清淨道論 道諦——八支聖道Visuddhimagga · The Truth of the Path—The Noble Eightfold Path
八支聖道不是八件事排隊，是一個道心在一剎那中的八個面：正見開眼，正思惟定向，正語、正業、正命落成戒地，正精進在戒地上點火，正念守門不忘失，正定收成不散亂。每一支都「與它相應」著上一支——生產線一體成型。
四智各是一味解毒劑：苦智遮有身見，集智遮斷見，滅智遮常見，道智遮無作用見。三十七道品全數掛回八支之下——道諦是它們的總綱；而信不是第九支，信是持戒之手。
七組譬喻共用一個骨架：現狀、成因、離脫、方法——最好記的一組是病、病因、病止、藥。
而四諦講到頂處，自己把自己掏空：「唯有苦而沒有受苦的人；沒有作者而唯有作。有寂滅而沒有般涅槃的人；有道而沒有行者。」連修道的人，也不在第一義裡。
The noble eightfold path is not eight things standing in line; it is eight faces of one path-mind in a single moment: right view opens the eye, right intention sets the direction, right speech, right action, and right livelihood lay the ground of virtue, right effort lights the fire on that ground, right mindfulness guards the door without forgetting, right concentration gathers the harvest without distraction. Each factor is “associated with” the one before—a production line cast in one piece.
Each of the four knowledges is an antidote: knowledge of suffering wards off identity view, knowledge of origin the annihilationist view, knowledge of cessation the eternalist view, knowledge of the path the view of non-action. The whole set of thirty-seven requisites of enlightenment hangs back under the eight factors—the truth of the path is their general outline; and faith is not a ninth factor, faith is the hand that holds the virtue.
Seven sets of similes share one skeleton: present condition, cause, release, method—the easiest to remember is disease, cause of the disease, subsiding of the disease, medicine.
And at the summit the four truths hollow themselves out: “There is only suffering, but no one who suffers; no doer, but only the deed. There is quenching, but no one who attains final nibbāna; there is the path, but no one who goes.” Even the one who practices the path is not in the ultimate sense.
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 八支聖道逐支之相味現起 〔CSCD §562〕
道之解釋之說
而於苦滅道跡之解釋中所說的八法，固然在蘊之解釋中就義而言已經闡明了；但在這裡，我們是為了令人了知它們在一剎那中俱轉時的差別而說。
因為略而言之：為通達四諦而行道的瑜伽者的、以涅槃為所緣、能根除無明隨眠的慧眼，就是正見。它以正確地見為相，以闡明界為味，以摧破無明之闇為現起。
同樣地，具足見的人的、與它相應的、能滅邪思惟的、令心安置於涅槃之句，就是正思惟。它以正確地令心安置〔於所緣〕為相，以安止為味，以斷邪思惟為現起。
同樣地，那樣見、那樣思惟的人的、與它相應的、能根除語惡行的、離於邪語，名為正語。它以攝持為相，以遠離為味，以斷邪語為現起。
同樣地，那樣遠離的人的、與它相應的、能斷邪業的、離於殺生等等，名為正業。它以等起為相，以遠離為味，以斷邪業為現起。
而他那作為正語與正業之清淨的、與它相應的、能斷詭詐等等的、離於邪命，名為正命。它以淨白為相，以令如理之活命轉起為味，以斷邪命為現起。
其次，他立於那名為正語、正業、正命的戒之地上，隨順於彼的、與它相應的、能斷懈怠的精進之發起，這名為正精進。它以策勵為相，以令未生之不善不生等等為味，以斷邪精進為現起。
他這樣精進的時候，與它相應的、能抖落邪念的、心之不忘失，名為正念。它以現前為相，以不忘失為味，以斷邪念為現起。
這樣，為無上之念所守護其心的人的、與它相應的、能摧破邪定的、心一境性，名為正定。它以不散亂為相，以調順為味，以斷邪定為現起。
這是苦滅道跡之解釋中的方法。這樣，此中應當知道生等等的決擇。
§2 諦智之作用——隨覺與通達·四智所遣之四見 〔CSCD §563〕
「以智之作用」——也應當依諦智之作用而知決擇。因為諦智有二種：隨覺智與通達智¹。其中，隨覺智是世間的，依傳聞等等而轉起於滅與道。通達智是出世間的，以滅為所緣而依作用通達四諦。如說：「比丘們啊，凡是見苦的人，他也見苦之集，也見苦之滅，也見苦滅之道跡。」——一切都應當這樣說。而它的那作用將在智見清淨²中明說。
而在那世間的〔智〕之中：苦智依勝伏其纏而轉起，遮止有身見³。集智〔遮止〕斷見。滅智〔遮止〕常見。道智〔遮止〕無作用見⁴。
或者：苦智〔遮止〕那於離了常、淨、樂、我性的諸蘊中作常、淨、樂、我性之想的、於果的邪行⁵。集智〔遮止〕那以「世間由自在天、主體、時、自性等等而轉起」這樣於非因中起因之慢而轉起的、於因的邪行。滅智〔遮止〕那於無色界、世間之頂等等中執為究竟解脫的、於滅的邪行。道智遮止那於欲樂之耽與自苦之勤修所分的非清淨之道中執為清淨之道而轉起的、於方便的邪行。所以說這個：
「對於世間、世間之出生、世間之沒——寂靜，以及至彼之方便，／人只要還不了知諸諦，就一直迷惑。」
這樣，此中也應當依智之作用而知決擇。
§3 所攝之差別——四諦各攝何法 〔CSCD §564〕
「以所含攝者之差別」——因為於苦諦中，除了渴愛與諸無漏法之外，其餘一切法都被含攝。於集諦中，是三十六渴愛之行⁶。滅諦是不相雜的。
於道諦中：以正見為門而有觀神足、慧根、慧力、擇法覺支。以正思惟之指示而有出離尋等三尋。以正語之指示而有四語善行。以正業之指示而有三身善行。以正命為門而有少欲與知足。或者，由於這一切正語、正業、正命都是聖所愛之戒⁷，而聖所愛之戒是應當以信之手所受取的，所以由於它們的存在而有〔信的〕存在，於是有信根、信力、欲神足。以正精進之指示而有四種正勤、精進根、精進力、精進覺支。以正念之指示而有四種念處、念根、念力、念覺支。以正定之指示而有有尋有伺等三定、心定、定根、定力、喜覺支、輕安覺支、定覺支、捨覺支被含攝——這樣，此中也應當依所含攝者之差別而知決擇。
§4 譬喻——重擔病饑饉等七組 〔CSCD §565〕
「以譬喻」——因為應當把苦諦看作重擔，集諦如取擔，滅諦如捨擔，道諦如捨擔之方便。又，苦諦如病，集諦如病之因，滅諦如病之止息，道諦如藥。或者，苦諦如饑饉，集諦如惡雨，滅諦如豐足，道諦如好雨。
而且也應當把這些與怨、怨之根、怨之根除、其根除之方便；與毒樹、樹根、根之斷、其斷之方便；與怖、怖之根、無怖、得彼之方便；與此岸、大瀑流、彼岸、至彼之精進——這樣配合起來而依譬喻而知。這樣，此中應當依譬喻而知決擇。
§5 四句分別 〔CSCD §566〕
「以四句⁸」——此中有是苦而非聖諦的，有是聖諦而非苦的，有既是苦又是聖諦的，有既非苦又非聖諦的。於集等等也是這個方法。
其中，與道相應的諸法與諸沙門果，由於有「凡無常的就是苦」這樣的說法，依行苦性而是苦，卻不是聖諦。滅是聖諦，卻不是苦。而其餘的二聖諦，依無常也可以是苦，卻不是以「為遍知它而於世尊處住梵行」的那種方式〔而為苦〕。而依一切行相，除渴愛之外的五取蘊既是苦又是聖諦。與道相應的諸法與諸沙門果，以「為遍知它而於世尊處住梵行」的那種方式而言，既不是苦也不是聖諦。這樣，於集等等也應當隨其所應而配合起來；此中也應當依四句而知決擇。
§6 空——無受者作者與二偈 〔CSCD §567〕
「以空、以一種等等」——這裡先說「以空」：應當知道就第一義而言，一切諦都由於沒有受者、作者、般涅槃者、行者而是空的。所以說這個：
「唯有苦而沒有受苦的人；／沒有作者而唯有作。／有寂滅⁹而沒有般涅槃的人；／有道而沒有行者。」
或者：
前二〔諦〕空於常、淨、樂、我；／不死之句空於我；／道則離於常、樂、我——／它們之中的空性就是這樣。
或者：三〔諦〕空於滅，而滅空於其餘三〔諦〕。或者，此中因空於果——因為集中沒有苦，道中沒有滅；並不像主張自性的人所說的自性那樣以果為其胎藏。而果空於因——因為苦與集、滅與道並沒有和合；果並不像主張和合的人所說的二極微等等那樣是與因相和合的因之果。所以說這個：
「此中三者空於滅，寂滅也空於那三者；／因空於果，果也空於它的因。」
這樣就先應當依空而知決擇。
註
¹ 隨覺智・通達智（anubodhañāṇa・paṭivedhañāṇa）：諦智之二分——隨覺智是世間的，依傳聞等而轉；通達智是出世間的，以滅為所緣而依作用通達四諦。
² 智見清淨（ñāṇadassanavisuddhi）：七清淨之第七，即四道智；其開演在第二十二品。
³ 有身見（sakkāyadiṭṭhi）：於五取蘊執為我或我所之見。
⁴ 無作用見（akiriyadiṭṭhi）：謂所作之業無有作用、無有果報之見。
⁵ 邪行（vippaṭipatti）：於義之錯行；本論以於果、於因、於滅、於方便四處之邪行配四智所遣。
⁶ 三十六渴愛之行（chattiṃsa taṇhāvicaritāni）：依內外各十八而成三十六的渴愛之行相；其分別在緣起之品。
⁷ 聖所愛之戒（ariyakantasīla）：聖者所愛樂而不破之戒；本論以其應以信之手受取，故信根等亦攝於此門。
⁸ 四句（catukka）：以「是苦而非聖諦」等四句而分別一法之門；此為本品十四門之第十二門。
⁹ 寂滅（nibbuti）：偈中滅諦之稱；謂煩惱之息滅。
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 Characteristic, Function, and Manifestation of Each Factor of the Noble Eightfold Path 〔CSCD §562〕
Discussion of the Explanation of the Path
And the eight phenomena stated in the explanation of the way leading to the cessation of suffering have, to be sure, already been made clear in meaning in the explanation of the aggregates; but here we state them in order to make known the distinction among them as they occur together in a single moment.
