-as-pain, suffering through change, and suffering through formations. Bodily suffering and mental suffering are called pain-as-pain; where tainted pleasant feeling breaks down, this is called suffering through change; the five appropriated aggregates are suffering through formations—this is called the noble truth of suffering.
The passage above lists ten sufferings, while the twofold classification names its items one by one: suffering of situation has five and suffering by intrinsic nature has three, making eight; aging and pain-as-pain do not appear in the twofold classification. The threefold classification separately names pain-as-pain, suffering through change, and suffering through formations; its basis for naming differs from that of the twofold classification. This is recorded here as it stands, without supplying the missing items or reconciling the classifications.
The Noble Truth of the Arising of Suffering
Question: What is the noble truth of the arising of suffering?
Answer: Craving produces renewed birth, arises together with desire, and arises here and there—namely sensual craving, craving for becoming, and craving for not-becoming.
The statement that craving produces renewed birth means that craving for becoming grows abundant and brings forth craving for birth. The arising of suffering belongs to craving alone, not jointly to anything else; therefore it is called the arising of suffering.
As for arising together with desire, craving alone produces delight—this is named arising—and produces staining—this is named staining. Delight arises together with staining. What arises is a place; the place makes bodily nature arise. This place is delight; this place is lovable form; this place is delight.
Thus there are sensual craving, craving for becoming, and craving for non-becoming. Apart from craving for becoming and craving for not-becoming, the remaining craving is sensual craving. Craving for becoming arises together with an eternalist view. Craving for non-becoming arises together with an annihilationist view.
This is called the noble truth of the arising of suffering.
The third of the three cravings first appears as “craving for not-becoming” and later as “craving for non-becoming”: one name has two forms, and each occurs twice. This is recorded here as it stands and is not regularized.
The Noble Truth of Cessation, and an Objection
Question: What is the noble truth of cessation?
Answer: The remainderless cessation of craving alone, relinquishment, distance, liberation, and absence of locus—this is called the noble truth of cessation.
Question: Not so. This too is cessation of arising; why does the Blessed One speak of cessation of suffering’s cause?
Answer: Because the cause of suffering ceases, cessation as non-arising is accomplished; this has the sense of what is to be realized. Therefore, although it is cessation of arising, the Blessed One speaks of cessation of suffering.
This question begins with the two-character phrase “not so,” first rejecting the preceding answer and then asking the reason. The answer does not alter the preceding statement; it only gives the reason. This is recorded here as it stands.
The Noble Truth of the Path: The Eightfold Right Path
Question: What is the noble truth of the path to the cessation of suffering?
Answer: This is the eightfold right path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Right view is knowledge of the four truths. Right intention is the three wholesome intentions. Right speech is abstention from four evil actions. Right action is abstention from three evil actions. Right livelihood is abstention from wrong livelihood. Right effort is the four right strivings. Right mindfulness is the four establishments of mindfulness. Right concentration is the four meditations.
Further, when one cultivates the noble path: knowledge-and-vision with regard to Nibbāna is called right view; thought directed only to Nibbāna is right intention; one abandons wrong speech, and this is right speech; one abandons wrong action, and this is right action; one abandons wrong livelihood, and this is right livelihood; one abandons wrong effort, and this is right effort; mindfulness with regard to Nibbāna is right mindfulness; concentrating the mind upon Nibbāna is right concentration.
The eight items receive two explanations: the first gives each its corresponding numbered practice, while the second uniformly connects them with Nibbāna. This is recorded here as it stands.
Thirty-Seven Awakening Dhammas Enter the Eightfold Path
In this matter:
The faculty of wisdom, the power of wisdom, the wisdom basis of success, and the investigation-of-dhammas awakening factor become included within right view.
The faculty of energy, the power of energy, the energy basis of success, the desire basis of success, the energy awakening factor, and the four right strivings become included within right effort.
The faculty of mindfulness, the power of mindfulness, the mindfulness awakening factor, and the four establishments of mindfulness become included within right mindfulness.
