清淨道論 遍知等之作用Visuddhimagga · The Functions Beginning with Full Understanding
道之威力第四事：現觀那一剎那，道智同時做四件事——遍知苦、斷集、修道、現證滅。古師說：像燈一亮，一剎那不前不後燒炷、破闇、顯光、盡油；像日出，一剎那照色、破闇、顯光、息寒；像船，一剎那捨此岸、截流、載貨、達彼岸。道智的所緣只有一個——滅——卻到達、見、通達四諦：所緣是一，作用是四。見苦的人也見了集、滅、道。
四諦各有四個義，十六個：苦的逼迫、有為、熱惱、變異；集的積聚、因緣、繫縛、障礙；滅的出離、遠離、無為、不死；道的導出、因、見、增上。十六個都真，所以是一所攝；一所攝所以一性；一性所以以一智通達。有人問：苦還有病、癰那麼多義，為什麼只說四？答：因為這四個是照鏡子照出來的——每一諦的自相是它自己說的，另外三個義是見了他諦才顯：見了集才知道苦是造出來的，見了道才知道苦有多熱惱——像難陀見了天女才覺得孫陀利不美；見了滅才知道苦是會變的；吃錯東西生病才知食是病因；看見很細的東西才知道自己眼睛明淨。四諦不是四個各自成立的東西，是互相照見的。
其中最深的一句：這道是無始輪迴中先前未曾見的，可它有緣，仍是有為的——正因為連道都是有為的，那無緣之法的無為性才無可混淆。連道都不是終點。
The fourth work of the path’s power: in the moment of direct realization, path knowledge simultaneously performs four tasks—fully understanding suffering, abandoning origination, developing the path, and realizing cessation. The teachers of old say: like a lamp that, in one moment neither earlier nor later, burns the wick, dispels darkness, manifests light, and consumes oil; like the sun that in one moment illuminates forms, dispels darkness, manifests light, and stills the cold; like a ship that in one moment leaves the near shore, cuts the current, carries cargo, and reaches the far shore. Path knowledge has only one object—cessation—yet it reaches, sees, and penetrates all four truths: the object is one, the functions are four. One who sees suffering also sees origination, cessation, and the path.
Each of the four truths has four meanings, sixteen in all: suffering has oppression, being formed, burning, and change; origination has accumulation, being a source, binding, and obstruction; cessation has escape, seclusion, being unformed, and the deathless; the path has leading out, being a cause, seeing, and predominance. All sixteen are true, and so they are included in one; because they are included in one, they are a unity; because they are a unity, they are penetrated by one knowledge. Someone asks: suffering has so many other meanings, such as disease and tumor, so why state only four? The answer is that these four appear as in a mirror: each truth’s individual characteristic speaks for itself, while the other three meanings become manifest only when the other truths are seen. Seeing origination shows that suffering is made; seeing the path shows how burning suffering is—as Nanda saw celestial nymphs and then found Sundarī unattractive; seeing cessation shows that suffering changes. Illness after unsuitable food reveals food as its source; seeing an extremely subtle object reveals the clarity of one’s own eye. The four truths are not four independently established things; they illuminate one another.
The deepest sentence is this: the path has never before been seen in beginningless saṃsāra, yet because it has conditions it remains formed. Precisely because even the path is formed, the unformed nature of the unconditioned phenomenon cannot be confused with anything else. Even the path is not the endpoint.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 四作用之立與燈之喻 〔無號〕
遍知等之作用之說
以及在現觀¹之時所說的遍知等諸作用——／這一切都應當如其自性而知。
因為在諦之現觀之時，於這四智之中每一智的一剎那，說有遍知、斷、現證²、修習這遍知等四作用；它們都應當如其自性而知。古師³們就說過——
「猶如燈於一剎那中不前不後地作四事：燒炷、破闇、顯光、盡油；同樣，道智於一剎那中不前不後地現觀四諦——以遍知現觀而現觀苦，以斷現觀而現觀集，以修習現觀而現觀道，以現證現觀而現觀滅。這是說什麼呢？就是說：以滅為所緣，而到達、見、通達四諦。」
又說過：「比丘們啊，凡見苦者，他也見苦之集，也見苦之滅，也見導向苦滅之道跡」——一切都應當了知。又說：「具道者之智，這也是於苦之智，這也是於苦集之智，這也是於苦滅之智，這也是於導向苦滅之道跡之智。」
其中：如燈燒炷，這樣道智遍知苦。如破闇，這樣斷集。如顯光，這樣以俱生等之緣性而修習稱為正思惟等法的道。如盡油，這樣現證煩惱之遍盡的滅。應當這樣了知喻之會合。
§2 日之喻 〔CSCD §840〕
另一理趣——猶如日出之時，隨其出現而不前不後地作四事：照耀諸色、破闇、顯光、息寒；同樣，道智……乃至（廣說如前）……以現證現觀而現觀滅。這裡也是：如日照耀諸色，這樣道智遍知苦。如破闇，這樣斷集。如顯光，這樣以俱生等之緣性而修習道。如息寒，這樣現證煩惱之息滅的滅。應當這樣了知喻之會合。
§3 船之喻 〔CSCD §841〕
另一理趣——猶如船於一剎那中不前不後地作四事：捨此岸、截流、載貨、達彼岸；同樣，道智……乃至（廣說如前）……以現證現觀而現觀滅。這裡也是：如船捨此岸，這樣道智遍知苦。如截流，這樣斷集。如載貨，這樣以俱生等之緣性而修習道。如達彼岸，這樣現證作為彼岸的滅。應當這樣了知喻之會合。
§4 十六行相之如義與四諦之一攝一通達 〔CSCD §842〕
這樣，在諦之現觀之時，於一剎那中依四作用而轉起的這智，其四作用以十六行相之如義⁴而成為一通達。如說——
「怎樣是以如義而四作用為一通達呢？以十六行相之如義而四作用為一通達。苦的逼迫義、有為義、熱惱義、變異義，是如義。集的積聚義、因緣義、繫縛義、障礙義，是如義。滅的出離義、遠離義、無為義、不死義，是如義。道的導出義、因義、見義、增上義，是如義。以這十六行相之如義，四諦為一所攝。凡是一所攝的，就是一性。凡是一性的，就以一智而通達——所以四諦是一通達。」
§5 何故唯立四義——一自三他之十二配 〔CSCD §843〕
這裡也許有人〔問〕：既然苦等也還有病、癰等其他的義，那麼為什麼只說四〔義〕呢？於此我們說：因為〔這四義〕是依見他諦而顯的。因為以「其中，什麼是於苦之智呢？緣於苦而生起的慧、了知……」等等的方法，也依一一諦為所緣而說了諦智；又以「比丘們啊，凡見苦者，他也見集」等等的方法，也依以一諦為所緣而於其餘諸諦成辦作用而說。
其中，當以一一諦為所緣時，先說：苦雖依自性以逼迫為相，但由於它是被以積聚為相的集所積聚、所造作、所堆積，所以由見集而顯了它的有為義。而由於道能除煩惱之熱惱而極清涼，所以由見道而顯了它的熱惱義——如難陀尊者因見天女而〔知〕孫陀利之不美那樣。而由見不變易法的滅，就顯了它的變異義——這裡是無須多說的。
同樣，集雖依自性以積聚為相，但由見苦而顯了因緣義——如由見從不宜之食所生的病，而〔知〕食為病之因緣那樣。由見作為離繫的滅，〔顯了〕繫縛義；由見作為出離的道，〔顯了〕障礙義。
同樣，滅雖以出離為相，但由見作為不遠離的集，而顯了遠離義。由見道，〔顯了〕無為義——因為在無始輪迴之中，這道是先前未曾見的，而它由於有緣也仍是有為的；這樣，無緣之法的無為性就極為明顯。而由見苦，顯了它的不死義——因為苦是毒，涅槃是不死。
同樣，道雖以出離為相，但由見集而〔知〕「這不是得涅槃之因，這才是因」，於是顯了因義。由見滅，〔顯了〕見義——如見極細之色者〔想〕「我的眼真是明淨」，而〔知〕眼之明淨那樣。由見苦，〔顯了〕增上義——如由見眾多病苦貧賤之人，而〔知〕自在者之尊大那樣。這樣，於此依自相而〔顯〕一一〔諦之第一義〕，又依見他諦而〔顯〕其餘三三〔義〕；由於這樣的顯，所以說一一〔諦〕各有四義。而在道剎那，這一切義都唯以那於苦等作四作用的一智而得通達。至於那些主張異時現觀的人，對他們的回答已在阿毘達磨的《論事》中說過了。
註
¹ 現觀（abhisamaya）：以道智於一剎那中通達四諦；本篇依遍知、斷、修習、現證四門而分為四現觀。
² 現證（sacchikiriyā）：以現量之智觸證；四作用之第三，配滅諦。四作用之定式為遍知・斷・現證・修習。
³ 古師（porāṇā）：本論所承之先代義注師；燈之四事一喻即引其語。
⁴ 如義（tathaṭṭho）：四諦各四義皆真實不虛，故名如義；十六義同為一所攝，故以一智通達。
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 Establishing the Four Functions and the Lamp Simile 〔No number〕
Discussion of the Functions Beginning with Full Understanding
And the functions beginning with full understanding that were stated to occur at the time of direct realization¹—all these should be known according to their individual nature.
