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16. IndriyasaccaniddesoChapter XVI. The Faculties and Truths (Indriya-sacca-niddesa)
Indriyavitthārakathā[A. Description of the Faculties]
Dhātūnaṃ anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti.1. [491] The "faculties" listed next to the elements (XIV.32) are the twenty-two faculties, namely, eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, [bodily] pleasure faculty, [bodily] pain faculty, [mental] joy faculty, [mental] grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, understanding faculty, "I-shall-come-to-know-the-unknown" faculty, final-knowledge faculty, final-knower faculty.
Tattha – Atthato lakkhaṇādīhi, kamato ca vijāniyā; Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.2. Herein: (l) As to meaning, (2) character and so on, (3) Order, (4) divided and undivided, (5) Likewise function, and (6) also plane— The exposition should be known.
Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito.3. 1. Herein, firstly, the meaning of eye, etc., is explained in the way beginning: "It relishes (cakkhati), thus it is an eye (cakkhu)" (XV.3).
Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ.But as regards the last three, the first is called the "I-shall-come-to-know-the-unknown" faculty because it arises in the initial stage [of the stream-entry path moment] in one who has entered on the way thus "I shall come to know the deathless state, or the Dhamma of the Four (Noble) Truths, not known," and because it carries the meaning of faculty (rulership).
Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ.The second of them is called the final-knowledge faculty because of knowing finally, and because it carries the meaning of faculty.
Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.The third is called the final-knower faculty because it arises in one who has destroyed cankers, who possesses final knowledge, and whose task of getting to know the four truths is finished, and because it carries the meaning of faculty.
Ko pana nesaṃ indriyaṭṭho nāmāti?4. But what is this meaning of faculty (rulership—indriyattha) that they have?
Indaliṅgaṭṭho indriyaṭṭho.(a) The meaning of being the mark of a ruler (inda) is the meaning of faculty (rulership).
Indadesitaṭṭho indriyaṭṭho.(b) The meaning of being taught by a ruler is the meaning of faculty,
Indadiṭṭhaṭṭho indriyaṭṭho.(c) The meaning of being seen by a ruler is the meaning of faculty,
Indasiṭṭhaṭṭho indriyaṭṭho.(d) The meaning of having been prepared by a ruler is the meaning of faculty,
Indajuṭṭhaṭṭho indriyaṭṭho.(e) The meaning of having been fostered by a ruler is the meaning of faculty.
So sabbopi idha yathāyogaṃ yujjati.And all that applies here in one instance or another.
Bhagavā hi sammāsambuddho paramissariyabhāvato indo.5. The Blessed One, Fully Enlightened, is a ruler (inda) because of supreme lordship.
Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato.And so is kamma, profitable and unprofitable; for no one has lordship over the kinds of kamma.
Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti.So here, the faculties (indriya), [492] which are created by kamma, are the mark of profitable and unprofitable kamma.
Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni.And since they are prepared by it, they are faculties in the sense of (a) being the mark of a ruler and (d) in the sense of having been prepared by a ruler.
Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni.But since they have also been correctly made evident and disclosed by the Blessed One, they are all faculties (b) in the sense of being taught by a ruler and (c) in the sense of being seen by a ruler.
Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni.And since some of them were cultivated by the Blessed One, Ruler of Sages, in his cultivation of domain and some in his cultivation of development, they are faculties (e) in the sense of being fostered by a ruler.
Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni.6. Furthermore, they are faculties (rulership) in the sense of lordship called predominance.
Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti.For predominance of the eye, etc., is implied in the occurrence of eye-consciousness, etc., because of the (consciousness') keenness when that [faculty] is keen and slowness when it is slow.
Ayaṃ tāvettha atthato vinicchayo.This, firstly, is the exposition as to meaning.
Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho.7. 2. As to character and so on: the meaning is that the exposition of the eye and so on should be known according to characteristic, function, manifestation, proximate cause, and so on.
Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva.But these characteristics, etc., of theirs are given above in the Description of the Aggregates (XIV.37ff.).
Paññindriyādīni hi cattāri atthato amohoyeva.For the four beginning with the understanding faculty are simply non-delusion as to meaning.
Sesāni tattha sarūpeneva āgatāni.The rest are each given there as such.
Kamatoti ayampi desanākkamova.8. 3. As to order: this too is only order of teaching (see XIV.211).
Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni.Herein, the noble plane [which is the stage of stream-entry, etc.] is attained through the full-understanding of internal states, and so the eye faculty and the rest included in the selfhood are taught first.
So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca.Then the femininity faculty and masculinity faculty, to show on what account that selfhood is called "woman" or "man."
So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ.Next, the life faculty, to make it known that although that selfhood is twofold, still its existence is bound up with the life faculty.
Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni.Next the [bodily-] pleasure faculty, etc., to make it known that there is no remission of these feelings as long as that [selfhood] continues, and that all feeling is [ultimately] suffering.
Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni.Next, the faith faculty, etc., to show the way, since these things are to be developed in order to make that [suffering] cease.
Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ.Next, the "I-shall-come-to-know-the-unknown" faculty to show that the way is not sterile, since it is through this way that this state is first manifested in oneself.
Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ.Next, the final-knowledge faculty, because it is the fruit of the last-mentioned faculty and so must be developed after it.
Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.Next, the final-knower faculty, the supreme reward, is taught last to make it known that it is attained by development, and that when it is attained there is nothing more to be done. This is the order here. [493]
Bhedābhedāti jīvitindriyasseva cettha bhedo.9. 4. As to divided and undivided: here there is only division of the life faculty;
Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti.for that is twofold as the material-life faculty and the immaterial-life faculty.
Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.There is no division of the others. This is how the exposition should be known here as to divided and undivided.
Kiccāti kiṃ indriyānaṃ kiccanti ce.10. 5. As to function: what is the faculties' function?
Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ.Firstly, because of the words "The eye base is a condition, as faculty condition, for the eye-consciousness element and for the states associated therewith" (Paṭṭh 1.5) the eye faculty's function is to cause by its own keenness, slowness, etc., the occurrence of eye-consciousness and associated states, etc., in a mode parallel to its own, which is called their keenness, slowness, etc., this function being accomplishable through the state of faculty condition.
Evaṃ sotaghānajivhākāyānaṃ.So too in the case of the ear, nose, tongue, and body.
Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ.But the function of the mind faculty is to make conascent states subject to its own mastery.
Jīvitindriyassa sahajātadhammānupālanaṃ.That of the life faculty is to maintain conascent states.
Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ.That of the femininity faculty and the masculinity faculty is to allot the modes of the mark, sign, work and ways of women and men.
Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ.That of the faculties of pleasure, pain, joy, and grief is to govern conascent states and impart their own particular mode of grossness to those states.
Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ.That of the equanimity faculty is to impart to them the mode of quiet, superiority and neutrality.
Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ.That of the faculties of faith, etc., is to overcome opposition and to impart to associated states the mode of confidence and so on.
Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ.That of the "I-shall-come-to-know-the-unknown" faculty is both to abandon three fetters and to confront associated states with the abandonment of them.
Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ.That of the final-knowledge faculty is both to attenuate and abandon respectively lust, ill will, etc., and to subject conascent states to its own mastery.
Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.That of the final-knower faculty is both to abandon endeavour in all functions and to condition associated states by confronting them with the Deathless. This is how the exposition should be known here as to function.
Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva.11. 6. As to plane: the faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief are of the sense sphere only.
Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni.The mind faculty, life faculty, and equanimity faculty, and the faculties of faith, energy, mindfulness, concentration, and understanding are included in the four planes.
Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ.The joy faculty is included in three planes, namely, sense sphere, fine-material sphere, and supramundane.
Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya.The last three are supramundane only. This is how the exposition should be known here as to plane.
Evaṃ hi vijānanto – Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare; Indriyāni pariññāya, dukkhassantaṃ karissatīti.The monk who knows the urgent need To keep the faculties restrained By fully understanding them Will make an end of suffering.
Idaṃ indriyānaṃ vitthārakathāmukhaṃ.12. This is the section of the detailed explanation dealing with the faculties.