The faculty of concentration, the power of concentration, the mind basis of success, the faculty of confidence, the power of confidence, the concentration awakening factor, the joy awakening factor, the repose awakening factor, and the equanimity awakening factor become included within right concentration.
Thus the thirty-seven awakening dhammas become included within the eightfold right path. This is called the noble truth of the path to the cessation of suffering. This is called the four noble truths.
Counting each item in the four groups: the right-view group has 4 items; the right-effort group has 5 items plus the 4 right strivings; the right-mindfulness group has 3 items plus the 4 establishments of mindfulness; and the right-concentration group has 9 items—together 29. Adding the 8 factors of the eightfold right path gives exactly 37. This agrees with the number reported by the treatise. This is recorded here as it stands.
Shi Huijing · Waken · The Path of Freedom · General Account of the Four Noble Truths · Vernacular · Summer 2026
第五扇門開了——五方便的最後一個。卷第十已經關上四扇，這一扇要走四個單元。
先把所見說在前頭：這一段做了兩次數目功夫。一次嚴絲合縫：三十七菩提法配進八正道，逐項點名共二十九目，加八正分道之八，正得三十七。另一次卻留了缺口：標列十苦，到二種苦之分只收其八——老苦與苦苦落在分外。同一段之內，一處算得分毫不差，一處數目對不上。
十苦：一目一釋，一律以「義」收
苦聖諦的答文先列十苦：「答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨」〔T32 452a09〕「憎會苦、愛別離苦、求不得苦，以略五受陰苦」〔T32 452a10〕。
然後逐一而釋，而每一釋都收在一個「義」字上：「生苦者，於眾生種類諸陰起，此一切苦集義」〔T32 452a11〕——一切苦集義；老是失力色諸根念慧義，死是作畏怖義，憂是內燒義，憂悲是內外燒義，苦苦是因苦身義，惱是因苦心義，怨憎會是作苦義，愛別離是作憂苦義，求不得是失樂義。
十釋，十個「義」字。（可核的很簡單：本段「義」字在這一節出現十次，一釋一次。）
而第十一釋破了格：「樂義。已略說五受陰苦者，不離五受陰苦，是」〔T32 452a20〕「故以略五受陰苦」〔T32 452a21〕——它不以「義」收，而是把話繞回來說一遍。
十個一律，末一破格。這種形本品已經見過幾次；照錄不代齊。
讀法：重新分類，就把新舊二列並排點名
十苦講完，論文立刻把同一批東西重分一次。
先分二種：「說，如是可知。於是二種苦，處苦、自性苦。於是」〔T32 452a23〕「生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以」〔T32 452a24〕「略五受陰苦，此謂處苦。憂苦、憂悲苦、惱苦，」〔T32 452a25〕「此謂自性苦」〔T32 452a26〕。
本段交出的讀法就在這裡：凡遇重新分類，不要只讀新名，要把新舊二列並排點名——看誰沒被收進去。
照著點：處苦收生、死、怨憎會、愛別離、求不得，五個，加上「以略五受陰苦」；自性苦收憂、憂悲、惱，三個。五加三得八。
而標列是十個。老苦與苦苦，二種苦之分一個也沒收。
接著論文另立三種苦：「此謂自性苦。三種苦者，苦苦、壞苦、行苦。於是」〔T32 452a26〕「身苦心苦，是謂苦苦。有漏樂受彼處壞，是謂」〔T32 452a27〕「壞苦。五受陰行苦，此謂苦聖諦」〔T32 452a28〕。
這一組把苦苦接住了——可是它的取名之準與二種苦不同：二種苦是從十苦裡挑名，三種苦是另立三個新名（苦苦是身心之苦，壞苦是有漏樂受之壞，行苦是五受陰）。兩張分類表不在同一個座標上。
至於老苦，二分三分都沒有它。
可核的只有這幾件：標列十苦；處苦五、自性苦三，合八；三種苦別立三名；老苦不見於任何一組。本編照錄不代補，也不由此推論論主之意。
並排點名這一步不做，讀者會以為二種苦與三種苦是把十苦分完了。其實沒有。
集諦：先立三句，再逐句解，末以遮遣收
集諦一節的體例值得先認一下，不然容易讀成一團。
答文起手是三個短句：「聖諦？答：愛令復生，與欲共起，處處起如是欲」〔T32 452a29〕「愛、有愛、不有愛」〔T32 452b01〕——愛令復生、與欲共起、處處起，然後才列三愛之名。
隨後論文逐句回頭解。解第一句：「愛、有愛、不有愛。此愛令復生者，有愛多成令」〔T32 452b01〕「有生愛」〔T32 452b02〕。解第二句：「起者，唯愛令歡喜名起，令染名染」——見〔T32 452b03〕。先立句，後逐句解，與苦諦十苦之「先列名、後逐釋」是同一個手法，只是所列的不是名目而是短句。
中間還插了一句別的：「有生愛。苦集者，唯愛不共，故說苦集」〔T32 452b02〕——苦集之所以叫苦集，是因為唯有愛而不與他共。這一句不在三短句之列，是論文順手回答「為什麼這一諦以愛為體」。
而三愛的界說，末了用的是一句遮遣：「色，是處歡喜。如是欲愛、有愛、非有愛，除有愛」〔T32 452b05〕「及不有愛，餘愛是欲愛」〔T32 452b06〕——除掉有愛與不有愛，剩下的愛就是欲愛。
這一手讀者應該眼熟。行陰之界說是「除受想一切心數法」，意識界是「除此六識，餘心」，十八界那邊是「除法界六識界，餘心意識界」。本品此前幾處都以遮遣界定較寬的一目：不正面列盡，只說除掉別的，剩下的就是。到欲愛這裡又用了一次。
而其餘兩目則正面說：有愛與常見共起，非有愛與斷見共起。三目之中二目正立、一目遮遣——照錄不代齊。
三愛：同一個目，兩個寫法
苦集聖諦一節短，而有一處字面該記。
三愛第一次出現作「愛、有愛、不有愛」〔T32 452b01〕，第二次作「色，是處歡喜。如是欲愛、有愛、非有愛，除有愛」〔T32 452b05〕，第三次又作「及不有愛，餘愛是欲愛。有愛者，與常見共起」〔T32 452b06〕，第四次作「非有愛者，與斷見共起。此謂苦集聖諦。問：云」〔T32 452b07〕。
「不有愛」二見、「非有愛」二見，四見都在這一節，交替而出。同一個目，兩個寫法。照錄不代齊。
停一下：論文為什麼在這裡反對自己
苦滅聖諦的答文只有一句：「處，此謂苦滅聖諦」〔T32 452b09〕之前那一串——唯愛滅無餘、捨、遠離、解脫、無處。
答完，緊接著就是：「處，此謂苦滅聖諦。問：不然。此亦集滅，何故」〔T32 452b09〕「世尊說苦因滅？」〔T32 452b10〕
「問：不然。」——不是「問：云何」，是先說「不對」。這既然是愛滅，那就是集滅；世尊為什麼說苦因滅？
（「不然」二字全論只出現三次，這是其中一次。本論的設問幾乎一律是「問：云何」或「問：何故」，以「不然」起手的難，是罕見的形。）
而答文更值得看：「世尊說苦因滅？答：苦因滅故成不生滅，應」〔T32 452b10〕「作證義，是故集滅，世尊說苦滅」〔T32 452b11〕。
論文沒有收回前說。它承認這確是集滅——末句就明說「是故集滅」——只是苦因滅了才成不生滅，那是應作證的義，所以世尊從苦這一邊說。
停下來問一句：為什麼要在這裡立這一難？
本段答不了。可核的只有三件：難以「不然」起；難所針對的是自己剛出的答；答文不改前說而只出其所以。
而這一難擺的位置是耐人尋味的——四諦之中，唯獨苦滅諦之後立一難。前面苦諦、集諦講得那麼長，一句反對也沒有；到滅諦這句最短的答文之後，論文自己站出來說「不對」。本編只記這個分布，不代論文另立說。
三十七：這一次一個不差
道諦分兩層講。
第一層是八正分道各出其法數：「諦智。正思惟者，是三善思惟。正語者，離四惡」〔T32 452b14〕行——正見是四諦智，正思惟是三善思惟，正語是離四惡行，正業是離三惡行，正命是離邪命，正精進是四正勤，正念是四念處，正定是四禪。
第二層換一個座標，全部繫到泥洹上：「禪。復次若修行聖道，於泥洹知見此謂正」〔T32 452b17〕「見，唯於泥洹覺是正思惟，彼斷邪語是正語，」〔T32 452b18〕——在泥洹上知見是正見，在泥洹上覺是正思惟，在泥洹上念是正念，在泥洹上專心是正定；而語、業、命、精進四者則作「斷邪」。
八目，兩副眼睛。與前面十苦之二度重分是同一種手法：不添新名，換座標再看一遍。
然後是最後一段，也是這一段最值得核的一段：「正定。於是慧根、慧力、慧如意足、擇法覺分，」〔T32 452b21〕「成入內正見」〔T32 452b22〕——慧一類的四目歸正見；精進一類的「精進根、精進力、精進如意足、欲」〔T32 452b22〕「如意足、精進覺分、四正勤」〔T32 452b23〕歸正精進；念一類的「根、念力、念覺分、四念處」〔T32 452b24〕歸正念；定一類的「力、心如意足、信根、信力、定覺分、喜覺分、猗」〔T32 452b25〕「覺分、捨覺分」〔T32 452b26〕歸正定。
末句：「覺分、捨覺分，成入內正定。如是三十七菩提」〔T32 452b26〕「法，成入八正道內」〔T32 452b27〕。
現在數。正見組四目。精進組五個單名加「四正勤」之四，得九。正念組三個單名加「四念處」之四，得七。正定組九目。四組合計二十九。
再加八正分道自身之八——正得三十七。
一個不多，一個不少。
（「三十七菩提法」六字全論只出現這一次。）
把它和本段前半那一處放在一起看，對照就很清楚了：同一段裡，論文一處把數配得分毫不差，一處把十個分成八個而不作交代。可核的是這個落差本身。本編不由此推論何者為疏、何者為密——只把「哪裡合、哪裡不合」如實記下，讓讀者知道這部論的數目不是處處可以照單全收的。
帶走三件：一個所見——同一段兩次數目功夫，一處分毫不差（三十七菩提法：四組二十九目＋八正分道之八〔T32 452b21–452b27〕），一處留了缺口（標列十苦而二種苦之分只收其八，老苦與苦苦不在其列〔T32 452a23–452a26〕）。一個讀法——凡遇重新分類，把新舊二列並排點名，看誰沒被收進去：這一步不做，就會以為二種苦與三種苦已把十苦分完。一處停問——「問：不然」〔T32 452b09〕：四諦之中唯獨苦滅諦之後立一難，而答文不改前說、只出其所以。為什麼在這裡反對自己？ 本編只記其分布，不代論文立說。
還有兩件小事該記著：十苦之釋一律以「義」字收（十見），唯第十一釋破格；三愛之第三目「不有愛」與「非有愛」二形交出，四見皆在本節。
The fifth door opens—the last of the five means. Fascicle ten has already closed four doors; this one will take four units to pass through.
