清淨道論 四諦總說——語義・相・分別次第等Visuddhimagga · General Account of the Four Truths—Derivation, Characteristic, Division, Order, and the Rest
四諦是全書慧段的軸心：蘊、處、界、根攤開的一切，到此收進「苦與苦之止息」一框。論主一偈立十四門，本單元走前八門——把「諦」字拆到見底，把諦義立穩，把「四」這個數釘死，把順序講通。
諦義只有一句話：如實、不顛倒而實有。不像幻之顛倒、陽焰之欺誑、外道之我不可得——苦不是不逼迫的，亦無異於苦的逼迫者；除涅槃別無寂靜，而涅槃非不寂靜。諦之為諦，不在誰宣說，在其決定性。
何以唯四？轉起連著它的因說，還滅連著它的方便說——恰好四，不多不少，一個也去不掉。何以此序？先說苦，令被樂纏縛的人生悚懼；次說集，令知苦非無因、非天造；次說滅，以出離安慰其心；後說道，令證。先驚、後解、再安、終行——世尊說法的順序，本身就是療程。
隨身帶四個字：有為是苦，渴愛是集，無為是滅，見是道。
The four truths are the axis of the whole book’s division on wisdom: everything laid out by the aggregates, bases, elements, and faculties is here gathered into the single frame of suffering and the stilling of suffering. The Commentator establishes fourteen modes in one verse, and this unit runs the first eight—taking the word “truth” apart to the bottom, setting the meaning of truth firmly, nailing down the number four, making the order intelligible.
The meaning of truth is a single sentence: real, not inverted, and actual. Not inverted like an illusion, not deceptive like a mirage, not undiscoverable like the self of the outsiders—suffering is not non-oppressing, nor is there any oppressor other than suffering; apart from nibbāna there is no peace, and nibbāna is not non-peaceful. A truth is a truth not because of who proclaims it but because of its certainty.
Why only four? Occurrence is stated together with its cause, turning back together with its means—exactly four, neither more nor less, and not one can be removed. Why this sequence? Suffering is stated first, to arouse urgency in those bound by pleasure; origin next, to make it known that suffering is neither without cause nor made by a god; cessation next, to comfort the mind by showing the escape; the path last, for attainment. First alarm, then explanation, then reassurance, finally practice—the order of the Blessed One’s teaching is itself the course of treatment.
Carry four words with you: the conditioned is suffering, craving is origin, the unconditioned is cessation, seeing is the path.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 四諦之列·決擇之偈·分別十六義 〔CSCD §529〕
諦之詳說之論
而「其次是諸諦」——就是四聖諦：苦聖諦、苦之集聖諦、苦之滅聖諦、趣苦滅之道聖諦。其中——
應依分別、依語源、依相等等之差別， 依義、依義之抉出，同樣依不增不減， 依次第、依生等等之決擇、依智之作用， 依所攝者之差別、依譬喻、依四句， 依空與一種等等、依同分與異分—— 明智者應當於教之次第中了知其決擇。
其中，「依分別」——因為苦等等各有四四之義¹被分別出來，那是如是的、不虛妄的、不異的；凡是要現觀²苦等等的人，都應當現觀它們。如所說的：「苦有逼迫義、有為義、熱惱義、變異義——這四者是苦的苦之義，是如是的、不虛妄的、不異的。集有積聚義、因緣義、繫縛義、障礙義。滅有出離義、遠離義、無為義、不死義。道有導出義、因義、見義、增上義——這四者是道的道之義，是如是的、不虛妄的、不異的。」同樣還有「苦有逼迫義、有為義、熱惱義、變異義、現觀義」這樣等等。這樣，就應當依這樣被分別出來的四四之義而了知苦等等。這是此中先依分別而作的決擇。
§2 語源——苦集滅道四名之釋 〔CSCD §530〕
「依語源與相等等之差別」——這裡先說語源。此中，du 這個音是用在「可厭」上的，因為人們把可厭的兒子叫作 dupputta（惡子）；而 khaṃ 這個音是用在「虛」上的，因為虛的虛空被稱為 kha。而這第一諦是可厭的，因為它是眾多之禍的依處；它又是虛的，因為它離於愚人所計度的常、淨、樂、我之性。所以，由於可厭、由於虛，就叫作 dukkha（苦）。
而 saṃ 這個音，在「會合、集合」這樣等等之中表示結合；u 這個音，在「已生、已起」這樣等等之中〔表示〕生起；aya 這個音則表示原因。而這第二諦，在其餘諸緣會合的時候，就是苦生起的原因。這樣，由於在結合之中是苦生起的原因，就叫作 dukkhasamudaya（苦之集）。
而第三諦：由於 ni 這個音表示無，rodha 這個音表示牢獄，所以此中那所謂輪迴牢獄的苦之獄是沒有的，因為它空無一切趣；或者說：在證得了它的時候，那所謂輪迴牢獄的苦之獄就沒有了——由於它是那個的對治，依這些也叫作 dukkhanirodha（苦之滅）。或者：由於它是苦之不生之滅的緣，所以是「苦之滅」。
而第四諦：由於它依所緣而朝向那〔滅〕，因此趣向這苦之滅；並且它是到達苦之滅的道。所以叫作「趣苦滅之道」。
§3 「聖諦」之四釋 〔CSCD §531〕
而由於佛陀等等諸聖者通達這些，所以叫作「聖諦」。如所說的：「諸比丘，有這四聖諦。哪四種呢？……乃至（廣說如前）……諸比丘，這些就是四聖諦。諸聖者通達這些，所以叫作聖諦。」再者，因為是聖者之諦，所以也是聖諦。如所說的：「諸比丘，在含天的世間……乃至（廣說如前）……在人之中，如來是聖者；所以叫作聖諦。」或者：由於現覺了這些而成就其聖性，依此也是聖諦。如所說的：「諸比丘，正由於如實現覺了這四聖諦，如來才被稱為阿羅漢、正等覺、聖者。」再者，因為是聖之諸諦，所以也是聖諦；所謂「聖」，其義就是如是的、不虛妄的、不欺誑的。如所說的：「諸比丘，這四聖諦是如是的、不虛妄的、不異的；所以叫作聖諦。」——應當這樣依語源而知此中的決擇。
§4 相味現起之差別 〔CSCD §532〕
如何依相等等之差別呢？此中：苦諦以逼迫為相，以熱惱為味，以轉起為現起。集諦以出生為相，以令不斷絕為味，以障礙為現起。滅諦以寂靜為相，以不死為味，以無相為現起。道諦以導出³為相，以斷煩惱為味，以出起為現起。再者，〔四諦〕依次以轉起、令轉起、還滅、令還滅為相；同樣，〔依次〕也以有為、渴愛、無為、見為相。應當這樣依相等等之差別而知此中的決擇。
§5 諦義——非虛妄之如實與偈 〔CSCD §533〕
「依義與義之抉出」——這裡先說依義：若問諦義是什麼呢？〔答：〕對於以慧眼觀察的人來說，它不像幻⁴那樣顛倒，不像陽焰⁵那樣欺誑，也不像外道所立的我那樣自性不可得；反而以逼迫、出生、寂靜、導出的方式，以如實、不顛倒而實有之性，確實成為聖智的行處。應當知道：這如同火之相一般、如同世間常法一般的如實不顛倒而實有之性，就是諦義。如所說的：「諸比丘，『這是苦』——這是如是的，這是不虛妄的，這是不異的。」如是廣說。再者——
因為苦不是不逼迫的，也沒有異於苦的別的逼迫者； 由逼迫性之決定，所以這〔苦〕被認為是諦。 離了它而別有苦，是沒有的；苦不從它而有，也是沒有的； 由苦因之決定，這樣「網」⁶就是諦。 因為除涅槃之外別無寂靜，而它也不是不寂靜的； 由寂靜性之決定，所以這〔滅〕被認為是諦。 異於道而別有導出，是沒有的；而它也不是不導出的； 由於具有如實導出之性，這樣它就被共許為諦。 這樣，在苦等等四者之中無有差別地， 諸智者說：如實、不顛倒而實有之性就是諦義。
應當這樣依義而知決擇。
§6 義之抉出——諦一語之五位 〔CSCD §534〕
如何依義之抉出呢？此中「諦」（sacca）這一語見於多種義。謂如：在「應說真實，不應瞋恚」這樣等等之中，〔用〕在語諦上；在「沙門與婆羅門住於諦」這樣等等之中，〔用〕在離諦上；在「何以那些自稱善巧的論者各說種種諦」這樣等等之中，〔用〕在見諦上；在「諦唯是一，沒有第二」這樣等等之中，〔用〕在作為第一義諦⁷的涅槃與道上；在「四聖諦之中有幾種是善」這樣等等之中，〔用〕在聖諦上。而這裡的〔「諦」一語〕也是用在聖諦上的。應當這樣也依義之抉出而知此中的決擇。
§7 不增不減與次第——何以唯四·何以此序 〔CSCD §535–536〕
「依不增不減」——若問：為什麼只說了四聖諦，不減也不增呢？因為別的不可能有，而其中任何一個也都不能去除。因為既不可能有異於這些的更多者，也不可能把這些之中的任何一個去除。如所說的：「諸比丘，若有沙門或婆羅門來到這裡〔說〕：『這不是苦聖諦，別的才是苦聖諦；我要撇開這苦聖諦而施設另一個苦聖諦』——這是不可能的。」這樣等等。又如所說的：「諸比丘，若有任何沙門或婆羅門這樣說：『沙門喬達摩所說的這個不是第一苦聖諦；我要拒斥這第一苦聖諦而施設另一個第一苦聖諦』——這是不可能的。」這樣等等。
再者，世尊在宣說轉起的時候，是連同其因一起宣說的；宣說還滅的時候，是連同其方便一起宣說的。這樣，轉起、還滅與此二者之因，以此為極，所以就只說了四〔諦〕。同樣，依應遍知、應斷、應現證、應修習者，依渴愛之事、渴愛、渴愛之滅、渴愛滅之方便，又依執著⁸、樂著執著、執著之根除、執著根除之方便——也就只說了四〔諦〕。應當這樣依不增不減而知此中的決擇。
「依次第」——這也就是說次第。此中，苦諦由於粗、由於一切有情共通而容易了知，所以先說；為了顯示它的因，其次〔說了〕集諦；為了使人知道因滅則果滅，其次〔說了〕滅諦；為了顯示證得它的方便，最後〔說了〕道諦。或者：為了使那些被有之樂味所纏縛的有情生起悚懼⁹，所以先說了苦；為了使人知道那〔苦〕既不是不作而來的，也不是由自在天所造¹⁰等等而有的，而是由這個〔集〕而有的，所以其次〔說了〕集；其次，為了以顯示出離而使那些被有因之苦所壓伏、心生悚懼、尋求苦之出離的人生起安慰，〔說了〕滅；其次，為了證得滅，〔說了〕令至於滅的道。應當這樣依次第而知此中的決擇。
§8 生等之決擇——四諦所出之諸法 〔CSCD §537〕
「依生等等之決擇」——世尊在解釋諸聖諦的時候，於苦之解釋中〔說了〕「生也是苦，老也是苦，死也是苦，愁¹¹、悲、苦、憂、惱也是苦，怨憎會是苦，愛別離是苦，所求不得也是苦，總之五取蘊是苦」這十二法；於集之解釋中〔說了〕「就是那能引後有、與歡喜及貪俱行、於彼彼而歡喜的渴愛；謂如欲愛、有愛、無有愛」這三種渴愛¹²；於滅之解釋中〔說了〕「就是那渴愛的無餘離貪之滅、捨、捨遣、解脫、無執著」這樣依義唯是一個涅槃；於道之解釋中〔說了〕「什麼是趣苦滅之道聖諦呢？就是這八支聖道；謂如正見……乃至（廣說如前）……正定」這八法——這樣，在四諦的解釋中說了生等等諸法，所以此中也應當依那些生等等的決擇¹³而知其決擇。
苦之解釋之論
註
¹ 四四之義：即四諦各四義，合為十六——苦之逼迫、有為、熱惱、變異；集之積聚、因緣、繫縛、障礙；滅之出離、遠離、無為、不死；道之導出、因、見、增上。
² 現觀（abhisamaya）：以智直對四諦而通達之，非思量推度之知。
³ 導出（niyyāna）：由輪迴而導出；與滅諦之「出離」（nissaraṇa）分屬二語，本編分讀不併。
⁴ 幻（māyā）：幻術所現之相，見似有而實顛倒。
⁵ 陽焰（marīci）：日照時遠望如水之氣，趨之則無，故以喻欺誑。
⁶ 網（visattikā）：偈中集諦之別名，即渴愛；以其如網之纏縛得名。
⁷ 第一義諦（paramatthasacca）：就究竟義而立之諦；此處指涅槃與道。
⁸ 執著（ālaya）：於五欲之貪著與所貪著之事；四諦依此四位而立——執著、樂著執著、執著之根除、執著根除之方便。
⁹ 悚懼（saṃvega）：見生死之患而心生震動、由之策發精進者，非世間之恐怖。
¹⁰ 自在天所造（issaranimmāna）：外道所立「世間由大自在天所造」之說；本論以之為苦之無因或邪因之計而破。
¹¹ 愁（soka）：親屬等災厄所觸而生之心之熱惱；與「憂」（domanassa，心之苦受）於十二法中分立為二，不相掩。
¹² 三種渴愛與其解釋，在本書第 17 品〈緣起〉；本篇唯出其引而不釋其語。
¹³ 十二法之首三（生、老、死）在次一單元逐法而釋，其餘九法在其後一單元；三愛、涅槃與八支聖道則在本品其後諸單元。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The List of the Four Truths; the Verse of Analysis; the Sixteen Meanings by Division 〔CSCD §529〕
Detailed Discussion of the Truths
And “next, the truths” means the four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the way leading to the cessation of suffering. Of these—
By division, by derivation, by the distinctions of characteristic and the rest, By meaning and the drawing-out of meanings, likewise by neither less nor more, By order, by the analysis of birth and the rest, by the task of knowledge, By the distinction of what is included, by simile, by tetrad, By emptiness, by singlefold and the rest, by similar and dissimilar— The wise should understand the analysis in the sequence of the teaching.