Saccavitthārakathā[B. Description of the Truths]
Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti.13. [494] The "truths" next to that (XIV.32) are the Four Noble Truths; that is to say, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
Tattha – Vibhāgato nibbacana, lakkhaṇādippabhedato; Atthatthuddhārato ceva, anūnādhikato tathā. Kamato jātiādīnaṃ, nicchayā ñāṇakiccato; Antogadhānaṃ pabhedā, upamāto catukkato. Suññatekavidhādīhi, sabhāgavisabhāgato; Vinicchayo veditabbo, viññunā sāsanakkame.14. Herein: (1) As to class, and (2) derivation, (3) Division by character, et cetera, (4) As to meaning, (5) tracing out meaning, And likewise (6) neither less nor more, (7) As to order, (8) as to expounding Birth and so on, (9) knowledge's function, (10) As to division of the content, (11) As to a simile, and (12) tetrad, (13) As to void, (14) singlefold and so on, (15) Similar and dissimilar— Thus should be known the exposition By those who know the teaching's order.
Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā.15. 1. Herein, as to class: the meanings of [the truths of] suffering, etc., are analyzed as four in each case that are "real, not unreal, not otherwise" (S V 435) and must be penetrated by those penetrating suffering, etc.,
Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8).according as it is said: "Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of changing, these are suffering's four meanings of suffering, which are real, not unreal, not otherwise. Origin's meaning of accumulating, meaning of source, meaning of bondage, meaning of impeding … Cessation's meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness … The path's meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance, these are the path's meanings of path, which are real, not unreal, not otherwise" (Paṭis II 104; cf. Paṭis I 19).
Tathā ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi.Likewise, "Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of change, are its meaning of penetration to" (cf. Paṭis I 118), and so on.
Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. Ayaṃ tāvettha vibhāgato vinicchayo.So suffering, etc., should be understood according to the four meanings analyzed in each case.
Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati.16. 2. As to derivation, 3. division by character, et cetera: here, however, firstly "as to derivation" [of the word dukkha (suffering):] the word du ("bad") is met with in the sense of vile (kucchita);
Kucchitaṃ hi puttaṃ dupputtoti vadanti.for they call a vile child a du-putta ("bad child").
Khaṃ-saddo pana tucche.The word kham ("-ness"), however is met with in the sense of empty (tuccha),
Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati.for they call empty space "kham."
Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato.And the first truth is vile because it is the haunt of many dangers,
Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato.and it is empty because it is devoid of the lastingness, beauty, pleasure, and self conceived by rash people.
Tasmā kucchitattā tucchattā ca dukkhanti vuccati.So it is called dukkhaṃ ("badness" = suffering, pain), because of vileness and emptiness. [495]
Saṃ-iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti.17. [Samudaya (origin):] the word sam (= prefix "con-") denotes connection, as in the words samāgama (concourse, coming together), sameta (congregated, gone together), and so on.
U-iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ.The word u denotes rising up, as in the words uppanna (arisen, uprisen), udita (ascended, gone up), and so on.
Aya-saddo kāraṇaṃ dīpeti.The word aya denotes a reason (kāraṇa).
Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ.And this second truth is the reason for the arising of suffering when combined with the remaining conditions.
Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati.So it is called dukkha-samudaya (the origin of suffering) because it is the reason in combination for the arising of suffering.
Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti.18. [Nirodha (cessation):] the word ni denotes absence, and the word rodha, a prison.
Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati.Now, the third truth is void of all destinies [by rebirth] and so there is no constraint (rodha) of suffering here reckoned as the prison of the round of rebirths; or when that cessation has been arrived at, there is no more constraint of suffering reckoned as the prison of the round of rebirths. And being the opposite of that prison, it is called dukkha-nirodha (cessation of suffering).
Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti.Or alternatively, it is called "cessation of suffering" because it is a condition for the cessation of suffering consisting in non-arising.
Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā.19. [Nirodhagāminī paṭipadā (way leading to cessation):] because the fourth truth goes (leads) to the cessation of suffering since it confronts that [cessation] as its object, and being the way to attain cessation of suffering,
Tasmā dukkhanirodhagāminī paṭipadāti vuccati.it is called dukkha- nirodha-gāminī paṭipadā, the way leading to the cessation of suffering.
Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti.20. They are called Noble Truths because the Noble Ones, the Buddhas, etc., penetrate them,
Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti.according as it is said: "Bhikkhus, there are these Four Noble Truths. What four? … These, bhikkhus are the Four Noble Truths" (S V 425). The Noble Ones penetrate them, therefore they are called Noble Truths.
Apica ariyassa saccānītipi ariyasaccāni.21. Besides, the Noble Truths are the Noble One's Truths,
Yathāha ‘‘sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098).according as it is said: "Bhikkhus, in the world with its deities, its Māras and its Brahmās, in this generation with its ascetics and brahmans, with its princes and men, the Perfect One is the Noble One. That is why they are called Noble Truths" (S V 435).
Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni.Or alternatively, they are called Noble Truths because of the nobleness implied by their discovery,
Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti.according as it is said: "Bhikkhus, it is owing to the correct discovery of these Four Noble Truths that the Perfect One is called accomplished, fully enlightened" (S V 433).
Apica kho pana ariyāni saccānītipi ariyasaccāni.22. Besides, the Noble Truths are the Truths that are Noble.
Ariyānīti tathāni avitathāni avisaṃvādakānīti attho.To be noble is to be not unreal; the meaning is, not deceptive,
Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo.according as it is said: "Bhikkhus, these Four Noble Truths are real, not unreal, not otherwise that is why they are called Noble Truths" (S V 435). This is how the exposition should be known here as to derivation.
Kathaṃ lakkhaṇādippabhedato?23. 3. How as to division by character, et cetera?
Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ.The truth of suffering has the characteristic of afflicting. [496] Its function is to burn. It is manifested as occurrence (as the course of an existence).
Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ.The truth of origin has the characteristic of producing. Its function is to prevent interruption. It is manifested as impediment.
Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ.The truth of cessation has the characteristic of peace. Its function is not to die. It is manifested as the signless.
Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ.The truth of the path has the characteristic of an outlet. Its function is to abandon defilements. It is manifested as emergence.
Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo.They have, moreover, the respective characteristics of occurrence, making occur, non-occurrence, and making not occur, and likewise the characteristics of the formed, craving, the unformed, and seeing. This is how the exposition should be understood here as to characteristic, et cetera.
Atthatthuddhāratocevāti ettha pana atthato tāva ko saccaṭṭhoti ce?24. 4. As to meaning, 5. tracing out the meaning: as to "meaning" firstly, what is the "meaning of truth" (saccattha)?
Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva.It is that which, for those who examine it with the eye of understanding, is not misleading like an illusion, deceptive like a mirage, or undiscoverable like the self of the sectarians, but is rather the domain of noble knowledge as the real unmisleading actual state with its aspects of affliction, production, quiet, and outlet.
Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo.It is this real unmisleading actualness that should be understood as the "meaning of truth" just as [heat is] the characteristic of fire, and just as [it is] in the nature of the world [that things are subject to birth, ageing and death],
Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro.according as it is said, "Bhikkhus, this suffering is real, not unreal, not otherwise" (S V 430), and so on, in detail.
Apica – Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ; Bādhakattaniyāmena, tato saccamidaṃ mataṃ. Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato; Dukkhahetuniyāmena, iti saccaṃ visattikā. Nāññā nibbānato santi, santaṃ na ca na taṃ yato; Santabhāvaniyāmena, tato saccamidaṃ mataṃ. Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so; Tacchaniyyānabhāvattā, iti so saccasammato. Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi; Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.25. Furthermore: There is no pain but is affliction. And naught that is not pain afflicts: This certainty that it afflicts Is what is reckoned here as truth. No other source of pain than craving. Nor aught that source provides but pain: This certainty in causing pain Is why it is considered truth. There is no peace except Nibbāna, Nibbāna cannot but be peace: This certainty that it is peace Is what is reckoned here as truth. No outlet other than the path. Nor fails the path to be the outlet: Its status as the very outlet Has made it recognized as truth. This real infallibility. Which is their true essential core. Is what the wise declare to be Truth's meaning common to all four.