Here is the central observation: this passage performs two acts of counting. One fits with complete exactness: the thirty-seven awakening dhammas are assigned to the eightfold path, with twenty-nine items named one by one, plus the eight factors of the path itself, yielding exactly thirty-seven. The other leaves a gap: ten sufferings are listed, yet the twofold division of suffering gathers only eight—aging and pain-as-pain fall outside the division. Within the same passage, one count is exact to the last detail, while the other does not add up.
Ten Sufferings: One Explanation Each, All Closing with “Meaning”
The answer on the noble truth of suffering first lists ten sufferings: “Answer: birth, aging, death, grief, lamenting grief, distress, pain-as-pain, meeting” 〔T32 452a09〕 “the hated, separation from the loved, not obtaining what is sought, summarized as the suffering of the five appropriated aggregates” 〔T32 452a10〕.
It then explains them one by one, and every explanation closes on the single word “meaning”: “As for birth, aggregates arise among the classes of beings; this is the meaning of the gathering of all suffering” 〔T32 452a11〕—aging is the meaning of losing strength, complexion, the faculties, mindfulness, and understanding; death is the meaning of producing fear; grief is the meaning of inner burning; lamenting grief is the meaning of inner and outer burning; pain-as-pain is the meaning of a suffering body; distress is the meaning of a suffering mind; meeting the hated is the meaning of producing pain; separation from the loved is the meaning of producing grief and pain; and not obtaining what is sought is the meaning of losing pleasure.
Ten explanations, ten instances of “meaning.” (The check is simple: the character 義 appears ten times in this section, once in each explanation.)
The eleventh explanation then breaks the pattern: “the meaning of pleasure. ‘The suffering of the five appropriated aggregates has been stated in summary’ means that these sufferings do not leave the suffering of the five appropriated aggregates; this” 〔T32 452a20〕 “is why the suffering of the five appropriated aggregates was stated in summary” 〔T32 452a21〕—it does not close with “meaning,” but circles back and states the point once more.
Ten follow one pattern; the last breaks it. This form has already appeared several times in this chapter; this edition records it without making it uniform.
Reading Practice: Name the Old and New Lists Side by Side When Reclassifying
Once the ten sufferings have been explained, the treatise immediately reclassifies the same material.
First comes a twofold division: “As explained, so it may be understood. Here there are two kinds of suffering: suffering of situation and suffering by intrinsic nature. Here” 〔T32 452a23〕 “birth, death, meeting the hated, separation from the loved, and not obtaining what is sought, together with” 〔T32 452a24〕 “the summary of the suffering of the five appropriated aggregates, are called suffering of situation. Grief, lamenting grief, and distress” 〔T32 452a25〕 “are called suffering by intrinsic nature” 〔T32 452a26〕.
The reading practice offered by this passage lies here: whenever you meet a reclassification, do not read only the new names. Name the old and new lists side by side and see who has not been taken in.
Count them off. Suffering of situation gathers birth, death, meeting the hated, separation from the loved, and not obtaining what is sought—five—plus the phrase “summarized as the suffering of the five appropriated aggregates.” Suffering by intrinsic nature gathers grief, lamenting grief, and distress—three. Five plus three makes eight.
But ten were listed. Neither aging nor pain-as-pain is included anywhere in the twofold division.
The treatise then separately establishes three kinds of suffering: “This is called suffering by intrinsic nature. The three kinds of suffering are pain-as-pain, suffering through change, and suffering through formations. Here” 〔T32 452a26〕 “bodily and mental pain are called pain-as-pain. When tainted pleasant feeling breaks up there, this is called” 〔T32 452a27〕 “suffering through change. The five appropriated aggregates are suffering through formations. This is called the noble truth of suffering” 〔T32 452a28〕.
This group takes up pain-as-pain, but its naming criterion differs from that of the twofold division. The twofold division selects names from the ten sufferings; the threefold division establishes three new names—pain-as-pain is bodily and mental pain, suffering through change is the breaking up of tainted pleasant feeling, and suffering through formations is the five appropriated aggregates. The two classificatory tables do not use the same coordinate.
As for aging, neither the twofold nor the threefold division includes it.
Only these points can be verified: ten sufferings are listed; suffering of situation has five and suffering by intrinsic nature three, totaling eight; the threefold division separately establishes three names; aging appears in none of the groups. This edition records the text without supplying what is absent and draws no inference from it about the treatise author’s intention.
Without this side-by-side naming, a reader will think that the twofold and threefold divisions exhaust the ten sufferings. They do not.
Arising: Three Statements First, Then Each Explained, Ending with Exclusion
It is worth recognizing the form of the section on arising before reading it, or its parts can easily blur together.
The answer opens with three short clauses: “Noble truth? Answer: craving causes renewed birth, arises together with desire, and arises here and there; such sensual” 〔T32 452a29〕 “craving, craving for becoming, and craving for not-becoming” 〔T32 452b01〕—craving causes renewed birth, arises together with desire, and arises here and there; only then are the three cravings named.
The treatise then returns to explain each clause. It explains the first: “Craving, craving for becoming, and craving for not-becoming. ‘This craving causes renewed birth’ means that abundant craving for becoming produces” 〔T32 452b01〕 “craving for birth in becoming” 〔T32 452b02〕. It explains the second: “‘Arises’ means that craving alone causes delight, called arising, and causes defilement, called defilement”—see 〔T32 452b03〕. It first states the clauses, then explains them one by one. This is the same method used for the ten sufferings under the truth of suffering, except that what is first listed here consists of short statements rather than names.
Another sentence is inserted between them: “craving for birth in becoming. As for the arising of suffering, craving alone, without a companion, is why it is called the arising of suffering” 〔T32 452b02〕—the arising of suffering is called the arising of suffering because craving alone is involved, not something shared with another. This sentence is not among the three short clauses; the treatise answers in passing why this truth takes craving as its essence.