For at the time of direct realization of the truths, each of these four knowledges is said, in a single moment, to have the four functions beginning with full understanding: full understanding, abandoning, realization,² and development. They should all be known according to their individual nature. The teachers of old³ said:
“Just as a lamp performs four tasks in a single moment, neither earlier nor later—it burns the wick, dispels darkness, manifests light, and consumes the oil—so path knowledge directly realizes the four truths in a single moment, neither earlier nor later: it directly realizes suffering by direct realization as full understanding, origination by direct realization as abandoning, the path by direct realization as development, and cessation by direct realization as realization. What does this mean? It means that, taking cessation as its object, it reaches, sees, and penetrates all four truths.”
It was also said: “Bhikkhus, whoever sees suffering also sees the origination of suffering, also sees the cessation of suffering, and also sees the way leading to the cessation of suffering”—all of this should be understood. It was further said: “The knowledge of one endowed with the path is knowledge of suffering, knowledge of the origination of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering.”
Here, as the lamp burns the wick, so path knowledge fully understands suffering. As it dispels darkness, so it abandons origination. As it manifests light, so by the condition of conascence and the rest it develops the path consisting of phenomena beginning with right intention. As it consumes the oil, so it realizes cessation, which is the exhaustion of defilements. The correspondence of the simile should be understood in this way.
§2 The Sun Simile 〔CSCD §840〕
Another method: just as the rising sun, simultaneously with its appearance, performs four tasks neither earlier nor later—it illuminates visible forms, dispels darkness, manifests light, and stills the cold—so path knowledge … and so on, as in the foregoing full passage … directly realizes cessation by direct realization as realization. Here too, as the sun illuminates visible forms, so path knowledge fully understands suffering. As it dispels darkness, so it abandons origination. As it manifests light, so by the condition of conascence and the rest it develops the path. As it stills the cold, so it realizes cessation, which is the stilling of defilements. The correspondence of the simile should be understood in this way.
§3 The Ship Simile 〔CSCD §841〕
Another method: just as a ship performs four tasks in a single moment, neither earlier nor later—it leaves the near shore, cuts the current, carries cargo, and reaches the far shore—so path knowledge … and so on, as in the foregoing full passage … directly realizes cessation by direct realization as realization. Here too, as the ship leaves the near shore, so path knowledge fully understands suffering. As it cuts the current, so it abandons origination. As it carries cargo, so by the condition of conascence and the rest it develops the path. As it reaches the far shore, so it realizes cessation, which is the far shore. The correspondence of the simile should be understood in this way.
§4 The True Meaning in Sixteen Aspects and the Single Inclusion and Single Penetration of the Four Truths 〔CSCD §842〕
Thus, at the time of direct realization of the truths, this knowledge, occurring in a single moment by way of the four functions, has its four functions as one penetration through the true meaning⁴ in sixteen aspects. As it is said:
“How are the four functions one penetration through the true meaning? Through the true meaning in sixteen aspects, the four functions are one penetration. The meaning of oppression, the meaning of being formed, the meaning of burning, and the meaning of change in suffering are true meanings. The meaning of accumulation, the meaning of being a source, the meaning of binding, and the meaning of obstruction in origination are true meanings. The meaning of escape, the meaning of seclusion, the meaning of being unformed, and the meaning of the deathless in cessation are true meanings. The meaning of leading out, the meaning of being a cause, the meaning of seeing, and the meaning of predominance in the path are true meanings. Through the true meaning in these sixteen aspects, the four truths are included in one. Whatever is included in one is a unity. Whatever is a unity is penetrated by one knowledge; therefore the four truths are one penetration.”
§5 Why Only Four Meanings Are Established—the Twelve Correspondences of One’s Own and Three Others 〔CSCD §843〕
Here someone may ask: since suffering and the rest also have other meanings, such as disease and tumor, why are only four stated? We answer: because these four become manifest by seeing the other truths. For knowledge of truth is stated with each individual truth as its object by such methods as, “Here, what is knowledge of suffering? The understanding, the knowing, that arises with reference to suffering …”; and it is also stated as accomplishing the functions regarding the remaining truths while taking one truth as object, by such methods as, “Bhikkhus, whoever sees suffering also sees origination.”
Here, when each truth is taken as object, first, although suffering has oppression as its characteristic by its own nature, it is accumulated, formed, and heaped up by origination, whose characteristic is accumulation; therefore, by seeing origination, its meaning of being formed becomes manifest. And because the path removes the burning of defilements and is exceedingly cool, by seeing the path its meaning of burning becomes manifest—just as the unattractiveness of Sundarī became evident to the Venerable Nanda when he saw celestial nymphs. By seeing cessation, whose nature does not change, its meaning of change becomes manifest—no more need be said here.
Likewise, although origination has accumulation as its characteristic by its own nature, by seeing suffering its meaning of being a source becomes manifest—as food is known to be the source of an illness by seeing an illness produced by unsuitable food. By seeing cessation as disconnection, its meaning of binding becomes manifest; by seeing the path as leading out, its meaning of obstruction becomes manifest.
Likewise, although cessation has escape as its characteristic, by seeing origination as nonseclusion its meaning of seclusion becomes manifest. By seeing the path, its meaning of being unformed becomes manifest: for in beginningless saṃsāra this path has never been seen before, yet because it has conditions it is still formed; thus the unformed nature of the unconditioned phenomenon becomes exceedingly clear. And by seeing suffering, its meaning of the deathless becomes manifest, for suffering is poison and nibbāna is the deathless.
Likewise, although the path has leading out as its characteristic, by seeing origination one knows, “This is not the cause of attaining nibbāna; this is the cause,” and thus its meaning of being a cause becomes manifest. By seeing cessation, its meaning of seeing becomes manifest—just as one who sees extremely subtle visible forms thinks, “How clear my eye is,” and thereby knows the eye’s clarity. By seeing suffering, its meaning of predominance becomes manifest—just as the greatness of a sovereign becomes known by seeing many people afflicted by illness, misery, and poverty. Thus, here, the first meaning of each truth becomes manifest through its own characteristic, while the remaining three meanings become manifest through seeing the other truths; because they become manifest in this way, each truth is said to have four meanings. At the path moment, all these meanings are penetrated solely by the one knowledge that performs four functions regarding suffering and the rest. As for those who maintain separate direct realizations at different times, the reply to them has already been given in the Kathāvatthu of the Abhidhamma.
Notes
¹ Direct realization (abhisamaya): penetration of the four truths by path knowledge in a single moment; this unit distinguishes four modes of direct realization—as full understanding, abandoning, development, and realization.
² Realization (sacchikiriyā): directly experiencing through immediate knowledge; the third of the four functions, corresponding to the truth of cessation. The fixed sequence of the four functions is full understanding, abandoning, realization, and development.
³ Teachers of old (porāṇā): earlier commentators in the lineage inherited by this treatise; the four tasks of the lamp are quoted as their words.
⁴ True meaning (tathaṭṭho): each of the four meanings of each truth is real and not false, and so is called a true meaning; because all sixteen meanings are included in one, they are penetrated by one knowledge.
