Питер Харви подробно разбирает этот термин:
True reality for the spiritually ennobled ones (or, for spiritually ennobled ones, a true reality):
Ariya-sacca, usually translated "Noble Truth," but K.R.Norman sees this as "the least likely of all the possibilities" for the meaning of ariya-sacca. He points out that the commentators interpret it as: "'truth of the noble one,' 'truth of the noble ones,' 'truth for a noble one,' i.e., the truth that will make one noble, as well as the translation 'noble truth' so familiar to us. The last possibility, however, they put at the very bottom of the list of possibilities, if they mention it at all" (A Philological Approach to Buddhism, London: School of Oriental and African Studies, 1997, p. 16). He prefers "truth of the noble one (the Buddha)," but acknowledges that the term may be deliberately multivalent. At S v 435, the Buddha is "the Spiritually Ennobled One," but the term also applies to any of the ennobled persons (see entry on "Spiritually ennobled ones"). They are different from the "ordinary person," the puthujjana, though an ordinary person can become a Noble person by insight into Dhamma.
As regards the translation of sacca, this means "truth" in many contexts, but as an adjective it means both "true" and "real." Taking sacca as meaning "truth" in the term ariya-sacca is problematic as in the above discourse it is said that the second ariya-sacca is "to be abandoned"; but surely, the "truth" on the origination of pain/the painful should not be abandoned. Rather, the "true reality" which is the origination of pain/the painful — craving — should be abandoned. Moreover, the discourse says that the Buddha understood, "This is the ariya-sacca which is pain," not "The ariya-sacca 'This is pain,'" which would be the case if sacca here meant a truth whose content was expressed in words in quote marks. The ariya-saccas as "true realities for the spiritually ennobled ones" are reminiscent of such passages as S iv 95, which says that, "That in the world by which one is a perceiver of the world, a conceiver of the world — this is called the world in the discipline of the spiritually ennobled one (ariyassa vinaye)." That is, spiritually ennobled ones understand things in a different way from ordinary people. Indeed, at Suttanipāta p.147, it is said, 'Whatever, bhikkhus, is regarded as "this is true reality" by the world... that is well seen by the spiritually ennobled ones with right wisdom as it really is as "this is deceptive"', and vice versa. Sn. p.148 then says 'Whatever, bhikkhus, is regarded as "This is pleasant" by the world... this is well seen by the spiritually ennobled ones with right wisdom as "this is painful (dukkha)"', and vice versa. This is because desirable sense-objects are impermanent and bring pain when they end, and because spiritually ennobled ones, unlike ordinary people, see the five 'bundles of grasping fuel' — the conditioned world — as painful. While ordinary people do not agree with this, or that 'birth', that is, being born, is painful, they may of course agree that, for example, 'not to get what one wants is painful'.http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.harv.html