清淨道論 苦諦——愁悲苦憂惱乃至五取蘊Visuddhimagga · The Truth of Suffering—Sorrow, Lamentation, Pain, Grief, and Despair through the Five Aggregates of Clinging
愁悲惱是一鍋煎煮的三個火候：愁如微火在鍋內悶燒；悲如猛火煮溢出鍋——連哭到喉乾都算進苦帳；惱是溢完之後剩下的，在鍋裡一直燒到乾盡，連哭都哭不出，只剩呻吟與沮喪。苦與憂則在身心之間打來回：身苦逼出心憂，心憂逼出身害。
怨憎會是會其所憎，愛別離是離其所愛——而最深的一目是求不得：苦的不是「不得」，是於不可得之處起了欲。想不老、想不病、想不死，這欲本身立為苦。矛頭從世界調回自心。
十二法收到最後只是一句話：略而言之，五取蘊是苦。生等惱害的唯是取蘊，如火之於薪；苦也唯在取蘊中生起，如草蔓之於地。一一舉說，多劫不盡；世尊把一切苦總攝於五取蘊——如把整個大海的水味，總攝於一滴水。
Sorrow, lamentation, and despair are three degrees of heat in one pot of cooking: sorrow simmers inside the pot over a slow fire; lamentation boils over out of the pot over a fierce fire—even crying until the throat is dry is entered on the account of suffering; despair is what is left after the boiling over, burning on in the pot until dried up, no longer able even to cry, with only groaning and dejection remaining. Pain and grief play back and forth between body and mind: bodily pain forces out mental grief, and mental grief forces out bodily harm.
Association with the disliked is meeting what one hates; separation from the liked is parting from what one loves—and the deepest item is not getting what one wants: what suffers is not “not getting” but desire arising toward the unobtainable. Wanting not to age, not to sicken, not to die—this desire itself is established as suffering. The spearhead turns from the world back to one’s own mind.
When the twelve phenomena are gathered at the end there is only one sentence: in brief, the five aggregates of clinging are suffering. What birth and the rest afflict is only the aggregates of clinging, as fire does fuel; suffering also arises only in the aggregates of clinging, as grasses and creepers do in the earth. To state them one by one would not be finished in many aeons; the Blessed One included all suffering in the five aggregates of clinging—as the taste of the water of the whole ocean is included in a single drop of water.
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 愁——內燃之相與偈 〔CSCD §544〕
愁等之解釋
在愁等等之中：所謂愁¹，是為親屬之災厄等等所觸的人的心之熱惱。它就義而言雖然唯是憂；雖然這樣，它仍以內燃為相，以令心遍燒為味，以隨憂為現起。而它之所以是苦，是由於苦苦²，也由於是苦之事。所以說這個：
「愁刺穿有情之心，如毒箭一般；／又如火所燒的鐵箭，猛烈地一再燒灼它。／又因為它招來病、老、死之壞散，也招來種種的苦，／所以說它是苦。」
這是關於愁的決擇。
§2 悲——哭訴之相與偈 〔CSCD §545〕
悲
所謂悲，是為親屬之災厄等等所觸的人的語之囈說。它以哭訴為相，以稱說〔所失者的〕德與〔自己的〕失為味，以慌亂為現起。而它之所以是苦，是由於行苦性³，也由於是苦之事。所以說這個：
「為愁箭所傷而悲泣的人，／更加倍地遭受那由喉、唇、上顎之乾涸所生的、難以忍受的苦，／所以世尊說悲是苦。」
這是關於悲的決擇。
§3 苦與憂——身心二苦與偈 〔CSCD §546–547〕
苦
所謂苦，是身之苦；它以逼身為相，以令劣慧的人生憂為味，以身病為現起。而它之所以是苦，是由於苦苦，也由於招來心苦。所以說這個：
「因為這〔身苦〕逼迫身，又更加生起心苦，／所以特別地說它是苦。」
這是關於苦的決擇。
憂
所謂憂，是心之苦。它以逼心為相，以意之損害為味，以心病為現起。而它之所以是苦，是由於苦苦，也由於招來身苦。因為為心苦所具的人們，披散頭髮而哭，捶胸，輾轉，翻覆，頭下腳上地墜落，執刀〔自害〕，食毒，以繩自縊，投入火中——這樣領受種種的苦。所以說這個：
「因為它逼迫心，又招來身之逼迫，／所以離憂的人們說憂是苦。」
這是關於憂的決擇。
§4 惱——與愁悲三者之炊煮喻 〔CSCD §548〕
惱
所謂惱，是為親屬之災厄等等所觸的人由增上的心苦所生起的瞋本身。有些人說：它是行蘊所攝的一法。它以遍燒心為相，以呻吟為味，以沮喪為現起。而它之所以是苦，是由於行苦性，由於遍燒心，也由於令身沮喪。所以說這個：
「因為惱以遍燒心與令身沮喪而增上地生起苦，／所以說它是苦。」
這是關於惱的決擇。
又於此中：愁如以微火在鍋內煎煮；悲如那以猛火煎煮的東西溢出鍋外；惱則應當看作：那外溢之後所剩下的、不能再溢出的部分，就在鍋內一直煎煮到乾盡為止。
§5 怨憎會——不可意之會與偈 〔CSCD §549〕
怨憎會
所謂怨憎會⁴，是與不可意的有情、諸行的會合。它以不可愛者之集合為相，以令心損害為味，以無利為現起。而它之所以是苦，是由於是苦之事。所以說這個：
「因為在這裡，一見到不可愛者，最初就在心中有苦；／其後由〔他們的〕加害所生的〔苦〕又在身上〔生起〕。／所以應當知道：大仙由於它是這二苦之事，／才說與不可愛者的會合是苦。」
這是關於怨憎會的決擇。
§6 愛別離——可意之離與偈 〔CSCD §550〕
愛別離
所謂愛別離⁵，是與可意的有情、諸行的分離。它以可愛之事的離失為相，以令生愁為味，以災厄為現起。而它之所以是苦，是由於是愁苦之事。所以說這個：
「因為愚人由於與親屬、財物等等的別離／而為愁箭所中、所刺穿，／所以愛別離被認為是苦。」
這是關於愛別離的決擇。
§7 求不得——不可得處之欲與偈 〔CSCD §551〕
求不得
於「凡所欲而不得」這裡：在以「啊，但願我們不是生法」等等的方式所說的那些不可得之事上的欲本身，就是所說的「凡所欲而不得，那也是苦」。它以欲求不可得之事為相，以遍求那些〔事〕為味，以不得那些〔事〕為現起。而它之所以是苦，是由於是苦之事。所以說這個：
「凡有情於此因希求這個那個而不得這個那個，／所生的那由損害所成的苦——／因為對不可得之事的希求正是它的原因，／所以勝者說求不得⁶是苦。」
這是關於求不得的決擇。
§8 五取蘊——總攝一切苦之結 〔CSCD §552〕
五取蘊
而於「略而言之，五取蘊⁷是苦」這裡——
如是者於此所說的、以生為首的苦，以及未說的一切〔苦〕，／離了這些〔取蘊〕就不存在；／因為這樣，所以說苦之邊際的大仙／略說這些取蘊是苦。
正因為這樣：生等等以種種方式惱害的唯是五取蘊——如火之於薪，如諸兵器之於標的，如虻蚊等等之於牛，如刈者之於田，如破村者之於村；而它們也唯在諸取蘊之中生起——如草蔓等等之於地，如花、果、嫩葉之於樹。
而於諸取蘊：生是初苦，老是中苦，死是終苦；由臨死之苦的打擊而遍燒之苦是愁；由不堪忍它而哭訴之苦是悲；由此而來的、名為界之擾亂的不可意觸之相應所致的身之惱害之苦是苦；為它所惱害的凡夫於此生瞋恚，因而心之惱害之苦是憂；由愁等等增長而生沮喪的人們的呻吟之苦是惱；至於意願受損的人們的、欲受損害之苦是求不得——這樣以種種方式審察時，唯有諸取蘊是苦。
這〔苦〕若要一一舉出而說，縱經多劫也不能無餘地說盡；所以世尊為了把那一切苦都總攝於任何的五取蘊之中而顯示——如把整個大海的水味〔總攝〕於一滴水中一般——才說「略而言之，五取蘊是苦」。
這是關於諸取蘊的決擇。
這就先是苦之解釋中的方法。
註
¹ 愁（soka）：為親屬之災厄等等所觸的人的心之熱惱；本論以之為苦諦十二法之一目，與憂（domanassa）分立而不合為一詞。
² 苦苦（dukkhadukkha）：三苦性之一，即苦受自身即是苦；三苦性之分在本品〈苦諦——生・老・死之解釋〉之單元。
³ 行苦性（saṅkhāradukkhatā）：三苦性之一，即諸行為生滅所逼而是苦。
⁴ 怨憎會（appiyasampayoga）：與不可意的有情及諸行的會合；本論以其為苦諦十二法之一目。
⁵ 愛別離（piyavippayoga）：與可意的有情及諸行的分離；本論以其為苦諦十二法之一目。
⁶ 求不得（icchitālābha）：於不可得之事上所起的欲；本論以其為苦諦十二法之一目。
⁷ 五取蘊（pañcupādānakkhandhā）：為漏所隨、為取所緣的色受想行識五者；其名與分別在第十四品。
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 Sorrow—The Characteristic of Inner Burning, with Verse 〔CSCD §544〕
Explanation of Sorrow and the Rest
Among sorrow and the rest: what is called sorrow¹ is the burning of the mind of one touched by the misfortune of relatives and the like. Although in meaning it is simply grief, nevertheless it has inner burning as its characteristic, thoroughly burning the mind as its function, and continued sorrowing as its manifestation. And it is suffering because of intrinsic suffering² and because it is the basis of suffering. Hence this is said:
“Sorrow pierces the minds of beings like a poisoned arrow;／and like an iron arrow heated in fire it burns them again and again fiercely.／And because it brings on the ruin of sickness, aging, and death, and brings on manifold sufferings too,／therefore it is said to be suffering.”