一盞燈在一剎那同時燒炷、破闇、顯光、盡油——道智在一剎那同時遍知苦、斷集、修道、現證滅；四諦有十六個義，卻是「一所攝、一性、一智通達」
大局 — 道之威力第四事：現觀之時的四作用
四事之末：現觀時的遍知等四作用。論主用三喻說「一剎那四事」：燈——燒炷・破闇・顯光・盡油（§1）；日——照色・破闇・顯光・息寒（§2）；船——捨此岸・截流・載貨・達彼岸（§3）；每一喻四事逐一配道智之遍知苦・斷集・修道・現證滅。然後引聖典：四諦各四義（苦：逼迫・有為・熱惱・變異；集：積聚・因緣・繫縛・障礙；滅：出離・遠離・無為・不死；道：導出・因・見・增上）共十六行相之如義，「四諦為一所攝，一所攝者一性，一性者以一智通達」（§4）。末段答一問：苦等尚有病癰等義，何以唯說四？——因為這四義是「依見他諦而顯的」：一諦以自相顯第一義，餘三義由見他三諦而顯——十二配（§5）；異時現觀之說已在《論事》答過。〔所見〕本單元說的是道剎那的「同時性」：四作用不是四步，是一剎那的四面——像燈一亮，四件事一起發生。而 §5 那十二個配是全弧最精巧的一段哲學：苦的「熱惱」義要見了道才顯（像難陀見天女才知孫陀利不美），滅的「無為」義要見了道才顯（道雖新見卻仍有為，於是無為的才格外明顯）——四諦不是四個各自成立的東西，是互相照見的。這是為什麼「見苦者亦見集滅道」。
§01 四作用之立與燈之喻 → 白話 §1
諦之現觀時，四智每一智之一剎那有遍知・斷・現證・修習四作用。古師：如燈於一剎那不前不後作四事——燒炷・破闇・顯光・盡油；道智於一剎那不前不後現觀四諦——以遍知現觀現觀苦、以斷現觀現觀集、以修習現觀現觀道、以現證現觀現觀滅——以滅為所緣到達見通達四諦。「見苦者亦見苦集苦滅導苦滅之道跡」；「具道者之智是於苦之智亦是於集滅道之智」。燈燒炷＝遍知苦、破闇＝斷集、顯光＝以俱生等緣性修習正思惟等道、盡油＝現證煩惱遍盡之滅（白話 §1）。〔讀法〕先把「四作用」與「四諦」的對應記牢：遍知——苦、斷——集、現證——滅、修習——道。燈喻的四事都在同一剎那；「不前不後」四字反覆出現。〔所見〕「以滅為所緣，而到達、見、通達四諦」——道智的所緣只有一個（滅），卻通達四諦：所緣是一，作用是四。這一句與 22-03「體一而作用多」同一結構——菩提分是一念當八分，這裡是一智作四事。
§02 日之喻 → 白話 §2
日出時不前不後作四事——照耀諸色・破闇・顯光・息寒；照色＝遍知苦、破闇＝斷集、顯光＝修道、息寒＝現證煩惱息滅之滅（白話 §2）。〔讀法〕日喻的新意在「息寒」：滅在這裡是「寒之息」——煩惱的冷被日光止息。〔所見〕燈喻與日喻裡的「破闇」都配「斷集」（船喻此位作「截流」）——闇是集諦（不明白為什麼苦），破闇是斷集：無明是集的根。
§03 船之喻 → 白話 §3
船於一剎那不前不後作四事——捨此岸・截流・載貨・達彼岸；捨此岸＝遍知苦、截流＝斷集、載貨＝修道、達彼岸＝現證作為彼岸之滅（白話 §3）。〔讀法〕船喻最有動感：捨此岸（苦）・截流（集）・載貨（道）・達彼岸（滅）——正是 22-01 渡溝喻的水路版：那裡是一個人抓繩盪過去，這裡是一艘船一剎那做完四件事。〔所見〕「載貨」配修道——道是船上載著的東西，也是船本身在做的事；三喻裡唯獨船喻的「修道」有內容感（貨），暗示道是「帶得走的」。
§04 十六行相之如義與四諦之一攝一通達 → 白話 §4
於一剎那依四作用轉起之智，其四作用以十六行相之如義成一通達：苦之逼迫義・有為義・熱惱義・變異義為如義；集之積聚義・因緣義・繫縛義・障礙義；滅之出離義・遠離義・無為義・不死義；道之導出義・因義・見義・增上義——以此十六如義四諦為一所攝，一所攝者一性，一性者以一智通達——四諦一通達（白話 §4）。〔讀法〕十六個義排成四乘四，第一義是各諦的自相（逼迫・積聚・出離・導出），後三義是與他諦相對而顯的（下一節會說）。「如義」＝真實不虛之義——十六個都是真的，所以是一。〔所見〕「凡是一所攝的就是一性，凡是一性的就以一智通達」——三步推論，從「十六個真」推到「一個智」：這是「一剎那現觀四諦」的邏輯根據。
§05 何故唯立四義——一自三他之十二配 → 白話 §5
問：苦等尚有病癰等義，何以唯說四？答：此四義依見他諦而顯（一一諦為所緣說諦智；一諦為所緣於餘諦成辦作用）。苦依自性以逼迫為相；由見集顯其有為義（被集積聚造作堆積）；由見道顯其熱惱義（道除熱惱極清涼——如難陀見天女知孫陀利不美）；由見不變易之滅顯其變異義。集依自性以積聚為相；由見苦顯因緣義（如見不宜之食所生病知食為因緣）；由見離繫之滅顯繫縛義；由見出離之道顯障礙義。滅以出離為相；由見不遠離之集顯遠離義；由見道顯無為義（道於無始輪迴先未曾見而仍有為，故無緣之法之無為性極明）；由見苦顯不死義（苦是毒涅槃不死）。道以出離為相；由見集知「此非得涅槃之因、此才是因」顯因義；由見滅顯見義（如見極細色者知眼明淨）；由見苦顯增上義（如見眾多病苦貧賤者知自在者之尊大）——依自相顯一、依見他諦顯三，故一一諦四義；道剎那一切義唯以於苦等作四作用之一智通達；異時現觀之說《論事》已答（白話 §5）。〔讀法〕十二配可以畫成一張表：每一諦的自相是它自己說的，另外三個義是「照鏡子」照出來的——見了集才知道苦是「有為的」（被造出來的），見了道才知道苦是「熱惱的」（因為道那麼清涼），見了滅才知道苦是「變異的」（因為滅不變）。三個譬喻都很生活：難陀見了天女才覺得孫陀利不美、吃錯東西生病才知食是病因、看見很細的東西才知道自己眼睛好。〔所見〕「這道是先前未曾見的，而它由於有緣也仍是有為的；這樣，無緣之法的無為性就極為明顯」——這是全單元最深的一句：連道都是有為的，正因為道也是有為的，涅槃的無為才無可混淆。這一句守住了全弧「減法的終點不是任何一個境界」——連道都不是終點。
給一般讀者
記一盞燈：一亮的那一剎那，同時燒炷、破闇、顯光、盡油——道智在一剎那同時遍知苦、斷集、修道、現證滅，「不前不後」。四諦不是四件事，是一件事的四面：見苦的人也見了集、滅、道。再記一個道理：四諦是互相照見的——見了集才知苦是造出來的、見了道才知苦有多熱惱（像難陀見了天女才覺得孫陀利不美）、見了滅才知苦是會變的。還有一句要慢慢想：連道都是有為的——正因為道也是有為的，涅槃的無為才無可混淆；連道都不是終點。
想讀本單元全文：白話 §1–§5 即四作用之立與燈喻、日喻、船喻、十六行相之如義與一通達、四義依見他諦而顯之十二配的全段逐段全譯。
A single lamp simultaneously burns its wick, dispels darkness, manifests light, and consumes oil in one moment—path knowledge simultaneously fully understands suffering, abandons origination, develops the path, and realizes cessation; the four truths have sixteen meanings, yet they are “included in one, a unity, and penetrated by one knowledge”
The Big Picture — the Fourth Work of the Path’s Power: Four Functions at the Time of Direct Comprehension
The last of the four matters is the four functions beginning with full understanding at the time of direct realization. The author uses three similes for “four tasks in one moment”: the lamp—burning its wick, dispelling darkness, manifesting light, and consuming oil (§1); the sun—illuminating forms, dispelling darkness, manifesting light, and stilling the cold (§2); and the ship—leaving the near shore, cutting the current, carrying cargo, and reaching the far shore (§3). The four tasks in each simile correspond one by one to path knowledge’s fully understanding suffering, abandoning origination, developing the path, and realizing cessation. A canonical passage then gives four meanings for each truth: suffering—oppression, being formed, burning, and change; origination—accumulation, being a source, binding, and obstruction; cessation—escape, seclusion, being unformed, and the deathless; the path—leading out, being a cause, seeing, and predominance. These sixteen aspects of true meaning make “the four truths included in one; what is included in one is a unity; what is a unity is penetrated by one knowledge” (§4). The final passage answers a question: suffering and the rest have still other meanings such as disease and tumor, so why state only four? Because these four “become manifest by seeing the other truths”: each truth’s first meaning becomes manifest by its own characteristic, while the other three become manifest by seeing the other three truths—the twelve correspondences (§5). The account of direct realization at different times has already been answered in the Kathāvatthu. 〔What Is Seen〕 This unit concerns the “simultaneity” of the path moment: the four functions are not four steps but four faces of one moment—like a lamp’s light, all four occur together. The twelve correspondences in §5 are the most philosophically intricate passage in the whole arc: suffering’s meaning of “burning” becomes clear only when the path is seen, as Nanda understood Sundarī’s unattractiveness only after seeing celestial nymphs; cessation’s meaning of “being unformed” becomes clear only when the path is seen, because the path, though newly seen, remains formed, making the unformed all the more evident. The four truths are not four independently established things; each illuminates the others. This is why one who sees suffering also sees origination, cessation, and the path.