Evaṃ atthato vinicchayo veditabbo.This is how the exposition should be understood as to meaning.
Kathaṃ atthuddhārato?26. 5. How as to tracing out the meaning?
Idhāyaṃ sacca-saddo anekesu atthesu dissati.This word "truth" (sacca) is met with in various meanings.
Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce.In such passages as "Let him speak truth and not be angry" (Dhp 224) it is verbal truth.
‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce.In such passages as "Ascetics and brahmans base themselves on truth" (?) it is the truth of abstinence [from lying].
‘‘Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce.In such passages as [497] "Why do they declare diverse truths, the clever talkers that hold forth?" (Sn 885) it is truth as views.
‘‘Ekaṃ hi saccaṃ na dutiya’’ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca.And in such passages as "Truth is one, there is no second" (Sn 884) it is, as truth in the ultimate sense, both Nibbāna and the path.
‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce.In such passages as "Of the four truths how many are profitable?" (Vibh 112; Paṭis II 108) it is noble truth.
Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo.And here too it is proper as noble truth. This is how the exposition should be understood as to tracing out the meaning.
Anūnādhikatoti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce?27. 6. As to neither less nor more: but why are exactly four noble truths stated, neither less nor more?
Aññassāsambhavato aññatarassa ca apaneyyābhāvato.Because no other exists and because none can be eliminated.
Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti.For there is none extra to them, nor can any one of them be eliminated,
Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi.according as it is said: "Bhikkhus, that an ascetic or brahman here should come and say: 'This is not the truth of suffering, the truth of suffering is another; I shall set aside this truth of suffering and make known another truth of suffering'—that is not possible" (?) and so on,
Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).and according as it is said: "Bhikkhus, that any ascetic or brahman should say thus: 'This is not the first noble truth of suffering that is taught by the ascetic Gotama; rejecting this first noble truth of suffering, I shall make known another first noble truth of suffering'—that is not possible" (S V 428) and so on.
Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ.28. Furthermore, when announcing occurrence, [that is, the process of existence,] the Blessed One announced it with a cause, and he announced non-occurrence as having a means thereto.
Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni.So they are stated as four at the most as occurrence and non-occurrence and the cause of each.
Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo.Likewise, they are stated as four since they have to be respectively fully understood, abandoned, realized, and developed; and also since they are the basis for craving, craving, the cessation of craving, and the means to the cessation of craving; and also since they are the reliance [depended upon], the delight in the reliance, removal of the reliance, and the means to the removal of the reliance. This is how the exposition should be understood here as to neither less nor more.
Kamatoti ayampi desanākkamova.29. 7. As to order, this too is only order of teaching (see XIV.211).
Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ.The truth of suffering is given first since it is easy to understand because of its grossness and because it is common to all living beings.
Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ.The truth of origin is given next to show its cause.
Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ.Then the truth of cessation, to make it known that with the cessation of the cause there is the cessation of the fruit.
Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ.The truth of the path comes last to show the means to achieve that. [498]
Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha.30. Or alternatively, he announced the truth of suffering first to instill a sense of urgency into living beings caught up in the enjoyment of the pleasure of becoming;
Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ.and next to that, the truth of origin to make it known that that [suffering] neither comes about of itself as something not made nor is it due to creation by an Overlord, etc. (see §85), but that on the contrary it is due to this [cause];
Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ.after that, cessation, to instill comfort by showing the escape to those who seek the escape from suffering with a sense of urgency because overwhelmed by suffering with its cause.
Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.And after that, the path that leads to cessation, to enable them to attain cessation. This is how the exposition should be understood here as to order.
Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā ‘‘jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (vibha. 190) dukkhaniddese dvādasa dhammā,31. 8. As to expounding birth and so on: the exposition should be understood here in accordance with the expositions of the things beginning with birth given by the Blessed One when describing the Four Noble Truths, that is to say, (i) the twelve things in the description of suffering: "Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short, the five aggregates [as objects] of clinging are suffering" (Vibh 99);
‘‘yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā’’ti (vibha. 203) samudayaniddese tividhā taṇhā,and (ii) the threefold craving in the description of origin: "That craving which produces further becoming, is accompanied by delight and greed, delighting in this and that, that is to say, craving for sense desires, craving for becoming, craving for non-becoming" (Vibh 101);
‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ,and (iii) Nibbāna, which has one meaning only, in the description of cessation: "That which is the remainderless fading away and cessation of that same craving, giving it up, relinquishing it, letting it go, not relying on it" (Vibh 103);
‘‘katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo.and (iv) the eight things in the description of the path: "What is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path, that is to say, right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, right concentration" (Vibh 104).
Dukkhaniddesakathā Jātiniddeso[The Truth of Suffering] [(I) Birth]
Seyyathidaṃ, ayañhi jāti-saddo anekattho.32. Now, this word birth (jāti) has many meanings.
Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato.For in the passage "[He recollects … ] one birth (jāti), two births" (D I 81) it is becoming.
‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāye.In the passage, "Visākhā, there is a kind (jāti) of ascetics called Nigaṇṭhas (Jains)" (A I 206) it is a monastic order.
‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe.In the passage, "Birth (jāti) is included in two aggregates" (Dhātuk 15) it is the characteristic of whatever is formed.
‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ.In the passage, "His birth is due to the first consciousness arisen, the first cognition manifested, in the mother's womb" (Vin I 93) it is rebirth-linking. [499]
‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ.In the passage "As soon as he was born (sampatijāta), Ānanda, the Bodhisatta …" (M III 123) it is parturition.
‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule.In the passage "One who is not rejected and despised on account of birth" (A III 152) it is clan.
‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle.In the passage "Sister, since I was born with the noble birth" (M II 103) it is the Noble One's virtue.
Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu.33. Here it should be regarded as the aggregates that occur from the time of rebirth-linking up to the exit from the mother's womb in the case of the womb-born,
Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo.and as only the aggregates of rebirth-linking in the case of the rest.
Ayampi ca pariyāyakathāva.But this is only an indirect treatment.
Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma.In the direct sense, however, it is the first manifestation of any aggregates that are manifested in living beings when they are born anywhere that is called "birth."
Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā.34. Its characteristic is the first genesis in any [sphere of] becoming. Its function is to consign [to a sphere of becoming]. It is manifested as an emerging here from a past becoming; or it is manifested as the variedness of suffering.
Kasmā panesā dukkhāti ce?But why is it suffering?
Anekesaṃ dukkhānaṃ vatthubhāvato.Because it is the basis for many kinds of suffering.
Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti.For there are many kinds of suffering, that is to say, intrinsic suffering (dukkha-dukkha), suffering in change (vipariṇāma-dukkha), and suffering due to formations (saṅkhāra-dukkha); and then concealed suffering, exposed suffering, indirect suffering, and direct suffering.
Tattha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati.35. Herein, bodily and mental, painful feeling are called intrinsic suffering because of their individual essence, their name, and their painfulness.
Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ.[Bodily and mental] pleasant feeling are called suffering in change because they are a cause for the arising of pain when they change (M I 303).
Upekkhā vedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayappaṭipīḷitattā saṅkhāradukkhaṃ.Equanimous feeling and the remaining formations of the three planes are called suffering due to formations because they are oppressed by rise and fall.
Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ nāma.Such bodily and mental affliction as earache, toothache, fever born of lust, fever born of hate, etc., is called concealed suffering because it can only be known by questioning and because the infliction is not openly evident;
Apākaṭadukkhantipi vuccati.it is also called "unevident suffering."
Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ nāma.The affliction produced by the thirty-two tortures, etc., is called exposed suffering because it can be known without questioning and because the infliction is openly evident;
Pākaṭadukkhantipi vuccati.it is also called "evident suffering."
Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ.Except intrinsic suffering, all given in the exposition of the truth of suffering [in the Vibhaṅga] (Vibh 99) beginning with birth are also called indirect suffering because they are the basis for one kind of suffering or another.
Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati.But intrinsic suffering is called direct suffering.
Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā.36. Herein, this birth is suffering because it is the basis for the suffering in the states of loss as made evident by the Blessed One by means of a simile in the Bālapaṇḍita Sutta (M III 165f.), etc., and for the suffering that arises in the happy destinies in the human world and is classed as "rooted in the descent into the womb," and so on. [500]
Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati.37. Here the suffering classed as "rooted in the descent into the womb," and so on, is this: When this being is born in the mother's womb, he is not born inside a blue or red or white lotus, etc., but on the contrary, like a worm in rotting fish, rotting dough, cesspools, etc., he is born in the belly in a position that is below the receptacle for undigested food (stomach), above the receptacle for digested food (rectum), between the belly-lining and the backbone, which is very cramped, quite dark, pervaded by very fetid draughts redolent of various smells of ordure, and exceptionally loathsome.
So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ.And on being reborn there, for ten months he undergoes excessive suffering, being cooked like a pudding in a bag by the heat produced in the mother's womb, and steamed like a dumpling of dough, with no bending, stretching, and so on. So this, firstly, is the suffering rooted in the descent into the womb.
Yaṃ pana so mātu sahasā upakkhalanagamananisīdanavuṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhūnananiddhūnanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītūdakapānakāle sītanarakupapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇapatto viya tibbaṃ dukkhamanubhoti, idaṃ gabbhapariharaṇamūlakaṃ dukkhaṃ.38. When the mother suddenly stumbles or moves or sits down or gets up or turns round, the extreme suffering he undergoes by being dragged back and forth and jolted up and down, like a kid fallen into the hands of a drunkard, or like a snake's young fallen into the hands of a snake-charmer; and also the searing pain that he undergoes, as though he had reappeared in the cold hells, when his mother drinks cold water, and as though deluged by a rain of embers when she swallows hot rice gruel, rice, etc., and as though undergoing the torture of the "lye-pickling" (see M I 87), when she swallows anything salty or acidic, etc.—this is the suffering rooted in gestation.
Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati, idaṃ gabbhavipattimūlakaṃ dukkhaṃ.39. When the mother has an abortion, the pain that arises in him through the cutting and rending in the place where the pain arises that is not fit to be seen even by friends and intimates and companions—this is the suffering rooted in abortion.
Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati, idaṃ vijāyanamūlakaṃ dukkhaṃ.40. The pain that arises in him when the mother gives birth, through his being turned upside-down by the kamma-produced winds [forces] and flung into that most fearful passage from the womb, like an infernal chasm, and lugged out through the extremely narrow mouth of the womb, like an elephant through a keyhole, like a denizen of hell being pounded to pulp by colliding rocks—this is the suffering rooted in parturition.
Yaṃ pana jātassa taruṇavaṇasadisasukhumālasarīrassa hatthagahaṇanahāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, idaṃ mātukucchito bahinikkhamanamūlakaṃ dukkhaṃ.41. The pain that arises in him after he is born, and his body, which is as delicate as a tender wound, is taken in the hands, bathed, washed, rubbed with cloths, etc., and which pain is like being pricked with needle points and gashed with razor blades, etc.—this is the suffering rooted in venturing outside the mother's womb. [501]
Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ uppajjati, idaṃ attūpakkamamūlakaṃ dukkhaṃ.42. The pain that arises afterwards during the course of existence in one who punishes himself, in one who devotes himself to the practice of mortification and austerity according to the vows of the naked ascetics, in one who starves through anger, and in one who hangs himself—this is the suffering rooted in self-violence.
Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati, idaṃ parūpakkamamūlakaṃ dukkhanti.And that arising in one who undergoes flogging, imprisonment, etc., at the hands of others is the suffering rooted in others' violence.
Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti.So this birth is the basis for all this suffering.
Tenetaṃ vuccati –Hence this is said:
Jāyetha no ce narakesu satto, Tattaggidāhādikamappasayhaṃ; Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ, Iccāha dukkhāti munīdha jātiṃ. Dukkhaṃ tiracchesu kasāpatoda- Daṇḍābhighātādibhavaṃ anekaṃ; Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ, Vinā tahiṃ jāti tatopi dukkhā. Petesu dukkhaṃ pana khuppipāsā- Vātātapādippabhavaṃ vicittaṃ; Yasmā ajātassa na tattha atthi, Tasmāpi dukkhaṃ muni jātimāha. Tibbandhakāre ca asayhasīte, Lokantare yaṃ asuresu dukkhaṃ; Na taṃ bhave tattha na cassa jāti, Yato ayaṃ jāti tatopi dukkhā. Yañcāpi gūthanarake viya mātugabbhe, Satto vasaṃ ciramato bahi nikkhamañca; Pappoti dukkhamatighoramidampi natthi, Jātiṃ vinā itipi jāti ayañhi dukkhā. Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci, Atthīdha kiñcidapi dukkhamidaṃ kadāci; Nevatthi jātivirahena yato mahesi, Dukkhāti sabbapaṭhamaṃ imamāha jātinti.Now, were no being born in hell again The pain unbearable of scorching fires And all the rest would then no footing gain; Therefore the Sage pronounced that birth is pain. Many the sorts of pain that beasts endure When they are flogged with whips and sticks and goads, Since birth among them does this pain procure, Birth there is pain: the consequence is sure. While ghosts know pain in great variety Through hunger, thirst, wind, sun and what not too, None, unless born there, knows this misery; So birth the Sage declares this pain to be. In the world-interspace, where demons dwell In searing cold and inspissated gloom, Is pain requiring birth there for its spell; So with the birth the pain ensues as well. The horrible torment a being feels on coming out, When he has spent long months shut up inside the mother's womb— A hellish tomb of excrement—would never come about Without rebirth: that birth is pain there is no room for doubt. But why elaborate? At any time or anywhere Can there exist a painful state if birth do not precede? Indeed this Sage so great, when he expounded pain, took care First to declare rebirth as pain, the condition needed there.
Ayaṃ tāva jātiyaṃ vinicchayo.This, firstly, is the exposition of birth. [502]
Jarāniddeso[(II) Ageing]
Jarāpi dukkhāti ettha duvidhā jarā saṅkhatalakkhaṇañca, khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhapurāṇabhāvo ca, sā idha adhippetā.44. Ageing is suffering: ageing is twofold; as a characteristic of whatever is formed, and in the case of a continuity, as the oldness of aggregates included in a single becoming, which oldness is known as "brokenness" and so on (see M III 249). The latter is intended here.
Sā panesā jarā khandhaparipākalakkhaṇā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā.But this ageing has as its characteristic the maturing (ripening) of aggregates. Its function is to lead on to death. It is manifested as the vanishing of youth.
Dukkhā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca.It is suffering because of the suffering due to formations and because it is a basis for suffering.
Yaṃ hi aṅgapaccaṅgasithilībhāvaindriyavikāravirūpatāyobbanavināsabalūpaghātasatimativippavāsaparaparibhavādianekapaccayaṃ kāyikacetasikadukkhaṃ uppajjati, jarā tassa vatthu.45. Ageing is the basis for the bodily and mental suffering that arises owing to many conditions such as leadenness in all the limbs, decline and warping of the faculties, vanishing of youth, undermining of strength, loss of memory and intelligence, contempt on the part of others, and so on.
Tenetaṃ vuccati –Hence this is said:
‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato; Yobbanassa vināsena, balassa upaghātato. ‘‘Vippavāsā satādīnaṃ, puttadārehi attano; Apasādanīyato ceva, bhiyyo bālattapattiyā. ‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā; Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti.With leadenness in every limb, With every faculty declining, With vanishing of youthfulness, With memory and wit grown dim, With strength now drained by undermining, With growing unattractiveness To wife and family and then With dotage coming on, what pain Alike of body and of mind A mortal must expect to find! Since ageing all of this will bring, Ageing is well named suffering.
Ayaṃ jarāyaṃ vinicchayo.This is the exposition of ageing.