For, in brief: the eye of wisdom of the meditator practicing for the penetration of the four truths, which has nibbāna as its object and uproots the latent tendency of ignorance, is right view. It has right seeing as its characteristic, elucidating the elements as its function, and dispelling the darkness of ignorance as its manifestation.
Likewise, the fixing of the mind on the state of nibbāna in one who possesses such view, associated with it and dispelling wrong intention, is right intention. It has right fixing of the mind [on the object] as its characteristic, absorption as its function, and the abandoning of wrong intention as its manifestation.
Likewise, the abstinence from wrong speech in one who sees thus and intends thus, associated with it and uprooting verbal misconduct, is called right speech. It has embracing as its characteristic, abstaining as its function, and the abandoning of wrong speech as its manifestation.
Likewise, the abstinence from killing living beings and the rest in one who abstains thus, associated with it and cutting off wrong action, is called right action. It has originating as its characteristic, abstaining as its function, and the abandoning of wrong action as its manifestation.
And his abstinence from wrong livelihood, which is the purification of right speech and right action, associated with it and cutting off scheming and the rest, is called right livelihood. It has cleansing as its characteristic, the occurrence of livelihood according to the true way as its function, and the abandoning of wrong livelihood as its manifestation.
Next, established on the ground of virtue called right speech, right action, and right livelihood, the arousing of energy in him that conforms to it, is associated with it, and cuts off laziness, is called right effort. It has exertion as its characteristic, the non-arising of unarisen unwholesome states and the rest as its function, and the abandoning of wrong effort as its manifestation.
When he makes effort thus, the non-forgetting of the mind, associated with it and shaking off wrong mindfulness, is called right mindfulness. It has establishing as its characteristic, non-forgetting as its function, and the abandoning of wrong mindfulness as its manifestation.
Thus, the one-pointedness of mind in one whose mind is guarded by unsurpassed mindfulness, associated with it and dispelling wrong concentration, is called right concentration. It has non-distraction as its characteristic, coordinating as its function, and the abandoning of wrong concentration as its manifestation.
This is the method in the explanation of the way leading to the cessation of suffering. Thus should the analysis here of birth and the rest be understood.
§2 The Task of Knowledge of the Truths—Comprehension and Penetration; the Four Views Dispelled by the Four Knowledges 〔CSCD §563〕
“By the task of knowledge”—the analysis should also be understood by the task of knowledge of the truths. For knowledge of the truths is of two kinds: knowledge of comprehension and knowledge of penetration¹. Of these, knowledge of comprehension is mundane and occurs with respect to cessation and the path in dependence on hearsay and the like. Knowledge of penetration is supramundane and penetrates the four truths by its task, with cessation as its object. As it is said: “Bhikkhus, whoever sees suffering also sees the origin of suffering, also sees the cessation of suffering, also sees the way leading to the cessation of suffering”—all should be stated thus. And that task of it will be made clear in the purification by knowledge and vision².
And among the mundane [knowledges]: knowledge of suffering occurs by overcoming its obsession and wards off identity view³. Knowledge of origin [wards off] the annihilationist view. Knowledge of cessation [wards off] the eternalist view. Knowledge of the path [wards off] the view of non-action⁴.
Or else: knowledge of suffering [wards off] the wrong practice⁵ regarding the fruit, which perceives permanence, beauty, pleasure, and self in the aggregates that are devoid of permanence, beauty, pleasure, and self. Knowledge of origin [wards off] the wrong practice regarding the cause, which occurs through the conceit of a cause in what is not a cause, thus: “The world occurs through a sovereign deity, a primal substance, time, inherent nature, and the like.” Knowledge of cessation [wards off] the wrong practice regarding cessation, which grasps the immaterial realm, the summit of the world, and the like as final release. Knowledge of the path wards off the wrong practice regarding the means, which occurs by grasping as the path of purity a path that is not the path of purity, divided into indulgence in sensual pleasure and devotion to self-torment. Hence this is said:
“Concerning the world, the origin of the world, the passing away of the world—peace, and the means of reaching it,／a person, so long as he does not understand the truths, remains bewildered.”
Thus should the analysis here also be understood by the task of knowledge.
§3 The Distinction of What Is Included—What Each of the Four Truths Includes 〔CSCD §564〕
“By the distinction of what is included”—for in the truth of suffering, all phenomena are included except craving and the taintless phenomena. In the truth of origin there are the thirty-six courses of craving⁶. The truth of cessation is unmixed.
In the truth of the path: through the door of right view there are the basis of power of investigation, the wisdom faculty, the power of wisdom, and the enlightenment factor of investigation of phenomena. By the indication of right intention there are the three thoughts beginning with the thought of renunciation. By the indication of right speech there are the four kinds of verbal good conduct. By the indication of right action there are the three kinds of bodily good conduct. Through the door of right livelihood there are fewness of wishes and contentment. Or else, because all of these—right speech, right action, right livelihood—are the virtue dear to the noble ones⁷, and the virtue dear to the noble ones is to be taken up with the hand of faith, by their presence there is the presence [of faith], and so there are the faith faculty, the power of faith, and the basis of power of desire. By the indication of right effort there are the four right endeavors, the energy faculty, the power of energy, and the enlightenment factor of energy. By the indication of right mindfulness there are the four foundations of mindfulness, the mindfulness faculty, the power of mindfulness, and the enlightenment factor of mindfulness. By the indication of right concentration there are the three concentrations beginning with that accompanied by applied and sustained thought, concentration of mind, the concentration faculty, the power of concentration, and the enlightenment factors of rapture, tranquillity, concentration, and equanimity, which are included—thus should the analysis here also be understood by the distinction of what is included.
§4 Similes—Seven Sets: The Burden, the Disease, the Famine, and the Rest 〔CSCD §565〕
“By simile”—for the truth of suffering should be seen as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the laying down of the burden, and the truth of the path as the means of laying down the burden. Again, the truth of suffering is like a disease, the truth of origin like the cause of the disease, the truth of cessation like the subsiding of the disease, and the truth of the path like the medicine. Or else, the truth of suffering is like a famine, the truth of origin like bad rain, the truth of cessation like plenty, and the truth of the path like good rain.
And these should also be understood by simile by connecting them thus with an enemy, the root of the enmity, the uprooting of the enmity, and the means of its uprooting; with a poison tree, the root of the tree, the cutting of the root, and the means of its cutting; with fear, the root of the fear, freedom from fear, and the means of attaining it; with the near shore, the great flood, the far shore, and the effort of reaching it. Thus should the analysis here be understood by simile.
§5 The Analysis by Tetrad 〔CSCD §566〕
“By tetrad⁸”—here there is what is suffering but not a noble truth, what is a noble truth but not suffering, what is both suffering and a noble truth, and what is neither suffering nor a noble truth. The same method applies to origin and the rest.
Of these, the phenomena associated with the path and the fruits of asceticism, because of the statement “whatever is impermanent is suffering,” are suffering by the nature of suffering as formations, yet they are not a noble truth. Cessation is a noble truth, yet it is not suffering. And the remaining two noble truths may be suffering by impermanence, yet not [suffering] in the sense of “that for whose full understanding the holy life is lived under the Blessed One.” And in every aspect, the five aggregates of clinging, except for craving, are both suffering and a noble truth. The phenomena associated with the path and the fruits of asceticism, in the sense of “that for whose full understanding the holy life is lived under the Blessed One,” are neither suffering nor a noble truth. Thus should the connection be made, as appropriate, for origin and the rest; and thus should the analysis here also be understood by tetrad.
§6 Emptiness—No Experiencer and No Doer, with Two Verses 〔CSCD §567〕
“By emptiness, by singlefold and the rest”—here “by emptiness” is treated first: it should be understood that in the ultimate sense all the truths are empty because there is no experiencer, no doer, no one who attains final nibbāna, and no one who goes. Hence this is said:
“There is only suffering, but no one who suffers;／no doer, but only the deed.／There is quenching⁹, but no one who attains final nibbāna;／there is the path, but no one who goes.”
Or else:
The first two [truths] are empty of permanence, beauty, pleasure, and self;／the deathless state is empty of self;／and the path is devoid of permanence, pleasure, and self—／such is the emptiness in them.