§01 Establishing the Four Functions and the Lamp Simile → Vernacular §1
At the time of direct realization of the truths, each of the four knowledges has the four functions of full understanding, abandoning, realization, and development in a single moment. The teachers of old say: as a lamp performs four tasks in one moment, neither earlier nor later—burning the wick, dispelling darkness, manifesting light, and consuming oil—path knowledge directly realizes the four truths in one moment, neither earlier nor later: it directly realizes suffering through full understanding, origination through abandoning, the path through development, and cessation through realization; taking cessation as object, it reaches, sees, and penetrates the four truths. “One who sees suffering also sees its origination, its cessation, and the way leading to its cessation”; “the knowledge of one endowed with the path is knowledge of suffering and also knowledge of origination, cessation, and the path.” Burning the wick is fully understanding suffering; dispelling darkness is abandoning origination; manifesting light is developing the path of right intention and the rest through the condition of conascence and so forth; consuming oil is realizing cessation as the exhaustion of defilements (Vernacular §1). 〔Reading〕 First hold firmly the correspondence between the “four functions” and “four truths”: full understanding—suffering; abandoning—origination; realization—cessation; development—the path. All four tasks in the lamp simile occur in the same moment; “neither earlier nor later” is repeated. 〔What Is Seen〕 “Taking cessation as object, it reaches, sees, and penetrates the four truths”: path knowledge has only one object, cessation, yet penetrates all four truths. The object is one; the functions are four. This has the same structure as “one in essence, many in function” in 22-03: there the requisites of awakening are eightfold within one consciousness; here one knowledge performs four tasks.
§02 The Sun Simile → Vernacular §2
When the sun rises, it performs four tasks neither earlier nor later: illuminating forms, dispelling darkness, manifesting light, and stilling the cold. Illuminating forms is fully understanding suffering; dispelling darkness is abandoning origination; manifesting light is developing the path; stilling the cold is realizing cessation as the stilling of defilements (Vernacular §2). 〔Reading〕 The new point in the sun simile is “stilling the cold”: cessation here is the “stilling of cold”—the cold of defilements is brought to rest by sunlight. 〔What Is Seen〕 In the lamp and sun similes “dispelling darkness” corresponds to “abandoning origination” (the ship simile has “cutting the current” in that position). Darkness is the truth of origination—not understanding why suffering arises—and dispelling darkness is abandoning origination: ignorance is the root of origination.
§03 The Ship Simile → Vernacular §3
A ship performs four tasks in one moment, neither earlier nor later: leaving the near shore, cutting the current, carrying cargo, and reaching the far shore. Leaving the near shore is fully understanding suffering; cutting the current is abandoning origination; carrying cargo is developing the path; reaching the far shore is realizing cessation as the far shore (Vernacular §3). 〔Reading〕 The ship simile has the most movement: leave the near shore (suffering), cut the current (origination), carry cargo (the path), reach the far shore (cessation). It is the waterborne version of the ditch-crossing simile in 22-01: there a person grasps a rope and swings across; here a ship completes all four tasks in a single moment. 〔What Is Seen〕 “Carrying cargo” corresponds to developing the path. The path is what the ship carries and also what the ship is doing; among the three similes, only the ship gives “developing the path” the sense of having content—cargo—suggesting that the path is something one “takes along.”
§04 The True Meaning in Sixteen Aspects and the Single Inclusion and Single Penetration of the Four Truths → Vernacular §4
The knowledge occurring in a single moment through four functions has one penetration through the true meaning in sixteen aspects: oppression, being formed, burning, and change are the true meanings of suffering; accumulation, being a source, binding, and obstruction are those of origination; escape, seclusion, being unformed, and the deathless are those of cessation; leading out, being a cause, seeing, and predominance are those of the path. Through these sixteen true meanings, the four truths are included in one; what is included in one is a unity; what is a unity is penetrated by one knowledge—thus the four truths are one penetration (Vernacular §4). 〔Reading〕 The sixteen meanings form a four-by-four arrangement. The first is each truth’s individual characteristic—oppression, accumulation, escape, and leading out—and the remaining three become manifest in relation to the other truths, as the next section explains. “True meaning” means a meaning that is real and not false. All sixteen are true, and so they are one. 〔What Is Seen〕 “Whatever is included in one is a unity; whatever is a unity is penetrated by one knowledge”: this is a three-step inference from “sixteen truths” to “one knowledge,” the logical basis for “directly comprehending four truths in a single moment.”
§05 Why Only Four Meanings Are Established—the Twelve Correspondences of One’s Own and Three Others → Vernacular §5
Question: suffering and the rest also have meanings such as disease and tumor, so why state only four? Answer: these four become manifest by seeing the other truths. Knowledge of truth is stated with each individual truth as object, and also as accomplishing functions regarding the remaining truths while taking one truth as object. Suffering has oppression as its characteristic by its own nature; seeing origination reveals its meaning of being formed, since origination accumulates, forms, and heaps it up; seeing the path reveals its meaning of burning, since the path removes burning and is exceedingly cool—as Nanda knew Sundarī’s unattractiveness after seeing celestial nymphs; seeing unchanging cessation reveals its meaning of change. Origination has accumulation as its characteristic by its own nature; seeing suffering reveals its meaning of being a source, as illness caused by unsuitable food shows that food is its source; seeing cessation as disconnection reveals its meaning of binding; seeing the path as leading out reveals its meaning of obstruction. Cessation has escape as its characteristic; seeing origination as nonseclusion reveals its meaning of seclusion; seeing the path reveals its meaning of being unformed, for the path has never before been seen in beginningless saṃsāra yet remains formed because it has conditions, making the unformed nature of the unconditioned exceedingly clear; seeing suffering reveals its meaning of the deathless, for suffering is poison and nibbāna the deathless. The path has leading out as its characteristic; seeing origination reveals its meaning of being a cause by distinguishing what is and is not the cause for attaining nibbāna; seeing cessation reveals its meaning of seeing, as one who sees extremely subtle forms knows the clarity of one’s eye; seeing suffering reveals its meaning of predominance, as one knows a sovereign’s greatness by seeing many sick, miserable, and poor people. Thus one meaning becomes manifest through each truth’s own characteristic and the other three through seeing the other truths; at the path moment, all are penetrated by the single knowledge that performs four functions regarding suffering and the rest. The answer to those who maintain direct realization at different times has already been stated in the Kathāvatthu (Vernacular §5). 〔Reading〕 The twelve correspondences can be drawn as a table: each truth’s own characteristic speaks for itself; its other three meanings appear by “looking in the mirror” of the other truths. Seeing origination shows that suffering is “formed”; seeing the path shows that suffering is “burning,” because the path is so cool; seeing cessation shows that suffering “changes,” because cessation does not change. The three similes are drawn from ordinary life: Nanda sees celestial nymphs and only then finds Sundarī unattractive; eating unsuitable food and becoming ill shows that the food was the illness’s source; seeing an extremely subtle object shows that one’s eyesight is clear. 〔What Is Seen〕 “This path has never been seen before, yet because it has conditions it is still formed; thus the unformed nature of the unconditioned phenomenon becomes exceedingly clear”: this is the deepest sentence in the unit. Even the path is formed. Precisely because the path too is formed, nibbāna’s unformed nature cannot be confused with anything else. This preserves the entire arc’s point that “the endpoint of subtraction is not any state”: even the path is not the endpoint.