Maraṇaniddeso[(III) Death]
Maraṇampi dukkhanti etthāpi duvidhaṃ maraṇaṃ saṅkhatalakkhaṇañca, yaṃ sandhāya vuttaṃ ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71).46. Death is suffering: death too is twofold, as a characteristic of the formed, with reference to which it is said, "Ageing and death are included in the aggregates" (Dhātuk 15),
Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca, yaṃ sandhāya vuttaṃ ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581).and as the severing of the connection of the life faculty included in a single becoming, with reference to which it is said, "So mortals are in constant fear … that they will die" (Sn 576).
Taṃ idha adhippetaṃ.The latter is intended here.
Jātipaccayā maraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ.Death with birth as its condition, death by violence, death by natural causes, death from exhaustion of the life span, death from exhaustion of merit, are names for it.
Tayidaṃ cutilakkhaṇaṃ, viyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ.47. It has the characteristic of a fall. Its function is to disjoin. It is manifested as absence from the destiny [in which there was the rebirth].
Dukkhassa pana vatthubhāvato dukkhanti veditabbaṃ.It should be understood as suffering because it is a basis for suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Pāpassa pāpakammādi-nimittamanupassato; Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ; Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato. Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ; Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ. Asayhamappatikāraṃ, dukkhassetassidaṃ yato; Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti.Without distinction as they die Pain grips their minds impartially When wicked men their foul deeds see Or sign of new rebirth, may be. Also when good men cannot bear To part from all that they hold dear. Then bodily pain severs sinews. Joints and so on, and continues [503] Torture unbearable, which racks All those whose vitals death attacks With grip that shall no more relax. Death is the basis of such pain. And this suffices to explain Why death the name of pain should gain.
Ayaṃ maraṇe vinicchayo.This is the exposition of death.
Sokādiniddesā[(IV) Sorrow]
Sokādīsu soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo.48. As regards sorrow, etc., sorrow is a burning in the mind in one affected by loss of relatives, and so on.
So kiñcāpi atthato domanassameva hoti.Although in meaning it is the same as grief,
Evaṃ santepi antonijjhānalakkhaṇo, cetaso parijjhāpanaraso, anusocanapaccupaṭṭhāno.nevertheless it has inner consuming as its characteristic, its function is completely to consume the mind. It is manifested as continual sorrowing.
Dukkho pana dukkhadukkhato dukkhavatthuto ca.It is suffering because it is intrinsic suffering and because it is a basis for suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Sattānaṃ hadayaṃ soko, visasallaṃva tujjati; Aggitattova nārāco, bhusaṃva dahate puna. ‘‘Samāvahati ca byādhi-jarāmaraṇabhedanaṃ; Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatī’’ti.Sorrow is a poisoned dart That penetrates a being's heart; Setting up a burning there Like burning with a red-hot spear. This state of mind brings future pain (see XVII.273f.) Such as disease, and then again Ageing and death, so one may tell Where for it is called pain as well.
Ayaṃ soke vinicchayo.This is the exposition of sorrow.
Paridevo[(V) Lamentation]
Paridevo nāma ñātibyasanādīhi phuṭṭhassa vacīpalāpo.49. Lamentation is verbal clamour on the part of one affected by loss of relatives and so on.
So lālappanalakkhaṇo, guṇadosakittanaraso, sambhamapaccupaṭṭhāno.It has crying out as its characteristic. Its function is proclaiming virtues and vices. It is manifested as tumult.
Dukkho pana saṅkhāradukkhabhāvato dukkhavatthuto ca.It is suffering because it is a state of suffering due to formations and because it is a basis for suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Yaṃ sokasallavihato paridevamāno, Kaṇṭhoṭṭhatālutalasosajamappasayhaṃ; Bhiyyodhimattamadhigacchatiyeva dukkhaṃ, Dukkhoti tena bhagavā paridevamāhā’’ti.Now, when a man is struck by sorrows dart and he laments The pain he is already undergoing he augments With pain born of dry throat and lips and palate, hard to bear. And so lamenting too is pain, the Buddha did declare.
Ayaṃ parideve vinicchayo.This is the exposition of lamentation.
Dukkhaṃ[(VI) Pain]
Dukkhaṃ nāma kāyikaṃ dukkhaṃ, taṃ kāyapīḷanalakkhaṇaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ.50. Pain is bodily pain. Its characteristic is the oppression of the body. Its function is to cause grief in the foolish. It is manifested as bodily affliction.
Dukkhaṃ pana dukkhadukkhato mānasadukkhāvahanato ca.It is suffering because it is intrinsic suffering, and because it brings mental suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Pīḷeti kāyikamidaṃ, dukkhañca mānasaṃ bhiyyo; Janayati yasmā tasmā, dukkhanti visesato vutta’’nti.Pain distresses bodily. Thereby distressing mentally again; So acting fundamentally. It therefore is especially called pain.
Ayaṃ dukkhe vinicchayo.This is the exposition of pain. [504]
Domanassaṃ[(VII) Grief]
Domanassaṃ nāma mānasaṃ dukkhaṃ.51. Grief is mental pain.
Taṃ cittapīḷanalakkhaṇaṃ, manovighātarasaṃ, mānasabyādhipaccupaṭṭhānaṃ.Its characteristic is mental oppression. Its function is to distress the mind. It is manifested as mental affliction.
Dukkhaṃ pana dukkhadukkhato kāyikadukkhāvahanato ca.It is suffering because it is intrinsic suffering, and because it brings bodily suffering.
Cetodukkhasamappitā hi kese pakiriya kandanti, urāni paṭipisanti, āvaṭṭanti, vivaṭṭanti, uddhaṃpādaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisantīti taṃ nānappakārakaṃ dukkhamanubhavanti.For those who are gripped by mental pain tear their hair, weep, thump their breasts, and twist and writhe; they throw themselves upside-down, use the knife, swallow poison, hang themselves with ropes, walk into fires, and undergo many kinds of suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati; Dukkhanti domanassaṃ, vidomanassā tato āhū’’ti.Though grief itself distresses mind. It makes distress of bodily kind occur. And that is why this mental grief Is pain, as those that have no grief aver.
Ayaṃ domanasse vinicchayo.This is the exposition of grief.
Upāyāso[(VIII) Despair]
Upāyāso nāma ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva.52. Despair is the same as the humour produced by excessive mental suffering in one affected by loss of relatives, and so on.
Saṅkhārakkhandhapariyāpanno eko dhammoti eke.Some say that it is one of the states included in the formations aggregate.
So cittaparidahanalakkhaṇo, nitthunanaraso, visādapaccupaṭṭhāno.Its characteristic is burning of the mind. Its function is to bemoan. It is manifested as dejection.
Dukkho pana saṅkhāradukkhabhāvato cittaparidahanato kāyavisādanato ca.It is suffering because it is suffering due to formations, because of the burning of the mind, and because of bodily dejection.
Tenetaṃ vuccati –Hence this is said:
‘‘Cittassa ca paridahanā, kāyassa visādanā ca adhimattaṃ; Yaṃ dukkhamupāyāso, janeti dukkho tato vutto’’ti.So great the pain despair imparts It burns the heart as with fever's flame; The body's function it impairs And so despair borrows from pain its name.
Ayaṃ upāyāse vinicchayo.This is the exposition of despair.
Ettha ca mandagginā antobhājane pāko viya soko.53. Sorrow is like the cooking [of oil, etc.] in a pot over a slow fire.
Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo.Lamentation is like its boiling over from the pot when cooking over a quick fire.
Bahinikkhantāvasesassa nikkhamituṃ appahontassa antobhājaneyeva yāva parikkhayā pāko viya upāyāso daṭṭhabbo.Despair is like what remains in the pot after it has boiled over and is unable to do so any more, going on cooking in the pot till it dries up.
Appiyasampayogo[(IX) Association with the Unloved]
Appiyasampayogo nāma amanāpehi sattasaṅkhārehi samodhānaṃ.54. Association with the unloved is meeting with disagreeable beings and formations (inanimate things).