The definitions of the three cravings end with a statement by exclusion: “form is delighted in there. Thus sensual craving, craving for becoming, and craving for non-becoming: excluding craving for becoming” 〔T32 452b05〕 “and craving for not-becoming, the remaining craving is sensual craving” 〔T32 452b06〕—remove craving for becoming and craving for not-becoming, and the craving that remains is sensual craving.
This move should already be familiar. The formations aggregate is defined as “all mental factors apart from feeling and perception”; the mind-consciousness element as “mind remaining apart from these six consciousnesses”; and, in the eighteen elements, “apart from the dharma element and the six consciousness elements, the remaining mind is the mind-consciousness element.” Earlier in this chapter, several broader items are defined by exclusion: instead of positively listing everything, the text says to remove the others and take what remains. It does so again here with sensual craving.
The other two are stated positively: craving for becoming arises together with an eternalist view, and craving for non-becoming arises together with an annihilationist view. Among the three, two are stated positively and one by exclusion—recorded without making them uniform.
Three Cravings: One Item, Two Written Forms
The section on the noble truth of arising is short, but one feature of its wording should be recorded.
The three cravings first appear as “craving, craving for becoming, and craving for not-becoming” 〔T32 452b01〕. The second occurrence reads “form is delighted in there. Thus sensual craving, craving for becoming, and craving for non-becoming: excluding craving for becoming” 〔T32 452b05〕. The third reads “and craving for not-becoming, the remaining craving is sensual craving. Craving for becoming arises together with an eternalist view” 〔T32 452b06〕. The fourth reads “Craving for non-becoming arises together with an annihilationist view. This is called the noble truth of the arising of suffering. Question: How” 〔T32 452b07〕.
“Craving for not-becoming” occurs twice, and “craving for non-becoming” occurs twice; all four occurrences lie in this section and alternate with one another. One item has two written forms. This edition records them without making them uniform.
Pause: Why Does the Treatise Object to Itself Here?
The answer on the noble truth of cessation consists of only one sentence—the string ending just before “locus; this is called the noble truth of the cessation of suffering” 〔T32 452b09〕: craving alone ceases without remainder, is relinquished, distanced, liberated, and has no locus.
Once the answer ends, this follows immediately: “locus; this is called the noble truth of the cessation of suffering. Question: No. This too is cessation of arising; why” 〔T32 452b09〕 “does the Blessed One speak of cessation of the cause of suffering?” 〔T32 452b10〕
“Question: No.” It does not say “Question: How?” but first declares, “No.” Since this is the cessation of craving, it is the cessation of arising; why does the Blessed One speak of the cessation of suffering’s cause?
(“No” appears only three times in the entire treatise, and this is one of them. Questions in this treatise almost always begin “Question: How?” or “Question: Why?”; an objection that opens with “No” is rare in form.)
The answer is even more worth examining: “does the Blessed One speak of cessation of the cause of suffering? Answer: because the cause of suffering ceases, non-arising cessation is accomplished; it is what should” 〔T32 452b10〕 “be realized. Therefore, though it is cessation of arising, the Blessed One speaks of cessation of suffering” 〔T32 452b11〕.
The treatise does not withdraw what it said before. It acknowledges that this truly is cessation of arising—the final clause expressly says “therefore, cessation of arising.” It says only that when the cause of suffering ceases, non-arising cessation is accomplished; this is what should be realized, and so the Blessed One speaks from the side of suffering.
Pause and ask: why does the treatise establish this objection here?
This passage cannot answer. Only three things can be verified: the objection begins with “No”; it is directed at the answer the treatise has just given; and the reply does not alter that answer but explains its reason.
The placement of this objection is striking. Among the four truths, only the noble truth of cessation is followed by an objection. The preceding accounts of suffering and arising are so long, yet not one objection appears; after this shortest answer on cessation, the treatise itself steps forward and says “No.” This edition records only that distribution and does not formulate another position on the treatise’s behalf.
Thirty-Seven: This Time Not One Is Missing
The truth of the path is explained on two levels.
The first level gives each of the eight factors its corresponding count: “knowledge of the truths. Right intention is the three wholesome intentions. Right speech is abstention from the four bad” 〔T32 452b14〕 actions—right view is knowledge of the four truths, right intention is the three wholesome intentions, right speech is abstention from four bad actions, right action is abstention from three bad actions, right livelihood is abstention from wrong livelihood, right effort is the four right strivings, right mindfulness is the four establishments of mindfulness, and right concentration is the four meditations.
The second level shifts coordinates and ties everything to Nibbāna: “meditations. Again, if one cultivates the noble path, knowledge-and-vision of Nibbāna is called right” 〔T32 452b17〕 “view; awakening only to Nibbāna is right intention; abandoning wrong speech is right speech,” 〔T32 452b18〕—knowledge-and-vision of Nibbāna is right view, awakening to Nibbāna is right intention, mindfulness of Nibbāna is right mindfulness, and one-pointedness upon Nibbāna is right concentration; speech, action, livelihood, and effort are each expressed as “abandoning the wrong.”
Eight items, two pairs of eyes. As with the earlier reclassification of the ten sufferings, no new names are added; the coordinate changes, and the same list is viewed again.
Then comes the final paragraph, the one in this passage most worth checking: “Right concentration. Here the faculty of wisdom, power of wisdom, wisdom basis of success, and investigation-of-dhammas awakening factor” 〔T32 452b21〕 “come within right view” 〔T32 452b22〕—the four wisdom items enter right view; the energy class—“faculty of energy, power of energy, energy basis of success, desire” 〔T32 452b22〕 “basis of success, energy awakening factor, and four right strivings” 〔T32 452b23〕—enters right effort; the mindfulness class—its “faculty, power of mindfulness, mindfulness awakening factor, and four establishments of mindfulness” 〔T32 452b24〕—enters right mindfulness; and the concentration class—its “power, mind basis of success, faculty of confidence, power of confidence, concentration awakening factor, joy awakening factor, repose” 〔T32 452b25〕 “awakening factor, and equanimity awakening factor” 〔T32 452b26〕—enters right concentration.
The final sentence reads: “Thus these thirty-seven awakening” 〔T32 452b26〕 “dhammas enter within the eightfold path” 〔T32 452b27〕.
Now count. The right-view group has four items. The energy group has five individually named items plus the four right strivings as four, making nine. The mindfulness group has three individually named items plus the four establishments of mindfulness as four, making seven. The concentration group has nine items. The four groups total twenty-nine.
Add the eight factors of the eightfold path itself—exactly thirty-seven.
Not one more, not one less.
(“Thirty-seven awakening dhammas” occurs only once in the entire treatise.)
Set this beside the count in the first half of the passage, and the contrast becomes plain: within the same passage, the treatise makes one count exact to the last detail and elsewhere divides ten into eight without explanation. The verifiable fact is the contrast itself. This edition does not infer from it which passage is sparse or which is exacting; it simply records where the numbers agree and where they do not, so readers know that the treatise’s numbers cannot everywhere be accepted without counting them.