Of these, “by division”: because suffering and the rest each have four meanings¹ that are divided out, real, not unreal, not otherwise; and whoever would directly realize² suffering and the rest should directly realize them. As it is said: “Suffering has the meaning of oppression, the meaning of the conditioned, the meaning of burning, the meaning of change—these four are the meanings of suffering as suffering, real, not unreal, not otherwise. Origin has the meaning of accumulation, the meaning of source, the meaning of bond, the meaning of impediment. Cessation has the meaning of escape, the meaning of seclusion, the meaning of the unconditioned, the meaning of the deathless. The path has the meaning of leading out, the meaning of cause, the meaning of seeing, the meaning of predominance—these four are the meanings of the path as path, real, not unreal, not otherwise.” Likewise, “Suffering has the meaning of oppression, the meaning of the conditioned, the meaning of burning, the meaning of change, the meaning of direct realization,” and so on. Thus suffering and the rest should be understood according to the four meanings of each, divided out in this way. This is the analysis here first by division.
§2 Derivation—Explanation of the Four Names, Suffering, Origin, Cessation, and Path 〔CSCD §530〕
“By derivation and by the distinctions of characteristic and the rest”—here derivation is treated first. Here, the sound du is used for “vile,” for people call a vile son dupputta (a bad son); and the sound khaṃ is used for “empty,” for empty space is called kha. Now this first truth is vile, because it is the haunt of many dangers; and it is empty, because it lacks the permanence, beauty, pleasure, and self imagined by fools. Therefore, because it is vile and because it is empty, it is called dukkha (suffering).
And the sound saṃ indicates conjunction in “coming together, assembled,” and so on; the sound u [indicates] arising in “arisen, sprung up,” and so on; and the sound aya indicates a reason. Now this second truth, when the remaining conditions come together, is the reason for the arising of suffering. Thus, because in conjunction it is the reason for the arising of suffering, it is called dukkhasamudaya (the origin of suffering).
And the third truth: because the sound ni indicates absence and the sound rodha indicates a prison, here there is no prison of suffering called the prison of saṃsāra, since it is void of all destinations; or else, when it is attained, the prison of suffering called the prison of saṃsāra is no more—because it is the opposite of that, for these reasons too it is called dukkhanirodha (the cessation of suffering). Or else, because it is the condition for the cessation of suffering that consists in non-arising, it is “the cessation of suffering.”
And the fourth truth: because it faces toward that [cessation] by way of its object, it leads to this cessation of suffering; and it is the way that reaches the cessation of suffering. Therefore it is called “the way leading to the cessation of suffering.”
§3 Four Explanations of “Noble Truth” 〔CSCD §531〕
And because the noble ones beginning with the Buddhas penetrate these, they are called “noble truths.” As it is said: “Bhikkhus, there are these four noble truths. Which four? … (expanded as before) … Bhikkhus, these are the four noble truths. The noble ones penetrate these; therefore they are called noble truths.” Further, because they are the truths of the Noble One, they are also noble truths. As it is said: “Bhikkhus, in the world with its gods … (expanded as before) … among humans, the Tathāgata is the Noble One; therefore they are called noble truths.” Or else, because nobility is accomplished by directly awakening to these, for this reason too they are noble truths. As it is said: “Bhikkhus, it is precisely because he has directly awakened to these four noble truths as they really are that the Tathāgata is called an arahant, Rightly and Fully Enlightened, a noble one.” Further, because they are truths that are noble, they are also noble truths; “noble” here means real, not unreal, not deceptive. As it is said: “Bhikkhus, these four noble truths are real, not unreal, not otherwise; therefore they are called noble truths.”—Thus should the analysis here be understood by derivation.
§4 The Distinctions of Characteristic, Function, and Manifestation 〔CSCD §532〕
How by the distinctions of characteristic and the rest? Here: the truth of suffering has oppression as its characteristic, burning as its function, and occurrence as its manifestation. The truth of origin has production as its characteristic, causing non-interruption as its function, and impediment as its manifestation. The truth of cessation has peace as its characteristic, the deathless as its function, and the signless as its manifestation. The truth of the path has leading out³ as its characteristic, abandoning of defilements as its function, and emergence as its manifestation. Further, [the four truths] in turn have occurrence, causing occurrence, turning back, and causing turning back as their characteristics; likewise, [in turn] they also have the conditioned, craving, the unconditioned, and seeing as their characteristics. Thus should the analysis here be understood by the distinctions of characteristic and the rest.
§5 The Meaning of Truth—Reality That Is Not Unreal, with Verses 〔CSCD §533〕
“By meaning and the drawing-out of meanings”—here “by meaning” is treated first. If it is asked what the meaning of truth is: [the answer is that] for one who examines with the eye of wisdom, it is not inverted like an illusion⁴, not deceptive like a mirage⁵, and not of an undiscoverable nature like the self posited by outsiders; rather, in the modes of oppression, production, peace, and leading out, with a nature that is real, not inverted, and actual, it is truly the resort of noble knowledge. It should be understood that this real, not inverted, and actual nature—like the characteristic of fire, like the natural order of the world—is the meaning of truth. As it is said: “Bhikkhus, ‘this is suffering’—this is real, this is not unreal, this is not otherwise,” and so on at length. Further—
Because suffering is not non-oppressing, nor is there any other oppressor apart from suffering; By the certainty of its oppressing nature, therefore this [suffering] is reckoned as truth. Apart from it there is no other suffering; nor is there suffering that does not come from it; By the certainty of its being the cause of suffering, thus the “net”⁶ is truth. Because apart from nibbāna there is no other peace, and it is not non-peaceful; By the certainty of its peaceful nature, therefore this [cessation] is reckoned as truth. Apart from the path there is no other leading out; nor is it non-leading-out; Because it possesses the nature of leading out as it really is, thus it is agreed to be truth. Thus, without distinction among the four beginning with suffering, The wise declare that the nature of being real, not inverted, and actual is the meaning of truth.
Thus should the analysis be understood by meaning.
§6 The Drawing-Out of Meanings—The Five Positions of the Word “Truth” 〔CSCD §534〕
How by the drawing-out of meanings? Here the word “truth” (sacca) is seen in many meanings. That is: in “One should speak the truth and not be angry,” and the like, [it is used] of the truth of speech; in “Ascetics and brahmins stand in truth,” and the like, [it is used] of the truth of abstinence; in “Why do the disputants, calling themselves skilled, declare various truths?” and the like, [it is used] of the truth of view; in “Truth is one only, there is no second,” and the like, [it is used] of nibbāna and the path as the ultimate truth⁷; in “Of the four noble truths, how many are wholesome?” and the like, [it is used] of the noble truths. And here too [the word “truth”] is used of the noble truths. Thus should the analysis here be understood also by the drawing-out of meanings.
§7 Neither Less nor More, and Order—Why Only Four, and Why This Sequence 〔CSCD §535–536〕
“By neither less nor more”—if it is asked: why were only four noble truths stated, neither less nor more? Because no other is possible, and none of these can be removed. For there can be neither any more in addition to these, nor can any one of these be taken away. As it is said: “Bhikkhus, should an ascetic or brahmin come here [saying], ‘This is not the noble truth of suffering; another is the noble truth of suffering; I shall set aside this noble truth of suffering and make known another noble truth of suffering’—that is impossible,” and so on. And as it is said: “Bhikkhus, should any ascetic or brahmin speak thus: ‘This that the ascetic Gotama teaches is not the first noble truth of suffering; I shall reject this first noble truth of suffering and make known another first noble truth of suffering’—that is impossible,” and so on.
Further, when the Blessed One proclaimed occurrence, he proclaimed it together with its cause; when he proclaimed turning back, he proclaimed it together with its means. Thus, occurrence, turning back, and the cause of each of these two—taking this as the limit, only four [truths] were stated. Likewise, by way of what is to be fully understood, what is to be abandoned, what is to be realized, and what is to be developed; by way of the basis of craving, craving, the cessation of craving, and the means for the cessation of craving; and again by way of attachment⁸, delight in attachment, the uprooting of attachment, and the means for the uprooting of attachment—only four [truths] were stated. Thus should the analysis here be understood by neither less nor more.