So aniṭṭhasamodhānalakkhaṇo, cittavighātakaraṇaraso, anatthabhāvapaccupaṭṭhāno.Its characteristic is association with the undesirable. Its function is to distress the mind. It is manifested as a harmful state.
Dukkho pana dukkhavatthuto.It is suffering because it is a basis for suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi; Tadupakkamasambhūta-mathakāye yato idha. ‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā; Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.The mere sight of an unloved thing Brings firstly mental suffering. And suffering of body too Through touching it can then ensue. And we therefore may recognize. Since meeting the unloved gives rise To either kind of pain, that He decided pain its name should be.
Ayaṃ appiyasampayoge vinicchayo.This is the exposition of association with the unloved. [505]
Piyavippayogo[(X) Separation from the Loved]
Piyavippayogo nāma manāpehi sattasaṅkhārehi vinābhāvo.55. Separation from the loved is to be parted from agreeable beings and formations (inanimate things).
So iṭṭhavatthuviyogalakkhaṇo, sokuppādanaraso, byasanapaccupaṭṭhāno.Its characteristic is dissociation from desirable objects. Its function is to arouse sorrow. It is manifested as loss.
Dukkho pana sokadukkhassa vatthuto.It is suffering because it is a basis for the suffering of sorrow.
Tenetaṃ vuccati –Hence this is said:
‘‘Ñātidhanādiviyogā, Sokasarasamappitā vitujjanti; Bālā yato tato yaṃ, Dukkhoti mato piyavippayogo’’ti.The dart of sorrow wounds the heart Of fools who from their wealth must part or kin. Which roughly should be grounds enough For counting the loved lost as suffering.
Ayaṃ piyavippayoge vinicchayo.This is the exposition of separation from the loved.
Icchitālābho[(XI) Not to Get What One Wants]
Yampicchaṃ na labhatīti ettha ‘‘aho vata mayaṃ na jātidhammā assāmā’’tiādīsu (dī. ni. 2.398; vibha. 201) alabbhaneyyavatthūsu icchāva yampicchaṃ na labhati, tampi dukkhanti vuttā.56. Not to get what one wants: the want itself of some unobtainable object [expressed] in such passages as "Oh, that we were not subject to birth!" (Vibh 101) is called suffering since one does not get what is wanted.
Sā alabbhaneyyavatthuicchanalakkhaṇā, tappariyesanarasā, tesaṃ appattipaccupaṭṭhānā.Its characteristic is the wanting of an unobtainable object. Its function is to seek that. It is manifested as disappointment.
Dukkhā pana dukkhavatthuto.It is suffering because it is a basis for suffering.
Tenetaṃ vuccati –Hence this is said:
‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato; Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati. ‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ; Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.When beings here expect to gain Something they build their hopes upon Which fails them, they are woebegone With disappointment's numbing pain. Thereof the cause is hope they wed To something they cannot obtain: "Not to get what one wants is pain" The Conqueror has therefore said.
Pañcupādānakkhandhā[(XII) THE FIVE AGGREGATES]
Saṃkhittenapañcupādānakkhandhā dukkhāti ettha pana –57. In short the five aggregates [as objects] of clinging:
Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā; Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati. Yasmā tasmā upādāna-kkhandhā saṅkhepato ime; Dukkhāti vuttā dukkhanta-desakena mahesinā.Now, birth and ageing and each thing Told in describing suffering, And those not mentioned, could not be Were there no aggregates for clinging. Wherefore these aggregates for clinging Are taken in totality As pain by Him, the Dhamma’s King, Who taught the end of suffering.
Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti.58. For birth, etc., thus oppress the pentad of aggregates [as objects] of clinging as fire does fuel, as shooting does a target, as gadflies, flies, etc., do a cow’s body, as reapers do a field, as village raiders do a Village; and they are generated in the aggregates as weeds, creepers, etc., are on the ground, as flowers, fruits and sprouts are on trees.
Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, māraṇantikadukkhābhighātena pariḍayhanadukkhaṃ soko, tadasahanato lālappanadukkhaṃ paridevo, tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ, tena bādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ, sokādivuddhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso, manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti.59. And the aggregates [as objects] of clinging have birth as their initial suffering, ageing as their medial suffering, and death as their final suffering. The suffering due to burning in one who is the victim of the pain that threatens death is sorrow. The suffering consisting in crying out by one who is unable to bear that is lamentation. Next, the suffering consisting in affliction of the body due to the contact of undesirable tangible data, in other words, disturbance of the elements, is pain. [506] The suffering oppressing the mind through resistance to that in ordinary people oppressed by it, is grief. The suffering consisting in brooding in those dejected by the augmentation of sorrow, etc., is despair. The suffering consisting in frustration of wants in those whose hopes are disappointed is not to get what one wants. So when their various aspects are examined, the aggregates [as objects] of clinging are themselves suffering.
Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ, tasmā taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṃkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avocāti.60. It is impossible to tell it [all] without remainder, showing each kind of suffering, even [by going on doing so] for many eons, so the Blessed One said, “In short the five aggregates [as objects] of clinging are suffering” in order to show in short how all that suffering is present in any of the five aggregates [as objects] of clinging in the same way that the taste of the water in the whole ocean is to be found in a single drop of its water.
Ayaṃ upādānakkhandhesu vinicchayo.This is the exposition of the aggregates [as objects] of clinging.
Ayaṃ tāva dukkhaniddese nayo.This, firstly, is the method for the description of suffering.
Samudayaniddesakathā[THE TRUTH OF THE ORIGIN OF SUFFERING]
Samudayaniddese pana yāyaṃ taṇhāti yā ayaṃ taṇhā.61. But in the description of the origin, the expression yāyaṃ taṇhā (that craving which) = yā ayaṃ taṇhā.
Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti ponobbhavikā.[As regards the expression] produces further becoming: it is a making become again, thus it is “becoming again” (punabbhava); becoming again is its habit, thus it “produces further becoming” (ponobbhavika).
Nandīrāgena sahagatāti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti.The expression nandirāgasahagatā (accompanied by concern and greed) = nandirāgena sahagatā; what is meant is that it is identical in meaning with delight and greed.
Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī.Concerned with this and that: wherever personality is generated there is concern with that.
Seyyathidanti nipāto, tassa sā katamāti ceti attho.The expression that is to say (seyyathidaṃ) is a particle; its meaning is “which is that.”
Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti.Craving for sense desires, craving for becoming, craving for non-becoming will be explained in the Description of Dependent Origination (XVII.233ff.).
Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā. Ayaṃ samudayaniddese nayo.Although this is threefold, it should nevertheless be understood as “the noble truth of the origin of suffering,” taking it as one in the sense of its generating the truth of suffering.
Nirodhaniddesakathā[THE TRUTH OF THE CESSATION OF SUFFERING]
Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce?62. In the description of the cessation of suffering it is the cessation of the origin that is stated by the words that which is … of that same craving, and so on. Why is that?
Samudayanirodhena dukkhanirodho.Because the cessation of suffering comes about with the cessation of its origin.
Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā.For it is with the cessation of its origin that suffering ceases, not otherwise.
Tenāha –Hence it is said: [507]
‘‘Yathāpi mūle anupaddave daḷhe, Chinnopi rukkho punadeva rūhati; Evampi taṇhānusaye anūhate, Nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);“Just as a tree cut down grows up again While yet its root remains unharmed and sound, So with the tendency to crave intact This suffering is ever reproduced” (Dhp 338).
Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi.63. So it is because suffering ceases only through the cessation of its origin that, when teaching the cessation of suffering, the Blessed One therefore taught the cessation of the origin.
Sīhasamānavuttino hi tathāgatā.For the Perfect Ones behave like lions.
Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale.When they make suffering cease and when they teach the cessation of suffering, they deal with the cause, not the fruit.
Suvānavuttino pana titthiyā.But the sectarians behave like dogs.
Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti.When they make suffering cease and when they teach the cessation of suffering, by teaching devotion to self-mortification, etc., they deal with the fruit, not the cause.
Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ.This, in the first place, is how the motive for teaching the cessation of suffering by means of the cessation of its origin should be understood.
Ayaṃ panattho – tassāyeva taṇhāyāti tassā ‘‘ponobbhavikā’’ti vatvā kāmataṇhādivasena vibhattataṇhāya.64. This is the meaning. Of that same craving: of that craving which, it was said, “produces further becoming,” and which was classed as “craving for sense desires” and so on.
Virāgo vuccati maggo. ‘‘Virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ.It is the path that is called fading away; for “With the fading away [of greed] he is liberated” (M I 139) is said.
Virāgena nirodho virāganirodho.Fading away and cessation is cessation through fading away.
Anusayasamugghātato aseso virāganirodho asesavirāganirodho.Remainderless fading away and cessation is cessation through fading away that is remainderless because of eradication of inherent tendencies.
Atha vā virāgoti pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā.Or alternatively, it is abandoning that is called fading away; and so the construction here can be regarded as “remainderless fading away, remainderless cessation.”
Atthato pana sabbāneva etāni nibbānassa vevacanāni.65. But as to meaning, all of them are synonyms for Nibbāna.
Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati.For in the ultimate sense it is Nibbāna that is called “the noble truth of the cessation of suffering.”
Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati.But because craving fades away and ceases on coming to that, it is therefore called “fading away” and “cessation.”
Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati.And because there comes to be the giving up, etc., of that [craving] on coming to that [Nibbāna], and since there is not even one kind of reliance here [to be depended upon] from among the reliances consisting in the cords of sense desires, etc., it is therefore called giving it up, relinquishing it, letting it go, not relying on it.
Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā.66. It has peace as its characteristic. Its function is not to die; or its function is to comfort. It is manifested as the signless; or it is manifested as non-diversification.
Nibbānakathā[DISCUSSION ON NIBBĀNA]
Nattheva nibbānaṃ, sasavisāṇaṃ viya anupalabbhanīyatoti ce?67. [Question 1] Is Nibbāna non-existent because it is unapprehendable, like the hare’s horn?
Na, upāyena upalabbhanīyato.[Answer] That is not so, because it is apprehendable by the [right] means.
Upalabbhati hi taṃ tadanurūpapaṭipattisaṅkhātena upāyena, cetopariyañāṇena paresaṃ lokuttaracittaṃ viya, tasmā ‘‘anupalabbhanīyato natthī’’ti na vattabbaṃ. Na hi ‘‘yaṃ bālaputhujjanā na upalabhanti, taṃ natthī’’ti vattabbaṃ.For it is apprehendable [by some, namely, the nobles ones] by the [right] means, in other words, by the way that is appropriate to it, [the way of virtue, concentration, and understanding]; it is like the supramundane consciousness of others, [which is apprehendable only by certain of the Noble Ones] by means of knowledge of penetration of others’ minds. Therefore it should not be said that it is non-existent because unapprehendable; for it should not be said that what the foolish ordinary man does not apprehend is unapprehendable.
Apica nibbānaṃ natthīti na vattabbaṃ, kasmā?68. Again, it should not be said that Nibbāna does not exist. Why not?
Paṭipattiyā vañjhabhāvāpajjanato.Because it then follows that the way would be futile. [508]
Asati hi nibbāne sammādiṭṭhipurejavāya sīlādikhandhattayasaṅgahāya sammāpaṭipattiyā vañjhabhāvo āpajjati.For if Nibbāna were non-existent, then it would follow that the right way, which includes the three aggregates beginning with virtue and is headed by right understanding, would be futile.
Na cāyaṃ vañjhā, nibbānapāpanatoti.And it is not futile because it does reach Nibbāna.
Na paṭipattiyā vañjhabhāvāpatti, abhāvapāpakattāti ce.[Q. 2] But futility of the way does not follow because what is reached is absence, [that is, absence of the five aggregates consequent upon the cutting off of the defilements].
Na, atītānāgatābhāvepi nibbānapattiyā abhāvato.[A.] That is not so. Because, though there is absence of past and future [aggregates], there is nevertheless no reaching of Nibbāna [simply because of that].
Vattamānānampi abhāvo nibbānanti ce.[Q. 3] Then is the absence of present [aggregates] as well Nibbāna?
Na, tesaṃ abhāvāsambhavato, abhāve ca avattamānabhāvāpajjanato, vattamānakkhandhanissitamaggakkhaṇe ca sopādisesanibbānadhātuppattiyā abhāvadosato.[A.] That is not so. Because their absence is an impossibility, since if they are absent their non-presence follows. [Besides, if Nibbāna were absence of present aggregates too,] that would entail the fault of excluding the arising of the Nibbāna element with result of past clinging left, at the path moment, which has present aggregates as its support.
Tadā kilesānaṃ avattamānattā na dosoti ce.[Q. 4] Then will there be no fault if it is non-presence of defilements [that is Nibbāna]?
Na, ariyamaggassa niratthakabhāvāpajjanato.[A.] That is not so. Because it would then follow that the noble path was meaningless.
Evañhi sati ariyamaggakkhaṇato pubbepi kilesā na santīti ariyamaggassa niratthakabhāvo āpajjati.For if it were so, then, since defilements [can be] non-existent also before the moment of the noble path, it follows that the noble path would be meaningless.
Tasmā akāraṇametaṃ.Consequently that is no reason; [it is unreasonable to say that Nibbāna is unapprehendable, that it is non-existence, and so on].
‘‘Yo kho, āvuso, rāgakkhayo’’tiādivacanato (saṃ. ni. 4.315) ‘‘khayo nibbāna’’nti ce.69. [Q. 5] But is not Nibbāna destruction, because of the passage beginning, “That, friend, which is the destruction of greed … [of hate … of delusion … is Nibbāna]?” (S IV 251).
Na, arahattassāpi khayamattāpajjanato.[A.] That is not so, because it would follow that Arahantship also was mere destruction.
Tampi hi ‘‘yo kho, āvuso, rāgakkhayo’’tiādinā (sa. ni. 4.315) nayena niddiṭṭhaṃ.For that too is described in the [same] way beginning, “That, friend, which is the destruction of greed … of hate … of delusion … is Arahantship]” (S IV 252).
Kiñca bhiyyo nibbānassa ittarakālādippattidosato. Evañhi sati nibbānaṃ ittarakālaṃ, saṅkhatalakkhaṇaṃ, sammāvāyāmanirapekkhādhigamanīyabhāvañca āpajjati. Saṅkhatalakkhaṇattāyeva ca saṅkhatapariyāpannaṃ, saṅkhatapariyāpannattā rāgādīhi aggīhi ādittaṃ, ādittattā dukkhañcātipi āpajjati.And what is more, the fallacy then follows that Nibbāna would be temporary, etc.; for if it were so, it would follow that Nibbāna would be temporary, have the characteristic of being formed, and be obtainable regardless of right effort; and precisely because of its having formed characteristics it would be included in the formed, and it would be burning with the fires of greed, etc., and because of its burning it would follow that it was suffering.
Yasmā khayā paṭṭhāya na bhiyyo pavatti nāma hoti, tassa nibbānabhāvato na dosoti ce.[Q. 6] Is there no fallacy if Nibbāna is that kind of destruction subsequent to which there is no more occurrence?
Na, tādisassa khayassa abhāvato.[A.] That is not so. Because there is no such kind of destruction.
Bhāvepi cassa vuttappakāradosānativattanato, ariyamaggassa ca nibbānabhāvāpajjanato.And even if there were, the aforesaid fallacies would not be avoided. Also because it would follow that the noble path was Nibbāna.
Ariyamaggo hi dose khīṇeti, tasmā khayoti vuccati. Tato ca paṭṭhāya na bhiyyo dosānaṃ pavattīti.For the noble path causes the destruction of defects, and that is why it is called “destruction”; and subsequent to that there is no more occurrence of the defects.