Or else: three [truths] are empty of cessation, and cessation is empty of the other three. Or else, here the cause is empty of the fruit—because there is no suffering in origin and no cessation in the path; it does not have the fruit as its womb, as the primal nature of those who assert a primal nature does. And the fruit is empty of the cause—because suffering and origin, cessation and the path, are not conjoined; the fruit is not the fruit of a cause inhering in the cause, as the dyad of atoms and the rest are for those who assert inherence. Hence this is said:
“Here three are empty of cessation, and quenching too is empty of those three;／the cause is empty of the fruit, and the fruit too is empty of its cause.”
Thus, first, should the analysis be understood by emptiness.
Notes
¹ Knowledge of comprehension and knowledge of penetration (anubodhañāṇa・paṭivedhañāṇa): the two divisions of knowledge of the truths—knowledge of comprehension is mundane and occurs in dependence on hearsay and the like; knowledge of penetration is supramundane and penetrates the four truths by its task with cessation as its object.
² Purification by knowledge and vision (ñāṇadassanavisuddhi): the seventh of the seven purifications, namely the knowledge of the four paths; its exposition is in Chapter 22.
³ Identity view (sakkāyadiṭṭhi): the view that grasps the five aggregates of clinging as self or as belonging to self.
⁴ The view of non-action (akiriyadiṭṭhi): the view that deeds done have no efficacy and no result.
⁵ Wrong practice (vippaṭipatti): a wrong course with respect to a matter; the treatise matches the wrong practice in four places—regarding the fruit, the cause, cessation, and the means—to what the four knowledges dispel.
⁶ The thirty-six courses of craving (chattiṃsa taṇhāvicaritāni): the modes of craving that make thirty-six by eighteen internal and eighteen external; their analysis is in the chapter on dependent arising.
⁷ The virtue dear to the noble ones (ariyakantasīla): the virtue that the noble ones cherish and do not break; the treatise says it is to be taken up with the hand of faith, and so the faith faculty and the rest are also included under this door.
⁸ Tetrad (catukka): the mode that analyzes a phenomenon by the four statements “suffering but not a noble truth” and the rest; it is the twelfth of the fourteen modes of this chapter.
⁹ Quenching (nibbuti): the name of the truth of cessation in the verse; the extinction of the defilements.
八支在一剎那中俱轉而各司其職；隨後四門連發——智所遣的四見、道所攝的諸法、七組譬喻、四句與空
大局 — 道之解剖與四諦的通門
本單元題取首科：前段是道諦的正解——八支聖道逐支給相、味、現起（白話 §1）；而譯底同一科之下接著開出四諦通門四目：智之作用（§2）、所含攝者之差別（§3）、譬喻（§4）、四句（§5）、空（§6）——這些門不再單講道諦，是把四諦整體翻來覆去地檢驗。讀法上分兩截最順：先看八支怎樣在一剎那中俱轉（這是論主自標的本節要旨——蘊品已就義說過八法，這裡專講其同時運轉時的分工），再看四諦怎樣被智遣執、被譬喻照亮、被四句與空刮到見底。〔所見〕
§01 八支聖道逐支之相味現起 → 白話 §1
論主先聲明：這八法在蘊之解釋中就義已明，這裡為顯其一剎那中俱轉時的差別。正見是行道瑜伽者以涅槃為所緣、能根除無明隨眠的慧眼——正確地見為相、闡明界為味、摧破無明之闇為現起；正思惟與之相應、令心安置於涅槃之句——正確安置為相、安止為味；正語離邪語——攝持為相、遠離為味；正業離殺生等——等起為相；正命是正語正業之清淨、離詭詐等——淨白為相、令如理之活命轉起為味；正精進立於戒地、斷懈怠——策勵為相、令未生不善不生為味；正念抖落邪念、心之不忘失——現前為相、不忘失為味；正定為念所護之心一境性——不散亂為相、調順為味、斷邪定為現起（白話 §1）。〔讀法〕八支的排法是一條生產線：見了才能思惟、思惟了才守語業命（三支合成戒地）、立於戒地才發精進、精進中念得現前、念護住了定才成——每支都「與它相應」上一支。一剎那俱轉，不是八件事排隊，是一個道心的八個面同時就位。
§02 諦智之作用——隨覺與通達·四智所遣之四見 → 白話 §2
諦智二種：隨覺智世間、依傳聞等轉起於滅與道；通達智出世間、以滅為所緣而依作用通達四諦——「見苦的人，也見苦之集、苦之滅、苦滅之道跡」，其作用留待智見清淨（第 22 品）。世間智中：苦智遮有身見、集智遮斷見、滅智遮常見、道智遮無作用見。或者：苦智遮於果的邪行（於無常淨樂我處作常淨樂我想）、集智遮於因的邪行（自在天、主體、時、自性等非因計因）、滅智遮於滅的邪行（無色界、世間之頂執為究竟解脫）、道智遮於方便的邪行（欲樂之耽與自苦之勤修執為淨道）。偈：於世間、世間之出生、世間之沒與至彼之方便，人只要不了知諸諦就一直迷惑（白話 §2）。〔讀法〕四智各配一見、一邪行——這是四諦作為解毒劑的一面：每一諦治一種特定的迷。兩組配法（四見／四邪行）值得並排記住：前組治「我」，後組治「錯認因果與出路」。
§03 所攝之差別——四諦各攝何法 → 白話 §3
苦諦攝除渴愛與無漏法外之一切法；集諦攝三十六渴愛之行；滅諦不相雜；道諦則以八支為門攝諸道品：正見門下觀神足、慧根、慧力、擇法覺支；正思惟下三尋；正語下四語善行；正業下三身善行；正命下少欲知足——又因正語正業正命是聖所愛之戒、應以信之手受取，故信根、信力、欲神足亦由此有；正精進下四正勤、精進根力、精進覺支；正念下四念處、念根力、念覺支；正定下三定、心定、定根力與喜、輕安、定、捨四覺支（白話 §3）。〔讀法〕這一節把三十七道品全數掛回八支之下——道諦不是與念處、正勤、根力覺支並列的一項，是它們的總綱；「信以手受戒」一句尤可玩味：信在這張表裡不是第九支，是持戒之手。
§04 譬喻——重擔病饑饉等七組 → 白話 §4
七組四聯喻：重擔、取擔、捨擔、捨擔之方便；病、病因、病止、藥；饑饉、惡雨、豐足、好雨；怨、怨根、怨之根除、根除之方便；毒樹、樹根、斷根、斷之方便；怖、怖根、無怖、得彼之方便；此岸、大瀑流、彼岸、至彼之精進（白話 §4）。〔讀法〕七組喻共用一個骨架：現狀、成因、離脫、方法——四諦的格律被七種人生處境各印一遍；病與藥一組最古，此岸彼岸一組最後，正好從醫室走到渡口。
§05 四句分別 → 白話 §5
四句：有是苦而非聖諦（道相應諸法與沙門果——依行苦性是苦，非聖諦）；有是聖諦而非苦（滅）；有既是苦又是聖諦（除渴愛外的五取蘊）；有既非苦又非聖諦（道相應諸法與沙門果，就「為遍知它而住梵行」的方式而言）。集等同法（白話 §5）。〔讀法〕四句是精密儀器：同一批法（道與果）在兩個判準下換了格——依「無常故苦」它是苦，依「為遍知而住梵行」它不是。這一門教的是判準自覺：說一法是不是苦，先問用的是哪把尺。
§06 空——無受者作者與二偈 → 白話 §6
第一義而言，一切諦以無受者、作者、般涅槃者、行者而空。偈：「唯有苦而沒有受苦的人；沒有作者而唯有作。有寂滅而沒有般涅槃的人；有道而沒有行者。」又：前二諦空於常淨樂我、不死之句空於我、道離常樂我；或三諦空於滅、滅空於三諦；或因空於果（集中無苦、道中無滅——不似自性論者以果為胎藏）、果空於因（苦集不和合、滅道不和合——不似和合論者之二極微）。偈：「此中三者空於滅，寂滅也空於那三者；因空於果，果也空於它的因」（白話 §6）。〔讀法〕四諦講到頂處自己把自己掏空：苦無受者、道無行者——連「修道的人」也不在第一義裡。兩句附帶的破（自性論之胎藏因、和合論之極微）點名而不展開，是論主與外部宗義的邊界石。此偈與見清淨之「唯名色而無人」（第 18 品）同一血脈。〔所見〕
給一般讀者
先取八支的生產線讀法：正見開眼、正思惟定向、語業命三支落成戒地、精進點火、念守門、定成事——八支不是八條戒律，是一個道心同一剎那的八個面。再取一組喻傍身：四諦即病、病因、病止、藥——這是全書最好記的一張名片。行有餘力，把 §6 的偈背下來：「唯有苦而沒有受苦的人……有道而沒有行者」——它會在第 18 品見清淨處等你。下一單元把四諦再過最後一輪門（一種等之決擇），本品即收。
想讀本單元全文：白話 §1–§6 即八支逐支相味現起、隨覺通達二智與四見四邪行之遣、四諦所攝諸法、七組譬喻、四句分別與空之三重讀法的全段逐段全譯。
The eight factors occur together in a single moment, each doing its own work; then four modes fire in succession—the four views dispelled by knowledge, the phenomena included in the path, seven sets of similes, the tetrad and emptiness
The Big Picture — The Anatomy of the Path and the General Modes of the Four Truths
This unit takes its title from its first section: the opening passage is the proper explanation of the truth of the path—each factor of the noble eightfold path is given its characteristic, function, and manifestation (vernacular §1); and under the same section the base text goes on to open four of the general modes of the four truths: the task of knowledge (§2), the distinction of what is included (§3), simile (§4), tetrad (§5), emptiness (§6)—modes that no longer speak only of the truth of the path but turn the four truths as a whole over and over for examination. It reads most smoothly in two halves: first see how the eight factors occur together in a single moment (this is the point of the section as the Commentator himself marks it—the chapter on the aggregates already explained the eight phenomena in meaning, and here the division of labor in their simultaneous operation is treated specially), then see how the four truths have their grasping dispelled by knowledge, are lit up by similes, and are scraped to the bottom by tetrad and emptiness. 〔Observation〕
§01 The Characteristic, Function, and Manifestation of Each Factor of the Noble Eightfold Path → Vernacular §1
The Commentator first declares: these eight phenomena are already clear in meaning in the explanation of the aggregates; here the point is to show the distinction among them as they occur together in a single moment. Right view is the eye of wisdom of the practicing meditator, with nibbāna as its object, uprooting the latent tendency of ignorance—right seeing as characteristic, elucidating the elements as function, dispelling the darkness of ignorance as manifestation; right intention, associated with it, fixes the mind on the state of nibbāna—right fixing as characteristic, absorption as function; right speech abstains from wrong speech—embracing as characteristic, abstaining as function; right action abstains from killing and the rest—originating as characteristic; right livelihood is the purification of right speech and right action, abstaining from scheming and the rest—cleansing as characteristic, the occurrence of livelihood according to the true way as function; right effort stands on the ground of virtue and cuts off laziness—exertion as characteristic, the non-arising of unarisen unwholesome states as function; right mindfulness shakes off wrong mindfulness, the non-forgetting of the mind—establishing as characteristic, non-forgetting as function; right concentration is the one-pointedness of a mind guarded by mindfulness—non-distraction as characteristic, coordinating as function, the abandoning of wrong concentration as manifestation (vernacular §1). 〔Reading〕 The ordering of the eight factors is a production line: only after seeing can one intend; only after intending does one guard speech, action, and livelihood (three factors that together form the ground of virtue); only standing on the ground of virtue does one arouse effort; in effort mindfulness becomes established; only when mindfulness guards does concentration come about—each factor is “associated with” the one before. Occurring together in a single moment is not eight things standing in line; it is eight faces of one path-mind taking their places at once.