“By order”—this too is the order of teaching. Here, the truth of suffering, being easy to understand because it is gross and because it is common to all beings, was stated first; to show its cause, the truth of origin was stated next; to make it known that when the cause ceases the fruit ceases, the truth of cessation was stated next; and to show the means for attaining it, the truth of the path was stated last. Or else: to arouse urgency⁹ in beings bound by the enjoyment of the pleasures of existence, suffering was stated first; to make it known that that [suffering] neither comes about unmade nor comes about through creation by a sovereign deity¹⁰ and the like, but comes about from this [origin], origin was stated next; next, to bring comfort, by showing the escape, to those who are oppressed by suffering together with its cause, stirred by urgency, and seeking the escape from suffering, cessation [was stated]; next, for the attainment of cessation, the path that leads to cessation [was stated]. Thus should the analysis here be understood by order.
§8 The Analysis of Birth and the Rest—The Phenomena Set Out under the Four Truths 〔CSCD §537〕
“By the analysis of birth and the rest”—when the Blessed One explained the noble truths, in the explanation of suffering he [stated] these twelve phenomena: “Birth is suffering, aging is suffering, death is suffering, sorrow¹¹, lamentation, pain, grief, and despair are suffering, association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is suffering; in brief, the five aggregates of clinging are suffering”; in the explanation of origin he [stated] these three kinds of craving¹²: “It is this craving that leads to renewed existence, accompanied by delight and lust, delighting here and there; that is, craving for sensuality, craving for existence, craving for non-existence”; in the explanation of cessation he [stated] what is in meaning the single nibbāna: “It is the remainderless fading-away-and-cessation of that same craving, its giving up, relinquishment, release, non-attachment”; in the explanation of the path he [stated] these eight phenomena: “What is the noble truth of the way leading to the cessation of suffering? It is this noble eightfold path; that is, right view … (expanded as before) … right concentration”—thus, in the explanation of the four truths, birth and the other phenomena were stated, so here too the analysis should be understood by the analysis¹³ of those, birth and the rest.
Discussion of the Explanation of Suffering
Notes
¹ Four meanings each: that is, four meanings for each of the four truths, sixteen in all—oppression, the conditioned, burning, and change for suffering; accumulation, source, bond, and impediment for origin; escape, seclusion, the unconditioned, and the deathless for cessation; leading out, cause, seeing, and predominance for the path.
² Direct realization (abhisamaya): penetrating the four truths by knowledge that confronts them directly, not knowledge by reasoning and inference.
³ Leading out (niyyāna): leading out from saṃsāra; it and the “escape” (nissaraṇa) of the truth of cessation are two different words, which this edition reads separately and does not merge.
⁴ Illusion (māyā): an appearance produced by a conjuror’s art, which seems to exist but is in fact inverted.
⁵ Mirage (marīci): the shimmer seen from afar like water when the sun shines, which vanishes when approached; hence the simile for deception.
⁶ The net (visattikā): in the verse, another name for the truth of origin, that is, craving; so named because it entangles like a net.
⁷ Ultimate truth (paramatthasacca): truth established in the ultimate sense; here it refers to nibbāna and the path.
⁸ Attachment (ālaya): lust for the five strands of sensuality and the things lusted after; the four truths are established by these four positions—attachment, delight in attachment, the uprooting of attachment, and the means for the uprooting of attachment.
⁹ Urgency (saṃvega): the stirring of the mind on seeing the danger of birth and death, from which energy is aroused; not worldly fear.
¹⁰ Creation by a sovereign deity (issaranimmāna): the doctrine held by outsiders that “the world is created by the great sovereign deity”; the treatise refutes it as a view that suffering has no cause or a wrong cause.
¹¹ Sorrow (soka): the burning of the mind touched by misfortune to relatives and the like; among the twelve phenomena it is set apart from “grief” (domanassa, the painful feeling of mind) as a separate item, and the two do not overlap.
¹² The three kinds of craving and their explanation are in Chapter 17, “Dependent Arising,” of this book; this unit gives only the citation and does not explain the words.
¹³ The first three of the twelve phenomena (birth, aging, death) are explained one by one in the next unit, and the remaining nine in the unit after that; the three cravings, nibbāna, and the noble eightfold path are in the later units of this chapter.
一偈立十四門：四諦被拆名、驗義、定數、排序——「如實、不顛倒而實有」四個字撐起全部
大局 — 十四門之框與本單元之份
四諦是全書慧段的軸心：蘊、處、界、根攤開的一切，到此都要收進「苦與苦之止息」這一框。論主開卷一偈立十四門——分別、語源、相等之差別、義、義之抉出、不增不減、次第、生等之決擇、智之作用、所攝之差別、譬喻、四句、空與一種等、同分異分（白話 §1）——這是全品最大的一部決擇機器，其框跨到品末：本單元走前八門，後六門分佈在 16-06 與 16-07。本單元的八門作的是地基工作：把「諦」這個字拆到見底（語源、五位）、把諦義立穩（如實不顛倒）、把四這個數釘死（不增不減）、把順序講通（次第），末了把十二法、三愛、涅槃、八支的名單發出去——後面五個單元就是這張名單的逐項兌現。〔所見〕
§01 四諦之列·決擇之偈·分別十六義 → 白話 §1
四聖諦列名，十四門之偈立框。首門「分別」：苦等各有四四之義，如是、不虛妄、不異——苦之逼迫、有為、熱惱、變異；集之積聚、因緣、繫縛、障礙；滅之出離、遠離、無為、不死；道之導出、因、見、增上；現觀者所應現觀即此十六（白話 §1）。〔讀法〕十六義是四諦的「操作定義」：每一諦不靠同義反覆來立，而是各給四個可驗之義——後文十八至二十二品的觀智，觀的正是這十六行相。
§02 語源——苦集滅道四名之釋 → 白話 §2
四名逐一拆音：du 用在可厭（惡子之 du）、khaṃ 用在虛（虛空之 kha）——第一諦可厭（眾禍之依處）又虛（離常淨樂我），故名苦。saṃ 表結合、u 表生起、aya 表原因——第二諦於餘緣會合時是苦生起之因，故名苦之集。ni 表無、rodha 表牢獄——第三諦中無輪迴牢獄之苦獄、或證之則苦獄無有、又是其對治、是苦不生之滅之緣，故名苦之滅。第四諦依所緣朝向滅、趣向苦滅、是到達之道，故名趣苦滅之道（白話 §2）。〔讀法〕語源門把四個名字還原成音節的搭建——名不是標籤，是壓縮的定義：「苦」一個字裡藏著可厭與虛兩義，「滅」一個字裡藏著無獄之義。
§03 「聖諦」之四釋 → 白話 §3
「聖諦」四解：諸聖者通達之，故聖諦；是聖者（如來）之諦，故聖諦；由現覺之而成就聖性，故聖諦；是聖之諦——「聖」即如是、不虛妄、不欺誑，故聖諦。四解各有經證（白話 §3）。〔讀法〕四釋是同一個詞的四個受格：誰通達、誰擁有、通達之效、諦自身之格——最後一解把「聖」字從人身上移到法身上：諦之聖，在其不欺。
§04 相味現起之差別 → 白話 §4
四諦各給相、味、現起：苦——逼迫、熱惱、轉起；集——出生、令不斷絕、障礙；滅——寂靜、不死、無相；道——導出、斷煩惱、出起。再給兩組簡配：轉起、令轉起、還滅、令還滅；有為、渴愛、無為、見（白話 §4）。〔讀法〕三組相由繁到簡：第一組工作用，第二組是四諦的動力學骨架（轉起與還滅各帶其使動者），第三組四個字各釘一諦——有為是苦、渴愛是集、無為是滅、見是道。背最後一組，四諦隨身。
§05 諦義——非虛妄之如實與偈 → 白話 §5
諦義何在？不像幻之顛倒、不像陽焰之欺誑、不像外道之我自性不可得；而以逼迫、出生、寂靜、導出之式，如實、不顛倒、實有，確為聖智之行處——如火之相、如世間常法。偈頌四段逐諦驗證：苦不是不逼迫的、亦無異於苦的逼迫者；離集無苦、苦不從他有（故「網」是諦）；除涅槃無寂靜、涅槃非不寂靜；異道無導出、道非不導出——結云：如實、不顛倒而實有之性就是諦義（白話 §5）。〔讀法〕這一節是四諦的真理論：諦之為諦，不在權威宣說，在「決定性」——逼迫性唯苦有而苦必有之，寂靜性唯滅有而滅必有之。偈的四段是同一個檢驗跑四遍。
§06 義之抉出——諦一語之五位 → 白話 §6
「諦」（sacca）一語五位：語諦（應說真實）、離諦（住於諦）、見諦（各說種種諦）、第一義諦（諦唯一無二——涅槃與道）、聖諦（四聖諦中幾種是善）——本品所用者，聖諦位（白話 §6）。〔讀法〕一詞多位的自覺是本論的看家功夫（與 16-06 四句門同一精神）：說「諦」之前先問在哪一位說——五位裡「諦唯是一」指涅槃，與「四諦」並不相違，位不同故。
§07 不增不減與次第——何以唯四·何以此序 → 白話 §7
何以唯四？別的不可能有、任何一個不能去除——經證兩則（施設另一苦聖諦，無有是處）。義證三組：轉起連因說、還滅連方便說，以此為極故四；應遍知、應斷、應現證、應修習故四；渴愛之事、渴愛、渴愛之滅、滅之方便故四（又依執著四位）。次第亦是說次第：苦粗而共通故先；顯其因故次集；因滅果滅故次滅；證滅之方便故後道。或依化導：先說苦令樂縛之有情生悚懼；次說集令知苦非無因、非自在天所造；次說滅以出離安慰其心；後說道令證（白話 §7）。〔讀法〕「四」在這裡被證明而非被規定——轉起、還滅、二者之因，數學上恰好四。次第的第二組理由是一則教學心法：先驚、後解、再安、終行——世尊說法的順序本身就是療程。
§08 生等之決擇——四諦所出之諸法 → 白話 §8
四諦解釋中所出諸法點名：苦之解釋十二法（生、老、死，愁、悲、苦、憂、惱，怨憎會、愛別離、求不得，五取蘊）；集之解釋三渴愛（能引後有、與歡喜及貪俱行、於彼彼而歡喜——欲愛、有愛、無有愛）；滅之解釋依義唯一涅槃（無餘離貪之滅、捨、捨遣、解脫、無執著）；道之解釋八法（正見乃至正定）。此等之決擇即後續諸門與諸單元之事（白話 §8）。〔讀法〕這一節是本品後半的目錄頁：十二法在 16-03、16-04 逐項決擇，三愛與涅槃在 16-05，八支在 16-06——名單發完，總說即畢。
給一般讀者
本單元是四諦的「總機房」，拿三樣就夠：一是十六義（每諦四義，苦是逼迫有為熱惱變異……），它們是後面觀智的觀察表；二是四字簡配——有為、渴愛、無為、見，一字一諦，隨身攜帶；三是次第的療程讀法——先驚（苦）、後解（集）、再安（滅）、終行（道），這是全書、也是佛法教學的原型結構。「諦」字五位（§6）替你排掉一個常見疑惑：經說「諦唯是一」與「四諦」不相違——位不同。往下讀：生老死在下一單元開刀。
想讀本單元全文：白話 §1–§8 即四諦之列與十四門之偈、十六義、四名語源、聖諦四釋、相味現起三組、諦義之偈、不增不減與次第、生等名單的全段逐段全譯。
One verse establishes fourteen modes: the four truths have their names taken apart, their meaning tested, their number fixed, and their order set—the four words “real, not inverted, and actual” hold up the whole
The Big Picture — The Framework of Fourteen Modes and This Unit’s Share
The four truths are the axis of the whole book’s division on wisdom: everything laid out by the aggregates, bases, elements, and faculties is here gathered into the single frame of “suffering and the stilling of suffering.” At the opening the Commentator establishes fourteen modes in a single verse—division, derivation, the distinctions of characteristic and the rest, meaning, the drawing-out of meanings, neither less nor more, order, the analysis of birth and the rest, the task of knowledge, the distinction of what is included, simile, tetrad, emptiness and singlefold and the rest, similar and dissimilar (vernacular §1). This is the largest analytical machine in the whole chapter, and its frame stretches to the chapter’s end: this unit runs the first eight modes, and the remaining six are distributed across 16-06 and 16-07. The eight modes of this unit do the foundation work: taking the word “truth” apart to the bottom (derivation, the five positions), setting the meaning of truth firmly (real, not inverted), nailing down the number four (neither less nor more), making the order intelligible (order), and finally issuing the list of the twelve phenomena, the three cravings, nibbāna, and the eight factors—the five units that follow are the item-by-item redemption of that list. 〔Observation〕
§01 The List of the Four Truths; the Verse of Analysis; the Sixteen Meanings by Division → Vernacular §1
The four noble truths are listed by name, and the verse on fourteen modes sets the frame. The first mode, “division”: suffering and the rest each have four meanings, real, not unreal, not otherwise—oppression, the conditioned, burning, and change for suffering; accumulation, source, bond, and impediment for origin; escape, seclusion, the unconditioned, and the deathless for cessation; leading out, cause, seeing, and predominance for the path; what the one who directly realizes should directly realize is precisely these sixteen (vernacular §1). 〔Reading〕 The sixteen meanings are the “operational definition” of the four truths: each truth is established not by tautology but by four verifiable meanings each—the insight knowledges of Chapters 18 to 22 later contemplate exactly these sixteen aspects.