This is the analysis concerning sorrow.
§2 Lamentation—The Characteristic of Wailing, with Verse 〔CSCD §545〕
Lamentation
What is called lamentation is the verbal raving of one touched by the misfortune of relatives and the like. It has wailing as its characteristic, proclaiming the virtues [of what is lost] and [one’s own] loss as its function, and agitation as its manifestation. And it is suffering because of its nature as suffering as formations³ and because it is the basis of suffering. Hence this is said:
“One who laments, wounded by the arrow of sorrow,／undergoes yet more the unbearable suffering born of the drying of throat, lips, and palate;／therefore the Blessed One declared lamentation to be suffering.”
This is the analysis concerning lamentation.
§3 Pain and Grief—The Two Sufferings of Body and Mind, with Verses 〔CSCD §546–547〕
Pain
What is called pain is bodily suffering; it has oppressing the body as its characteristic, producing grief in those weak in wisdom as its function, and bodily affliction as its manifestation. And it is suffering because of intrinsic suffering and because it brings on mental suffering. Hence this is said:
“Because this [bodily pain] oppresses the body and further produces mental suffering,／therefore it is especially said to be suffering.”
This is the analysis concerning pain.
Grief
What is called grief is mental suffering. It has oppressing the mind as its characteristic, distress of mind as its function, and mental affliction as its manifestation. And it is suffering because of intrinsic suffering and because it brings on bodily suffering. For people possessed by mental suffering weep with hair disheveled, beat their breasts, roll about, toss and turn, throw themselves down head first, take up a knife [against themselves], swallow poison, hang themselves with a rope, and throw themselves into fire—undergoing manifold sufferings in this way. Hence this is said:
“Because it oppresses the mind and brings on the oppression of the body,／therefore those who are free of grief declare grief to be suffering.”
This is the analysis concerning grief.
§4 Despair—The Simile of Cooking for Despair Together with Sorrow and Lamentation 〔CSCD §548〕
Despair
What is called despair is hate itself, produced by excessive mental suffering in one touched by the misfortune of relatives and the like. Some say that it is a single phenomenon included in the formations aggregate. It has burning up the mind as its characteristic, groaning as its function, and dejection as its manifestation. And it is suffering because of its nature as suffering as formations, because it burns up the mind, and because it causes dejection of the body. Hence this is said:
“Because despair produces excessive suffering by burning up the mind and causing dejection of the body,／therefore it is said to be suffering.”
This is the analysis concerning despair.
And here: sorrow is like cooking inside a pot over a slow fire; lamentation is like what, cooked over a fierce fire, boils over out of the pot; and despair should be seen as what remains after boiling over and can boil over no more, cooking on inside the pot until it is dried up.
§5 Association with the Disliked—Meeting the Disagreeable, with Verse 〔CSCD §549〕
Association with the Disliked
What is called association with the disliked⁴ is meeting with disagreeable beings and formations. It has the coming together of the undesirable as its characteristic, distressing the mind as its function, and detriment as its manifestation. And it is suffering because it is the basis of suffering. Hence this is said:
“Because here, on merely seeing the undesirable, there is first suffering in the mind,／and afterward [suffering] arises in the body from the harm [they do];／therefore it should be understood that the Great Seer, because it is the basis of these two sufferings,／declared association with the undesirable to be suffering.”
This is the analysis concerning association with the disliked.
§6 Separation from the Liked—Parting from the Agreeable, with Verse 〔CSCD §550〕
Separation from the Liked
What is called separation from the liked⁵ is parting from agreeable beings and formations. It has the loss of what is dear as its characteristic, producing sorrow as its function, and misfortune as its manifestation. And it is suffering because it is the basis of the suffering of sorrow. Hence this is said:
“Because fools, through separation from relatives, wealth, and the rest,／are struck and pierced by the arrow of sorrow,／therefore separation from the liked is reckoned as suffering.”
This is the analysis concerning separation from the liked.
§7 Not Getting What One Wants—Desire for the Unobtainable, with Verse 〔CSCD §551〕
Not Getting What One Wants
In “whatever one wants and does not get”: the very desire for those unobtainable things spoken of in the manner of “Oh, that we were not subject to birth!” and so on, is what is called “whatever one wants and does not get, that too is suffering.” It has desiring unobtainable things as its characteristic, searching for those [things] as its function, and not obtaining those [things] as its manifestation. And it is suffering because it is the basis of suffering. Hence this is said:
“When beings here, wishing for this or that, do not get this or that,／the suffering made of harm that arises—／because the wish for unobtainable things is its very cause,／therefore the Conqueror declared not getting what one wants⁶ to be suffering.”
This is the analysis concerning not getting what one wants.
§8 The Five Aggregates of Clinging—The Conclusion That Includes All Suffering 〔CSCD §552〕
The Five Aggregates of Clinging
And in “in brief, the five aggregates of clinging⁷ are suffering”—
The suffering, beginning with birth, that has been stated here in this way, and all [suffering] that has not been stated,／does not exist apart from these [aggregates of clinging];／because that is so, the Great Seer who declared the end of suffering／stated in brief that these aggregates of clinging are suffering.
For it is precisely so: what birth and the rest afflict in manifold ways is only the five aggregates of clinging—as fire does fuel, as weapons do a target, as gadflies, mosquitoes, and the like do cattle, as reapers do a field, as village-raiders do a village; and they arise only in the aggregates of clinging—as grasses, creepers, and the like do in the earth, as flowers, fruits, and young shoots do on trees.
And in the aggregates of clinging: birth is the initial suffering, aging the middle suffering, death the final suffering; the suffering of burning up under the blow of the suffering that ends in death is sorrow; the suffering of wailing because it cannot be borne is lamentation; the suffering of bodily affliction that follows from this, caused by the conjunction of disagreeable touch called the disturbance of the elements, is pain; the suffering of mental affliction in the ordinary person who, afflicted by it, conceives ill will over it is grief; the suffering of the groaning of those who fall into dejection through the growth of sorrow and the rest is despair; and the suffering of the thwarting of desire in those whose wishes are thwarted is not getting what one wants—when examined in these manifold ways, only the aggregates of clinging are suffering.
If this [suffering] were to be stated item by item, it could not be stated in full even in many aeons; therefore the Blessed One, in order to show all that suffering included in any of the five aggregates of clinging—as the taste of the water of the whole ocean [is included] in a single drop of water—said, “in brief, the five aggregates of clinging are suffering.”
This is the analysis concerning the aggregates of clinging.
This, first, is the method in the explanation of suffering.