Take away three things. One observation—the same passage performs two acts of counting: one is exact to the last detail—the thirty-seven awakening dhammas consist of twenty-nine items in four groups plus the eight factors of the eightfold path 〔T32 452b21–452b27〕—while the other leaves a gap—ten sufferings are listed, but the twofold division gathers only eight, leaving aging and pain-as-pain outside it 〔T32 452a23–452a26〕. One reading practice—whenever you meet a reclassification, name the old and new lists side by side and see who has not been taken in. Without this step, one will think that the twofold and threefold divisions have exhausted the ten sufferings. One place to pause—“Question: No” 〔T32 452b09〕: among the four truths, only the noble truth of cessation is followed by an objection, and the reply does not alter what came before but explains its reason. Why does the treatise object to itself here? This edition records only the distribution and does not formulate a position on the treatise’s behalf.
Two smaller details should also be remembered: the explanations of the ten sufferings all close with the character “meaning”—ten occurrences—while the eleventh explanation breaks the pattern; and the third of the three cravings appears in the two forms “craving for not-becoming” and “craving for non-becoming,” with all four occurrences in this section.
Shi Huijing · Waken · The Path of Freedom · General Account of the Four Noble Truths · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第十一〈五方便品〉之二，開本品五方便之第五——聖諦方便。底本七段〔T32 452a07–452b28〕：標四聖諦之名，次逐諦而說（苦諦十苦與二種三種之分·集諦三愛·滅諦並一難·道諦八正分與三十七菩提法），末以「此謂四聖諦」收。
一、科判定位
七段而成七節，一節一問：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 標四聖諦 | 「問：云何聖諦方便？答：謂四聖諦，苦聖諦、苦集」〔T32 452a07〕「聖諦、苦滅聖諦、苦滅道聖諦」〔T32 452a08〕 |
| 苦聖諦·十苦逐釋 | 「聖諦、苦滅聖諦、苦滅道聖諦。問：云何苦聖諦？」〔T32 452a08〕…「故以略五受陰苦」〔T32 452a21〕 |
| 五受陰·二種苦·三種苦 | 「故以略五受陰苦。問：云何五受陰？答：色受陰、」〔T32 452a21〕…「壞苦。五受陰行苦，此謂苦聖諦」〔T32 452a28〕 |
| 苦集聖諦 | 「壞苦。五受陰行苦，此謂苦聖諦。問：云何苦集」〔T32 452a28〕…「非有愛者，與斷見共起。此謂苦集聖諦」〔T32 452b07〕 |
| 苦滅聖諦 | 「非有愛者，與斷見共起。此謂苦集聖諦。問：云」〔T32 452b07〕…「處，此謂苦滅聖諦」〔T32 452b09〕 |
| 一難 | 「處，此謂苦滅聖諦。問：不然。此亦集滅，何故」〔T32 452b09〕…「作證義，是故集滅，世尊說苦滅」〔T32 452b11〕 |
| 苦滅道聖諦 | 「作證義，是故集滅，世尊說苦滅。問：云何苦」〔T32 452b11〕…「法，成入八正道內，此謂苦滅道聖諦。此謂」〔T32 452b27〕 |
單元界與問答界之相合：起於聖諦方便之問而訖於四聖諦之收，段內七問七答〔452a07·452a08·452a21·452a28·452b07·452b09·452b11〕，無自答文中間切斷者。其前為卷第十之收與卷第十一之首〔T32 451c28–452a06〕，其後即「四聖諦。問：何故說四聖諦，不三不五？」〔T32 452b28〕，屬 11-16。本段七問。
全段定位錨
〔T32, 452a07–452b28〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 聖諦方便 | 「問：云何聖諦方便？答：謂四聖諦，苦聖諦、苦集」〔T32 452a07〕 | 「聖諦方便」全論四見（445c15·452a07·453b27（二見））——品首列名〔T32 445c15〕、本段為其開、收在 11-18〔T32 453b27〕 |
| 十苦之標與釋 | 「答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨」〔T32 452a09〕「憎會苦、愛別離苦、求不得苦，以略五受陰苦」〔T32 452a10〕；「生苦者，於眾生種類諸陰起，此一切苦集義」〔T32 452a11〕 | 標十苦而繫「以略五受陰苦」一語；逐釋十一目（十苦各一，並「已略說五受陰苦者」〔T32 452a20〕）。十目之釋一律以「義」字收（本段「義」十見〔452a11·452a12·452a13·452a14·452a15（二見）·452a16·452a17·452a18·452a20〕），唯末一目不以「義」收 |
| 二種苦 | 「說，如是可知。於是二種苦，處苦、自性苦。於是」〔T32 452a23〕「生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以」〔T32 452a24〕「略五受陰苦，此謂處苦。憂苦、憂悲苦、惱苦，」〔T32 452a25〕「此謂自性苦」〔T32 452a26〕 | 處苦得五、自性苦得三，合為八；標列之十苦中，老苦與苦苦二目不在二種苦之列——照錄不代補 |
| 三種苦 | 「此謂自性苦。三種苦者，苦苦、壞苦、行苦。於是」〔T32 452a26〕「身苦心苦，是謂苦苦。有漏樂受彼處壞，是謂」〔T32 452a27〕「壞苦。五受陰行苦，此謂苦聖諦」〔T32 452a28〕 | 三名之立與二種苦不同準（二種苦取十苦中之目，三種苦別立苦苦·壞苦·行苦）——照錄不代會通 |