§02 Derivation—Explanation of the Four Names, Suffering, Origin, Cessation, and Path → Vernacular §2
The four names are taken apart sound by sound: du is used for the vile (the du of a bad son), khaṃ for the empty (the kha of empty space)—the first truth is vile (the haunt of many dangers) and empty (lacking permanence, beauty, pleasure, and self), hence called suffering. saṃ indicates conjunction, u arising, aya reason—the second truth, when the remaining conditions come together, is the reason for the arising of suffering, hence called the origin of suffering. ni indicates absence, rodha a prison—in the third truth there is no prison of suffering that is the prison of saṃsāra; or, when it is attained, the prison of suffering is no more; and it is the opposite of that and the condition for the cessation that is the non-arising of suffering, hence called the cessation of suffering. The fourth truth faces toward cessation by way of its object, leads to the cessation of suffering, and is the way that reaches it, hence called the way leading to the cessation of suffering (vernacular §2). 〔Reading〕 The mode of derivation reduces the four names to constructions of syllables—a name is not a label but a compressed definition: the single word “suffering” holds the two meanings of vile and empty, and the single word “cessation” holds the meaning of no prison.
§03 Four Explanations of “Noble Truth” → Vernacular §3
Four explanations of “noble truth”: the noble ones penetrate them, hence noble truths; they are the truths of the Noble One (the Tathāgata), hence noble truths; nobility is accomplished by directly awakening to them, hence noble truths; they are truths that are noble—“noble” being real, not unreal, not deceptive—hence noble truths. Each explanation has its scriptural witness (vernacular §3). 〔Reading〕 The four explanations are four grammatical cases of the same word: who penetrates, who possesses, the effect of penetration, and the case of the truth itself—the last explanation moves the word “noble” from the person onto the teaching: the nobility of truth lies in its not deceiving.
§04 The Distinctions of Characteristic, Function, and Manifestation → Vernacular §4
Each of the four truths is given its characteristic, function, and manifestation: suffering—oppression, burning, occurrence; origin—production, causing non-interruption, impediment; cessation—peace, the deathless, the signless; path—leading out, abandoning of defilements, emergence. Then two further compact sets are given: occurrence, causing occurrence, turning back, causing turning back; the conditioned, craving, the unconditioned, seeing (vernacular §4). 〔Reading〕 The three sets of characteristics go from the full to the simple: the first set is for working use, the second is the dynamic skeleton of the four truths (occurrence and turning back each with its causer), and the third nails each truth with a single word—the conditioned is suffering, craving is origin, the unconditioned is cessation, seeing is the path. Memorize the last set and the four truths go with you.
§05 The Meaning of Truth—Reality That Is Not Unreal, with Verses → Vernacular §5
Where does the meaning of truth lie? Not inverted like an illusion, not deceptive like a mirage, not of undiscoverable nature like the self of the outsiders; rather, in the modes of oppression, production, peace, and leading out, real, not inverted, actual, truly the resort of noble knowledge—like the characteristic of fire, like the natural order of the world. The verses test each truth in four stages: suffering is not non-oppressing, nor is there any oppressor other than suffering; apart from origin there is no suffering, and suffering does not come from anything else (hence the “net” is truth); apart from nibbāna there is no peace, and nibbāna is not non-peaceful; apart from the path there is no leading out, and the path is not non-leading-out—the conclusion: the nature of being real, not inverted, and actual is the meaning of truth (vernacular §5). 〔Reading〕 This section is the four truths’ theory of truth: a truth is a truth not by authoritative proclamation but by “certainty”—the oppressing nature belongs to suffering alone and suffering always has it; the peaceful nature belongs to cessation alone and cessation always has it. The four stages of the verse are the same test run four times.
§06 The Drawing-Out of Meanings—The Five Positions of the Word “Truth” → Vernacular §6
The five positions of the word “truth” (sacca): the truth of speech (one should speak the truth), the truth of abstinence (standing in truth), the truth of view (declaring various truths), the ultimate truth (truth is one only, there is no second—nibbāna and the path), and the noble truths (of the four noble truths, how many are wholesome)—what this chapter uses is the position of the noble truths (vernacular §6). 〔Reading〕 Awareness that one word has many positions is a hallmark skill of this treatise (the same spirit as the mode of tetrad in 16-06): before saying “truth,” first ask in which position it is said—among the five positions, “truth is one only” refers to nibbāna and does not conflict with “four truths,” because the positions differ.
§07 Neither Less nor More, and Order—Why Only Four, and Why This Sequence → Vernacular §7
Why only four? No other is possible, and none can be removed—two scriptural witnesses (to make known another noble truth of suffering is impossible). Three groups of reasons from meaning: occurrence is stated together with its cause and turning back together with its means, and taking this as the limit there are four; what is to be fully understood, abandoned, realized, and developed, hence four; the basis of craving, craving, the cessation of craving, and the means for its cessation, hence four (and again by the four positions of attachment). Order too is the order of teaching: suffering is gross and common, hence first; to show its cause, next origin; when the cause ceases the fruit ceases, hence next cessation; the means for attaining cessation, hence last the path. Or, by way of guiding beings: suffering is stated first to arouse urgency in beings bound by pleasure; origin next, to make it known that suffering is neither without cause nor created by a sovereign deity; cessation next, to comfort the mind by showing the escape; the path last, for attainment (vernacular §7). 〔Reading〕 “Four” is here proved rather than stipulated—occurrence, turning back, and the cause of each: mathematically exactly four. The second group of reasons for the order is a lesson in pedagogy: first alarm, then explanation, then reassurance, finally practice—the order of the Blessed One’s teaching is itself the course of treatment.
§08 The Analysis of Birth and the Rest—The Phenomena Set Out under the Four Truths → Vernacular §8
The phenomena set out in the explanation of the four truths are named: twelve phenomena in the explanation of suffering (birth, aging, death; sorrow, lamentation, pain, grief, despair; association with the disliked, separation from the liked, not getting what one wants; the five aggregates of clinging); three cravings in the explanation of origin (leading to renewed existence, accompanied by delight and lust, delighting here and there—craving for sensuality, craving for existence, craving for non-existence); in the explanation of cessation, what is in meaning the single nibbāna (remainderless fading-away-and-cessation, giving up, relinquishment, release, non-attachment); eight phenomena in the explanation of the path (right view through right concentration). The analysis of these is the business of the modes and units that follow (vernacular §8). 〔Reading〕 This section is the table of contents for the second half of the chapter: the twelve phenomena are analyzed item by item in 16-03 and 16-04, the three cravings and nibbāna in 16-05, the eight factors in 16-06—once the list is issued, the general account is complete.
For the General Reader
This unit is the “switchboard” of the four truths; three things are enough to take away: first, the sixteen meanings (four for each truth—suffering is oppression, the conditioned, burning, change …), which are the observation chart for the insight knowledges that follow; second, the four-word compact set—the conditioned, craving, the unconditioned, seeing—one word per truth, to carry with you; third, the reading of the order as a course of treatment—first alarm (suffering), then explanation (origin), then reassurance (cessation), finally practice (path), which is the archetypal structure of the whole book and of Buddhist teaching. The five positions of the word “truth” (§6) clear away a common doubt for you: the sutta’s “truth is one only” and “four truths” do not conflict—the positions differ. Reading on: birth, aging, and death go under the knife in the next unit.