Notes
¹ Sorrow (soka): the burning of the mind of one touched by the misfortune of relatives and the like; the treatise makes it one of the twelve phenomena of the truth of suffering, set apart from grief (domanassa) and not merged with it into one term.
² Intrinsic suffering (dukkhadukkha): one of the three kinds of suffering, namely that painful feeling is itself suffering; the division of the three kinds of suffering is in the unit “The Truth of Suffering—Explanation of Birth, Aging, and Death” in this chapter.
³ The nature of suffering as formations (saṅkhāradukkhatā): one of the three kinds of suffering, namely that formations, oppressed by rise and fall, are suffering.
⁴ Association with the disliked (appiyasampayoga): meeting with disagreeable beings and formations; the treatise makes it one of the twelve phenomena of the truth of suffering.
⁵ Separation from the liked (piyavippayoga): parting from agreeable beings and formations; the treatise makes it one of the twelve phenomena of the truth of suffering.
⁶ Not getting what one wants (icchitālābha): the desire that arises for unobtainable things; the treatise makes it one of the twelve phenomena of the truth of suffering.
⁷ The five aggregates of clinging (pañcupādānakkhandhā): the five—materiality, feeling, perception, formations, and consciousness—that are accompanied by taints and are the objects of clinging; their names and analysis are in Chapter 14.
從愁到惱是一鍋煎煮的四個階段；十二法收到最後，一切苦總攝於五取蘊——如海水味在一滴
大局 — 苦諦名單的後半與總結
苦諦十二法的前三目（生、老、死）在前一單元逐一決擇過了；本單元收後九目：愁、悲、苦、憂、惱，怨憎會、愛別離、求不得，五取蘊。體例整齊：每一目給相、味、現起，判其何以是苦，再以一偈作結，末綴「這是關於某的決擇」。九目之中，前五是苦的內部光譜（心熱、語囈、身逼、心逼、瞋燃），中三是苦的遭遇形態（會其所憎、離其所愛、求其不得），末一是總結——五取蘊一目把已說未說的一切苦盡數收攝，苦諦的名單在此合龍。〔所見〕
§01 愁——內燃之相與偈 → 白話 §1
愁是為親屬之災厄等所觸者的心之熱惱：就義雖唯是憂，卻以內燃為相、令心遍燒為味、隨憂為現起；其苦由於苦苦、亦由於是苦之事。偈：愁刺穿有情之心如毒箭，如火燒的鐵箭一再燒灼，又招來病老死之壞散與種種苦（白話 §1）。〔讀法〕注意「就義唯是憂，而別立為愁」——同一種心苦，在十二法裡依其行相各占一目：愁的專相是內燃，燒在裡面、還沒出口。
§02 悲——哭訴之相與偈 → 白話 §2
悲是同類之觸所生的語之囈說：以哭訴為相、稱說所失者之德與自己之失為味、慌亂為現起；其苦由於行苦性、亦由於是苦之事。偈：為愁箭所傷而悲泣的人，更加倍遭受喉、唇、上顎乾涸所生的難忍之苦（白話 §2）。〔讀法〕愁燒在心，悲溢於口——偈裡連哭到喉乾都算進苦帳，論主的觀察是生理級的。
§03 苦與憂——身心二苦與偈 → 白話 §3
苦是身之苦：逼身為相、令劣慧者生憂為味、身病為現起；其苦由於苦苦、亦由於招來心苦。憂是心之苦：逼心為相、意之損害為味、心病為現起；其苦由於苦苦、亦由於招來身苦——為心苦所具的人披髮而哭、捶胸、輾轉、翻覆、頭下腳上地墜落、執刀、食毒、自縊、投火（白話 §3）。〔讀法〕這一對把身心二苦的互相引爆寫透了：身苦逼出心憂（劣慧者），心憂逼出身害（自戕之列）——兩偈同一句式「逼此又招彼」，苦在身心之間打的是來回。
§04 惱——與愁悲三者之炊煮喻 → 白話 §4
惱是增上心苦所生的瞋本身（有些人說它是行蘊所攝的一法——論主存其說）：遍燒心為相、呻吟為味、沮喪為現起；其苦由於行苦性、遍燒心、令身沮喪。隨後給三者合觀之喻：愁如微火在鍋內煎煮；悲如猛火煮溢出鍋外；惱是溢後所剩、不能再溢的部分，在鍋內一直煎煮到乾盡（白話 §4）。〔讀法〕炊煮喻是本單元最好的一張圖：愁、悲、惱不是三種苦，是一鍋苦的三個火候——悶燒、溢出、燒乾。到「惱」時連哭都哭不出來了，只剩呻吟與沮喪。
§05 怨憎會——不可意之會與偈 → 白話 §5
怨憎會是與不可意的有情、諸行的會合：不可愛者之集合為相、令心損害為味、無利為現起；其苦由於是苦之事。偈：一見不可愛者最初心中即苦，其後由加害而身苦——大仙以其為二苦之事而說會合是苦（白話 §5）。〔讀法〕「有情、諸行」並舉：怨憎會不限於人，境遇之會也在內；而偈把它拆成先心後身兩拍。
§06 愛別離——可意之離與偈 → 白話 §6
愛別離是與可意的有情、諸行的分離：可愛之事的離失為相、令生愁為味、災厄為現起；其苦由於是愁苦之事。偈：愚人由與親屬財物之別離而為愁箭所中、所刺穿（白話 §6）。〔讀法〕它的「味」是令生愁——別離自身一拍，隨後把人交還給 §1 的愁；十二法之間有這樣的接力線。
§07 求不得——不可得處之欲與偈 → 白話 §7
「凡所欲而不得」：於「啊，但願我們不是生法」等不可得之事上的欲本身即是此目——欲求不可得之事為相、遍求為味、不得為現起；其苦由於是苦之事。偈：因希求這個那個而不得，所生由損害所成之苦——對不可得之事的希求正是其原因（白話 §7）。〔讀法〕最深的一目：苦的不是「不得」，是於不可得處起欲——想不老、不病、不死，這欲本身立為苦。刀口指回欲，而不是指向世界。
§08 五取蘊——總攝一切苦之結 → 白話 §8
末目總結：「略而言之，五取蘊是苦。」偈：以生為首的已說之苦與未說的一切苦，離了取蘊就不存在，故說苦之邊際的大仙略說取蘊是苦。生等以種種方式惱害的唯是五取蘊——如火之於薪、兵器之於標的、虻蚊之於牛、刈者之於田、破村者之於村；它們也唯在取蘊中生起——如草蔓之於地、花果嫩葉之於樹。再作一次總排：生是初苦、老是中苦、死是終苦；臨死之打擊而遍燒是愁、不堪忍而哭訴是悲、界之擾亂所致身惱是苦、凡夫於此生瞋而心惱是憂、愁等增長而呻吟是惱、意願受損之欲損是求不得——審察之下，唯有諸取蘊是苦。一一舉說縱經多劫不能盡，故世尊總攝一切苦於五取蘊，如把整個大海的水味總攝於一滴水（白話 §8）。〔讀法〕十二法在這裡收攏成一句話：苦的載體從頭到尾只是取蘊。滴水喻是苦諦的收筆——名單可以無窮，一滴嘗盡。五取蘊之名與分別在第 14 品；「凡有所受皆是苦」的線索則接回二十二根之受根一段（本品 16-01）。〔所見〕
給一般讀者
這一單元是苦的解剖圖後半。可以拿走三樣：一是炊煮喻——愁是鍋裡悶燒、悲是煮溢出鍋、惱是溢完之後燒到乾——下次情緒過境，可以認得自己在哪個火候；二是求不得的刀口——苦的成因不是世界不給，是於不可得之處起了欲，這一目把矛頭從外境調回自心；三是滴水喻——一切苦，略說只是五取蘊，這句話讓苦諦從一張長名單變成一件可以整個拿起來觀的東西。集諦接著問這苦從何而起——下一單元。
想讀本單元全文：白話 §1–§8 即愁、悲、苦、憂、惱五目各具相味現起與偈、炊煮之喻、怨憎會、愛別離、求不得三目與偈、五取蘊總攝與滴水之喻的全段逐段全譯。
From sorrow to despair is one pot at four stages of cooking; when the twelve phenomena are gathered at the end, all suffering is included in the five aggregates of clinging—as the taste of the sea is in one drop
The Big Picture — The Second Half of the List of the Truth of Suffering, and Its Conclusion
The first three items of the twelve phenomena of the truth of suffering (birth, aging, death) were analyzed one by one in the preceding unit; this unit gathers the remaining nine: sorrow, lamentation, pain, grief, despair; association with the disliked, separation from the liked, not getting what one wants; the five aggregates of clinging. The form is orderly: each item is given its characteristic, function, and manifestation, judged as to why it is suffering, then closed with a verse, with the tag “This is the analysis concerning such-and-such” appended. Of the nine items, the first five are the inner spectrum of suffering (burning of mind, raving of speech, oppression of body, oppression of mind, the burning of hate), the middle three are suffering’s forms of encounter (meeting what one hates, parting from what one loves, not getting what one seeks), and the last is the conclusion—the single item of the five aggregates of clinging gathers up all suffering, stated and unstated, and the list of the truth of suffering closes here. 〔Observation〕
§01 Sorrow—The Characteristic of Inner Burning, with Verse → Vernacular §1
Sorrow is the burning of the mind of one touched by the misfortune of relatives and the like: in meaning it is simply grief, yet it has inner burning as characteristic, thoroughly burning the mind as function, and continued sorrowing as manifestation; its suffering comes from intrinsic suffering and from being the basis of suffering. Verse: sorrow pierces the minds of beings like a poisoned arrow, burns again and again like an iron arrow heated in fire, and brings on the ruin of sickness, aging, and death and manifold sufferings (vernacular §1). 〔Reading〕 Note “in meaning simply grief, yet set up separately as sorrow”—the same mental suffering occupies separate items among the twelve phenomena according to its mode: sorrow’s special characteristic is inner burning, burning inside, not yet out of the mouth.