| 三愛之一名二形 | 「聖諦？答：愛令復生，與欲共起，處處起如是欲」〔T32 452a29〕「愛、有愛、不有愛」〔T32 452b01〕；「色，是處歡喜。如是欲愛、有愛、非有愛，除有愛」〔T32 452b05〕「及不有愛，餘愛是欲愛。有愛者，與常見共起」〔T32 452b06〕；「非有愛者，與斷見共起。此謂苦集聖諦。問：云」〔T32 452b07〕 | 「不有愛」全論二見〔452b01·452b06〕、「非有愛」全論二見〔452b05·452b07〕，四見皆在本段——同一目而二形交出，照錄不代齊 |
| 一難 | 「處，此謂苦滅聖諦。問：不然。此亦集滅，何故」〔T32 452b09〕「世尊說苦因滅？答：苦因滅故成不生滅，應」〔T32 452b10〕「作證義，是故集滅，世尊說苦滅」〔T32 452b11〕 | 「不然」全論三見（436c12·442a21·452b09），本段一見——以此二字起者為難而非問；答文不改前說，唯出其所以。本段「世尊」二見〔452b10·452b11〕，出其名而不引其語 |
| 八正分之二釋 | 「滅道聖諦？答：此八正分道，如是正見、正思惟、」〔T32 452b12〕「正語、正業、正命、正精進、正念、正定。正見者，四」〔T32 452b13〕；「禪。復次若修行聖道，於泥洹知見此謂正」〔T32 452b17〕「見，唯於泥洹覺是正思惟，彼斷邪語是正語，」〔T32 452b18〕 | 八目二釋：前釋各出其法數（四諦智·三善思惟·離四惡行·離三惡行·離邪命·四正勤·四念處·四禪），後釋一律繫於泥洹或斷其邪。本段「復次」一見〔452b17〕，正領此第二釋 |
| 三十七菩提法 | 「正定。於是慧根、慧力、慧如意足、擇法覺分，」〔T32 452b21〕「成入內正見。精進根、精進力、精進如意足、欲」〔T32 452b22〕「如意足、精進覺分、四正勤，成入內精進。念」〔T32 452b23〕「根、念力、念覺分、四念處，成入內正念。定根、定」〔T32 452b24〕「力、心如意足、信根、信力、定覺分、喜覺分、猗」〔T32 452b25〕「覺分、捨覺分，成入內正定。如是三十七菩提」〔T32 452b26〕「法，成入八正道內，此謂苦滅道聖諦。此謂」〔T32 452b27〕 | 「三十七菩提法」全論唯此一見〔452b26〕。四組所列逐一點數與自報之數相合：正見組四目、精進組五目加四正勤之四（九）、正念組三目加四念處之四（七）、正定組九目，合二十九；加八正分道之八，正得三十七 |
三、校記與異讀
本段範圍內大正藏校記六處，均誌而不改，本文一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 452a14 | 畏懼（至苦處心畏懼） | 思惟 | 【宋】【元】【明】【宮】 |
| 452a25 | 略（以略五受陰苦） | 〔－〕 | 【宮】 |
| 452b10 | 因（何故世尊說苦因滅） | 〔－〕 | 【宋】【元】【明】【宮】 |
| 452b10 | 答（答：苦因滅故） | 答曰 | 【宋】【元】【明】【宮】 |
| 452b16 | 勤（正精進者，四正勤） | 勒 | 【明】 |
| 452b27 | 謂（此謂四聖諦） | 諦／說 | 【宋】【元】【宮】／【明】 |
誌錄不判三事：
- 452b10「何故世尊說苦因滅」之「因」，四本無之——若從四本則作「何故世尊說苦滅」，其難之所指遂異（底本難其言「苦因滅」，四本難其言「苦滅」）；而答文末句正作「世尊說苦滅」〔T32 452b11〕而無「因」字。並錄不判，本文從底本。
- 452a14「至苦處心畏懼」之「畏懼」，四本作「思惟」——憂苦之釋所繫者遂異（底本作心畏懼，四本作心思惟）。並錄不判，本文從底本。
- 452b27「此謂四聖諦」之「謂」，三本作「諦」而明本作「說」——同一字而三讀。並錄不判，本文從底本。
校本零命中一項：本段缺字零命中、夾註零命中；範圍內無校本已改正文者，故本段讀者三層之字面與大正本全同。
四、論主引據
本段引據零命中：全段無「如佛所說」「如世尊說」「如阿毘曇說」等引式，亦無稱引尊者之語。惟一難之中出「世尊」之名二見〔T32 452b10·452b11〕——難其所說而不引其語；同式已見於 11-10 之「復次世尊為利根人以陰門說」〔T32 450a09〕。如實記之。
五、譬喻·修辭
- 譬喻零命中〔T32 452a07–452b28〕：全段無一譬。「如」字本段四見〔T32 452a09·452a22·452b05·452b12〕，四見皆為「如是」之如；「猶如」「譬」二語零命中。
- 一目一釋而一律以「義」收〔T32 452a11–452a20〕：十苦之釋十見「義」字，末一目破格。
- 同一批目之二度重分〔T32 452a23–452a28〕：先以處苦·自性苦分（收其八），次以苦苦·壞苦·行苦別立三名。二分之準不同，而論文不言其故。
- 八目二釋〔T32 452b12–452b21〕：前釋出其法數，後釋繫於泥洹，以「復次」相接。
- 四組收於四正〔T32 452b21–452b27〕：慧、精進、念、定四類法各歸八正道之一，末以「如是三十七菩提法，成入八正道內」〔T32 452b26–452b27〕總收。
- 難之句式〔T32 452b09〕：以「問：不然」起，先否定而後求其故——本論罕見之形（「不然」全論三見）。
六、章內互讀
- 前指：本品開卷列五方便之名〔T32 445c13–445c15〕，聖諦其第五；陰〔T32 448c24〕、入〔T32 449c24〕、界〔T32 450a16〕、因緣〔T32 451c27〕四方便已收於卷第十。五受陰之說並明指「如陰方便廣」〔T32 452a22〕「說」〔T32 452a23〕——逕以前文代其詳，不再重列。
- 後指：本段訖於「此謂」〔T32 452b27〕四聖諦，其後即「四聖諦。問：何故說四聖諦，不三不五？」〔T32 452b28〕，屬 11-16；聖諦方便收於〔T32 453b27〕，屬 11-18。
- 十苦與五受陰：本段「五受陰」七見〔T32 452a10·452a20（二見）·452a21（二見）·452a25·452a28〕，全論十六見。
- 卷／品次：本段在卷第十一〈五方便品〉之二（卷十一開 452a02、品題「2 五方便品之二」〔T32 452a06〕）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage comes from fascicle eleven, part two of the Chapter on Five Means in the Path of Freedom. It opens the fifth of the chapter’s five means—the noble-truth method. The base has seven paragraphs 〔T32 452a07–452b28〕: it names the four noble truths, then discusses each truth in turn (the truth of suffering: the ten sufferings and their twofold and threefold divisions; the truth of arising: the three cravings; the truth of cessation together with one objection; the truth of the path: the eightfold right path and the thirty-seven awakening dhammas), and closes with “These are called the four noble truths.”