To read this unit in full: vernacular §1–§8 is the complete paragraph-by-paragraph rendering of the list of the four truths and the verse on fourteen modes, the sixteen meanings, the derivation of the four names, the four explanations of noble truth, the three sets of characteristic, function, and manifestation, the verses on the meaning of truth, neither less nor more and order, and the list of birth and the rest.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### Saccavitthārakathā。篇末另有一行科題 Dukkhaniddesakathā 而不帶 ### 之標——其為譯底欄之末行，本欄誌其實而不代補其標；本單元之切界落於次一 ### 行之前，故此行歸本篇。
段號域 譯底欄之段號自〔CSCD §529〕至〔CSCD §537〕，實落段號 9 個，號序連續無缺。本篇於譯底欄之幅為 9,732 位元組。
十四門之框 〔CSCD §529〕之三偈立四諦決擇之目：Vibhāgato⋯nibbacana, lakkhaṇādippabhedato;・Atthatthuddhārato ceva, anūnādhikato tathā.・Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;・Antogadhānaṃ pabhedā, upamāto catukkato.・Suññatekavidhādīhi, sabhāgavisabhāgato;・Vinicchayo veditabbo, viññunā sāsanakkame.——十四門即分別、語源、相等之差別、義、義之抉出、不增不減、次第、生等之決擇、智之作用、所攝之差別、譬喻、四句、空與一種等、同分異分。
十四門橫跨六單元——本品之骨在此 本欄逐一反查譯底欄：前七門盡在本篇（分別答於〔CSCD §529〕・語源答於〔CSCD §530〕至〔CSCD §531〕・相等之差別答於〔CSCD §532〕・義答於〔CSCD §533〕・義之抉出答於〔CSCD §534〕・不增不減答於〔CSCD §535〕・次第答於〔CSCD §536〕）；第八門「生等之決擇」開於本篇之末〔CSCD §537〕而其說歷四單元（生老死之單元・愁悲等之單元・集滅涅槃之單元・道諦之單元），至〔CSCD §562〕之收語 Evamettha jātiādīnaṃ vinicchayo veditabbo 方竟；第九至第十三門在道諦之單元〔CSCD §563〕至〔CSCD §567〕；第十三門之後半與第十四門在末單元〔CSCD §568〕至〔CSCD §569〕。一框而跨六單元，本品七單元之中唯首單元不在此框之內——本目誌其實，其切界之判不由本目下。
前後接點 前承二十二根之單元：本篇首句作 Tadanantarāni pana saccānīti cattāri ariyasaccāni——論自標其為「其次」，逐字承前篇之收句 Idaṃ indriyānaṃ vitthārakathāmukhaṃ.。後接生老死之單元：本篇末段〔CSCD §537〕列苦諦所出之十二法而以 tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo 開其說，次單元即以 Seyyathidaṃ, ayañhi jāti-saddo anekattho 逐字承之而釋其首法——論自標之續。
movement 品夾《總覽》繫本單元於 §B〈四諦總說〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 sacca（諦）・dukkha（苦）・nibbāna（涅槃）・taṇhā（渴愛）・kāmataṇhā・bhavataṇhā・vibhavataṇhā（欲愛・有愛・無有愛）・jāti（生）・parideva（悲）・domanassa（憂）・upāyāsa（惱）・upādānakkhandha（取蘊）・virāga（離欲）・cāga（捨）・ālayasamugghāta（執著之根除）・saṅkhata（有為）・vipariṇāmadukkhatā（變異苦性）・anusaya（隨眠）・vitakka（尋）・pavatti（轉起）・desanākkama（說次第）・issaranimmāna（自在天所造）・saṃvegajanana（生厭離）・assāsajanana（生安慰）・māyā（誑）・十六行相之名（pīḷanaṭṭha・saṅkhataṭṭha・santāpaṭṭha・vipariṇāmaṭṭha・āyūhanaṭṭha・nidānaṭṭha・saṃyogaṭṭha・palibodhaṭṭha・nissaraṇaṭṭha・vivekaṭṭha・asaṅkhataṭṭha・amataṭṭha・niyyānaṭṭha・hetuṭṭha・dassanaṭṭha・adhipateyyaṭṭha，其定讀在前品之詞條而非本篇）。以下唯列本篇新出者。
四諦之名與分別〔CSCD §529〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ariyasacca | 聖諦 | 本篇之所釋；論於〔CSCD §531〕以四釋立其名 | 〔CSCD §529〕–〔CSCD §537〕 |
| dukkhaṃ ariyasaccaṃ | 苦聖諦 | 四諦之第一 | 〔CSCD §529〕 |
| dukkhasamudayo | 苦之集 | 四諦之第二 | 〔CSCD §529〕 |
| dukkhanirodho | 苦之滅 | 四諦之第三 | 〔CSCD §529〕 |
| dukkhanirodhagāminī paṭipadā | 趣苦滅之道 | 四諦之第四 | 〔CSCD §529〕 |
| tathā・avitathā・anaññathā | 如是・不虛妄・不異 | 十六行相之總判；論以之收其四四之義 | 〔CSCD §529〕 |
| abhisamaya | 現觀 | 論引之語所出：dukkhassa⋯abhisamayaṭṭho | 〔CSCD §529〕 |
四名之語源〔CSCD §530〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| nibbacana | 語源 | 第二門之名；本篇以字素之析釋四諦之名 | 〔CSCD §530〕 |
| kucchita | 可厭 | du-iti ayaṃ saddo kucchite dissati 之義；論以 Kucchitaṃ hi puttaṃ dupputtoti vadanti 為證 | 〔CSCD §530〕 |
| tuccha | 虛 | Khaṃ-saddo pana tucche 之義；論以 Tucchaṃ hi ākāsaṃ ''kha''nti vuccati 為證 | 〔CSCD §530〕 |
| saṃyoga | 結合 | Saṃ-iti⋯ayaṃ saddo 之義 | 〔CSCD §530〕 |
| uppatti | 生起 | U-iti ayaṃ 之義 | 〔CSCD §530〕 |
| cāraka | 牢獄 | rodha-saddo ca cārakaṃ dīpeti 之義；論以輪迴之牢獄釋滅諦之名 | 〔CSCD §530〕 |
| anuppādanirodha | 不生之滅 | 滅諦之第二釋 | 〔CSCD §530〕 |
| tadabhimukhabhūta | 向彼者 | 道諦之名之由；以涅槃為所緣而向之 | 〔CSCD §530〕 |
「聖諦」之四釋與相味現起〔CSCD §531〕–〔CSCD §532〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ariyā paṭivijjhanti | 諸聖者所通達 | 聖諦之第一釋 | 〔CSCD §531〕 |
| ariyassa saccāni | 聖者之諦 | 第二釋；聖者即如來 | 〔CSCD §531〕 |
| ariyabhāvasiddhi | 聖性之成就 | 第三釋；由現覺此四而成其聖 | 〔CSCD §531〕 |
| avisaṃvādaka | 不欺誑者 | 第四釋之語；聖即如實不虛不異 | 〔CSCD §531〕 |
| bādhanalakkhaṇa | 逼迫之相 | 苦諦之相 | 〔CSCD §532〕 |
| santāpanarasa | 熱惱之味 | 苦諦之味 | 〔CSCD §532〕 |
| pavattipaccupaṭṭhāna | 轉起之現起 | 苦諦之現起 | 〔CSCD §532〕 |
| pabhavalakkhaṇa・anupacchedakaraṇarasa・palibodhapaccupaṭṭhāna | 出生之相・令不斷之味・障礙之現起 | 集諦之三 | 〔CSCD §532〕 |
| santilakkhaṇa・accutirasa・animittapaccupaṭṭhāna | 寂靜之相・不死之味・無相之現起 | 滅諦之三 | 〔CSCD §532〕 |
| niyyānalakkhaṇa・kilesappahānarasa・vuṭṭhānapaccupaṭṭhāna | 導出之相・斷煩惱之味・出起之現起 | 道諦之三 | 〔CSCD §532〕 |
| pavatti・pavattana・nivatti・nivattana | 轉起・令轉起・還滅・令還滅 | 四諦之第二組相；論以 paṭipāṭiyā（依次）繫之 | 〔CSCD §532〕 |
諦義與義之抉出〔CSCD §533〕–〔CSCD §534〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| saccaṭṭha | 諦義 | 第四門之樞；論自設問 ko saccaṭṭhoti ce? | 〔CSCD §533〕 |
| tacchāviparītabhūtabhāva | 如實不顛倒而實有之性 | 諦義之答 | 〔CSCD §533〕 |
| marīci | 陽焰 | 諦所不同之第二喻；諦非如陽焰之欺誑 | 〔CSCD §533〕 |
| anupalabbhasabhāva | 自性不可得者 | 諦所不同之第三；諦非如外道所立之我 | 〔CSCD §533〕 |
| ariyañāṇassa gocaro | 聖智之行處 | 諦義之正面；四諦為聖智所行 | 〔CSCD §533〕 |
| bādhakattaniyāma | 逼迫性之決定 | 結偈之語；苦以逼迫之決定而為諦 | 〔CSCD §533〕 |
| visattikā | 網 | 結偈中集諦之別名 | 〔CSCD §533〕 |
| vācāsacca | 語諦 | 諦一語之五位之第一 | 〔CSCD §534〕 |
| viratisacca | 離諦 | 第二位 | 〔CSCD §534〕 |
| diṭṭhisacca | 見諦 | 第三位；諸異論者各說其諦 | 〔CSCD §534〕 |
| paramatthasacca | 第一義諦 | 第四位；即涅槃與道 | 〔CSCD §534〕 |
不增不減與次第〔CSCD §535〕–〔CSCD §537〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anūna・anadhika | 不減・不增 | 第六門之名；論自設難 kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? | 〔CSCD §535〕 |
| pavattinivattitadubhayahetu | 轉起與還滅及此二之因 | 唯四之第一由 | 〔CSCD §535〕 |
| pariññeyya・pahātabba・sacchikātabba・bhāvetabba | 應遍知・應斷・應現證・應修習 | 唯四之第二由 | 〔CSCD §535〕 |
| taṇhāvatthu・taṇhā・taṇhānirodha・taṇhānirodhupāya | 渴愛之事・渴愛・渴愛之滅・渴愛滅之方便 | 唯四之第三由 | 〔CSCD §535〕 |
| ālaya・ālayārāmatā | 執著・樂著執著 | 唯四之第四由之前二；其後二即執著之根除與其方便 | 〔CSCD §535〕 |
| oḷārikatta・sabbasattasādhāraṇatta | 粗性・一切有情共通性 | 苦諦先說之由 | 〔CSCD §536〕 |
| suviññeyya | 易了知 | 上二性之結 | 〔CSCD §536〕 |
| bhavasukhassādagadhita | 縛於有樂之味者 | 先說苦之第二由所對之人 | 〔CSCD §536〕 |
| dukkhanissaraṇagavesī | 求苦之出離者 | 先說滅之由所對之人 | 〔CSCD §536〕 |
| nirodhasampāpaka | 令至滅者 | 道諦置末之由 | 〔CSCD §536〕 |
| dukkhaniddesa・samudayaniddesa・nirodhaniddesa・magganiddesa | 苦之解釋・集之解釋・滅之解釋・道之解釋 | 第八門所開之四科；本篇唯出其目而其說在後四單元 | 〔CSCD §537〕 |
| ⚠︎ soka | 愁 | 苦諦十二法之第四；本篇所引之列作 sokaparidevadukkhadomanassupāyāsā。二先例之讀不同——梵住之品之複合列讀「憂愁」（其位為慈之失壞）、道非道之品之 sokadhammato 讀「以愁法」；本篇取「愁」以別於 domanassa（憂），以俟來哲 | 〔CSCD §537〕 |
⚠︎ 闕疑以俟來哲之一處 soka（愁）——本篇〔CSCD §537〕所引苦諦十二法之列作 sokaparidevadukkhadomanassupāyāsā，其首字 soka 於既有諸品之詞條中無獨立條目：梵住之品有複合列 sineha・soka・pahāsa 讀作「愛著・憂愁・戲笑」（其位為慈悲喜三之失壞），道非道之品有 sokadhammato 讀作「以愁法」。二先例之讀不同（憂愁／愁），而本篇之列與 domanassa（憂）並出，若取「憂愁」則二名相掩。本目讀作「愁」並誌其相左，不代裁——其讀以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci 俱零命中。方括注唯二式（[§NN] 段號 9 個與版頁記 10 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 42 處為偶數，開 21 收 21；另有單撇 4 處，為內層引號（〔CSCD §535〕所引二段之內，異學者之自語 'netaṃ dukkhaṃ ariyasaccaṃ⋯paññapessāmī'ti 與 'netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ⋯paññapessāmī'ti），亦逐處成對。內外二層之標識於本篇相配無誤。
本欄自出之一處體例之不齊 篇末之科題行 Dukkhaniddesakathā 不帶 ### 之標，而本品他處之科題（### Indriyavitthārakathā・### Saccavitthārakathā・### Jātiniddeso 等）皆帶之。誌其字面不改、不代標。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。「本文自標之出處」欄之括注逐字照錄，不代譯其經名。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §529〕 | Yathāha – ''dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho | 四諦各四義之全列——十六行相之所本 | (paṭi. ma. 2.8) |
| 〔CSCD §529〕 | ''dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho''ti | 上列更加現觀義 | (paṭi. ma. 2.11) |
| 〔CSCD §530〕 | ''samāgamo sameta''ntiādīsu | Saṃ-iti 表結合之語例 | (dī. ni. 2.396; vibha. 199) |
| 〔CSCD §530〕 | ''uppannaṃ udita''ntiādīsu | U-iti 表生起之語例 | (dha. sa. 1; mahāva. 84) |