§02 Lamentation—The Characteristic of Wailing, with Verse → Vernacular §2
Lamentation is the verbal raving produced by the same kind of contact: wailing as characteristic, proclaiming the virtues of what is lost and one’s own loss as function, agitation as manifestation; its suffering comes from the nature of suffering as formations and from being the basis of suffering. Verse: one who laments, wounded by the arrow of sorrow, undergoes yet more the unbearable suffering born of the drying of throat, lips, and palate (vernacular §2). 〔Reading〕 Sorrow burns in the mind; lamentation overflows at the mouth—the verse even enters crying until the throat is dry on the account of suffering; the Commentator’s observation is at the physiological level.
§03 Pain and Grief—The Two Sufferings of Body and Mind, with Verses → Vernacular §3
Pain is bodily suffering: oppressing the body as characteristic, producing grief in those weak in wisdom as function, bodily affliction as manifestation; its suffering comes from intrinsic suffering and from bringing on mental suffering. Grief is mental suffering: oppressing the mind as characteristic, distress of mind as function, mental affliction as manifestation; its suffering comes from intrinsic suffering and from bringing on bodily suffering—people possessed by mental suffering weep with hair disheveled, beat their breasts, roll about, toss and turn, throw themselves down head first, take up a knife, swallow poison, hang themselves, throw themselves into fire (vernacular §3). 〔Reading〕 This pair writes out fully the mutual detonation of bodily and mental suffering: bodily pain forces out mental grief (in those weak in wisdom), and mental grief forces out bodily harm (the list of self-injury)—the two verses share one formula, “oppresses this and brings on that”; suffering plays back and forth between body and mind.
§04 Despair—The Simile of Cooking for Despair Together with Sorrow and Lamentation → Vernacular §4
Despair is hate itself produced by excessive mental suffering (some say it is a single phenomenon included in the formations aggregate—the Commentator preserves the view): burning up the mind as characteristic, groaning as function, dejection as manifestation; its suffering comes from the nature of suffering as formations, from burning up the mind, and from causing dejection of the body. A simile then views the three together: sorrow is like cooking inside a pot over a slow fire; lamentation is like boiling over out of the pot over a fierce fire; despair is what remains after boiling over and can boil over no more, cooking on inside the pot until dried up (vernacular §4). 〔Reading〕 The simile of cooking is the best picture in this unit: sorrow, lamentation, and despair are not three sufferings but three degrees of heat in one pot of suffering—simmering, boiling over, burning dry. By the time of “despair,” one cannot even cry any longer; only groaning and dejection remain.
§05 Association with the Disliked—Meeting the Disagreeable, with Verse → Vernacular §5
Association with the disliked is meeting with disagreeable beings and formations: the coming together of the undesirable as characteristic, distressing the mind as function, detriment as manifestation; its suffering comes from being the basis of suffering. Verse: on merely seeing the undesirable there is first suffering in the mind, afterward bodily suffering from their harm—the Great Seer declared the meeting to be suffering because it is the basis of these two sufferings (vernacular §5). 〔Reading〕 “Beings and formations” are named together: association with the disliked is not limited to persons; meetings with circumstances are included; and the verse divides it into two beats, first mind, then body.
§06 Separation from the Liked—Parting from the Agreeable, with Verse → Vernacular §6
Separation from the liked is parting from agreeable beings and formations: the loss of what is dear as characteristic, producing sorrow as function, misfortune as manifestation; its suffering comes from being the basis of the suffering of sorrow. Verse: fools, through separation from relatives and wealth, are struck and pierced by the arrow of sorrow (vernacular §6). 〔Reading〕 Its “function” is producing sorrow—separation itself is one beat, after which it hands the person back to the sorrow of §1; among the twelve phenomena there are relay lines of this kind.
§07 Not Getting What One Wants—Desire for the Unobtainable, with Verse → Vernacular §7
“Whatever one wants and does not get”: the very desire for unobtainable things such as “Oh, that we were not subject to birth!” is this item—desiring unobtainable things as characteristic, searching as function, not obtaining as manifestation; its suffering comes from being the basis of suffering. Verse: wishing for this or that and not getting it, the suffering made of harm that arises—the wish for unobtainable things is its very cause (vernacular §7). 〔Reading〕 The deepest item: what suffers is not “not getting” but desire arising toward the unobtainable—wanting not to age, not to sicken, not to die, this desire itself is established as suffering. The edge of the knife points back to desire, not at the world.
§08 The Five Aggregates of Clinging—The Conclusion That Includes All Suffering → Vernacular §8
The final item concludes: “in brief, the five aggregates of clinging are suffering.” Verse: the suffering beginning with birth that has been stated, and all suffering unstated, does not exist apart from the aggregates of clinging; hence the Great Seer who declared the end of suffering stated in brief that the aggregates of clinging are suffering. What birth and the rest afflict in manifold ways is only the five aggregates of clinging—as fire does fuel, weapons a target, gadflies and mosquitoes cattle, reapers a field, village-raiders a village; and they arise only in the aggregates of clinging—as grasses and creepers in the earth, flowers, fruits, and young shoots on trees. Then one more full ordering: birth is the initial suffering, aging the middle, death the final; burning up under the blow of death is sorrow, wailing because it cannot be borne is lamentation, bodily affliction from the disturbance of the elements is pain, the ordinary person’s ill will over it and the resulting mental affliction is grief, groaning through the growth of sorrow and the rest is despair, the thwarting of desire in those whose wishes are thwarted is not getting what one wants—under examination, only the aggregates of clinging are suffering. To state them one by one could not be finished in many aeons, so the Blessed One included all suffering in the five aggregates of clinging, as the taste of the water of the whole ocean is included in a single drop of water (vernacular §8). 〔Reading〕 Here the twelve phenomena are gathered into one sentence: from beginning to end the bearer of suffering is only the aggregates of clinging. The simile of the drop of water is the closing stroke of the truth of suffering—the list can go on without end; one drop tastes it all. The names and analysis of the five aggregates of clinging are in Chapter 14; the thread “whatever is felt is suffering” links back to the passage on the feeling faculties among the twenty-two faculties (16-01 in this chapter). 〔Observation〕
For the General Reader
This unit is the second half of the anatomy of suffering. Three things can be taken away: first, the simile of cooking—sorrow is simmering in the pot, lamentation is boiling over, despair is burning dry after the boiling over—so that the next time an emotion passes through, you can recognize which degree of heat you are at; second, the edge of the knife in not getting what one wants—the cause of suffering is not that the world withholds, but that desire has arisen toward the unobtainable; this item turns the spearhead from the outer world back to one’s own mind; third, the simile of the drop of water—all suffering, in brief, is only the five aggregates of clinging, a sentence that turns the truth of suffering from a long list into a single thing that can be picked up whole and contemplated. The truth of origin then asks where this suffering arises from—the next unit.