For the General Reader
Remember a lamp: in the single moment it is lit, it simultaneously burns the wick, dispels darkness, manifests light, and consumes oil. Path knowledge, in one moment, simultaneously fully understands suffering, abandons origination, develops the path, and realizes cessation, “neither earlier nor later.” The four truths are not four separate events but four faces of one event: one who sees suffering also sees origination, cessation, and the path. Remember one further principle: the four truths illuminate one another. Seeing origination shows that suffering is made; seeing the path shows how burning suffering is, as Nanda saw celestial nymphs and then found Sundarī unattractive; seeing cessation shows that suffering changes. One further sentence deserves slow attention: even the path is formed. Precisely because the path too is formed, the unformed nature of nibbāna cannot be mistaken for anything else. Even the path is not the endpoint.
To read this unit in full: Vernacular §§1–5 give the complete paragraph-by-paragraph translation of the establishment of the four functions and the lamp simile, the sun simile, the ship simile, the true meaning in sixteen aspects and single penetration, and the twelve correspondences through which the four meanings become manifest by seeing the other truths.
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 ### 小節 1 個，即本篇之題 ### Pariññādikiccakathā。
段號域 譯底欄之段號自〔CSCD §840〕至〔CSCD §843〕，實落段號 4 個。本篇之首段（自科題行至〔CSCD §840〕之前）不載段號——其詳見目三之校記。本篇於譯底欄之幅為 6,861 位元組。
篇之骨——三層 ①首段（無號）：出總標偈之第三四句，立四作用（遍知・斷・現證・修習），引古師之燈喻與二段聖典之文，而後以燈之四事逐一配四諦之現觀；②〔CSCD §840〕至〔CSCD §841〕二喻並列：日喻與船喻，其配之式與燈喻全同；③〔CSCD §842〕至〔CSCD §843〕十六行相與四義之由：引聖典明「以如義故四作用一通達」，末答「何故唯立四義」之問而逐一釋其十二相對。
論主自標之三喻同式 三喻（燈・日・船）之配句式全同，皆為「如某作某事，如是道智某某諦」四句，三喻十二配逐一相對而無一參差——本目於目五逐一錄之。
篇末之收 本篇無收句：〔CSCD §843〕之末以 Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.（若有欲立異時現觀者，其答已於阿毘達磨之論事說）收——論以「彼處已說」代收，本品七單元中唯此一篇如此。
前後接點 前承所斷法之斷之單元：本篇首段之偈即菩提分法之單元之總標偈之第三四句。後接遍知等之分別・品末之單元：次篇首句 Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu –（今於所說之遍知等四作用中）——「所說之四作用」即本篇之四作用，二篇之接為「立其名」與「分其別」之分工。
movement 品夾《總覽》繫本單元於 §E〈智見清淨（第 22 品）— 四道四果，斷結〉；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。前此諸品或本品前單元已立之讀不重解——本篇所涉者為 magga（道）・ñāṇa（智）・nibbāna（涅槃）・dukkha（苦）・samudaya（集）・nirodha（滅）・kilesa（煩惱）等。以下唯列本篇新出者。
四作用與其現觀〔首段〕–〔CSCD §841〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pariññā | 遍知 | 四作用之第一，配苦諦：dukkhaṃ pariññābhisamayena abhisameti | 〔首段〕 |
| pahāna | 斷 | 第二，配集諦 | 〔首段〕 |
| sacchikiriyā | 現證 | 第三，配滅諦 | 〔首段〕 |
| bhāvanā | 修習 | 第四，配道諦 | 〔首段〕 |
| saccābhisamaya | 諦之現觀 | 四作用所在之時：Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe | 〔首段〕・〔CSCD §842〕 |
| apubbaṃ acarimaṃ | 不前不後 | 三喻之共語，狀四事於一剎那俱成，實測 4 見（首段二・〔CSCD §840〕一・〔CSCD §841〕一） | 〔首段〕・〔CSCD §840〕・〔CSCD §841〕 |
| upamāsaṃsandana | 喻之會合 | 論自標三喻之配段之名，實測 3 見 | 〔首段〕・〔CSCD §840〕・〔CSCD §841〕 |
| pariññābhisamaya・pahānābhisamaya・bhāvanābhisamaya・sacchikiriyābhisamaya | 遍知現觀・斷現觀・修習現觀・現證現觀 | 四現觀之名，三喻之配句逐一用之 | 〔首段〕・〔CSCD §840〕・〔CSCD §841〕 |
十六行相與四諦之四義〔CSCD §842〕–〔CSCD §843〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| soḷasahākārehi tathaṭṭhena | 以十六行相之如義 | 四作用一通達之據 | 〔CSCD §842〕 |
| pīḷanaṭṭha・saṅkhataṭṭha・santāpaṭṭha・vipariṇāmaṭṭha | 逼迫義・有為義・熱惱義・變異義 | 苦之四義 | 〔CSCD §842〕・〔CSCD §843〕 |
| āyūhanaṭṭha・nidānaṭṭha・saṃyogaṭṭha・palibodhaṭṭha | 積聚義・因緣義・繫縛義・障礙義 | 集之四義 | 〔CSCD §842〕・〔CSCD §843〕 |
| nissaraṇaṭṭha・vivekaṭṭha・asaṅkhataṭṭha・amataṭṭha | 出離義・遠離義・無為義・不死義 | 滅之四義 | 〔CSCD §842〕・〔CSCD §843〕 |
| niyyānaṭṭha・hetuṭṭha・dassanaṭṭha・adhipateyyaṭṭha | 導出義・因義・見義・增上義 | 道之四義 | 〔CSCD §842〕・〔CSCD §843〕 |
| ekasaṅgahita・ekatta・ekena ñāṇena paṭivijjhati | 一所攝・一性・以一智通達 | 十六行相之判之三階 | 〔CSCD §842〕 |
| salakkhaṇavasena | 依自相 | 四義之第一義之由：各諦之自相 | 〔CSCD §843〕 |
| aññasaccadassanavasena | 依見他諦 | 餘三義之由：見他諦而此諦之義乃顯 | 〔CSCD §843〕 |
| āvibhavati | 顯 | 本篇之骨動詞，實測其屈折諸形 7 見 | 〔CSCD §843〕 |
| nānābhisamaya | 異時現觀 | 論所不取之說；其答指歸論事 | 〔CSCD §843〕 |
四諦十六義之相顯之配〔本欄實測〕 〔CSCD §843〕以「見他諦則此義顯」立十二配，本目逐一錄其對：苦之有為義由見集顯・熱惱義由見道顯・變異義由見滅顯；集之因緣義由見苦顯・繫縛義由見滅顯・障礙義由見道顯；滅之遠離義由見集顯・無為義由見道顯・不死義由見苦顯；道之因義由見集顯・見義由見滅顯・增上義由見苦顯。十二配逐一以 dassanena（以見）為軸而其句式全同；其第一義（自相）則不入此配，故四諦各四義而其一自立、其三他顯——「一自三他」之式四諦皆然。
本目之定讀從規範詞表 規範詞表定 sacchikiriyā＝「現證」，並明記避「作證」一讀（其言可讀作證言之證）；本目與本篇之諸列從之，四作用之定式作「遍知・斷・現證・修習」。其面不止於本篇：遍知等之分別之單元之三現證（世間・見・修）與本品他處之諸出皆從同一讀。
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。方括注唯二式（段號 4 個與版頁記 8 個，後者皆在註記之內）。圓括注 5 處，逐一為出處標記，無非出處之括注。引號 '' 實測 16 處為偶數，逐一成對。
本篇首段不載段號之校記（本品全域唯此一處） 本品譯底欄之段號自〔CSCD §806〕至〔CSCD §853〕連續，唯〔CSCD §839〕一號不落：〔CSCD §838〕落於所斷法之斷之單元之末，而本篇之首段（自科題行至偈與其釋）無號，其次段方作〔CSCD §840〕。其核：本編對 CSCD 原始標記檔逐字核之——其段於原始標記檔在，其形為「唯號與點而無正文」之段（原檔之段號四十八個，自 §806 至 §853 無一缺、無一重、無降序階，源不缺 §839）；本編清檔之「空段不出」律遇此段（號與點皆為抽出時所剝之標記，餘為空）遂連其號一併略之。其偈頌正文如實在檔——即本篇首段之 Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; 與 Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. 二行，逐字可核。故本篇之號雖缺一而文無一字之缺——此與慧地之品之「號誤而位不順」不同族（彼為源之誤植，此為本編清檔之律所致），而與同品之 [§632]・[§633] 二號及地遍之品之 [§67] 同族。誌其實而不代補號；補號與否以俟來哲。
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。本篇之首段不載段號（見目三），故其三引之定位欄作「首段」。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 首段〔號略〕 | Vuttaṃ hetaṃ porāṇehi –／''Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti | 燈之四事之喻：燃燈炷・除闇・顯光・盡油——古師之語，不繫出處 | 〔無自標之出處〕 |
| 首段〔號略〕 | Vuttampi cetaṃ ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī''ti | 見苦者亦見集滅道——證一時之現觀 | (saṃ. ni. 5.1100) |