| 〔CSCD §531〕 | Yathāha ''cattārimāni, bhikkhave, ariyasaccāni. | 聖者所通達故名聖諦 | 無（自標引式而不繫括注） |
| 〔CSCD §531〕 | Yathāha ''sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo | 如來為聖故其諦名聖諦 | (saṃ. ni. 5.1098) |
| 〔CSCD §531〕 | Yathāha – ''imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā | 由現覺四諦而成阿羅漢正等覺 | 無（自標引式而不繫括注） |
| 〔CSCD §531〕 | Yathāha – ''imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni | 四諦如實不虛不異故名聖諦 | (saṃ. ni. 5.1097) |
| 〔CSCD §533〕 | Yathāha – ''idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta''nti | 諦義之據 | (saṃ. ni. 5.1090) |
| 〔CSCD §534〕 | ''saccaṃ bhaṇe na kujjheyyā''tiādīsu | 語諦之語例 | (dha. pa. 224) |
| 〔CSCD §534〕 | ''Sacce ṭhitā samaṇabrāhmaṇā cā''tiādīsu | 離諦之語例 | (jā. 2.21.433) |
| 〔CSCD §534〕 | ''Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā''tiādīsu | 見諦之語例 | (su. ni. 891) |
| 〔CSCD §534〕 | ''Ekaṃ hi saccaṃ na dutiya''ntiādīsu | 第一義諦之語例 | (su. ni. 890) |
| 〔CSCD §534〕 | ''Catunnaṃ ariyasaccānaṃ kati kusalā''tiādīsu | 聖諦之語例 | (vibha. 216) |
| 〔CSCD §535〕 | Yathāha – ''idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā | 無人能捨此苦聖諦而別立一苦聖諦 | 無（自標引式而不繫括注） |
| 〔CSCD §535〕 | Yathā cāha – ''yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya | 上義之第二式 | (saṃ. ni. 5.1086) |
| 〔CSCD §537〕 | ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ | 苦諦所出之十二法 | (vibha. 190) |
| 〔CSCD §537〕 | ''yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. | 集諦所出之三愛 | (vibha. 203) |
| 〔CSCD §537〕 | ''yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo''ti | 滅諦所出之一涅槃 | (vibha. 204) |
| 〔CSCD §537〕 | ''katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. | 道諦所出之八法 | (vibha. 205) |
引式之數〔本欄實測〕 Yathāha 7 處・Yathā cāha 1 處・Seyyathidaṃ 3 處・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。本文自標之圓括注出處 17 處，其分布為 vibha. 6・saṃ. ni. 4・su. ni. 2・paṭi. ma. 2・dī. ni. 1・dha. sa. 1・mahāva. 1・dha. pa. 1・jā. 1（有二處雙標，各計入二數）——《分別論》獨佔其六，其四集於〔CSCD §537〕之四諦解釋之目；《無礙解道》二處為處界根諦二品九單元中唯一之出。此數唯就本篇之域，不及全書。
引式之標識不齊 Yathāha 七處之中，繫括注者五、不繫者二（〔CSCD §531〕之第一與第三）；Yathā cāha 式之一處繫括注。同一引式而標識不齊，且不繫者二處與其所對之繫者二處於同一段內相間而出——誌其實，不代補其出處。
論主自陳之二處 ①〔CSCD §535〕Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti——論自判四諦之數不可增減。②〔CSCD §529〕Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti——論自限本門之說唯就此四四之義。二處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之 viya（詞界）2 見、連聲之比況形 māyāva／marīciva 2 見、sadisa 諸形 零命中——四見盡在諦義之一段〔CSCD §533〕，且二正二反：反面二喻言諦所不同，正面二喻言諦之實。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §533〕 | māyāva viparīto | 反面之喻：諦不如幻之顛倒 |
| 〔CSCD §533〕 | marīciva visaṃvādako | 反面之喻：諦不如陽焰之欺誑 |
| 〔CSCD §533〕 | Esa aggilakkhaṇaṃ viya | 正面之喻：如火之相之不虛 |
| 〔CSCD §533〕 | lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti | 正面之喻：如世間之常法之不異 |
乙・修辭之可核觀察 ①本篇之骨為逐門之收束式：vinicchayo veditabbo 全篇實測 7 見（另 veditabbānīti 1 見），其領語逐門而異（Ayaṃ tāvettha vibhāgato vinicchayo・evamettha nibbacanato vinicchayo veditabbo・evamettha lakkhaṇādippabhedato vinicchayo veditabbo・Evaṃ atthato vinicchayo veditabbo・evamettha atthuddhāratopi vinicchayo veditabbo・evamettha anūnādhikato vinicchayo veditabbo・evamettha kamato vinicchayo veditabbo）——逐門一收，一門不漏。②Tattha 之提示語全篇實測 2 見（Tattha – 領起三偈一・Tattha vibhāgatoti 領起分別門一）。③問句 4 見，皆為論主之自問：Kathaṃ lakkhaṇādippabhedato?（〔CSCD §532〕）・ko saccaṭṭhoti ce?（〔CSCD §533〕）・Kathaṃ⋯atthuddhārato?（〔CSCD §534〕）・kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce?（〔CSCD §535〕）——四門以問領起而餘門以提示語領起。④iti ce 式之難 2 見（諦義門與不增不減門）。⑤…pe… 省略式 3 見，皆在所引之經文之內。⑥偈頌 2 首共 16 行（十四門之偈 6 行、諦義之偈 10 行，皆縮排四空格）；所引之經論塊 零處（本篇之引皆隨文而不另起縮排塊）——本篇之引最密而無一入縮排塊，此於處界根諦二品九單元中為一顯例。⑦Kasmā? 短問零命中。⑧本篇無事例（人事之比況）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §537〕 ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ | 生老死之單元〔CSCD §538〕・愁悲等之單元〔CSCD §544〕 | 十二法之列於此立，後二單元逐法釋之；論以 tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo 自標其為本門所應決擇者 |
〔CSCD §537〕 Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā''ti | 集滅涅槃之單元〔CSCD §553〕 | 彼篇以 Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti 承之而迴指緣起之品 |
〔CSCD §537〕 ''yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo''ti | 集滅涅槃之單元〔CSCD §555〕 | 彼篇逐語釋此五名（asesavirāganirodho⋯anālayo）——本篇出其引、彼篇釋其語 |
〔CSCD §537〕 Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī''ti | 道諦之單元〔CSCD §562〕 | 彼篇逐支立八支之相味現起，並以 Evamettha jātiādīnaṃ vinicchayo veditabbo 收本篇所開之第八門 |
〔CSCD §529〕 Kamato jātiādīnaṃ, nicchayā ñāṇakiccato; | 道諦之單元〔CSCD §563〕 | 彼篇以 Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo 逐字承本篇偈中之第九門 |
〔CSCD §529〕 Suññatekavidhādīhi, sabhāgavisabhāgato; | 一種等之單元〔CSCD §568〕・〔CSCD §569〕 | 彼篇以 Ekavidhādīhīti 與 Sabhāgavisabhāgatoti 逐字承本篇偈中之末二門——十四門之框至彼篇方竟 |
〔CSCD §532〕 Santilakkhaṇaṃ⋯nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ | 集滅涅槃之單元〔CSCD §556〕 | 彼篇作 Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā——同一四目而彼篇各增一異說，本目誌其實不代裁 |
〔CSCD §529〕 Tadanantarāni pana saccānīti | 二十二根之單元〔CSCD §528〕 | 前篇收句作 Idaṃ indriyānaṃ vitthārakathāmukhaṃ，本篇以 Tadanantarāni（其次）逐字承之 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, this unit’s section title ### Saccavitthārakathā. At the end of the unit there is a further section-title line, Dukkhaniddesakathā, without the ### marker—it is the last line of the base-text column; this column records the fact and does not supply the marker on its behalf. Because this unit’s boundary falls before the next ### line, that line belongs to this unit.
Paragraph-number domain The base-text column runs from 〔CSCD §529〕 through 〔CSCD §537〕. Nine paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 9,732 bytes in the base-text column.
Framework of fourteen modes The three verses at 〔CSCD §529〕 establish the headings of the analysis of the four truths: Vibhāgato⋯nibbacana, lakkhaṇādippabhedato;・Atthatthuddhārato ceva, anūnādhikato tathā.・Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;・Antogadhānaṃ pabhedā, upamāto catukkato.・Suññatekavidhādīhi, sabhāgavisabhāgato;・Vinicchayo veditabbo, viññunā sāsanakkame.—the fourteen modes are division, derivation, the distinctions of characteristic and the rest, meaning, the drawing-out of meanings, neither less nor more, order, the analysis of birth and the rest, the task of knowledge, the distinction of what is included, simile, tetrad, emptiness and singlefold and the rest, and similar and dissimilar.
The fourteen modes span six units—the chapter’s skeleton lies here This column checked each against the base-text column: the first seven modes lie entirely within this unit (division answered at 〔CSCD §529〕; derivation at 〔CSCD §530〕 through 〔CSCD §531〕; the distinctions of characteristic and the rest at 〔CSCD §532〕; meaning at 〔CSCD §533〕; the drawing-out of meanings at 〔CSCD §534〕; neither less nor more at 〔CSCD §535〕; order at 〔CSCD §536〕); the eighth mode, “the analysis of birth and the rest,” opens at the end of this unit 〔CSCD §537〕 and its account runs through four units (the unit on birth, aging, and death; the unit on sorrow, lamentation, and the rest; the unit on origin, cessation, and nibbāna; the unit on the truth of the path), closing only with the sentence Evamettha jātiādīnaṃ vinicchayo veditabbo at 〔CSCD §562〕; the ninth through thirteenth modes are in the unit on the truth of the path 〔CSCD §563〕 through 〔CSCD §567〕; the second half of the thirteenth mode and the fourteenth are in the final unit 〔CSCD §568〕 through 〔CSCD §569〕. One frame spanning six units; of the chapter’s seven units only the first stands outside this frame—this section records the fact; the judgment on the unit boundaries is not made by this section.