§02 The Task of Knowledge of the Truths—Comprehension and Penetration; the Four Views Dispelled by the Four Knowledges → Vernacular §2
Knowledge of the truths is of two kinds: knowledge of comprehension, mundane, occurring with respect to cessation and the path in dependence on hearsay and the like; knowledge of penetration, supramundane, penetrating the four truths by its task with cessation as its object—“whoever sees suffering also sees the origin of suffering, the cessation of suffering, the way leading to the cessation of suffering”; its task is left to the purification by knowledge and vision (Chapter 22). Among the mundane knowledges: knowledge of suffering wards off identity view, knowledge of origin the annihilationist view, knowledge of cessation the eternalist view, knowledge of the path the view of non-action. Or else: knowledge of suffering wards off the wrong practice regarding the fruit (perceiving permanence, beauty, pleasure, and self where there is none), knowledge of origin the wrong practice regarding the cause (taking a sovereign deity, a primal substance, time, inherent nature, and the like as the cause when they are not), knowledge of cessation the wrong practice regarding cessation (grasping the immaterial realm or the summit of the world as final release), knowledge of the path the wrong practice regarding the means (grasping indulgence in sensual pleasure and devotion to self-torment as the path of purity). Verse: concerning the world, the origin of the world, the passing away of the world, and the means of reaching it, a person remains bewildered so long as he does not understand the truths (vernacular §2). 〔Reading〕 Each of the four knowledges is matched to one view and one wrong practice—this is the side of the four truths as antidote: each truth cures one specific delusion. The two sets of matching (four views／four wrong practices) are worth remembering side by side: the first set treats “self,” the second treats “mistaking cause, effect, and the way out.”
§03 The Distinction of What Is Included—What Each of the Four Truths Includes → Vernacular §3
The truth of suffering includes all phenomena except craving and the taintless phenomena; the truth of origin includes the thirty-six courses of craving; the truth of cessation is unmixed; and the truth of the path, through the eight factors as doors, includes the requisites of enlightenment: under the door of right view, the basis of power of investigation, the wisdom faculty, the power of wisdom, and the enlightenment factor of investigation of phenomena; under right intention, the three thoughts; under right speech, the four kinds of verbal good conduct; under right action, the three kinds of bodily good conduct; under right livelihood, fewness of wishes and contentment—and because right speech, right action, and right livelihood are the virtue dear to the noble ones, to be taken up with the hand of faith, the faith faculty, the power of faith, and the basis of power of desire also follow from this; under right effort, the four right endeavors, the faculty and power of energy, and the enlightenment factor of energy; under right mindfulness, the four foundations of mindfulness, the faculty and power of mindfulness, and the enlightenment factor of mindfulness; under right concentration, the three concentrations, concentration of mind, the faculty and power of concentration, and the four enlightenment factors of rapture, tranquillity, concentration, and equanimity (vernacular §3). 〔Reading〕 This section hangs the whole set of thirty-seven requisites of enlightenment back under the eight factors—the truth of the path is not one item alongside the foundations of mindfulness, the right endeavors, the faculties, powers, and enlightenment factors; it is their general outline. The sentence “virtue is taken up with the hand of faith” especially repays reflection: in this table faith is not a ninth factor; it is the hand that holds the virtue.
§04 Similes—Seven Sets: The Burden, the Disease, the Famine, and the Rest → Vernacular §4
Seven sets of four similes: burden, taking up the burden, laying down the burden, means of laying it down; disease, cause of the disease, subsiding of the disease, medicine; famine, bad rain, plenty, good rain; enemy, root of the enmity, uprooting of the enmity, means of uprooting; poison tree, root of the tree, cutting of the root, means of cutting; fear, root of the fear, freedom from fear, means of attaining it; near shore, great flood, far shore, effort of reaching it (vernacular §4). 〔Reading〕 The seven sets share one skeleton: present condition, cause, release, method—the meter of the four truths is stamped once by each of seven situations of human life; the set of disease and medicine is the oldest and the set of near shore and far shore comes last, moving just so from the sickroom to the ferry landing.
§05 The Analysis by Tetrad → Vernacular §5
The tetrad: there is what is suffering but not a noble truth (the phenomena associated with the path and the fruits of asceticism—suffering by the nature of suffering as formations, not a noble truth); what is a noble truth but not suffering (cessation); what is both suffering and a noble truth (the five aggregates of clinging except craving); what is neither suffering nor a noble truth (the phenomena associated with the path and the fruits of asceticism, in the sense of “that for whose full understanding the holy life is lived”). The same method for origin and the rest (vernacular §5). 〔Reading〕 The tetrad is a precision instrument: the same group of phenomena (path and fruit) changes cell under two criteria—by “impermanent, therefore suffering” it is suffering; by “that for whose full understanding the holy life is lived” it is not. What this mode teaches is awareness of the criterion: before saying whether a phenomenon is suffering, first ask which measure is being used.
§06 Emptiness—No Experiencer and No Doer, with Two Verses → Vernacular §6
In the ultimate sense all the truths are empty by the absence of an experiencer, a doer, one who attains final nibbāna, and one who goes. Verse: “There is only suffering, but no one who suffers; no doer, but only the deed. There is quenching, but no one who attains final nibbāna; there is the path, but no one who goes.” Again: the first two truths are empty of permanence, beauty, pleasure, and self, the deathless state is empty of self, the path is devoid of permanence, pleasure, and self; or three truths are empty of cessation and cessation is empty of the three; or the cause is empty of the fruit (no suffering in origin, no cessation in the path—unlike those who assert a primal nature, for whom the womb holds the fruit), and the fruit is empty of the cause (suffering and origin, cessation and the path, are not conjoined—unlike the dyad of atoms of those who assert inherence). Verse: “Here three are empty of cessation, and quenching too is empty of those three; the cause is empty of the fruit, and the fruit too is empty of its cause” (vernacular §6). 〔Reading〕 At the summit the four truths hollow themselves out: suffering without a sufferer, the path without one who goes—even “the one who practices the path” is not in the ultimate sense. The two incidental refutations (the womb-cause of the primal-nature school, the atoms of the inherence school) are named without being developed; they are the Commentator’s boundary stones against outside doctrines. This verse is of one blood with the “only name-and-form, no person” of the purification of view (Chapter 18). 〔Observation〕
For the General Reader
Take first the production-line reading of the eight factors: right view opens the eye, right intention sets the direction, the three factors of speech, action, and livelihood lay the ground of virtue, right effort lights the fire, right mindfulness guards the door, right concentration completes the work—the eight factors are not eight rules but eight faces of one path-mind in a single moment. Then take one set of similes to carry with you: the four truths as disease, cause of the disease, subsiding of the disease, medicine—the easiest calling card in the whole book to remember. If there is strength to spare, memorize the verse of §6: “There is only suffering, but no one who suffers … there is the path, but no one who goes”—it will be waiting for you at the purification of view in Chapter 18. The next unit passes the four truths through the last round of modes (the analysis by singlefold and the rest), and the chapter closes.
