俱舍論頌疏論本 26.52

26.52

釋曰：初句答第一問，次句答第二問，次句答第三問，第四句答第四問。行相實十六者，行相名既十六，其實體亦十六也。苦諦有四：非常、苦、空、非我，待緣故非常，逼迫性故苦，違我所見故空，違我見故非我。集諦有四：因、集、生、緣，如種理故因（種子生芽道理），等現理故集（因集果令現也），相續理故生（令果相續），成辦理故緣（為緣令果成辦也）。滅諦有四：滅、靜、妙、離，諸蘊盡故滅，三火息故靜（貪瞋癡火），無眾患故妙，脫眾災故離。道諦有四：道、如、行、出，通行義故道，契正理故如，正趣向涅槃故行，能永超生死故出。

The commentary says: The first line answers the first question, the second line answers the second question, the third line answers the third question, and the fourth line answers the fourth question. As for "the aspects are sixteen in reality": since the names of the aspects are sixteen, their real entities are also sixteen. The truth of suffering has four: impermanent, suffering, empty, and non-self; it is impermanent because it depends on conditions, suffering because its nature is oppressive, empty because it opposes the view of 'mine', and non-self because it opposes the view of 'self'. The truth of the origin has four: cause, origin, arising, and condition; it is a cause according to the principle of a seed (the principle that a seed produces a sprout), an origin according to the principle of equal manifestation (the cause collects the fruit and makes it manifest), arising according to the principle of continuation (making the fruit continue), and a condition according to the principle of bringing to completion (acting as a condition to make the fruit come to completion). The truth of cessation has four: cessation, calm, excellence, and escape; it is cessation because the skandhas are brought to an end, calm because the three fires are quenched (the fires of greed, hatred, and delusion), excellence because it is free of all distress, and escape because it is liberated from all calamities. The truth of the path has four: path, correctness, practice, and departure; it is the path in the sense of a passable way, correctness because it accords with correct principle, practice because it correctly proceeds toward nirvāṇa, and departure because it is capable of forever transcending birth-and-death.