Connections before and after Before it lies the unit on the twenty-two faculties: this unit opens Tadanantarāni pana saccānīti cattāri ariyasaccāni—the treatise itself marks these as “next,” taking up verbatim the preceding unit’s closing sentence Idaṃ indriyānaṃ vitthārakathāmukhaṃ.. After it comes the unit on birth, aging, and death: this unit’s final paragraph 〔CSCD §537〕 lists the twelve phenomena set out under the truth of suffering and opens their account with tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo, and the next unit takes it up verbatim with Seyyathidaṃ, ayañhi jāti-saddo anekattho to explain the first of them—a continuation marked by the treatise itself.
Movement The interleaf Overview assigns this unit to Movement §B, “General Account of the Four Truths.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include sacca (truth)・dukkha (suffering)・nibbāna (nibbāna)・taṇhā (craving)・kāmataṇhā・bhavataṇhā・vibhavataṇhā (craving for sensuality・craving for existence・craving for non-existence)・jāti (birth)・parideva (lamentation)・domanassa (grief)・upāyāsa (despair)・upādānakkhandha (aggregate of clinging)・virāga (fading-away)・cāga (giving up)・ālayasamugghāta (uprooting of attachment)・saṅkhata (conditioned)・vipariṇāmadukkhatā (suffering as change)・anusaya (latent tendency)・vitakka (applied thought)・pavatti (occurrence)・desanākkama (order of teaching)・issaranimmāna (creation by a sovereign deity)・saṃvegajanana (arousing urgency)・assāsajanana (bringing comfort)・māyā (illusion)・the names of the sixteen aspects (pīḷanaṭṭha・saṅkhataṭṭha・santāpaṭṭha・vipariṇāmaṭṭha・āyūhanaṭṭha・nidānaṭṭha・saṃyogaṭṭha・palibodhaṭṭha・nissaraṇaṭṭha・vivekaṭṭha・asaṅkhataṭṭha・amataṭṭha・niyyānaṭṭha・hetuṭṭha・dassanaṭṭha・adhipateyyaṭṭha, whose normative readings were settled in an earlier chapter’s entries, not in this unit). Only terms newly appearing in this unit are listed below.
The names of the four truths and the mode of division 〔CSCD §529〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ariyasacca | noble truth | what this unit explains; at 〔CSCD §531〕 the treatise establishes the name through four explanations | 〔CSCD §529〕–〔CSCD §537〕 |
| dukkhaṃ ariyasaccaṃ | noble truth of suffering | the first of the four truths | 〔CSCD §529〕 |
| dukkhasamudayo | origin of suffering | the second of the four truths | 〔CSCD §529〕 |
| dukkhanirodho | cessation of suffering | the third of the four truths | 〔CSCD §529〕 |
| dukkhanirodhagāminī paṭipadā | way leading to the cessation of suffering | the fourth of the four truths | 〔CSCD §529〕 |
| tathā・avitathā・anaññathā | real・not unreal・not otherwise | the overall judgment on the sixteen aspects; the treatise closes the four meanings of each with it | 〔CSCD §529〕 |
| abhisamaya | direct realization | the source of the cited words: dukkhassa⋯abhisamayaṭṭho | 〔CSCD §529〕 |
Derivation of the four names 〔CSCD §530〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| nibbacana | derivation | the name of the second mode; this unit explains the names of the four truths by analyzing their elements | 〔CSCD §530〕 |
| kucchita | vile | the meaning in du-iti ayaṃ saddo kucchite dissati; the treatise gives Kucchitaṃ hi puttaṃ dupputtoti vadanti as witness | 〔CSCD §530〕 |
| tuccha | empty | the meaning in Khaṃ-saddo pana tucche; the treatise gives Tucchaṃ hi ākāsaṃ ''kha''nti vuccati as witness | 〔CSCD §530〕 |
| saṃyoga | conjunction | the meaning in Saṃ-iti⋯ayaṃ saddo | 〔CSCD §530〕 |
| uppatti | arising | the meaning in U-iti ayaṃ | 〔CSCD §530〕 |
| cāraka | prison | the meaning in rodha-saddo ca cārakaṃ dīpeti; the treatise explains the name of the truth of cessation through the prison of saṃsāra | 〔CSCD §530〕 |
| anuppādanirodha | cessation that is non-arising | the second explanation of the truth of cessation | 〔CSCD §530〕 |
| tadabhimukhabhūta | facing toward that | the reason for the name of the truth of the path; it faces toward nibbāna as its object | 〔CSCD §530〕 |
The four explanations of “noble truth” and characteristic, function, and manifestation 〔CSCD §531〕–〔CSCD §532〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ariyā paṭivijjhanti | the noble ones penetrate | the first explanation of noble truth | 〔CSCD §531〕 |
| ariyassa saccāni | truths of the Noble One | the second explanation; the Noble One is the Tathāgata | 〔CSCD §531〕 |
| ariyabhāvasiddhi | accomplishment of nobility | the third explanation; nobility is accomplished by directly awakening to these four | 〔CSCD §531〕 |
| avisaṃvādaka | not deceptive | a word of the fourth explanation; noble means real, not unreal, not otherwise | 〔CSCD §531〕 |
| bādhanalakkhaṇa | characteristic of oppression | the characteristic of the truth of suffering | 〔CSCD §532〕 |
| santāpanarasa | function of burning | the function of the truth of suffering | 〔CSCD §532〕 |
| pavattipaccupaṭṭhāna | manifestation of occurrence | the manifestation of the truth of suffering | 〔CSCD §532〕 |
| pabhavalakkhaṇa・anupacchedakaraṇarasa・palibodhapaccupaṭṭhāna | characteristic of production・function of causing non-interruption・manifestation of impediment | the three of the truth of origin | 〔CSCD §532〕 |
| santilakkhaṇa・accutirasa・animittapaccupaṭṭhāna | characteristic of peace・function of the deathless・manifestation of the signless | the three of the truth of cessation | 〔CSCD §532〕 |
| niyyānalakkhaṇa・kilesappahānarasa・vuṭṭhānapaccupaṭṭhāna | characteristic of leading out・function of abandoning defilements・manifestation of emergence | the three of the truth of the path | 〔CSCD §532〕 |
| pavatti・pavattana・nivatti・nivattana | occurrence・causing occurrence・turning back・causing turning back | the second set of characteristics of the four truths; the treatise attaches them with paṭipāṭiyā (in turn) | 〔CSCD §532〕 |
The meaning of truth and the drawing-out of meanings 〔CSCD §533〕–〔CSCD §534〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| saccaṭṭha | meaning of truth | the pivot of the fourth mode; the treatise poses its own question ko saccaṭṭhoti ce? | 〔CSCD §533〕 |
| tacchāviparītabhūtabhāva | the nature of being real, not inverted, and actual | the answer on the meaning of truth | 〔CSCD §533〕 |
| marīci | mirage | the second simile of what truth is unlike; truth is not deceptive like a mirage | 〔CSCD §533〕 |
| anupalabbhasabhāva | of undiscoverable nature | the third thing truth is unlike; truth is not like the self posited by outsiders | 〔CSCD §533〕 |
| ariyañāṇassa gocaro | resort of noble knowledge | the positive side of the meaning of truth; the four truths are what noble knowledge moves in | 〔CSCD §533〕 |
| bādhakattaniyāma | certainty of the oppressing nature | a word of the closing verse; suffering is truth by the certainty of its oppressing | 〔CSCD §533〕 |
| visattikā | net | another name for the truth of origin in the closing verse | 〔CSCD §533〕 |
| vācāsacca | truth of speech | the first of the five positions of the word truth | 〔CSCD §534〕 |
| viratisacca | truth of abstinence | the second position | 〔CSCD §534〕 |
| diṭṭhisacca | truth of view | the third position; the various disputants each declare their own truth | 〔CSCD §534〕 |
| paramatthasacca | ultimate truth | the fourth position; nibbāna and the path | 〔CSCD §534〕 |
Neither less nor more, and order 〔CSCD §535〕–〔CSCD §537〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anūna・anadhika | not less・not more | the name of the sixth mode; the treatise poses its own difficulty kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? | 〔CSCD §535〕 |
| pavattinivattitadubhayahetu | occurrence and turning back and the cause of each of the two | the first reason for exactly four | 〔CSCD §535〕 |
| pariññeyya・pahātabba・sacchikātabba・bhāvetabba | to be fully understood・to be abandoned・to be realized・to be developed | the second reason for exactly four | 〔CSCD §535〕 |
| taṇhāvatthu・taṇhā・taṇhānirodha・taṇhānirodhupāya | basis of craving・craving・cessation of craving・means for the cessation of craving | the third reason for exactly four | 〔CSCD §535〕 |
| ālaya・ālayārāmatā | attachment・delight in attachment | the first two of the fourth reason for exactly four; the latter two are the uprooting of attachment and the means for it | 〔CSCD §535〕 |
| oḷārikatta・sabbasattasādhāraṇatta | grossness・commonness to all beings | the reason the truth of suffering is stated first | 〔CSCD §536〕 |
| suviññeyya | easy to understand | the conclusion of the two preceding natures | 〔CSCD §536〕 |
| bhavasukhassādagadhita | bound by the enjoyment of the pleasures of existence | the persons addressed by the second reason for stating suffering first | 〔CSCD §536〕 |
| dukkhanissaraṇagavesī | seeking the escape from suffering | the persons addressed by the reason for stating cessation before the path | 〔CSCD §536〕 |
| nirodhasampāpaka | leading to cessation | the reason the truth of the path is placed last | 〔CSCD §536〕 |
| dukkhaniddesa・samudayaniddesa・nirodhaniddesa・magganiddesa | explanation of suffering・explanation of origin・explanation of cessation・explanation of the path | the four sections opened by the eighth mode; this unit gives only their headings, and their account lies in the four units that follow | 〔CSCD §537〕 |
| ⚠︎ soka | sorrow | the fourth of the twelve phenomena of the truth of suffering; the list cited in this unit reads sokaparidevadukkhadomanassupāyāsā. The two precedents read differently—the compound list in the chapter on the divine abodes reads “sorrowful grief” (in the position of the failure of goodwill), and sokadhammato in the chapter on the path and not-path reads “by the phenomenon of sorrow”; this unit takes “sorrow” to distinguish it from domanassa (grief), left open for the wise who come after | 〔CSCD §537〕 |
⚠︎ One place left open for the wise who come after soka (sorrow)—the list of the twelve phenomena of the truth of suffering cited in this unit at 〔CSCD §537〕 reads sokaparidevadukkhadomanassupāyāsā, and its first word soka has no independent entry among the existing chapters’ entries: the chapter on the divine abodes has the compound list sineha・soka・pahāsa read as “affection・sorrowful grief・laughter” (in the position of the failure of goodwill, compassion, and sympathetic joy), and the chapter on the path and not-path has sokadhammato read as “by the phenomenon of sorrow.” The two precedents read differently (sorrowful grief／sorrow), and this unit’s list sets the word beside domanassa (grief); if “sorrowful grief” were taken, the two names would overlap. This section reads it as “sorrow” and records the divergence, without ruling on it—its reading is left to the wise who come after.