To read this unit in full: vernacular §1–§6 is the complete paragraph-by-paragraph rendering of the characteristic, function, and manifestation of each of the eight factors, the two knowledges of comprehension and penetration with the dispelling of the four views and four wrong practices, the phenomena included in the four truths, the seven sets of similes, the analysis by tetrad, and the threefold reading of emptiness.
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 ### Magganiddesakathā。科題與本篇之全幅同度——本篇即該科之全。
段號域 譯底欄之段號自〔CSCD §562〕至〔CSCD §567〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 7,674 位元組。
二框之交會處——本篇之樞在此 本篇之首段〔CSCD §562〕釋八支道而以 Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. Evamettha jātiādīnaṃ vinicchayo veditabbo. 收——其後句即四諦十四門之第八門「生等之決擇」之總收，該門開於四諦總說之單元〔CSCD §537〕而歷四單元至此方竟。自〔CSCD §563〕起，本篇即續開十四門之第九門（智之作用）至第十三門（空與一種等）之前半：Ñāṇakiccatoti〔CSCD §563〕・Antogadhānaṃ pabhedāti〔CSCD §564〕・Upamātoti〔CSCD §565〕・Catukkatoti〔CSCD §566〕・Suññatekavidhādīhīti〔CSCD §567〕。本篇一身而兼二事：既為第八門之終，又為第九至第十三門之場——本目誌其實。
科題與內容不同度 科題作 Magganiddesakathā（道之解釋）而其所轄之文唯首段釋道（2,204 位元組），餘五段皆為四諦通論之門（5,470 位元組）——科題所名者不及其幅之三分之一。誌其實，不代改其題。
逐門之收束式 veditabbo 全篇實測 7 見，其領語逐門而異：Evamettha jātiādīnaṃ vinicchayo veditabbo・Evamettha ñāṇakiccatopi vinicchayo veditabbo・evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo・evamettha upamāto vinicchayo veditabbo・catukkatopettha vinicchayo veditabbo・Evaṃ tāva suññato vinicchayo veditabbo——逐門一收，一門不漏。
前後接點 前承集滅涅槃之單元：本篇首句作 Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva——逐字承前篇之收句 Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ.。後接一種等之單元：本篇收句 Evaṃ tāva suññato vinicchayo veditabbo. 以 tāva（且先）自標其未竟，次單元即以 Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ 逐字承之——論自標之續，第十三門之後半在彼篇。
movement 品夾《總覽》繫本單元於 §F〈道諦——八支聖道〉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 paññā（慧）・nibbāna（涅槃）・avijjā（無明）・anusaya（隨眠）・taṇhā（渴愛）・sati（念）・samādhi（定）・vīriya（精進）・sacca（諦）・saddhindriya・samādhindriya・paññindriya（信根・定根・慧根）・satindriya（念根）・vīriyindriya（精進根）・iddhipāda（神足）・bala（力）・bojjhaṅga（覺支）・passaddhi（輕安）・pīti（喜）・upekkhā（捨）・sassata（常）・uccheda（斷）・akiriyadiṭṭhi（無作用見）・appicchatā（少欲）・santuṭṭhitā（知足）・lokiya／lokuttara（世間／出世間）・saṅkhāradukkhatā（行苦性）・ñāṇadassanavisuddhi（智見清淨）・chanda（欲）・vitakka（尋）・vicāra（伺）・upādānakkhandha（取蘊）・sāmaññaphala（沙門果）。以下唯列本篇新出者。
八支聖道逐支之相味現起〔CSCD §562〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sammādiṭṭhi | 正見 | 第一支；論自釋 nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu；相味現起作 sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā | 〔CSCD §562〕 |
| sammāsaṅkappo | 正思惟 | 第二支；cetaso nibbānapadābhiniropanaṃ；相味現起作 sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno | 〔CSCD §562〕 |
| sammāvācā | 正語 | 第三支；micchāvācāya virati；相味現起作 pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā | 〔CSCD §562〕 |
| sammākammanto | 正業 | 第四支；pāṇātipātādivirati；相味現起作 samuṭṭhāpanalakkhaṇo, viramaṇaraso | 〔CSCD §562〕 |
| sammāājīvo | 正命 | 第五支；kuhanādiupacchedikā micchājīvavirati；相味現起作 vodānalakkhaṇo, ñāyājīvapavattiraso | 〔CSCD §562〕 |
| sammāvāyāmo | 正精進 | 第六支；kosajjasamucchedako vīriyārambho；相味現起作 paggahalakkhaṇo, anuppannaakusalānuppādanādiraso | 〔CSCD §562〕 |
| sammāsati | 正念 | 第七支；cetaso asammoso；相味現起作 upaṭṭhānalakkhaṇā, asammussanarasā | 〔CSCD §562〕 |
| sammāsamādhi | 正定 | 第八支；cittekaggatā；相味現起作 avikkhepalakkhaṇo, samādhānaraso | 〔CSCD §562〕 |
| ekakkhaṇe pavattamānānaṃ viseso | 於一剎那而轉者之差別 | 論自標本篇之所以立說；八支於蘊之品已釋其義，此唯明其一剎那俱轉之別 | 〔CSCD §562〕 |
| sīlabhūmi | 戒之地 | 正語正業正命三支之總；正精進立於其上 | 〔CSCD §562〕 |
諦智之作用與四智所遣〔CSCD §563〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| anubodhañāṇa | 隨覺智 | 諦智之二分之一；世間，依傳聞等而轉於滅與道 | 〔CSCD §563〕 |
| paṭivedhañāṇa | 通達智 | 諦智之二分之二；出世間，以滅為所緣而以作用通達四諦 | 〔CSCD §563〕 |
| pariyuṭṭhānābhibhava | 勝其纏 | 世間諦智之所作 | 〔CSCD §563〕 |
| sakkāyadiṭṭhi | 有身見 | 苦智所遣之見 | 〔CSCD §563〕 |
| ucchedadiṭṭhi | 斷見 | 集智所遣之見 | 〔CSCD §563〕 |
| sassatadiṭṭhi | 常見 | 滅智所遣之見 | 〔CSCD §563〕 |
| vippaṭipatti | 邪行 | 四智所遣之第二組；於果、於因、於滅、於方便四處之邪行 | 〔CSCD §563〕 |
| issarapadhānakālasabhāva | 自在天・主體・時・自性 | 於因之邪行所執之諸因 | 〔CSCD §563〕 |
| apavaggagāha | 執為究竟解脫 | 於滅之邪行；執無色界或世間之頂為究竟 | 〔CSCD §563〕 |
| kāmasukhallika | 欲樂之耽 | 於方便之邪行之一端 | 〔CSCD §563〕 |
| visuddhimaggagāha | 執為清淨之道 | 於方便之邪行之相 | 〔CSCD §563〕 |
所攝之差別・譬喻・四句・空〔CSCD §564〕–〔CSCD §567〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| antogadha | 所含攝者 | 第十門之名；四諦各攝何法。依先例勝從緣起之品既立之讀，本欄原提「所攝」，誌之 | 〔CSCD §564〕 |
| anāsavadhamma | 無漏法 | 苦諦所不攝者；與渴愛並除 | 〔CSCD §564〕 |
| chattiṃsa taṇhāvicaritāni | 三十六渴愛之行 | 集諦所攝 | 〔CSCD §564〕 |
| asammissa | 不相雜 | 滅諦之判；不與他法相雜。依先例勝從見清淨之品既提之讀，本欄原提「不雜」，誌之 | 〔CSCD §564〕 |
| dhammavicayasambojjhaṅga | 擇法覺支 | 正見門下所攝之一 | 〔CSCD §564〕 |
| nekkhammavitakka | 出離尋 | 正思惟門下所攝之三尋之首 | 〔CSCD §564〕 |
| vacīsucarita・kāyasucarita | 語善行・身善行 | 正語正業二門下所攝 | 〔CSCD §564〕 |
| ariyakantasīla | 聖所愛之戒 | 正語正業正命三支之判；以信手所受故信根等亦攝於此 | 〔CSCD §564〕 |
| sammappadhāna | 正勤 | 正精進門下所攝 | 〔CSCD §564〕 |
| satipaṭṭhāna | 念處 | 正念門下所攝 | 〔CSCD §564〕 |
| bhāra・bhārādāna・bhāranikkhepana・bhāranikkhepanupāya | 重擔・取擔・捨擔・捨擔之方便 | 譬喻門之第一組四喻 | 〔CSCD §565〕 |
| roga・roganidāna・rogavūpasama・bhesajja | 病・病之因・病之止息・藥 | 第二組四喻 | 〔CSCD §565〕 |
| dubbhikkha・dubbuṭṭhi・subhikkha・suvuṭṭhi | 饑饉・惡雨・豐足・好雨 | 第三組四喻 | 〔CSCD §565〕 |
| verī・veramūla・verasamugghāta・verasamugghātupāya | 怨・怨之根・怨之根除・其方便 | 第四組四喻 | 〔CSCD §565〕 |
| visarukkha・rukkhamūla・mūlupaccheda・tadupacchedupāya | 毒樹・樹根・根之斷・其斷之方便 | 第五組四喻 | 〔CSCD §565〕 |
| bhaya・bhayamūla・nibbhaya・tadadhigamupāya | 怖・怖之根・無怖・得彼之方便 | 第六組四喻 | 〔CSCD §565〕 |
| orimatīra・mahogha・pārimatīra・taṃsampāpakavāyāma | 此岸・大瀑流・彼岸・至彼之精進 | 第七組四喻 | 〔CSCD §565〕 |
| ⚠︎ catukka | 四句 | 第十二門之名；以「是苦非聖諦」等四句分別。六隨念之品既立 catukka＝四法（其位為四組之計名）——一形二位，本欄取「四句」以應本門之四句分別而不從先例，以俟來哲 | 〔CSCD §566〕 |
| vedaka・kāraka・nibbuta・gamaka | 受者・作者・般涅槃者・行者 | 空門之四無；四諦於第一義皆空此四 | 〔CSCD §567〕 |
| nibbuti | 寂滅 | 空之偈中滅諦之稱 | 〔CSCD §567〕 |
| phalasuñña・hetusuñña | 空於果・空於因 | 空門之第二層；因中無果、果中無因 | 〔CSCD §567〕 |