To read this unit in full: vernacular §1–§8 is the complete paragraph-by-paragraph rendering of the five items of sorrow, lamentation, pain, grief, and despair each with characteristic, function, manifestation, and verse; the simile of cooking; the three items of association with the disliked, separation from the liked, and not getting what one wants with their verses; and the inclusion in the five aggregates of clinging with the simile of the drop of water.
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 9 個，皆本篇之小節題：### Sokādiniddesā・### Paridevo・### Dukkhaṃ・### Domanassaṃ・### Upāyāso・### Appiyasampayogo・### Piyavippayogo・### Icchitālābho・### Pañcupādānakkhandhā。九題為處界根諦二品九單元中最多者；本單元之讀者面題取其九之義而其幅涵九——科題與本篇之全幅不同度，誌其實。
段號域 譯底欄之段號自〔CSCD §544〕至〔CSCD §552〕，實落段號 9 個，號序連續無缺。本篇於譯底欄之幅為 6,293 位元組。九題與九號逐一相配——一題一號，無一題轄二號、無一號跨二題。
九科與所釋之法 本篇釋苦諦十二法之後九：愁・悲・苦・憂・惱・怨憎會・愛別離・求不得・五取蘊。十二法之首三在前一單元，本篇不及。九科之名逐字見四諦總說之單元〔CSCD §537〕所引之 ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi⋯vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā''ti。
逐科之四目與其收束 九科之中八科逐科四目一收：立其界（nāma⋯）・相味現起・何以是苦・結偈（Tenetaṃ vuccati 領起），而後以 Ayaṃ soke vinicchayo. 一式（其名逐科格變，縮排二空格）收。此收束式全篇實測 9 見，Tenetaṃ vuccati 8 見——唯第九科（五取蘊）不用 Tenetaṃ vuccati 之領語而其偈直出，故八不九。誌其實。
苦與憂二科之相配 ### Dukkhaṃ 一科釋身苦（kāyikaṃ dukkhaṃ）、### Domanassaṃ 一科釋心苦（mānasaṃ dukkhaṃ），二科之「何以是苦」互為其對（前者作 mānasadukkhāvahanato、後者作 kāyikadukkhāvahanato）——二科相扣而成一對，本目誌其實。
前後接點 前承生老死之單元：本篇首句作 Sokādīsu⋯soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo——論以 Sokādīsu（於愁等之中）自標其為續說十二法之餘，逐字承前篇之收句 Ayaṃ maraṇe vinicchayo.。後接集滅涅槃之單元：本篇末以 Ayaṃ tāva dukkhaniddese nayo.（苦之解釋之理趣且先如是）收全科，次單元即以 Samudayaniddese pana yāyaṃ taṇhāti 逐字承之而開集諦——論自標之續。
movement 品夾《總覽》繫本單元於 §D〈苦諦——愁悲苦憂惱乃至五取蘊〉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 parideva（悲）・domanassa（憂）・upāyāsa（惱）・dukkha（苦）・jāti（生）・upādānakkhandha（取蘊）・saṅkhārakkhandha（行蘊）・gāmaghātaka（破村者）・sacca（諦）。soka（愁）一字之讀已於四諦總說之單元誌其相左而立，本目從之不重議。以下唯列本篇新出者。
愁悲苦憂惱五科〔CSCD §544〕–〔CSCD §548〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ñātibyasana | 親屬之災厄 | 愁悲惱三科共用之緣；論以 ñātibyasanādīhi phuṭṭhassa 起其界 | 〔CSCD §544〕・〔CSCD §545〕・〔CSCD §548〕 |
| cittasantāpa | 心之熱惱 | 愁之界 | 〔CSCD §544〕 |
| antonijjhānalakkhaṇa・cetaso parijjhāpanarasa・anusocanapaccupaṭṭhāna | 內燃之相・令心遍燒之味・隨憂之現起 | 愁之三目 | 〔CSCD §544〕 |
| vacīpalāpa | 語之囈說 | 悲之界 | 〔CSCD §545〕 |
| lālappanalakkhaṇa・guṇadosakittanarasa・sambhamapaccupaṭṭhāna | 哭訴之相・稱說德失之味・慌亂之現起 | 悲之三目 | 〔CSCD §545〕 |
| kāyapīḷanalakkhaṇa・duppaññānaṃ domanassakaraṇarasa・kāyikābādhapaccupaṭṭhāna | 逼身之相・令劣慧者生憂之味・身病之現起 | 身苦之三目 | 〔CSCD §546〕 |
| cittapīḷanalakkhaṇa・manovighātarasa・mānasabyādhipaccupaṭṭhāna | 逼心之相・意之損害之味・心病之現起 | 憂之三目 | 〔CSCD §547〕 |
| cetodukkhasamappita | 為心苦所具者 | 憂之科所出之人；披髮而哭、捶胸、輾轉、倒擲、執刀、食毒、自縊、赴火 | 〔CSCD §547〕 |
| adhimattacetodukkhappabhāvita doso | 由增上心苦所生之瞋 | 惱之界 | 〔CSCD §548〕 |
| cittaparidahanalakkhaṇa・nitthunanarasa・visādapaccupaṭṭhāna | 遍燒心之相・呻吟之味・沮喪之現起 | 惱之三目 | 〔CSCD §548〕 |
| mandaggi・tikkhaggi | 微火・猛火 | 愁悲惱三者之炊煮喻之二火 | 〔CSCD §548〕 |
怨憎會等三科與五取蘊〔CSCD §549〕–〔CSCD §552〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| appiyasampayoga | 怨憎會 | 第六科；不可意之有情與諸行之會合 | 〔CSCD §549〕 |
| aniṭṭhasamodhānalakkhaṇa・cittavighātakaraṇarasa・anatthabhāvapaccupaṭṭhāna | 不可愛之集合之相・令心損害之味・無利之現起 | 怨憎會之三目 | 〔CSCD §549〕 |
| piyavippayoga | 愛別離 | 第七科；可意之有情與諸行之離散 | 〔CSCD §550〕 |
| iṭṭhavatthuviyogalakkhaṇa・sokuppādanarasa・byasanapaccupaṭṭhāna | 可愛之事離失之相・令生愁之味・災厄之現起 | 愛別離之三目 | 〔CSCD §550〕 |
| icchitālābha | 求不得 | 第八科；於不可得之事之欲 | 〔CSCD §551〕 |
| alabbhaneyyavatthu | 不可得之事 | 求不得之所緣；論引 ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu 為證 | 〔CSCD §551〕 |
| alabbhaneyyavatthuicchanalakkhaṇā・tappariyesanarasā・tesaṃ appattipaccupaṭṭhānā | 欲不可得之事之相・遍求彼之味・不得彼之現起 | 求不得之三目 | 〔CSCD §551〕 |
| vighātamaya dukkha | 由損害所成之苦 | 求不得結偈之語 | 〔CSCD §551〕 |
| ādidukkha・majjhedukkha・pariyosānadukkha | 初苦・中苦・終苦 | 第九科之判；生為初苦、老為中苦、死為終苦 | 〔CSCD §552〕 |
| māraṇantikadukkhābhighāta | 臨死之苦之打擊 | 愁於五取蘊中之位 | 〔CSCD §552〕 |
| dhātukkhobha | 界之擾亂 | 身苦於五取蘊中之因 | 〔CSCD §552〕 |
| aniṭṭhaphoṭṭhabbasamāyoga | 不可意觸之相應 | 身苦於五取蘊中之緣 | 〔CSCD §552〕 |
| manorathavighātappatta | 至於意願受損者 | 求不得於五取蘊中之所對之人 | 〔CSCD §552〕 |
| dukkhanta-desaka | 說苦之邊際者 | 第九科偈中世尊之稱 | 〔CSCD §552〕 |
⚠︎ 闕疑以俟來哲之二處 ①appiyasampayoga（怨憎會）・piyavippayoga（愛別離）・icchitālābha（求不得）三名於既有諸品之詞條中無獨立條目（本欄逐詞比對所得）。三名為苦諦十二法之目而不可迴避，本目讀作「怨憎會」「愛別離」「求不得」——其與漢傳既有之名相合為語義透明之自然結果，非取自他譯；其讀以俟來哲。②dukkha 於本篇有一形二位：其一為十二法之第六目（### Dukkhaṃ 一科所釋之身苦，kāyikaṃ dukkhaṃ），其一為諸科之判語（Dukkho pana dukkhadukkhato dukkhavatthuto ca 之通稱）。規範詞表定 dukkha＝苦而蘊之品既誌其一形三位之相左，本篇更增其一位——本目誌其實，不代裁。
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 9 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之奇數與其解 全篇 '' 實測 23 處為奇數——處界根諦二品九單元中唯一之奇數。本欄逐處反查其位：其開者 13、收者 10，差三；三之差盡由偈頌之逐頌重開所致——本篇八偈之中三偈為二頌（愁之偈、怨憎會之偈、求不得之偈），其第二頌各以 '' 重開而不另收，收唯在末頌之 ''ti。逐引皆有其收，無真不對稱者。誌其實不改、不代綴。