| 首段〔號略〕 | Aparampi vuttaṃ ''maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ | 具道者之智即於四諦之智——同上之第二證 | (vibha. 794; paṭi. ma. 1.109) |
| 〔CSCD §842〕 | Yathāha –／''Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? | 十六行相之如義與四諦之一攝一通達 | (paṭi. ma. 2.11) |
| 〔CSCD §843〕 | ''Tattha katamaṃ ＋版頁記＋ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā''tiādinā | 依一一諦為所緣而說諦智 | (vibha. 794; paṭi. ma. 1.109) |
| 〔CSCD §843〕 | ''Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī''tiādinā | 依一諦為所緣而餘諦之作用成——與首段之引同源而此處為節引 | (saṃ. ni. 5.1100) |
引之用〔本欄實測〕 本篇之引 6 處（含古師之語一處）；其中二處為同源之重引（saṃ. ni. 5.1100 首段全引而〔CSCD §843〕節引・vibha. 794; paṭi. ma. 1.109 二處皆引而其取之句不同）——同一出處於一篇之內二引而其一為節引，為本篇之特形。開引之式：Vuttaṃ hetaṃ porāṇehi 1・Vuttampi cetaṃ 1・Aparampi vuttaṃ 1・Yathāha 1・tiādinā 起而以 nayena 收之式 2。Tena vuttaṃ・kira 俱零命中。此數唯就本篇之域，不及全書。
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 本篇之比況語實測：viya 詞界 3 見、yathā 諸形 18 見（大寫之 Yathā 11・小寫 7）、upamā 諸形 3 見（皆為 upamāsaṃsandanaṃ veditabbaṃ 之收）、sadisa 諸形 零命中。本篇之喻六——三為四事之喻（燈・日・船），三為四義之顯之喻。
| 位置 | 譬喻 | 所配之義 |
|---|---|---|
| 首段〔號略〕 | Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati | 燈之喻：燃炷＝遍知苦・除闇＝斷集・顯光＝修道・盡油＝證滅 |
| 〔CSCD §840〕 | yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti | 日之喻：照色＝遍知苦・除闇＝斷集・顯光＝修道・息寒＝證滅 |
| 〔CSCD §841〕 | yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti | 船之喻：捨此岸＝遍知苦・截流＝斷集・載貨＝修道・至彼岸＝證滅 |
| 〔CSCD §843〕 | āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya | 如難陀尊者見天女而知孫陀利之不美——見道則苦之熱惱義顯 |
| 〔CSCD §843〕 | asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya | 如見不宜之食所生之病而知食為病因——見苦則集之因緣義顯 |
| 〔CSCD §843〕 | paramasukhumāni rūpāni passato ''vippasannaṃ vata me cakkhū''nti cakkhussa vippasannabhāvo viya | 如見極細之色而知眼之明淨——見滅則道之見義顯 |
| 〔CSCD §843〕 | anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti | 如見多病貧賤之人而知自在者之尊大——見苦則道之增上義顯 |
三喻之配之齊〔本欄實測〕 三喻之配段皆以 Tattha yathā／Idhāpi yathā／Etthāpi yathā 起而以 evaṃ upamāsaṃsandanaṃ veditabbaṃ 收，其間四配之句式逐字全同（唯換其喻之事）：evaṃ maggañāṇaṃ dukkhaṃ parijānāti・evaṃ samudayaṃ pajahati・evaṃ sahajātādipaccayatāya maggaṃ bhāveti（首喻更帶 sammāsaṅkappādidhammasaṅkhātaṃ 一語）・evaṃ upamāsaṃsandanaṃ veditabbaṃ 之收。三喻十二配無一句參差——為本編所建諸單元中喻之配最齊者。唯第三配之句於首段作 sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti（帶「正思惟等法」一語）而後二喻省之——誌其一字之異而不判。
乙・修辭之可核觀察 ①? 全篇 3 見：Kiṃ vuttaṃ hoti? 1 見（古師語之內）・所引之文之問 1 見・論主自設之問 1 見（atha kasmā cattāroyeva vuttāti）。②Aparo nayo（別之理趣）2 見（其一為版頁記所割而其語不斷），為第二第三喻之開——論以「別之理趣」引異喻而不引異說，其式與本品他篇之 Keci（諸師）不同族。③Ettha vadāma（於此我等說）1 見——論主自稱之語，於本編所建諸單元中罕見。④veditabb- 之屈折形 4 見，皆為喻之配之收。⑤縮排之行 16 行，其中總標偈二行、所引之文之行居多。⑥tathaṭṭho（如義）4 見，皆在〔CSCD §842〕之十六行相之列。
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 |
|---|---|---|
| 首段〔號略〕之總標偈二行 | 菩提分法之單元〔CSCD §817〕 | 二行與彼篇總標偈之第三四句逐字全同——本篇以之開，彼篇以之總，二處相校一字不異 |
首段〔號略〕 pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni | 遍知等之分別・品末之單元〔CSCD §844〕 | 彼篇首句以 Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni 承之而分其三遍知三斷三現證二修習——本篇立其名，彼篇分其別 |
〔CSCD §842〕 soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni | 出起與力之相應之單元〔CSCD §828〕 | 彼篇立止觀二力於道剎那 ekarasā honti, yuganaddhā honti，與本篇之「一攝一性」同為道剎那之相——誌其語而不判其義同 |
〔CSCD §843〕 Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantī | 初道智・入流者之單元〔CSCD §810〕 | 彼篇列道之九功德，本篇則以四作用一通達為其體——二篇一為用一為體 |
首段〔號略〕 ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati | 〔CSCD §843〕之節引 | 同一聖典於本篇二引，其一全其一節；節引之處以 tiādinā nayena 收——誌其重而不判 |
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 The base text for this unit is the CSCD internal working base, which is not published. Every Pāli form in this layer is copied verbatim from this unit’s source column. There is one form of location: 〔CSCD §NN〕, directly verifiable against the source column. This chapter has no in-house Pāli collated to pages, and page ranges are therefore not recorded.
Division title The source column contains one ### division, the title of this unit: ### Pariññādikiccakathā.
Paragraph-number range The source-column paragraph numbers run from 〔CSCD §840〕 through 〔CSCD §843〕, with 4 numbers actually present. The opening passage of this unit, from the division-title line to the text preceding 〔CSCD §840〕, has no paragraph number; see the record under Heading III. The source-column span is 6,861 bytes.
The unit’s three-level spine ① Opening passage (unnumbered): it gives the third and fourth lines of the summary verse, establishes the four functions—full understanding, abandoning, realization, and development—quotes the teachers of old on the lamp’s four tasks and two passages from scripture, and then assigns the lamp’s four tasks one by one to direct realization of the four truths. ② 〔CSCD §840〕 through 〔CSCD §841〕, two parallel similes: the sun and the ship, whose assignment pattern is identical to the lamp’s. ③ 〔CSCD §842〕 through 〔CSCD §843〕, the sixteen aspects and the reason for the four meanings: a scriptural citation explains that “through the true meaning the four functions are one penetration,” after which the final passage asks why only four meanings are established and explains the twelve comparative manifestations one by one.
The three similes in the author’s identical formula The three similes—lamp, sun, and ship—share the same assignment formula. Each contains four sentences of the form “as X does Y, so path knowledge does Z regarding a truth,” and all twelve assignments correspond one by one without a single discrepancy. Heading V records them individually.