1. Structural Location
Seven paragraphs form seven sections, one question in each:
| Section | Verbatim textual limits, each with its anchor |
|---|---|
| Naming the four noble truths | “Question: What is the noble-truth method? Answer: The four noble truths—the noble truth of suffering and the noble truth of the arising of suffering” 〔T32 452a07〕 “the noble truth of the cessation of suffering and the noble truth of the path to the cessation of suffering” 〔T32 452a08〕 |
| The noble truth of suffering: the ten sufferings explained one by one | “the noble truth of arising, the noble truth of cessation, and the noble truth of the path to cessation. Question: What is the noble truth of suffering?” 〔T32 452a08〕 … “therefore it is summarized as the suffering of the five appropriated aggregates” 〔T32 452a21〕 |
| The five appropriated aggregates; twofold and threefold suffering | “therefore it is summarized as the suffering of the five appropriated aggregates. Question: What are the five appropriated aggregates? Answer: Form as an appropriated aggregate,” 〔T32 452a21〕 … “suffering through change. The five appropriated aggregates are suffering through formations; this is called the noble truth of suffering” 〔T32 452a28〕 |
| The noble truth of the arising of suffering | “suffering through change. The five appropriated aggregates are suffering through formations; this is called the noble truth of suffering. Question: What is the arising of suffering” 〔T32 452a28〕 … “Craving for non-becoming arises together with an annihilationist view. This is called the noble truth of the arising of suffering” 〔T32 452b07〕 |
| The noble truth of the cessation of suffering | “Craving for non-becoming arises together with an annihilationist view. This is called the noble truth of the arising of suffering. Question: What” 〔T32 452b07〕 … “locus; this is called the noble truth of the cessation of suffering” 〔T32 452b09〕 |
| One objection | “locus; this is called the noble truth of the cessation of suffering. Question: No. This too is cessation of arising. Why” 〔T32 452b09〕 … “be realized. Therefore, though it is cessation of arising, the Blessed One speaks of the cessation of suffering” 〔T32 452b11〕 |
| The noble truth of the path to the cessation of suffering | “be realized. Therefore, though it is cessation of arising, the Blessed One speaks of the cessation of suffering. Question: What is the path to the cessation of suffering” 〔T32 452b11〕 … “dhammas become included within the eightfold right path. This is called the noble truth of the path to the cessation of suffering. This is called” 〔T32 452b27〕 |
Agreement between the unit boundary and the question-and-answer boundaries: the unit begins with the question about the noble-truth method and ends with the closing statement on the four noble truths. Within it are seven questions and seven answers 〔452a07·452a08·452a21·452a28·452b07·452b09·452b11〕, with no answer cut in the middle. Before it are the close of fascicle ten and the opening of fascicle eleven 〔T32 451c28–452a06〕; immediately after it comes “the four noble truths. Question: Why are four noble truths taught, rather than three or five?” 〔T32 452b28〕, which belongs to 11-16. This passage has seven questions.
Locator for the whole passage
〔T32, 452a07–452b28〕
2. Terms and Translation (Each Verbatim Phrase Tied to Its Anchor)
| Term | Use in this passage | Verifiable internal connection |
|---|---|---|
| Noble-truth method | “Question: What is the noble-truth method? Answer: The four noble truths—the noble truth of suffering and the arising of suffering” 〔T32 452a07〕 | “Noble-truth method” occurs four times in the treatise (445c15·452a07·453b27 (twice)): it is named at the chapter opening 〔T32 445c15〕, opens here, and closes in 11-18 〔T32 453b27〕 |
| Heading and explanations of the ten sufferings | “Answer: Birth, aging, death, grief, lamenting grief, distress, pain-as-pain, meeting” 〔T32 452a09〕 “the hated, separation from the loved, and not obtaining what is sought, summarized as the suffering of the five appropriated aggregates” 〔T32 452a10〕; “Birth is the arising of aggregates among the classes of beings; this has the meaning of gathering all suffering” 〔T32 452a11〕 | The heading lists ten sufferings and attaches the phrase “summarized as the suffering of the five appropriated aggregates”; the detailed explanation has eleven entries—one for each of the ten sufferings, followed by “what has been summarized as the suffering of the five appropriated aggregates” 〔T32 452a20〕. The explanations of all ten items close with the word “meaning” (ten occurrences in this passage 〔452a11·452a12·452a13·452a14·452a15 (twice)·452a16·452a17·452a18·452a20〕); only the final entry does not close with “meaning” |
| Two kinds of suffering | “explained, so it should be understood. Here there are two kinds of suffering: suffering of situation and suffering by intrinsic nature. Here” 〔T32 452a23〕 “birth, death, meeting the hated, separation from the loved, and not obtaining what is sought, summarized” 〔T32 452a24〕 “as the suffering of the five appropriated aggregates—these are called suffering of situation. Grief, lamenting grief, and distress” 〔T32 452a25〕 “are called suffering by intrinsic nature” 〔T32 452a26〕 | Suffering of situation has five items and suffering by intrinsic nature has three, making eight. Of the ten sufferings in the heading, aging and pain-as-pain do not appear in the twofold division. The text is recorded as it stands; this edition does not supply the missing items |
| Three kinds of suffering | “These are called suffering by intrinsic nature. The three kinds of suffering are pain-as-pain, suffering through change, and suffering through formations. Here” 〔T32 452a26〕 “bodily and mental suffering are called pain-as-pain. When tainted pleasant feeling breaks down there, this is called” 〔T32 452a27〕 “suffering through change. The five appropriated aggregates are suffering through formations; this is called the noble truth of suffering” 〔T32 452a28〕 | These three names are established on a different basis from the twofold division: the twofold division takes items from among the ten sufferings, whereas the threefold division separately establishes pain-as-pain, suffering through change, and suffering through formations. Both are recorded as written; this edition does not reconcile them |
| One name in two forms among the three cravings | “noble truth? Answer: Craving produces renewed birth, arises together with desire, and arises here and there: thus sensual” 〔T32 452a29〕 “craving, craving for becoming, and craving for not-becoming” 〔T32 452b01〕; “form; this is a place of delight. Thus sensual craving, craving for becoming, and craving for non-becoming; excluding craving for becoming” 〔T32 452b05〕 “and craving for not-becoming, the remaining craving is sensual craving. Craving for becoming arises together with an eternalist view” 〔T32 452b06〕; “Craving for non-becoming arises together with an annihilationist view. This is called the noble truth of the arising of suffering. Question: What” 〔T32 452b07〕 | “Craving for not-becoming” occurs twice in the treatise 〔452b01·452b06〕, and “craving for non-becoming” occurs twice 〔452b05·452b07〕; all four occurrences are in this passage. One item thus appears in two forms. Both are recorded; this edition does not make them uniform |
| One objection | “locus; this is called the noble truth of cessation. Question: No. This too is cessation of arising. Why” 〔T32 452b09〕 “does the Blessed One speak of the cessation of suffering’s cause? Answer: Because the cause of suffering ceases, non-arising cessation is accomplished; it is what should” 〔T32 452b10〕 “be realized. Therefore, though it is cessation of arising, the Blessed One speaks of the cessation of suffering” 〔T32 452b11〕 | “No” occurs three times in the treatise (436c12·442a21·452b09), once here: a question beginning with this word is an objection rather than an ordinary question. The answer does not alter the preceding statement; it gives only the reason. “The Blessed One” occurs twice here 〔T32 452b10·452b11〕: he is named, but his words are not quoted |