本欄自出之一處體例之不齊 九科之中八科皆以 Tenetaṃ vuccati – 領起其偈，而第九科（五取蘊）之偈無領語而直出（[§552] Saṃkhittena⋯pañcupādānakkhandhā dukkhāti ettha pana – 之後即偈）。誌其字面不改、不代補。
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。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §551〕 | ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu | 「願我等不為生法」等——不可得之事之語例 | (dī. ni. 2.398; vibha. 201) |
| 〔CSCD §552〕 | ''saṃkhittena pañcupādānakkhandhā dukkhā''ti bhagavā avocāti | 世尊以五取蘊總攝一切苦之語 | 無（自標為世尊之語而不繫括注） |
引式與出處之數〔本欄實測〕 本文自標之圓括注出處 1 處（其一括兼標二書）——為處界根諦二品九單元中有括注者之最少者（根之單元則括注零命中，見其目）。引式之標 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Apare āhu・kira・Seyyathidaṃ 俱零命中；Tenetaṃ vuccati 8 見而其所領皆為論主自出之結偈，非所引之經論——本目不以之入引據之列。此數唯就本篇之域，不及全書。
他說之標識一處 〔CSCD §548〕Saṅkhārakkhandhapariyāpanno eko dhammoti eke——有人說惱為行蘊所攝之一法。論引之而不判其是非，其前句自陳惱為由增上心苦所生之瞋。本目逐字錄其位而不代評；eke 之標於本篇 1 見。
論主自陳之一處 〔CSCD §552〕Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ——論自陳苦若逐一舉而說之，雖經多劫亦不能盡，故以五取蘊總攝之。此為論主自陳，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）8 見、連聲之比況形 3 見（indhanamiva・lakkhamiva・khettamiva）、sadisa 諸形 零命中——十一見分二處：三見在惱科之末〔CSCD §548〕，八見在五取蘊科〔CSCD §552〕；中間五科一喻不出。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §548〕 | mandagginā antobhājane pāko viya soko | 愁如微火於器中之煮 |
| 〔CSCD §548〕 | Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo | 悲如猛火所煮而溢出於器外者 |
| 〔CSCD §548〕 | antobhājaneyeva yāva parikkhayā pāko viya upāyāso | 惱如溢餘不能出而在器中煮至竭盡者 |
| 〔CSCD §552〕 | indhanamiva pāvako | 五取蘊如薪之於火 |
| 〔CSCD §552〕 | lakkhamiva paharaṇāni | 如標的之於諸兵器 |
| 〔CSCD §552〕 | gorūpaṃ viya ḍaṃsamakasādayo | 如牛之於虻蚊等 |
| 〔CSCD §552〕 | khettamiva lāyakā | 如田之於刈者 |
| 〔CSCD §552〕 | gāmaṃ viya gāmaghātakā | 如村之於破村者 |
| 〔CSCD §552〕 | tiṇalatādīni viya bhūmiyaṃ | 生等之生於五取蘊，如草蔓之生於地 |
| 〔CSCD §552〕 | pupphaphalapallavāni viya rukkhesu | 如花果嫩葉之生於樹 |
| 〔CSCD §552〕 | ekajalabindumhi sakalasamuddajalarasaṃ viya | 如於一滴水示全海之味——以五取蘊總攝一切苦 |
乙・修辭之可核觀察 ①本篇之骨為九科逐科之收束式：Ayaṃ soke vinicchayo. 之收束式全篇實測 9 見（其名作 soke・parideve・dukkhe・domanasse・upāyāse・appiyasampayoge・piyavippayoge・icchitālābhe・upādānakkhandhesu 九格變之名），皆縮排二空格；其後更以 Ayaṃ tāva dukkhaniddese nayo. 一句收全科——一科一收，一科不漏。②Tenetaṃ vuccati 領起結偈 8 見（見目一）。③問句零命中（? 全篇 0 見）——本篇無論主自設之問，此於處界根諦二品九單元中與十二處之單元同族。④Tattha 之提示語 零命中——九科各自成段而不用分別之框，此於九單元中與集滅涅槃之單元、一種等之單元同族。⑤…pe… 省略式 零命中。⑥偈頌 8 首共 30 行（皆縮排四空格；三首為二頌、五首為一頌）；所引之經論塊 零處。⑦本篇無人事之事例——所出之比況皆物之比況。⑧本篇之相味現起式（lakkhaṇa・rasa・paccupaṭṭhāna 三目）逐科皆出而無一科出其近因（padaṭṭhāna 全篇零命中）——八科三目而不四目，誌其實。
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 §544〕 Sokādīsu⋯soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo | 四諦總說之單元〔CSCD §537〕 | 彼篇所引 (vibha. 190) 之十二法列有 sokaparidevadukkhadomanassupāyāsā，本篇逐字釋之 |
〔CSCD §544〕 So kiñcāpi atthato domanassameva hoti | 蘊之品之受蘊 | 論自判愁於義即憂受，而憂受之相於彼品已立；論不標其品名，本目誌其實不代考定 |
〔CSCD §548〕 Saṅkhārakkhandhapariyāpanno eko dhammoti eke | 蘊之品之行蘊 | 他說以惱為行蘊所攝之一法，行蘊所攝諸法於彼品逐一已列；論引其說而不判 |
〔CSCD §552〕 upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā | 蘊之品 | 五取蘊之名與其分別於彼品已立，本篇唯以譬明其為眾苦之事 |
〔CSCD §552〕 Ayaṃ tāva dukkhaniddese nayo | 集滅涅槃之單元〔CSCD §553〕 | 次單元以 Samudayaniddese pana yāyaṃ taṇhāti 逐字承之——苦之解釋至此而竟，集之解釋於彼篇開 |
〔CSCD §551〕 ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu | 生老死之單元〔CSCD §538〕 | 所引之語以 jātidhammā（生法）為首，其生之義於前單元已以七位釋之 |
〔CSCD §552〕 Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ | 生老死之單元〔CSCD §538〕–〔CSCD §543〕 | 本篇於此以一句總收前一單元之三法，其逐法之釋逐字在彼篇 |
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 nine ### lines, all subsection titles of this unit: ### Sokādiniddesā・### Paridevo・### Dukkhaṃ・### Domanassaṃ・### Upāyāso・### Appiyasampayogo・### Piyavippayogo・### Icchitālābho・### Pañcupādānakkhandhā. Nine titles is the most among the nine units of the two chapters on bases, elements, faculties, and truths; the reader-facing title of this unit takes its meaning from all nine, and its extent covers all nine—the section titles and the full extent of the unit are not coextensive; the fact is recorded.
Paragraph-number domain The base-text column runs from 〔CSCD §544〕 through 〔CSCD §552〕. Nine paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 6,293 bytes in the base-text column. The nine titles and the nine numbers pair one to one—one title, one number; no title governs two numbers and no number spans two titles.
The nine subsections and the phenomena they explain This unit explains the last nine of the twelve phenomena of the truth of suffering: sorrow・lamentation・pain・grief・despair・association with the disliked・separation from the liked・not getting what one wants・the five aggregates of clinging. The first three of the twelve are in the preceding unit, and this unit does not reach them. The names of the nine subsections appear verbatim in the passage cited in the unit on the general account of the four truths at 〔CSCD §537〕: ''jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi⋯vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā''ti.