| pakativādī | 主張自性者 | 論所破之他宗；其自性含果於其中 | 〔CSCD §567〕 |
| samavāyavādī | 主張和合者 | 論所破之他宗；其果與因和合而有 | 〔CSCD §567〕 |
| dviaṇuka | 二極微 | 和合論者之例 | 〔CSCD §567〕 |
⚠︎ 闕疑以俟來哲之一處 八支聖道之名（sammādiṭṭhi 至 sammāsamādhi）與 ariyasacca 之名同族，於既有諸品之詞條中無獨立條目（本欄逐詞比對所得；道非道之品有 sammādassana＝正見與 aṭṭhaṅgika micchāmagga＝八支邪道二條，其位皆非本篇之八支）。八支為道諦之全而不可迴避，本目讀作「正見・正思惟・正語・正業・正命・正精進・正念・正定」——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；並誌其與既有之 sammādassana（正見）同讀而異形，其讀與其形之取捨以俟來哲。
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・eke 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 6 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 10 處為偶數，開 5 收 5，逐處成對，無不對稱者。
本欄自出之二處字面之不齊 ①〔CSCD §567〕之第二偈不以 '' 開合（Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ; 與 Dhuvasukhaattavirahito, maggoiti suññatā tesu.），而同段之第一第三偈皆以 '' 開合——本篇四偈之中三偈用引號、一偈不用。②同偈之末行作 maggoiti（maggo 與 iti 之間無空格），而本篇他處之同類連綴皆有其界。二處誌其字面不改、不代齊。
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 §563〕 | Yathāha – ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati | 見苦者亦見集滅道——通達智以作用通達四諦之據 | (saṃ. ni. 5.1100) |
| 〔CSCD §566〕 | ''yadaniccaṃ taṃ dukkha''nti | 凡無常者即是苦——道相應法與沙門果亦為行苦性所攝之據 | (saṃ. ni. 3.15) |
引式之數〔本欄實測〕 Yathāha 1 處・Tenetaṃ vuccati 3 處（皆領起論主自出之結偈，非所引之經論）・vacanato 1 處・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Apare āhu・kira・Seyyathidaṃ 俱零命中。本文自標之圓括注出處 2 處，皆作 saṃ. ni.——本篇之引唯《相應部》一源。此數唯就本篇之域，不及全書。
論主自陳之三處 ①〔CSCD §562〕kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma——論自陳八支之義已於蘊之品明，本篇唯為明其一剎那俱轉之別而說。②〔CSCD §563〕Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati——論自陳通達智之作用之廣說在後（智見清淨）。③〔CSCD §562〕Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino——論自標本段唯作略說。三處皆論主自陳，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）8 見、連聲之比況形 6 見（bhārādānamiva・bhāranikkhepanamiva・roganidānamiva・bhesajjamiva・Dubbhikkhamiva・subhikkhamiva）、sadisa 諸形 零命中——十四見之中十二見集於譬喻門一段〔CSCD §565〕，餘二在空門〔CSCD §567〕之破他宗語。譬喻門之七組四喻唯前三組逐支出其比況語，後四組以複合詞列其四支而以 yojetvāpetāni upamāto veditabbānīti 一語括之——七組而三詳四略，誌其實。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 〔CSCD §565〕 | bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ | 重擔・取擔・捨擔・捨擔之方便 |
| 〔CSCD §565〕 | Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ | 病・病因・病止・藥 |
| 〔CSCD §565〕 | Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ | 饑饉・惡雨・豐足・好雨 |
| 〔CSCD §565〕 | verī-veramūla-verasamugghāta-verasamugghātupāyehi | 怨・怨根・怨之根除・其方便（略出之組） |
| 〔CSCD §565〕 | visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi | 毒樹・樹根・根斷・其方便（略出之組） |
| 〔CSCD §565〕 | bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi | 怖・怖根・無怖・得彼之方便（略出之組） |
| 〔CSCD §565〕 | orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi | 此岸・大瀑流與彼岸・至彼之精進（略出之組） |
| 〔CSCD §567〕 | na phalena sagabbho pakativādīnaṃ pakati viya | 破自性論者：因不如其自性之含果於胎 |
| 〔CSCD §567〕 | na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya | 破和合論者：果不如其二極微之和合而成 |
乙・修辭之可核觀察 ①本篇之骨為逐門之收束式：veditabbo 全篇實測 7 見（見目一）；Evamettha 之領語 2 見。②Tattha 之提示語全篇實測 2 見（Tattha anubodhañāṇaṃ lokiyaṃ 領起諦智二分之首・Tattha maggasampayuttā dhammā 領起四句門之分別）。③問句零命中（? 全篇 0 見）——本篇無論主自設之問，其難以 iti ce 式亦零命中；八支與五門皆以提示語（-toti）領起而不設難。④…pe… 省略式 零命中。⑤偈頌 4 首共 10 行（諦智之偈 2 行、空之三偈各 4 行與 2 行與 2 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）。⑥Kasmā? 短問零命中。⑦本篇無人事之事例——所出之比況皆物之比況或事之比況。⑧八支逐支之相味現起三目逐支皆全而無一支出其近因（padaṭṭhāna 全篇零命中）——與愁悲等之單元同族，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 §562〕 kāmaṃ khandhaniddesepi atthato pakāsitāyeva | 蘊之品 | 論自標其所指之品（khandhaniddese）；八支之義於彼品已明，本篇唯明其一剎那俱轉之別 |
〔CSCD §563〕 Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati | 智見清淨之品 | 論自標其所指之品（ñāṇadassanavisuddhiyaṃ）並自標其為後說（āvibhavissati）——本篇之前指唯此一處明繫品名 |
〔CSCD §562〕 Evamettha jātiādīnaṃ vinicchayo veditabbo | 四諦總說之單元〔CSCD §537〕 | 彼篇以 tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo 開第八門，本篇以此句總收之——一門跨五單元 |
〔CSCD §563〕 Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo | 四諦總說之單元〔CSCD §529〕 | 彼篇之偈作 nicchayā ñāṇakiccato，本篇逐字承其第九門 |
〔CSCD §567〕 Evaṃ tāva suññato vinicchayo veditabbo | 一種等之單元〔CSCD §568〕 | 本篇以 tāva（且先）自標其未竟，次單元以 Ekavidhādīhīti 逐字承第十三門之後半 |
〔CSCD §564〕 Samudayasacce chattiṃsa taṇhāvicaritāni | 緣起之品 | 渴愛之分別於彼品已立；論於本篇唯出其數而不釋其目，本目誌其實不代考定 |
〔CSCD §563〕 Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ | 集滅涅槃之單元〔CSCD §557〕–〔CSCD §561〕 | 彼篇以難答之論破涅槃非有與「盡即涅槃」諸執，本篇則以滅智所遣之邪行括之——二處相貫而論未於此明繫 |
〔CSCD §562〕 sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa | 一種等之單元〔CSCD §568〕 | 彼篇引 (ma. ni. 1.462) 而判此三支為戒蘊所攝，與本篇以三支為戒之地相承 |
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 ### Magganiddesakathā. The section title and the full extent of the unit are coextensive—this unit is the whole of that section.
Paragraph-number domain The base-text column runs from 〔CSCD §562〕 through 〔CSCD §567〕. Six paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 7,674 bytes in the base-text column.
The meeting point of two frameworks—the pivot of this unit lies here The first paragraph of this unit 〔CSCD §562〕 explains the eight factors of the path and closes with Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. Evamettha jātiādīnaṃ vinicchayo veditabbo.—the latter sentence is the overall closing of the eighth of the fourteen modes of the four truths, “the analysis of birth and the rest,” which was opened in the unit on the general account of the four truths at 〔CSCD §537〕 and runs through four units before ending here. From 〔CSCD §563〕 on, this unit goes on to open the ninth mode (the task of knowledge) through the first half of the thirteenth mode (emptiness and singlefold and the rest) of the fourteen: Ñāṇakiccatoti 〔CSCD §563〕・Antogadhānaṃ pabhedāti 〔CSCD §564〕・Upamātoti 〔CSCD §565〕・Catukkatoti 〔CSCD §566〕・Suññatekavidhādīhīti 〔CSCD §567〕. In one body this unit does two things: it is both the end of the eighth mode and the site of the ninth through thirteenth—this section records the fact.