The close This unit has no closing formula. The end of 〔CSCD §843〕 reads Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva. (for those who maintain separate direct realizations at different times, the reply has already been stated in the Kathāvatthu of the Abhidhamma). The treatise substitutes “it has already been stated there” for a close, uniquely among the seven units of this chapter.
Forward and backward joins The unit follows the unit on the abandonment of what is to be abandoned. Its opening verse is the third and fourth lines of the summary verse in the unit on the requisites of awakening. The following unit begins Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu – (now, among the four functions beginning with full understanding that have been stated). The phrase “the four functions that have been stated” refers to the four functions in the present unit: this unit establishes their names, and the next distinguishes their divisions.
Movement The chapter overview associates this unit with §E, “Purification by Knowledge and Vision (Chapter 22)—the Four Paths and Four Fruits, Cutting the Fetters.” The chapter-section locus associated with it appears verbatim in that table; this heading neither repeats nor extracts it. The paragraph-number and chapter-section systems have no established conversion, and none is inferred.
II. Terms and Renderings
This heading records only the usage and location found in this unit. Binding interpretations of terms belong to the normative glossary; this heading does not bind terms absent from that glossary. Readings already established in preceding chapters or preceding units of this chapter are not re-explained. Terms involved here include magga (path), ñāṇa (knowledge), nibbāna (nibbāna), dukkha (suffering), samudaya (origination), nirodha (cessation), and kilesa (defilement). Only forms new in this unit are listed below.
The four functions and their direct realizations 〔Opening Passage〕–〔CSCD §841〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pariññā | full understanding | the first of the four functions, corresponding to the truth of suffering: dukkhaṃ pariññābhisamayena abhisameti | 〔Opening Passage〕 |
| pahāna | abandoning | the second, corresponding to the truth of origination | 〔Opening Passage〕 |
| sacchikiriyā | realization | the third, corresponding to the truth of cessation | 〔Opening Passage〕 |
| bhāvanā | development | the fourth, corresponding to the truth of the path | 〔Opening Passage〕 |
| saccābhisamaya | direct realization of the truths | the occasion of the four functions: Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe | 〔Opening Passage〕・〔CSCD §842〕 |
| apubbaṃ acarimaṃ | neither earlier nor later | the phrase shared by the three similes, with 4 measured occurrences—two in the opening passage and one each at 〔CSCD §840〕 and 〔CSCD §841〕 | 〔Opening Passage〕・〔CSCD §840〕・〔CSCD §841〕 |
| upamāsaṃsandana | correspondence of the simile | the author’s label for each of the three assignment passages, with 3 measured occurrences | 〔Opening Passage〕・〔CSCD §840〕・〔CSCD §841〕 |
| pariññābhisamaya・pahānābhisamaya・bhāvanābhisamaya・sacchikiriyābhisamaya | direct realization as full understanding · direct realization as abandoning · direct realization as development · direct realization as realization | the names of the four modes of direct realization, used one by one in the assignment sentences of the three similes | 〔Opening Passage〕・〔CSCD §840〕・〔CSCD §841〕 |
The sixteen aspects and the four meanings of the four truths 〔CSCD §842〕–〔CSCD §843〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| soḷasahākārehi tathaṭṭhena | through the true meaning in sixteen aspects | the basis on which the four functions are one penetration | 〔CSCD §842〕 |
| pīḷanaṭṭha・saṅkhataṭṭha・santāpaṭṭha・vipariṇāmaṭṭha | meaning of oppression · meaning of being formed · meaning of burning · meaning of change | the four meanings of suffering | 〔CSCD §842〕・〔CSCD §843〕 |
| āyūhanaṭṭha・nidānaṭṭha・saṃyogaṭṭha・palibodhaṭṭha | meaning of accumulation · meaning of being a source · meaning of binding · meaning of obstruction | the four meanings of origination | 〔CSCD §842〕・〔CSCD §843〕 |
| nissaraṇaṭṭha・vivekaṭṭha・asaṅkhataṭṭha・amataṭṭha | meaning of escape · meaning of seclusion · meaning of being unformed · meaning of the deathless | the four meanings of cessation | 〔CSCD §842〕・〔CSCD §843〕 |
| niyyānaṭṭha・hetuṭṭha・dassanaṭṭha・adhipateyyaṭṭha | meaning of leading out · meaning of being a cause · meaning of seeing · meaning of predominance | the four meanings of the path | 〔CSCD §842〕・〔CSCD §843〕 |
| ekasaṅgahita・ekatta・ekena ñāṇena paṭivijjhati | included in one · unity · penetrated by one knowledge | the three stages of the judgment concerning the sixteen aspects | 〔CSCD §842〕 |
| salakkhaṇavasena | through its own characteristic | the source of the first of each truth’s four meanings: that truth’s own characteristic | 〔CSCD §843〕 |
| aññasaccadassanavasena | through seeing the other truths | the source of the other three meanings: a meaning of this truth becomes manifest through seeing another truth | 〔CSCD §843〕 |
| āvibhavati | becomes manifest | the spine verb of this unit, whose inflected forms have 7 measured occurrences | 〔CSCD §843〕 |
| nānābhisamaya | separate direct realizations at different times | the position not accepted by the treatise; its reply is referred to the Kathāvatthu | 〔CSCD §843〕 |
The correspondences by which the sixteen meanings of the four truths become manifest [measured in this column] At 〔CSCD §843〕, twelve correspondences are established by the pattern “upon seeing another truth, this meaning becomes manifest.” They are: for suffering, its meaning of being formed is manifest through seeing origination, its meaning of burning through seeing the path, and its meaning of change through seeing cessation; for origination, its meaning of being a source is manifest through seeing suffering, its meaning of binding through seeing cessation, and its meaning of obstruction through seeing the path; for cessation, its meaning of seclusion is manifest through seeing origination, its meaning of being unformed through seeing the path, and its meaning of the deathless through seeing suffering; for the path, its meaning of being a cause is manifest through seeing origination, its meaning of seeing through seeing cessation, and its meaning of predominance through seeing suffering. All twelve correspondences pivot on dassanena (through seeing) and have the same sentence pattern. The first meaning, each truth’s own characteristic, is not part of these correspondences. Thus each truth has four meanings, one established from itself and three through others—the pattern of “one’s own and three others” applies to all four truths.
This heading’s adopted reading follows the normative glossary The normative glossary binds sacchikiriyā as “realization” and expressly avoids a rendering that could be read merely as testifying or certifying. This heading and all lists in this unit follow it: the fixed sequence of the four functions is full understanding, abandoning, realization, and development. Its reach extends beyond this unit: the three realizations—mundane, by seeing, and by development—in the following unit, and every occurrence elsewhere in the chapter, follow the same reading.
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, and therefore no collation section can be recorded; the only surface available for inspection is the source column itself. Variants are recorded without adjudication.
Comprehensive measurement A verbatim scan of the whole source column found zero matches for parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero matches for the variant-reading marker pāṭho. Square brackets occur in only two forms: four paragraph numbers and eight edition-page notes, the latter all inside comments. There are 5 parenthetical expressions, every one a source reference, and no nonsource parentheses. The quotation marks '' occur 16 times, an even count pairing throughout.
The omitted number in the unit’s opening passage (unique within this chapter) Across the source columns of this chapter, paragraph numbers run continuously from 〔CSCD §806〕 through 〔CSCD §853〕, with only the number 〔CSCD §839〕 absent from the displayed text. Paragraph 〔CSCD §838〕 appears at the end of the preceding unit, while the opening passage of the present unit—from the division-title line through the summary verse and its explanation—has no number; the next displayed number is 〔CSCD §840〕. Verification against this edition’s CSCD raw marked file found that the number does occur there, but as a paragraph containing only its number and punctuation and no body text. The raw file has forty-eight paragraph numbers, with none missing, repeated, or out of order from §806 to §853: the source does not omit §839. Under this edition’s cleaning rule that empty paragraphs are not emitted, the markup carrying the number is removed and nothing remains, so its number is omitted with it. The verse itself is fully present: the two lines Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; and Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. are directly verifiable word for word. Thus one number is absent but no text is missing. This differs from the case in the chapter on the Soil of Wisdom, where a source number is misplaced and out of sequence; it belongs instead to the same family as [§632] and [§633] in the chapter on the Soil of Wisdom and [§67] in the earth-kasiṇa chapter. The fact is recorded without supplying a number; whether to supply it is left open for the wise who come after.