The four headings of each subsection and their closing Of the nine subsections, eight follow four headings and one closing in each: defining its boundary (nāma⋯)・characteristic, function, manifestation・why it is suffering・the closing verse (introduced by Tenetaṃ vuccati), and then close with the formula Ayaṃ soke vinicchayo. (its name inflected subsection by subsection, indented two spaces). This closing formula occurs 9 times in the unit, and Tenetaṃ vuccati 8 times—only the ninth subsection (the five aggregates of clinging) does not use the lead-in Tenetaṃ vuccati, its verse following directly, hence eight rather than nine. The fact is recorded.
The pairing of the two subsections on pain and grief The subsection ### Dukkhaṃ explains bodily pain (kāyikaṃ dukkhaṃ) and the subsection ### Domanassaṃ explains mental suffering (mānasaṃ dukkhaṃ); the “why it is suffering” of the two answers each other (the former has mānasadukkhāvahanato, the latter kāyikadukkhāvahanato)—the two subsections interlock as a pair; this section records the fact.
Connections before and after Before it lies the unit on birth, aging, and death: this unit opens Sokādīsu⋯soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo—with Sokādīsu (among sorrow and the rest) the treatise itself marks it as continuing the account of the remaining phenomena of the twelve, taking up verbatim the preceding unit’s closing sentence Ayaṃ maraṇe vinicchayo.. After it comes the unit on origin, cessation, and nibbāna: this unit closes the whole section with Ayaṃ tāva dukkhaniddese nayo. (this, first, is the method in the explanation of suffering), and the next unit takes it up verbatim with Samudayaniddese pana yāyaṃ taṇhāti to open the truth of origin—a continuation marked by the treatise itself.
Movement The interleaf Overview assigns this unit to Movement §D, “The Truth of Suffering—Sorrow, Lamentation, Pain, Grief, and Despair through the Five Aggregates of Clinging.” 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 parideva (lamentation)・domanassa (grief)・upāyāsa (despair)・dukkha (suffering)・jāti (birth)・upādānakkhandha (aggregate of clinging)・saṅkhārakkhandha (formations aggregate)・gāmaghātaka (village-raider)・sacca (truth). The reading of the single word soka (sorrow) was recorded as divergent and settled in the unit on the general account of the four truths; this section follows it without reopening the question. Only terms newly appearing in this unit are listed below.
The five subsections on sorrow, lamentation, pain, grief, and despair 〔CSCD §544〕–〔CSCD §548〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ñātibyasana | misfortune of relatives | the condition shared by the three subsections on sorrow, lamentation, and despair; the treatise opens their definition with ñātibyasanādīhi phuṭṭhassa | 〔CSCD §544〕・〔CSCD §545〕・〔CSCD §548〕 |
| cittasantāpa | burning of the mind | the definition of sorrow | 〔CSCD §544〕 |
| antonijjhānalakkhaṇa・cetaso parijjhāpanarasa・anusocanapaccupaṭṭhāna | characteristic of inner burning・function of thoroughly burning the mind・manifestation of continued sorrowing | the three headings of sorrow | 〔CSCD §544〕 |
| vacīpalāpa | verbal raving | the definition of lamentation | 〔CSCD §545〕 |
| lālappanalakkhaṇa・guṇadosakittanarasa・sambhamapaccupaṭṭhāna | characteristic of wailing・function of proclaiming virtues and loss・manifestation of agitation | the three headings of lamentation | 〔CSCD §545〕 |
| kāyapīḷanalakkhaṇa・duppaññānaṃ domanassakaraṇarasa・kāyikābādhapaccupaṭṭhāna | characteristic of oppressing the body・function of producing grief in those weak in wisdom・manifestation of bodily affliction | the three headings of bodily pain | 〔CSCD §546〕 |
| cittapīḷanalakkhaṇa・manovighātarasa・mānasabyādhipaccupaṭṭhāna | characteristic of oppressing the mind・function of distress of mind・manifestation of mental affliction | the three headings of grief | 〔CSCD §547〕 |
| cetodukkhasamappita | one possessed by mental suffering | the persons named in the subsection on grief; weeping with hair disheveled, beating the breast, rolling about, throwing themselves down, taking up a knife, swallowing poison, hanging themselves, going into fire | 〔CSCD §547〕 |
| adhimattacetodukkhappabhāvita doso | hate produced by excessive mental suffering | the definition of despair | 〔CSCD §548〕 |
| cittaparidahanalakkhaṇa・nitthunanarasa・visādapaccupaṭṭhāna | characteristic of burning up the mind・function of groaning・manifestation of dejection | the three headings of despair | 〔CSCD §548〕 |
| mandaggi・tikkhaggi | slow fire・fierce fire | the two fires of the simile of cooking for sorrow, lamentation, and despair | 〔CSCD §548〕 |
The three subsections beginning with association with the disliked, and the five aggregates of clinging 〔CSCD §549〕–〔CSCD §552〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| appiyasampayoga | association with the disliked | the sixth subsection; meeting with disagreeable beings and formations | 〔CSCD §549〕 |
| aniṭṭhasamodhānalakkhaṇa・cittavighātakaraṇarasa・anatthabhāvapaccupaṭṭhāna | characteristic of the coming together of the undesirable・function of distressing the mind・manifestation of detriment | the three headings of association with the disliked | 〔CSCD §549〕 |
| piyavippayoga | separation from the liked | the seventh subsection; parting from agreeable beings and formations | 〔CSCD §550〕 |
| iṭṭhavatthuviyogalakkhaṇa・sokuppādanarasa・byasanapaccupaṭṭhāna | characteristic of the loss of what is dear・function of producing sorrow・manifestation of misfortune | the three headings of separation from the liked | 〔CSCD §550〕 |
| icchitālābha | not getting what one wants | the eighth subsection; desire for unobtainable things | 〔CSCD §551〕 |
| alabbhaneyyavatthu | unobtainable thing | the object of not getting what one wants; the treatise cites ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu as witness | 〔CSCD §551〕 |
| alabbhaneyyavatthuicchanalakkhaṇā・tappariyesanarasā・tesaṃ appattipaccupaṭṭhānā | characteristic of desiring unobtainable things・function of searching for them・manifestation of not obtaining them | the three headings of not getting what one wants | 〔CSCD §551〕 |
| vighātamaya dukkha | suffering made of harm | a phrase of the closing verse on not getting what one wants | 〔CSCD §551〕 |
| ādidukkha・majjhedukkha・pariyosānadukkha | initial suffering・middle suffering・final suffering | the judgment of the ninth subsection; birth as initial suffering, aging as middle, death as final | 〔CSCD §552〕 |
| māraṇantikadukkhābhighāta | blow of the suffering that ends in death | the position of sorrow within the five aggregates of clinging | 〔CSCD §552〕 |
| dhātukkhobha | disturbance of the elements | the cause of bodily pain within the five aggregates of clinging | 〔CSCD §552〕 |
| aniṭṭhaphoṭṭhabbasamāyoga | conjunction of disagreeable touch | the condition of bodily pain within the five aggregates of clinging | 〔CSCD §552〕 |
| manorathavighātappatta | one whose wishes are thwarted | the persons to whom not getting what one wants applies within the five aggregates of clinging | 〔CSCD §552〕 |
| dukkhanta-desaka | declarer of the end of suffering | the epithet of the Blessed One in the verse of the ninth subsection | 〔CSCD §552〕 |
⚠︎ Two places left open for the wise who come after (1) The three names appiyasampayoga (association with the disliked)・piyavippayoga (separation from the liked)・icchitālābha (not getting what one wants) have no independent entry among the existing chapters’ entries (as found by this column’s word-by-word comparison). The three names are items of the twelve phenomena of the truth of suffering and cannot be avoided; this section reads them as “association with the disliked,” “separation from the liked,” and “not getting what one wants”—their agreement with the names already established in the Chinese tradition is the natural result of semantic transparency, not borrowed from another translation; their reading is left to the wise who come after. (2) dukkha in this unit has one form in two positions: one as the sixth of the twelve phenomena (the bodily pain explained in the subsection ### Dukkhaṃ, kāyikaṃ dukkhaṃ), and one as the judgment word of all the subsections (the general term in Dukkho pana dukkhadukkhato dukkhavatthuto ca). The glossary fixes dukkha as suffering, and the chapter on the aggregates already recorded the divergence of one form in three positions; this unit adds one more position—this section records the fact without ruling.