Title and content not coextensive The section title is Magganiddesakathā (explanation of the path), yet of the text it governs only the first paragraph explains the path (2,204 bytes), while the remaining five paragraphs are modes of the general treatment of the four truths (5,470 bytes)—what the section title names is less than a third of its extent. The fact is recorded; the title is not altered.
The closing formula of each mode veditabbo occurs 7 times in the unit, with a different lead-in for each mode: Evamettha jātiādīnaṃ vinicchayo veditabbo・Evamettha ñāṇakiccatopi vinicchayo veditabbo・evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo・evamettha upamāto vinicchayo veditabbo・catukkatopettha vinicchayo veditabbo・Evaṃ tāva suññato vinicchayo veditabbo—each mode closes in turn, with none omitted.
Connections before and after Before it lies the unit on origin, cessation, and nibbāna: this unit opens Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva—taking up verbatim the preceding unit’s closing sentence Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ.. After it comes the unit on singlefold and the rest: this unit closes Evaṃ tāva suññato vinicchayo veditabbo., marking itself as unfinished with tāva (first, for now), and the next unit takes it up verbatim with Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ—a continuation marked by the treatise itself; the second half of the thirteenth mode is in that unit.
Movement The interleaf Overview assigns this unit to Movement §F, “The Truth of the Path—The Noble Eightfold Path.” 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 paññā (wisdom)・nibbāna (nibbāna)・avijjā (ignorance)・anusaya (latent tendency)・taṇhā (craving)・sati (mindfulness)・samādhi (concentration)・vīriya (energy)・sacca (truth)・saddhindriya・samādhindriya・paññindriya (faith faculty・concentration faculty・wisdom faculty)・satindriya (mindfulness faculty)・vīriyindriya (energy faculty)・iddhipāda (basis of power)・bala (power)・bojjhaṅga (enlightenment factor)・passaddhi (tranquillity)・pīti (rapture)・upekkhā (equanimity)・sassata (eternal)・uccheda (annihilation)・akiriyadiṭṭhi (view of non-action)・appicchatā (fewness of wishes)・santuṭṭhitā (contentment)・lokiya／lokuttara (mundane／supramundane)・saṅkhāradukkhatā (the nature of suffering as formations)・ñāṇadassanavisuddhi (purification by knowledge and vision)・chanda (desire)・vitakka (applied thought)・vicāra (sustained thought)・upādānakkhandha (aggregate of clinging)・sāmaññaphala (fruit of asceticism). Only terms newly appearing in this unit are listed below.
The characteristic, function, and manifestation of each factor of the noble eightfold path 〔CSCD §562〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sammādiṭṭhi | right view | the first factor; the treatise itself explains nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu; characteristic, function, manifestation read sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā | 〔CSCD §562〕 |
| sammāsaṅkappo | right intention | the second factor; cetaso nibbānapadābhiniropanaṃ; characteristic, function, manifestation read sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno | 〔CSCD §562〕 |
| sammāvācā | right speech | the third factor; micchāvācāya virati; characteristic, function, manifestation read pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā | 〔CSCD §562〕 |
| sammākammanto | right action | the fourth factor; pāṇātipātādivirati; characteristic, function, manifestation read samuṭṭhāpanalakkhaṇo, viramaṇaraso | 〔CSCD §562〕 |
| sammāājīvo | right livelihood | the fifth factor; kuhanādiupacchedikā micchājīvavirati; characteristic, function, manifestation read vodānalakkhaṇo, ñāyājīvapavattiraso | 〔CSCD §562〕 |
| sammāvāyāmo | right effort | the sixth factor; kosajjasamucchedako vīriyārambho; characteristic, function, manifestation read paggahalakkhaṇo, anuppannaakusalānuppādanādiraso | 〔CSCD §562〕 |
| sammāsati | right mindfulness | the seventh factor; cetaso asammoso; characteristic, function, manifestation read upaṭṭhānalakkhaṇā, asammussanarasā | 〔CSCD §562〕 |
| sammāsamādhi | right concentration | the eighth factor; cittekaggatā; characteristic, function, manifestation read avikkhepalakkhaṇo, samādhānaraso | 〔CSCD §562〕 |
| ekakkhaṇe pavattamānānaṃ viseso | the distinction among those occurring in a single moment | the treatise’s own marker of why this unit’s account is given; the meaning of the eight factors was explained in the chapter on the aggregates, and here only their distinction as they occur together in one moment is made clear | 〔CSCD §562〕 |
| sīlabhūmi | ground of virtue | the three factors of right speech, right action, and right livelihood taken together; right effort stands upon it | 〔CSCD §562〕 |
The task of knowledge of the truths and what the four knowledges dispel 〔CSCD §563〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| anubodhañāṇa | knowledge of comprehension | one of the two divisions of knowledge of the truths; mundane, occurring with respect to cessation and the path in dependence on hearsay and the like | 〔CSCD §563〕 |
| paṭivedhañāṇa | knowledge of penetration | the other division of knowledge of the truths; supramundane, penetrating the four truths by its task with cessation as its object | 〔CSCD §563〕 |
| pariyuṭṭhānābhibhava | overcoming obsession | what mundane knowledge of the truths does | 〔CSCD §563〕 |
| sakkāyadiṭṭhi | identity view | the view dispelled by knowledge of suffering | 〔CSCD §563〕 |
| ucchedadiṭṭhi | annihilationist view | the view dispelled by knowledge of origin | 〔CSCD §563〕 |
| sassatadiṭṭhi | eternalist view | the view dispelled by knowledge of cessation | 〔CSCD §563〕 |
| vippaṭipatti | wrong practice | the second set of what the four knowledges dispel; wrong practice in four places—regarding the fruit, the cause, cessation, and the means | 〔CSCD §563〕 |
| issarapadhānakālasabhāva | sovereign deity・primal substance・time・inherent nature | the causes grasped by the wrong practice regarding the cause | 〔CSCD §563〕 |
| apavaggagāha | grasping as final release | the wrong practice regarding cessation; grasping the immaterial realm or the summit of the world as the consummation | 〔CSCD §563〕 |
| kāmasukhallika | indulgence in sensual pleasure | one extreme of the wrong practice regarding the means | 〔CSCD §563〕 |
| visuddhimaggagāha | grasping as the path of purity | the character of the wrong practice regarding the means | 〔CSCD §563〕 |
The distinction of what is included, simile, tetrad, emptiness 〔CSCD §564〕–〔CSCD §567〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| antogadha | what is included | the name of the tenth mode; what each of the four truths includes. Following the established precedent in the chapter on dependent arising; this column originally proposed “the included,” and records the fact | 〔CSCD §564〕 |
| anāsavadhamma | taintless phenomena | what the truth of suffering does not include; excluded together with craving | 〔CSCD §564〕 |
| chattiṃsa taṇhāvicaritāni | thirty-six courses of craving | what the truth of origin includes | 〔CSCD §564〕 |
| asammissa | unmixed | the judgment on the truth of cessation; not mixed with other phenomena. Following the precedent reading proposed in the chapter on the purification of view; this column originally proposed “not mixed,” and records the fact | 〔CSCD §564〕 |
| dhammavicayasambojjhaṅga | enlightenment factor of investigation of phenomena | one of the items included under the door of right view | 〔CSCD §564〕 |
| nekkhammavitakka | thought of renunciation | the first of the three thoughts included under the door of right intention | 〔CSCD §564〕 |
| vacīsucarita・kāyasucarita | verbal good conduct・bodily good conduct | included under the two doors of right speech and right action | 〔CSCD §564〕 |
| ariyakantasīla | virtue dear to the noble ones | the judgment on the three factors of right speech, right action, and right livelihood; because it is taken up with the hand of faith, the faith faculty and the rest are also included here | 〔CSCD §564〕 |
| sammappadhāna | right endeavor | included under the door of right effort | 〔CSCD §564〕 |
| satipaṭṭhāna | foundation of mindfulness | included under the door of right mindfulness | 〔CSCD §564〕 |
| bhāra・bhārādāna・bhāranikkhepana・bhāranikkhepanupāya | burden・taking up the burden・laying down the burden・means of laying down the burden | the first set of four similes in the mode of simile | 〔CSCD §565〕 |
| roga・roganidāna・rogavūpasama・bhesajja | disease・cause of the disease・subsiding of the disease・medicine | the second set of four similes | 〔CSCD §565〕 |
| dubbhikkha・dubbuṭṭhi・subhikkha・suvuṭṭhi | famine・bad rain・plenty・good rain | the third set of four similes | 〔CSCD §565〕 |
| verī・veramūla・verasamugghāta・verasamugghātupāya | enemy・root of the enmity・uprooting of the enmity・means of it | the fourth set of four similes | 〔CSCD §565〕 |
| visarukkha・rukkhamūla・mūlupaccheda・tadupacchedupāya | poison tree・root of the tree・cutting of the root・means of its cutting | the fifth set of four similes | 〔CSCD §565〕 |
| bhaya・bhayamūla・nibbhaya・tadadhigamupāya | fear・root of the fear・freedom from fear・means of attaining it | the sixth set of four similes | 〔CSCD §565〕 |
| orimatīra・mahogha・pārimatīra・taṃsampāpakavāyāma | near shore・great flood・far shore・effort of reaching it | the seventh set of four similes | 〔CSCD §565〕 |
| ⚠︎ catukka | tetrad | the name of the twelfth mode; analysis by the four statements “suffering but not a noble truth” and the rest. The chapter on the six recollections established catukka = tetrad of phenomena (in its position as the name for counting sets of four)—one form in two positions; this column takes “tetrad” to match the fourfold analysis of this mode and does not follow the precedent, left open for the wise who come after | 〔CSCD §566〕 |
| vedaka・kāraka・nibbuta・gamaka | experiencer・doer・one who attains final nibbāna・one who goes | the four absences of the mode of emptiness; in the ultimate sense the four truths are empty of these four | 〔CSCD §567〕 |
| nibbuti | quenching | the name of the truth of cessation in the verse on emptiness | 〔CSCD §567〕 |
| phalasuñña・hetusuñña | empty of the fruit・empty of the cause | the second layer of the mode of emptiness; no fruit in the cause, no cause in the fruit | 〔CSCD §567〕 |
| pakativādī | those who assert a primal nature | the other school the treatise refutes; their primal nature contains the fruit within it | 〔CSCD §567〕 |
| samavāyavādī | those who assert inherence | the other school the treatise refutes; for them the fruit exists by inhering in the cause | 〔CSCD §567〕 |
| dviaṇuka | dyad of atoms | the example of those who assert inherence | 〔CSCD §567〕 |
⚠︎ One place left open for the wise who come after The names of the eight factors of the noble path (sammādiṭṭhi through sammāsamādhi), of the same family as the name ariyasacca, have no independent entry among the existing chapters’ entries (as found by this column’s word-by-word comparison; the chapter on the path and not-path has two entries, sammādassana = right view and aṭṭhaṅgika micchāmagga = the eightfold wrong path, neither in the position of this unit’s eight factors). The eight factors are the whole of the truth of the path and cannot be avoided; this section reads them as “right view・right intention・right speech・right action・right livelihood・right effort・right mindfulness・right concentration”—their agreement with the names already established in the Chinese tradition is the natural result of semantic transparency, not borrowed from another translation; and it records that they share a reading with the existing sammādassana (right view) while differing in form; the choice of reading and form 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・eke. Square brackets occur in only two forms (six [§NN] paragraph numbers and six 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 10 occurrences of '', an even number, 5 opening and 5 closing, forming pairs throughout, with none asymmetric.