Boundary of this heading All the foregoing are literal facts of the source column. They have not been collated against scanned PTS pages. The zero counts apply only to this one source-column surface and imply nothing about other witnesses.
IV. The Commentator’s Citations
Every authorial citation is tied to a paragraph-number anchor. A source is recorded only where the text itself marks one, and is not independently determined. Text in the “source marked by the text” column is copied verbatim rather than translated. The opening passage of this unit has no paragraph number (see Heading III), so the locations of its three citations are given as “Opening Passage.”
| Location | Citation Formula [Verbatim] | Import of the Citation | Source Marked by the Text |
|---|---|---|---|
| Opening Passage [number omitted] | Vuttaṃ hetaṃ porāṇehi – / ''Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti | the lamp’s four tasks—burning the wick, dispelling darkness, manifesting light, and consuming oil; words of the teachers of old, with no source attached | [no source marked] |
| Opening Passage [number omitted] | Vuttampi cetaṃ ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī''ti | one who sees suffering also sees origination, cessation, and the path—evidence for simultaneous direct realization | (saṃ. ni. 5.1100) |
| Opening Passage [number omitted] | Aparampi vuttaṃ ''maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ | the knowledge of one endowed with the path is knowledge regarding all four truths—the second testimony to the same point | (vibha. 794; paṭi. ma. 1.109) |
| 〔CSCD §842〕 | Yathāha – / ''Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? | the true meaning in sixteen aspects and the single inclusion and single penetration of the four truths | (paṭi. ma. 2.11) |
| 〔CSCD §843〕 | ''Tattha katamaṃ + edition-page note + dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā''tiādinā | knowledge of truth stated with each individual truth as its object | (vibha. 794; paṭi. ma. 1.109) |
| 〔CSCD §843〕 | ''Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī''tiādinā | taking one truth as object while the functions regarding the others are accomplished—a shortened citation of the same source quoted in full in the opening passage | (saṃ. ni. 5.1100) |
Use of citations [measured in this column] The unit has 6 citations, including one saying of the teachers of old. Two sources are each cited twice within the unit: (saṃ. ni. 5.1100) is quoted in full in the opening passage and in abbreviated form at 〔CSCD §843〕, while (vibha. 794; paṭi. ma. 1.109) is cited twice with different selected wording. A single source is thus cited twice in one unit, once in abbreviated form, a distinctive feature of this unit. Its opening formulas are Vuttaṃ hetaṃ porāṇehi once, Vuttampi cetaṃ once, Aparampi vuttaṃ once, Yathāha once, and the formula beginning with tiādinā and closing with nayena twice. Tena vuttaṃ and kira have zero matches. These counts apply only to this unit, not to the whole work.
V. Similes and Rhetoric
This heading records only the locations of the unit’s similes and their correspondences; it offers no literary evaluation.
A. Similes Direct measurement found 3 token-bounded occurrences of viya, 18 forms of yathā (11 capitalized Yathā and 7 lowercase), 3 forms of upamā (all in the closing formula upamāsaṃsandanaṃ veditabbaṃ), and zero forms of sadisa. The unit has six similes—three similes of four tasks and three similes illustrating how the four meanings become manifest.
| Location | Simile | Doctrinal Correspondence |
|---|---|---|
| Opening Passage [number omitted] | Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati | lamp simile: burning the wick = fully understanding suffering; dispelling darkness = abandoning origination; manifesting light = developing the path; consuming oil = realizing cessation |
| 〔CSCD §840〕 | yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti | sun simile: illuminating forms = fully understanding suffering; dispelling darkness = abandoning origination; manifesting light = developing the path; stilling the cold = realizing cessation |
| 〔CSCD §841〕 | yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti | ship simile: leaving the near shore = fully understanding suffering; cutting the current = abandoning origination; carrying cargo = developing the path; reaching the far shore = realizing cessation |
| 〔CSCD §843〕 | āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya | as the Venerable Nanda understood Sundarī’s unattractiveness by seeing celestial nymphs—seeing the path makes suffering’s meaning of burning manifest |
| 〔CSCD §843〕 | asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya | as seeing illness produced by unsuitable food reveals food as the illness’s source—seeing suffering makes origination’s meaning of being a source manifest |
| 〔CSCD §843〕 | paramasukhumāni rūpāni passato ''vippasannaṃ vata me cakkhū''nti cakkhussa vippasannabhāvo viya | as seeing extremely subtle visible forms reveals the eye’s clarity—seeing cessation makes the path’s meaning of seeing manifest |
| 〔CSCD §843〕 | anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti | as seeing many sick and destitute people reveals the greatness of a sovereign—seeing suffering makes the path’s meaning of predominance manifest |
The exact correspondence of the three similes [measured in this column] Each of the three assignment passages begins with Tattha yathā, Idhāpi yathā, or Etthāpi yathā and closes with evaṃ upamāsaṃsandanaṃ veditabbaṃ. Between these markers, all four assignments share the same literal sentence pattern, with only the simile’s task changing: evaṃ maggañāṇaṃ dukkhaṃ parijānāti; evaṃ samudayaṃ pajahati; evaṃ sahajātādipaccayatāya maggaṃ bhāveti (with the additional phrase sammāsaṅkappādidhammasaṅkhātaṃ only in the lamp simile); and the closing evaṃ upamāsaṃsandanaṃ veditabbaṃ. Among the twelve assignments across the three similes, not one correspondence differs. Only the third assignment in the opening passage includes sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti (“develops the path consisting of phenomena beginning with right intention”), which the latter two similes omit. The one literal difference is recorded without adjudication.
B. Verifiable rhetorical observations ① ? occurs 3 times in the unit: one Kiṃ vuttaṃ hoti? within the words of the teachers of old, one question in the cited passage, and one question posed by the author (atha kasmā cattāroyeva vuttāti). ② Aparo nayo (“another method”) occurs 2 times—one instance is divided by an edition-page note—and opens the second and third similes. The author introduces another simile, not another opinion, with “another method”; this differs from the Keci (“some”) family elsewhere in the chapter. ③ Ettha vadāma (“here we say”) occurs once, an authorial first-person formula rare among the units created in this edition. ④ Inflected forms of veditabb- occur 4 times, all as closes to the simile correspondences. ⑤ There are 16 indented lines, chiefly the two lines of the summary verse and lines of quoted material. ⑥ tathaṭṭho (true meaning) occurs 4 times, all in the sixteen-aspect list at 〔CSCD §842〕.
These measurements apply only to this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor and is established only from terminology verifiable in the present text. Because no conversion between this unit’s paragraph numbers and chapter-section system is established, the references are not tied to chapter sections, and no conversion is inferred. This heading does not independently adjudicate.
| This Unit | Referent | Verifiable Relation |
|---|---|---|
| the two lines of the summary verse in the Opening Passage [number omitted] | Unit on the requisites of awakening, 〔CSCD §817〕 | The two lines are literally identical to the third and fourth lines of that unit’s summary verse; the present unit opens with what that unit summarizes, with not one word differing between the two places |
Opening Passage [number omitted], pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni | Unit on the divisions of full understanding and the rest and the chapter close, 〔CSCD §844〕 | The next unit opens by taking up this phrase with Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni and divides it into three kinds of full understanding, three of abandoning, three of realization, and two of development—the present unit establishes their names; the next distinguishes their divisions |
〔CSCD §842〕 soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni | Unit on the correspondence of emergence with the powers, 〔CSCD §828〕 | That unit establishes that tranquillity and insight at the path moment ekarasā honti, yuganaddhā honti; together with the present unit’s “included in one, a unity,” both concern the character of the path moment—the wording is recorded without identifying their meanings |
〔CSCD §843〕 Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantī | Unit on the knowledge of the first path and the stream-enterer, 〔CSCD §810〕 | That unit lists nine benefits of the path, while this unit presents single penetration through four functions as its structure—one gives its effects and the other its functional structure |
Opening Passage [number omitted], ''yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati | the abbreviated citation at 〔CSCD §843〕 | The same scriptural passage is cited twice in this unit, once in full and once in abbreviated form; the abbreviated passage closes with tiādinā nayena—the repetition is recorded without adjudication |
VII. Transmission
This edition makes no claim in the apparatus concerning the author, textual transmission, or the lineage of commentaries.