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 nine 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.
The odd number of quotation marks and its explanation The complete unit contains 23 occurrences of '', an odd number—the only odd count among the nine units of the two chapters on bases, elements, faculties, and truths. This column checked each position: 13 open and 10 close, a difference of three; the difference of three is entirely caused by the reopening of each stanza of the verses—of the unit’s eight verses, three have two stanzas (the verses on sorrow, on association with the disliked, and on not getting what one wants), and the second stanza of each reopens with '' without a separate close, the close falling only at the ''ti of the final stanza. Every citation has its closing; there is no true asymmetry. The fact is recorded without alteration or supplementation.
One inconsistency of format within this column Eight of the nine subsections introduce their verse with Tenetaṃ vuccati –, while the verse of the ninth subsection (the five aggregates of clinging) follows directly without a lead-in (the verse comes immediately after [§552] Saṃkhittena⋯pañcupādānakkhandhā dukkhāti ettha pana –). The wording is recorded without alteration or supplying a lead-in.
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.
| Location | Citation Formula [Verbatim] | Point Cited | Source Identified by the Text Itself |
|---|---|---|---|
| 〔CSCD §551〕 | ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu | “Oh, that we were not subject to birth!” and the rest—usage examples of unobtainable things | (dī. ni. 2.398; vibha. 201) |
| 〔CSCD §552〕 | ''saṃkhittena pañcupādānakkhandhā dukkhā''ti bhagavā avocāti | the statement of the Blessed One including all suffering in the five aggregates of clinging | none (marked as the words of the Blessed One without a parenthetical reference) |
Number of citation formulas and sources [direct measurement in this column] The text itself gives 1 parenthetical source reference (that one entry naming two books)—the fewest among those units of the nine units of the two chapters on bases, elements, faculties, and truths that have parenthetical references (the unit on the faculties has zero; see its section). The citation formulas Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Apare āhu・kira・Seyyathidaṃ all occur zero times; Tenetaṃ vuccati occurs 8 times, but what it introduces is in every case a closing verse of the Commentator’s own, not a cited sutta or treatise—this section does not count them among the citations. These counts apply only to this unit, not the whole work.
One marker of another’s view 〔CSCD §548〕 Saṅkhārakkhandhapariyāpanno eko dhammoti eke—some say that despair is a single phenomenon included in the formations aggregate. The treatise cites it without judging it right or wrong; the preceding sentence states in the Commentator’s own voice that despair is hate produced by excessive mental suffering. This section records its location verbatim and does not evaluate it; the marker eke occurs once in this unit.
One statement in the Commentator’s own voice 〔CSCD §552〕 Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ—the treatise itself states that if suffering were stated item by item it could not be finished even in many aeons, and so includes it all in the five aggregates of clinging. This is a statement in the Commentator’s own voice; this section records its location verbatim and does not evaluate it.
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 8 times, the sandhi comparative forms 3 times (indhanamiva・lakkhamiva・khettamiva), and forms of sadisa zero times—the eleven occurrences fall in two places: three at the end of the subsection on despair 〔CSCD §548〕 and eight in the subsection on the five aggregates of clinging 〔CSCD §552〕; the five subsections in between contain not a single simile.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| 〔CSCD §548〕 | mandagginā antobhājane pāko viya soko | sorrow like cooking in a vessel over a slow fire |
| 〔CSCD §548〕 | Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo | lamentation like what, cooked over a fierce fire, boils over out of the vessel |
| 〔CSCD §548〕 | antobhājaneyeva yāva parikkhayā pāko viya upāyāso | despair like what remains after boiling over, unable to come out, cooking in the vessel until exhausted |
| 〔CSCD §552〕 | indhanamiva pāvako | the five aggregates of clinging as fuel to fire |
| 〔CSCD §552〕 | lakkhamiva paharaṇāni | as a target to weapons |
| 〔CSCD §552〕 | gorūpaṃ viya ḍaṃsamakasādayo | as cattle to gadflies, mosquitoes, and the like |
| 〔CSCD §552〕 | khettamiva lāyakā | as a field to reapers |
| 〔CSCD §552〕 | gāmaṃ viya gāmaghātakā | as a village to village-raiders |
| 〔CSCD §552〕 | tiṇalatādīni viya bhūmiyaṃ | the arising of birth and the rest in the five aggregates of clinging, as the growth of grasses and creepers in the earth |
| 〔CSCD §552〕 | pupphaphalapallavāni viya rukkhesu | as the growth of flowers, fruits, and young shoots on trees |
| 〔CSCD §552〕 | ekajalabindumhi sakalasamuddajalarasaṃ viya | as showing the taste of the whole ocean in a single drop of water—including all suffering in the five aggregates of clinging |
B. Verifiable rhetorical observations (1) The unit’s skeleton is the closing formula for each of the nine subsections: the closing formula Ayaṃ soke vinicchayo. occurs 9 times in the unit (its name taking the nine inflected forms soke・parideve・dukkhe・domanasse・upāyāse・appiyasampayoge・piyavippayoge・icchitālābhe・upādānakkhandhesu), all indented two spaces; after them the single sentence Ayaṃ tāva dukkhaniddese nayo. closes the whole section—each subsection closes in turn, with none omitted. (2) Tenetaṃ vuccati introducing a closing verse occurs 8 times (see Section I). (3) Questions occur zero times (? occurs 0 times in the unit)—the unit has no question posed by the Commentator himself, which places it, among the nine units of the two chapters on bases, elements, faculties, and truths, in the same family as the unit on the twelve bases. (4) The cue Tattha occurs zero times—the nine subsections each form their own paragraph without the framework of analysis, which places the unit, among the nine units, in the same family as the unit on origin, cessation, and nibbāna and the unit on singlefold and the rest. (5) The abbreviation …pe… occurs zero times. (6) There are 8 verses totaling 30 lines (all indented four spaces; three of two stanzas, five of one stanza); no indented block of cited teaching. (7) The unit contains no narrative example involving a person; its similes all compare things. (8) The unit’s formula of characteristic, function, and manifestation (the three headings lakkhaṇa・rasa・paccupaṭṭhāna) appears in every subsection, and no subsection gives its proximate cause (padaṭṭhāna occurs zero times in the unit)—eight subsections with three headings rather than four; the fact is recorded.
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 §544〕 Sokādīsu⋯soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo | unit on the general account of the four truths 〔CSCD §537〕 | the list of the twelve phenomena cited there as (vibha. 190) contains sokaparidevadukkhadomanassupāyāsā, which this unit explains word by word |
〔CSCD §544〕 So kiñcāpi atthato domanassameva hoti | the feeling aggregate in the chapter on the aggregates | the treatise itself judges that sorrow is in meaning the feeling of grief, and the characteristic of the feeling of grief was established in that chapter; the treatise does not name the chapter; this section records the fact without determining it |
〔CSCD §548〕 Saṅkhārakkhandhapariyāpanno eko dhammoti eke | the formations aggregate in the chapter on the aggregates | the other view makes despair a single phenomenon included in the formations aggregate, and the phenomena included in the formations aggregate were listed one by one in that chapter; the treatise cites the view without judging it |
〔CSCD §552〕 upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā | chapter on the aggregates | the names of the five aggregates of clinging and their analysis were established in that chapter; this unit only shows by simile that they are the basis of all suffering |
〔CSCD §552〕 Ayaṃ tāva dukkhaniddese nayo | unit on origin, cessation, and nibbāna 〔CSCD §553〕 | the next unit takes it up verbatim with Samudayaniddese pana yāyaṃ taṇhāti—the explanation of suffering ends here, and the explanation of origin opens in that unit |
〔CSCD §551〕 ''aho vata mayaṃ na jātidhammā assāmā''tiādīsu | unit on birth, aging, and death 〔CSCD §538〕 | the cited words begin with jātidhammā (subject to birth), and the meaning of birth was explained through seven positions in the preceding unit |
〔CSCD §552〕 Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ | unit on birth, aging, and death 〔CSCD §538〕–〔CSCD §543〕 | here this unit gathers the three phenomena of the preceding unit into a single sentence; their explanation item by item is verbatim in that unit |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.