Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ.
此中：（一）与道相应的诸（心、心所）法及沙门果，依照「无常者是苦」的句子，因为是行苦之故为苦，而非圣谛。
Ñ(XVI,89): Herein, (a) though states associated with the path and the fruits of asceticism are suffering since they are suffering due to formations (see §35) because of the words 'What is impermanent is painful' (S.ii,53; iii,22), still they are not the noble truth [of suffering],
Nirodho ariyasaccaṃ, na dukkhaṃ.
（二）灭是圣谛而非苦。
Ñ: (b) Cessation is a noble truth but it is not suffering,
Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena.
其它的（集道）二谛可说为苦，因为无常之故，但不是因为世尊的梵行所领解的如实的苦谛之义。
Ñ: (c) The other two noble truths can be suffering because they are impermanent, but they are not so in the real sense of that for the full-understanding of which (see §28) the life of purity is lived under the Blessed One.
Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya.
（三）除了爱之外，其五取蕴则依一切的行相都是苦也是圣谛。
Ñ: The five aggregates [as objects] of clinging, except craving, are in all aspects both suffering and noble truth. [513]
Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ.
（四）与道相应的诸法及诸沙门果，苦依世尊的梵行所领解的如实的谛理则非苦亦非圣谛。
Ñ: (d) The states associated with the path and the fruits of asceticism are neither suffering in the real sense of that for the full-understanding of which the life of purity is lived under the Blessed One, nor are they noble truth.
Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo.
如是集等亦得依此类推。这里当知是以四法的抉择。
Ñ: Origin, etc., should also be construed in the corresponding way. This is how the exposition should be understood here as to tetrad.
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