III. Variant Readings
Material available This unit has no in-house Pāli text collated to PTS pages, so there is no collation passage to record. The only searchable surface is the base-text column itself. Readings are recorded, not adjudicated.
Results of a complete scan A word-for-word scan of the entire base-text column found zero occurrences of variant-note forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-view markers Porāṇā／porāṇā・Keci／keci. Square brackets occur in only two forms (nine [§NN] paragraph numbers and ten edition-page markers, the latter all inside notes). When the search finds nothing, nothing is recorded: the base-text column itself contains no notice of a variant reading.
Quotation-mark symmetry The complete unit contains 42 occurrences of '', an even number, 21 opening and 21 closing; there are also 4 single quotation marks, the inner quotations (within the two passages cited at 〔CSCD §535〕, the sectarians’ own words 'netaṃ dukkhaṃ ariyasaccaṃ⋯paññapessāmī'ti and 'netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ⋯paññapessāmī'ti), each likewise forming a pair. The markers of the inner and outer layers match without error in this unit.
One inconsistency of format within this column The section-title line at the end of the unit, Dukkhaniddesakathā, lacks the ### marker, while the section titles elsewhere in this chapter (### Indriyavitthārakathā・### Saccavitthārakathā・### Jātiniddeso, and so on) all carry it. The wording is recorded without alteration or supplying the marker.
Scope of this column All findings above are literal facts of the base-text column; This column has not been collated against the scanned PTS pages. Zero occurrences here apply only to the single surface of the base-text column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each passage cited by the Commentator is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself; this column does not determine one on its behalf. Parenthetical references in “Source identified by the text itself” are copied verbatim and their titles are not translated.
| Location | Citation Formula [Verbatim] | Point Cited | Source Identified by the Text Itself |
|---|---|---|---|
| 〔CSCD §529〕 | Yathāha – ''dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho | the full list of the four meanings of each of the four truths—the basis of the sixteen aspects | (paṭi. ma. 2.8) |
| 〔CSCD §529〕 | ''dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho''ti | the preceding list with the meaning of direct realization added | (paṭi. ma. 2.11) |
| 〔CSCD §530〕 | ''samāgamo sameta''ntiādīsu | usage examples in which Saṃ-iti indicates conjunction | (dī. ni. 2.396; vibha. 199) |
| 〔CSCD §530〕 | ''uppannaṃ udita''ntiādīsu | usage examples in which U-iti indicates arising | (dha. sa. 1; mahāva. 84) |
| 〔CSCD §531〕 | Yathāha ''cattārimāni, bhikkhave, ariyasaccāni. | they are called noble truths because the noble ones penetrate them | none (the text marks the citation formula without attaching a parenthetical reference) |
| 〔CSCD §531〕 | Yathāha ''sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo | because the Tathāgata is noble, his truths are called noble truths | (saṃ. ni. 5.1098) |
| 〔CSCD §531〕 | Yathāha – ''imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā | by directly awakening to the four truths one becomes an arahant, Rightly and Fully Enlightened | none (the text marks the citation formula without attaching a parenthetical reference) |
| 〔CSCD §531〕 | Yathāha – ''imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni | the four truths are called noble truths because they are real, not unreal, not otherwise | (saṃ. ni. 5.1097) |
| 〔CSCD §533〕 | Yathāha – ''idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta''nti | the basis for the meaning of truth | (saṃ. ni. 5.1090) |
| 〔CSCD §534〕 | ''saccaṃ bhaṇe na kujjheyyā''tiādīsu | usage example of the truth of speech | (dha. pa. 224) |
| 〔CSCD §534〕 | ''Sacce ṭhitā samaṇabrāhmaṇā cā''tiādīsu | usage example of the truth of abstinence | (jā. 2.21.433) |
| 〔CSCD §534〕 | ''Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā''tiādīsu | usage example of the truth of view | (su. ni. 891) |
| 〔CSCD §534〕 | ''Ekaṃ hi saccaṃ na dutiya''ntiādīsu | usage example of the ultimate truth | (su. ni. 890) |
| 〔CSCD §534〕 | ''Catunnaṃ ariyasaccānaṃ kati kusalā''tiādīsu | usage example of the noble truths | (vibha. 216) |
| 〔CSCD §535〕 | Yathāha – ''idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā | no one can set aside this noble truth of suffering and establish another | none (the text marks the citation formula without attaching a parenthetical reference) |
| 〔CSCD §535〕 | Yathā cāha – ''yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya | the second form of the preceding point | (saṃ. ni. 5.1086) |
| 〔CSCD §537〕 | ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ | the twelve phenomena set out under the truth of suffering | (vibha. 190) |
| 〔CSCD §537〕 | ''yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. | the three cravings set out under the truth of origin | (vibha. 203) |
| 〔CSCD §537〕 | ''yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo''ti | the single nibbāna set out under the truth of cessation | (vibha. 204) |
| 〔CSCD §537〕 | ''katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. | the eight phenomena set out under the truth of the path | (vibha. 205) |
Number of citation formulas [direct measurement in this column] Yathāha 7 times・Yathā cāha once・Seyyathidaṃ 3 times・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira all zero times. The text itself gives 17 parenthetical source references, distributed as vibha. 6・saṃ. ni. 4・su. ni. 2・paṭi. ma. 2・dī. ni. 1・dha. sa. 1・mahāva. 1・dha. pa. 1・jā. 1 (two entries carry two references each and are counted in both totals)—the Vibhaṅga alone accounts for six, four of them clustered in the headings of the explanation of the four truths at 〔CSCD §537〕; the two Paṭisambhidāmagga references are the only ones among the nine units of the two chapters on bases, elements, faculties, and truths. These counts apply only to this unit, not the whole work.
Uneven marking of citation formulas Of the seven occurrences of Yathāha, five carry a parenthetical reference and two do not (the first and third at 〔CSCD §531〕); the single occurrence of the Yathā cāha form carries one. The same citation formula is marked unevenly, and the two unmarked occurrences alternate with the two marked ones within the same paragraph—the fact is recorded; no source is supplied on its behalf.
Two statements in the Commentator’s own voice (1) 〔CSCD §535〕 Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti—the treatise itself judges that the number of the four truths cannot be increased or decreased. (2) 〔CSCD §529〕 Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti—the treatise itself limits the account of this mode to these four meanings of each. Both are statements in the Commentator’s own voice; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only the location of each simile and what it is applied to; it makes no literary evaluation.
A. Similes In this unit the word-boundary form viya occurs twice, the sandhi comparative forms māyāva／marīciva twice, and forms of sadisa zero times—all four occurrences lie in the single passage on the meaning of truth 〔CSCD §533〕, and two are negative and two positive: the two negative similes say what truth is unlike; the two positive similes say what truth actually is.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| 〔CSCD §533〕 | māyāva viparīto | negative simile: truth is not inverted like an illusion |
| 〔CSCD §533〕 | marīciva visaṃvādako | negative simile: truth is not deceptive like a mirage |
| 〔CSCD §533〕 | Esa aggilakkhaṇaṃ viya | positive simile: as the characteristic of fire is not unreal |
| 〔CSCD §533〕 | lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti | positive simile: as the natural order of the world is not otherwise |
B. Verifiable rhetorical observations (1) The unit’s skeleton is the closing formula for each mode: vinicchayo veditabbo occurs seven times in the unit (and veditabbānīti once), with a different lead-in for each mode (Ayaṃ tāvettha vibhāgato vinicchayo・evamettha nibbacanato vinicchayo veditabbo・evamettha lakkhaṇādippabhedato vinicchayo veditabbo・Evaṃ atthato vinicchayo veditabbo・evamettha atthuddhāratopi vinicchayo veditabbo・evamettha anūnādhikato vinicchayo veditabbo・evamettha kamato vinicchayo veditabbo)—each mode closes in turn, with none omitted. (2) The cue Tattha occurs twice in the unit (one Tattha – introduces the three verses; one Tattha vibhāgatoti introduces the mode of division). (3) Questions occur four times, all the Commentator’s own: Kathaṃ lakkhaṇādippabhedato? (〔CSCD §532〕)・ko saccaṭṭhoti ce? (〔CSCD §533〕)・Kathaṃ⋯atthuddhārato? (〔CSCD §534〕)・kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? (〔CSCD §535〕)—four modes are introduced by a question, the rest by a cue. (4) The difficulty construction with iti ce occurs twice (the mode of the meaning of truth and the mode of neither less nor more). (5) The abbreviation …pe… occurs 3 times, all within cited sutta passages. (6) There are two verses totaling 16 lines (the six-line verse on fourteen modes and the ten-line verse on the meaning of truth, both indented four spaces); no indented block of cited teaching (every citation in this unit runs in the text without a separate indented block)—this unit has the densest citation yet not one enters an indented block, a notable instance among the nine units of the two chapters on bases, elements, faculties, and truths. (7) The short question Kasmā? occurs zero times. (8) The unit contains no narrative example (simile involving a person).
All counts above are direct measurements applying only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit—no correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §537〕 ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ | unit on birth, aging, and death 〔CSCD §538〕・unit on sorrow, lamentation, and the rest 〔CSCD §544〕 | the list of the twelve phenomena is established here and explained item by item in the two following units; with tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo the treatise itself marks them as what this mode is to analyze |
〔CSCD §537〕 Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā''ti | unit on origin, cessation, and nibbāna 〔CSCD §553〕 | that unit takes it up with Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti and refers onward to the chapter on dependent arising |
〔CSCD §537〕 ''yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo''ti | unit on origin, cessation, and nibbāna 〔CSCD §555〕 | that unit explains these five names word by word (asesavirāganirodho⋯anālayo)—this unit gives the citation, that unit explains the words |
〔CSCD §537〕 Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī''ti | unit on the truth of the path 〔CSCD §562〕 | that unit establishes the characteristic, function, and manifestation of the eight factors one by one, and with Evamettha jātiādīnaṃ vinicchayo veditabbo closes the eighth mode opened by this unit |
〔CSCD §529〕 Kamato jātiādīnaṃ, nicchayā ñāṇakiccato; | unit on the truth of the path 〔CSCD §563〕 | that unit takes up the ninth mode of this unit’s verse verbatim with Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo |
〔CSCD §529〕 Suññatekavidhādīhi, sabhāgavisabhāgato; | unit on singlefold and the rest 〔CSCD §568〕・〔CSCD §569〕 | that unit takes up the last two modes of this unit’s verse verbatim with Ekavidhādīhīti and Sabhāgavisabhāgatoti—the framework of fourteen modes is completed only in that unit |
〔CSCD §532〕 Santilakkhaṇaṃ⋯nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ | unit on origin, cessation, and nibbāna 〔CSCD §556〕 | that unit has Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā—the same four headings, but that unit adds an alternative view to each; this section records the fact without ruling |
〔CSCD §529〕 Tadanantarāni pana saccānīti | unit on the twenty-two faculties 〔CSCD §528〕 | the preceding unit closes Idaṃ indriyānaṃ vitthārakathāmukhaṃ, and this unit takes it up verbatim with Tadanantarāni (next) |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.