| Two explanations of the eight path factors | “noble truth of the path to cessation? Answer: This is the eightfold right path: right view, right intention,” 〔T32 452b12〕 “right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Right view is the four” 〔T32 452b13〕; “meditations. Further, when one cultivates the noble path, knowledge-and-vision with regard to Nibbāna is called right” 〔T32 452b17〕 “view; thought directed only to Nibbāna is right intention; one abandons wrong speech, and this is right speech,” 〔T32 452b18〕 | Eight factors receive two explanations. The first gives each its numbered practice—knowledge of the four truths, the three wholesome intentions, abstention from four evil actions, abstention from three evil actions, abstention from wrong livelihood, the four right strivings, the four establishments of mindfulness, and the four meditations. The second ties each factor either to Nibbāna or to abandoning its wrong counterpart. “Further” occurs once in this passage 〔T32 452b17〕 and introduces this second explanation |
| Thirty-seven awakening dhammas | “Right concentration. Here the faculty of wisdom, the power of wisdom, the wisdom basis of success, and the investigation-of-dhammas awakening factor” 〔T32 452b21〕 “become included within right view. The faculty of energy, the power of energy, the energy basis of success, the desire” 〔T32 452b22〕 “basis of success, the energy awakening factor, and the four right strivings become included within right effort. The faculty” 〔T32 452b23〕 “of mindfulness, the power of mindfulness, the mindfulness awakening factor, and the four establishments of mindfulness become included within right mindfulness. The faculty of concentration” 〔T32 452b24〕 “the power of concentration, the mind basis of success, the faculty of confidence, the power of confidence, the concentration awakening factor, the joy awakening factor, the repose” 〔T32 452b25〕 “awakening factor, and the equanimity awakening factor become included within right concentration. Thus the thirty-seven awakening” 〔T32 452b26〕 “dhammas become included within the eightfold right path. This is called the noble truth of the path to cessation. This is called” 〔T32 452b27〕 | “Thirty-seven awakening dhammas” occurs only once in the treatise 〔452b26〕. Counting the four groups item by item agrees with the text’s announced number: the right-view group has four items; the right-effort group has five items plus the four right strivings, making nine; the right-mindfulness group has three items plus the four establishments of mindfulness, making seven; and the right-concentration group has nine items. Together they make twenty-nine; adding the eight factors of the eightfold right path gives exactly thirty-seven |
3. Critical Notes and Variant Readings
The Taishō apparatus contains six notes within this passage. All are recorded without emending the text, and the body uniformly follows the Taishō base:
| Anchor | Base | Variant | Witnesses |
|---|---|---|---|
| 452a14 | fear (in “the mind fears upon reaching a painful state”) | reflection | 【宋】【元】【明】【宮】 |
| 452a25 | “summarized” (in “summarized as the suffering of the five appropriated aggregates”) | 〔－〕 | 【宮】 |
| 452b10 | “cause” (in “why does the Blessed One speak of the cessation of suffering’s cause?”) | 〔－〕 | 【宋】【元】【明】【宮】 |
| 452b10 | “Answer” | “Answer says” | 【宋】【元】【明】【宮】 |
| 452b16 | “striving” (in “right effort is the four right strivings”) | the alternate graph “勒” | 【明】 |
| 452b27 | “called” | “truth” / “said” | 【宋】【元】【宮】／【明】 |
Three matters are recorded without adjudication:
- At 452b10, the word “cause” in “why does the Blessed One speak of the cessation of suffering’s cause?” is absent from four witnesses. Following them would yield “why does the Blessed One speak of the cessation of suffering?”, changing the precise target of the objection: the base objects to “cessation of suffering’s cause,” whereas the four witnesses object to “cessation of suffering.” The answer’s final clause itself reads “the Blessed One speaks of the cessation of suffering” 〔T32 452b11〕, without the word “cause.” Both readings are recorded without decision; the body follows the base.
- At 452a14, four witnesses read “reflection” where the base has “fear” in “the mind fears upon reaching a painful state.” What the explanation of grief is tied to therefore differs: the base has the mind fearing, while the four witnesses have the mind reflecting. Both readings are recorded without decision; the body follows the base.
- At 452b27, three witnesses read “truth” where the base has “called,” while the Ming witness reads “said.” One textual position thus has three readings. All are recorded without decision; the body follows the base.
One zero-hit critical-text check: there is no missing-character marker and no inline annotation in this passage; no corrected reading from the critical apparatus has been substituted into the body. The wording in the three reader layers therefore agrees throughout with the Taishō base.
4. Authorities Cited by the Treatise
No citation formula occurs in this passage: there is no “as the Buddha said,” “as the Blessed One said,” or “as the Abhidhamma says,” and no words are attributed to a venerable. Only the objection contains the name “the Blessed One,” twice 〔T32 452b10·452b11〕—it questions what he said without quoting his words. The same form appeared in 11-10: “Further, the Blessed One teaches those of keen faculties through the gate of the aggregates” 〔T32 450a09〕. This is recorded as it stands.
5. Simile and Rhetoric
- No simile occurs 〔T32 452a07–452b28〕: there is none anywhere in the passage. The source graph “如” occurs four times 〔T32 452a09·452a22·452b05·452b12〕, each time within “如是” (“thus”); “猶如” (“just as”) and “譬” (“simile”) have zero occurrences.
- Each item has one explanation, and every explanation closes with “meaning” 〔T32 452a11–452a20〕: the explanations of the ten sufferings contain ten occurrences of “義” (“meaning”); the final entry breaks the pattern.
- The same set is redivided twice 〔T32 452a23–452a28〕: it is first divided into suffering of situation and suffering by intrinsic nature, which gather eight items; it is then separately divided into pain-as-pain, suffering through change, and suffering through formations. The two divisions use different criteria, and the treatise does not say why.
- Eight factors receive two explanations 〔T32 452b12–452b21〕: the first gives the numbered practices; the second ties the factors to Nibbāna, joined to the first by “Further.”
- Four groups are gathered under four right factors 〔T32 452b21–452b27〕: the wisdom, energy, mindfulness, and concentration classes each enter one factor of the eightfold path, and the passage closes by gathering them with “Thus the thirty-seven awakening dhammas become included within the eightfold right path” 〔T32 452b26–452b27〕.
- The syntax of the objection 〔T32 452b09〕: it begins “Question: No,” negating first and only then asking the reason—a rare form in this treatise (“No” occurs three times in the whole work).
6. Internal Cross-Reading
- Backward: the chapter opening names the five means 〔T32 445c13–445c15〕, with the noble-truth method fifth. The methods concerning the aggregates 〔T32 448c24〕, sense bases 〔T32 449c24〕, elements 〔T32 450a16〕, and conditionality 〔T32 451c27〕 have already closed in fascicle ten. The account of the five appropriated aggregates explicitly points back with “as in the method concerning the aggregates, at length” 〔T32 452a22〕, completed by “explained” 〔T32 452a23〕—it uses the earlier discussion for the details and does not list them again.
- Forward: this passage ends with “This is called” 〔T32 452b27〕, completed as the four noble truths. Immediately after it comes “the four noble truths. Question: Why are four noble truths taught, rather than three or five?” 〔T32 452b28〕, which belongs to 11-16. The noble-truth method closes at 〔T32 453b27〕, in 11-18.
- The ten sufferings and the five appropriated aggregates: “five appropriated aggregates” occurs seven times in this passage 〔T32 452a10·452a20 (twice)·452a21 (twice)·452a25·452a28〕 and sixteen times in the whole treatise.
- Fascicle and chapter: this passage lies in fascicle eleven, part two of the Chapter on Five Means (fascicle eleven opens at 452a02, and the chapter heading reads “2, Chapter on Five Means, Part Two” 〔T32 452a06〕).
7. Transmission
This edition does not take a position in the apparatus on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · General Account of the Four Noble Truths · Apparatus · Summer 2026