Two literal inconsistencies within this column (1) The second verse at 〔CSCD §567〕 is not opened and closed with '' (Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ; and Dhuvasukhaattavirahito, maggoiti suññatā tesu.), while the first and third verses of the same paragraph are both opened and closed with ''—of the unit’s four verses, three use quotation marks and one does not. (2) The last line of the same verse reads maggoiti (no space between maggo and iti), while similar junctions elsewhere in the unit have their boundary. Both are recorded without alteration or regularization.
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 §563〕 | Yathāha – ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati | whoever sees suffering also sees origin, cessation, and path—the basis for knowledge of penetration penetrating the four truths by its task | (saṃ. ni. 5.1100) |
| 〔CSCD §566〕 | ''yadaniccaṃ taṃ dukkha''nti | whatever is impermanent is suffering—the basis for the phenomena associated with the path and the fruits of asceticism also being included under the nature of suffering as formations | (saṃ. ni. 3.15) |
Number of citation formulas [direct measurement in this column] Yathāha once・Tenetaṃ vuccati 3 times (each introducing a closing verse of the Commentator’s own, not a cited sutta or treatise)・vacanato once・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Apare āhu・kira・Seyyathidaṃ all zero times. The text itself gives 2 parenthetical source references, both reading saṃ. ni.—the citations of this unit have the Saṃyutta as their sole source. These counts apply only to this unit, not the whole work.
Three statements in the Commentator’s own voice (1) 〔CSCD §562〕 kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma—the treatise itself states that the meaning of the eight factors was made clear in the chapter on the aggregates, and that this unit speaks only to make clear their distinction as they occur together in a single moment. (2) 〔CSCD §563〕 Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati—the treatise itself states that the full account of the task of knowledge of penetration comes later (in the purification by knowledge and vision). (3) 〔CSCD §562〕 Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino—the treatise itself marks this paragraph as stated only in brief. All three 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 8 times, the sandhi comparative forms 6 times (bhārādānamiva・bhāranikkhepanamiva・roganidānamiva・bhesajjamiva・Dubbhikkhamiva・subhikkhamiva), and forms of sadisa zero times—of the fourteen occurrences, twelve cluster in the single passage of the mode of simile 〔CSCD §565〕, and the remaining two are in the words refuting other schools in the mode of emptiness 〔CSCD §567〕. Of the seven sets of four similes in the mode of simile, only the first three sets give the comparative phrase for each member; the last four sets list their four members as compounds and sum them up with the single phrase yojetvāpetāni upamāto veditabbānīti—seven sets, three in full and four in brief; the fact is recorded.
| Location | Simile | Meaning to Which It Is Applied |
|---|---|---|
| 〔CSCD §565〕 | bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ | burden・taking up the burden・laying down the burden・means of laying down the burden |
| 〔CSCD §565〕 | Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ | disease・cause of the disease・subsiding of the disease・medicine |
| 〔CSCD §565〕 | Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ | famine・bad rain・plenty・good rain |
| 〔CSCD §565〕 | verī-veramūla-verasamugghāta-verasamugghātupāyehi | enemy・root of the enmity・uprooting of the enmity・means of it (a set given in brief) |
| 〔CSCD §565〕 | visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi | poison tree・root of the tree・cutting of the root・means of it (a set given in brief) |
| 〔CSCD §565〕 | bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi | fear・root of the fear・freedom from fear・means of attaining it (a set given in brief) |
| 〔CSCD §565〕 | orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi | near shore・great flood and far shore・effort of reaching it (a set given in brief) |
| 〔CSCD §567〕 | na phalena sagabbho pakativādīnaṃ pakati viya | refuting those who assert a primal nature: the cause does not contain the fruit in its womb as their primal nature does |
| 〔CSCD §567〕 | na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya | refuting those who assert inherence: the fruit is not formed by inhering as their dyad of atoms is |
B. Verifiable rhetorical observations (1) The unit’s skeleton is the closing formula for each mode: veditabbo occurs 7 times in the unit (see Section I); the lead-in Evamettha occurs twice. (2) The cue Tattha occurs twice in the unit (Tattha anubodhañāṇaṃ lokiyaṃ introduces the first of the two divisions of knowledge of the truths; Tattha maggasampayuttā dhammā introduces the analysis of the mode of tetrad). (3) Questions occur zero times (? occurs 0 times in the unit)—the unit has no question posed by the Commentator himself, and its difficulties in the iti ce form likewise occur zero times; the eight factors and the five modes are all introduced by cues (-toti) without posing a difficulty. (4) The abbreviation …pe… occurs zero times. (5) There are 4 verses totaling 10 lines (the verse on knowledge of the truths, 2 lines; the three verses on emptiness, 4, 2, and 2 lines; all indented four spaces); no indented block of cited teaching (every citation in this unit runs in the text without a separate indented block). (6) The short question Kasmā? occurs zero times. (7) The unit contains no narrative example involving a person; its similes compare things or situations. (8) The three headings of characteristic, function, and manifestation are complete for each of the eight factors, and no factor gives its proximate cause (padaṭṭhāna occurs zero times in the unit)—the same family as the unit on sorrow, lamentation, and the rest; 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 §562〕 kāmaṃ khandhaniddesepi atthato pakāsitāyeva | chapter on the aggregates | the treatise itself names the chapter to which it refers (khandhaniddese); the meaning of the eight factors was made clear there, and this unit makes clear only their distinction as they occur together in a single moment |
〔CSCD §563〕 Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati | chapter on the purification by knowledge and vision | the treatise itself names the chapter to which it refers (ñāṇadassanavisuddhiyaṃ) and itself marks it as to be stated later (āvibhavissati)—this is the only forward pointer in the unit that explicitly names a chapter |
〔CSCD §562〕 Evamettha jātiādīnaṃ vinicchayo veditabbo | unit on the general account of the four truths 〔CSCD §537〕 | that unit opens the eighth mode with tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo, and this unit closes it with this sentence—one mode spanning five units |
〔CSCD §563〕 Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo | unit on the general account of the four truths 〔CSCD §529〕 | that unit’s verse has nicchayā ñāṇakiccato; this unit takes up its ninth mode verbatim |
〔CSCD §567〕 Evaṃ tāva suññato vinicchayo veditabbo | unit on singlefold and the rest 〔CSCD §568〕 | this unit marks itself as unfinished with tāva (first, for now), and the next unit takes up the second half of the thirteenth mode verbatim with Ekavidhādīhīti |
〔CSCD §564〕 Samudayasacce chattiṃsa taṇhāvicaritāni | chapter on dependent arising | the analysis of craving was established in that chapter; in this unit the treatise gives only the number without explaining the items; this section records the fact without determining it |
〔CSCD §563〕 Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ | unit on origin, cessation, and nibbāna 〔CSCD §557〕–〔CSCD §561〕 | that unit refutes in objection and reply the view that nibbāna is non-existent and the grasping of “destruction is nibbāna,” while this unit sums them up as the wrong practice dispelled by knowledge of cessation—the two passages run together, though the treatise does not explicitly link them here |
〔CSCD §562〕 sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa | unit on singlefold and the rest 〔CSCD §568〕 | that unit cites (ma. ni. 1.462) and judges these three factors to be included in the aggregate of virtue, in continuity with this unit’s taking the three factors as the ground of virtue |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.