Anuppattinirodhasaṅkhātassa pana khayassa pariyāyena upanissayattā, yassa upanissayo hoti tadupacārena ‘‘khayo’’ti vuttaṃ.70. But it is because the kind of destruction called “cessation consisting in non-arising,” [that is, Nibbāna,] serves figuratively speaking as decisive-support [for the path] that [Nibbāna] is called “destruction” as a metaphor for it.
Sarūpeneva kasmā na vuttanti ce.[Q. 7] Why is it not stated in its own form?
Atisukhumattā.[A.] Because of its extreme subtlety.
Atisukhumatā cassa bhagavato apposukkabhāvāvahanato, ariyena cakkhunā passitabbato ca siddhāti.And its extreme subtlety is established because it inclined the Blessed One to inaction, [that is, to not teaching the Dhamma (see M I 186)] and because a Noble One’s eye is needed to see it (see M I 510).
Tayidaṃ maggasamaṅginā pattabbato asādhāraṇaṃ, purimakoṭiyā abhāvato appabhavaṃ.71. It is not shared by all because it can only be reached by one who is possessed of the path. And it is uncreated because it has no first beginning.
Maggabhāve bhāvato na appabhavanti ce.[Q. 8] Since it is, when the path is, then it is not uncreated.
Na, maggena anuppādanīyato. Pattabbameva hetaṃ maggena, na uppādetabbaṃ. Tasmā appabhavameva.[A.] That is not so, because it is not arousable by the path; it is only reachable, not arousable, by the path; that is why it is uncreated.
Appabhavattā ajarāmaraṇaṃ.It is because it is uncreated that it is free from ageing and death.
Pabhavajarāmaraṇānaṃ abhāvato niccaṃ.It is because of the absence of its creation and of its ageing and death that it is permanent. [509]
Nibbānasseva aṇuādīnampi niccabhāvāpattīti ce.[Q. 9] Then it follows that Nibbāna, too, has the kind of permanence [claimed] of the atom and so on.
Na, hetuno abhāvā.[A.] That is not so. Because of the absence of any cause [that brings about its arising].
Nibbānassa niccattā te niccāti ce.[Q. 10] Because Nibbāna has permanence, then, these [that is, the atom, etc.] are permanent as well.
Na, hetulakkhaṇassa anupapattito.[A.] That is not so. Because [in that proposition] the characteristic of [logical] cause does not arise. [In other words, to say that Nibbāna is permanent is not to assert a reason why the atom, etc., should be permanent]
Niccā uppādādīnaṃ abhāvato nibbānaṃ viyāti ce.[Q. 11] Then they are permanent because of the absence of their arising, as Nibbāna is.
Na, aṇuādīnaṃ asiddhattā.[A.] That is not so. Because the atom and so on have not been established as facts.
Yathāvuttayuttisabbhāvato pana idameva niccaṃ, rūpasabhāvātikkamato arūpaṃ.73. The aforesaid logical reasoning proves that only this [that is, Nibbāna] is permanent [precisely because it is uncreated]; and it is immaterial because it transcends the individual essence of matter.
Buddhādīnaṃ niṭṭhāya visesābhāvato ekāva niṭṭhā.The Buddhas’ goal is one and has no plurality.
Yena bhāvanāya pattaṃ, tassa kilesavūpasamaṃ, upādisesañca upādāya paññāpanīyattā saha upādisesena paññāpiyatīti saupādisesaṃ.But this [single goal, Nibbāna,] is firstly called with result of past clinging left since it is made known together with the [aggregates resulting from past] clinging still remaining [during the Arahant’s life], being thus made known in terms of the stilling of defilement and the remaining [result of past] clinging that are present in one who has reached it by means of development.
Yo cassa samudayappahānena upahatāyatikammaphalassa carimacittato ca uddhaṃ pavattikhandhānaṃ anuppādanato, uppannānañca antaradhānato upādisesābhāvo, taṃ upādāya paññāpanīyato natthi ettha upādisesoti anupādisesaṃ.But [secondly, it is called without result of past clinging left] since after the last consciousness of the Arahant, who has abandoned arousing [future aggregates] and so prevented kamma from giving result in a future [existence], there is no further arising of aggregates of existence, and those already arisen have disappeared. So the [result of past] clinging that remained is non-existent; and it is in terms of this non-existence, in the sense that “there is no [result of past] clinging here” that that [same goal is called] without result of past clinging left (see It 38).
Asithilaparakkamasiddhena ñāṇavisesena adhigamanīyato, sabbaññuvacanato ca paramatthena sabhāvato nibbānaṃ nāvijjamānaṃ.74. Because it can be arrived at by distinction of knowledge that succeeds through untiring perseverance, and because it is the word of the Omniscient One, Nibbāna is not non-existent as regards individual essence in the ultimate sense;
Vuttañhetaṃ ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti.for this is said: “Bhikkhus, there is an unborn, an unbecome, an unmade, an unformed” (It 37; Ud 80).
Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ.This is the section of the definition dealing with the description of the cessation of suffering.
Magganiddesakathā[THE TRUTH OF THE WAY]
Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma.75. In the description of the way leading to the cessation of suffering eight things are given. Though they have, of course, already been explained as to meaning in the Description of the Aggregates, still we shall deal with them here in order to remain aware of the difference between them when they occur in a single moment [on the occasion of the path].
Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi.76. Briefly (see XXII.31 for details), when a meditator is progressing towards the penetration of the four truths, his eye of understanding with Nibbāna as its object eliminates the inherent tendency to ignorance, and that is right view.
Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā.It has right seeing as its characteristic. Its function is to reveal elements. It is manifested as the abolition of the darkness of ignorance.
Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo.77. When he possesses such view, his directing of the mind on to Nibbāna, which [directing] is associated with that [right view], abolishes wrong thinking, and that is right thinking.
So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno.Its characteristic is right directing of the mind on to [its object]. Its function is to bring about absorption [of the path consciousness in Nibbāna as object]. It is manifested as the abandoning of wrong thinking.
Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati sammāvācā nāma.78. And when he sees and thinks thus, his abstinence from wrong speech, which abstinence is associated with that [right view], abolishes bad verbal conduct, [510] and that is called right speech.
Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā.It has the characteristic of embracing. Its function is to abstain. It is manifested as the abandoning of wrong speech.
Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati sammākammanto nāma.79. When he abstains thus, his abstinence from killing living things, which abstinence is associated with that [right view], cuts off wrong action, and that is called right action.
So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno.It has the characteristic of originating. Its function is to abstain. It is manifested as the abandoning of wrong action.
Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so sammāājīvo nāma.80. When his right speech and right action are purified, his abstinence from wrong livelihood, which abstinence is associated with that, [right view] cuts off scheming, etc., and that is called right livelihood.
So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno.It has the characteristic of cleansing. Its function is to bring about the occurrence of a proper livelihood. It is manifested as the abandoning of wrong livelihood.
Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa sammāvāyāmo nāma.81. When he is established on that plane of virtue called right speech, right action, and right livelihood, his energy, which is in conformity and associated with that [right view], cuts off idleness, and that is called right effort.
So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno.It has the characteristic of exerting. Its function is the non-arousing of unprofitable things, and so on. It is manifested as the abandoning of wrong effort.
Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso sammāsati nāma.82. When he exerts himself thus, the non-forgetfulness in his mind, which is associated with that [right view], shakes off wrong mindfulness, and that is called right mindfulness.
Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā.It has the characteristic of establishing. Its function is not to forget. It is manifested as the abandoning of wrong mindfulness.
Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi nāma.83. When his mind is thus guarded by supreme mindfulness, the unification of mind, which is associated with that [right view], abolishes wrong concentration, and that is called right concentration.
So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti.It has the characteristic of non-distraction. Its function is to concentrate. It is manifested as the abandoning of wrong concentration.
Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo.This is the method in the description of the way leading to the cessation of suffering.
Evamettha jātiādīnaṃ vinicchayo veditabbo.This is how the exposition should be understood here as to defining birth and so on.
Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo.84. 9. As to knowledge’s function (see §14): the exposition should be understood according to knowledge of the truths.
Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca.For knowledge of the truths is twofold, namely, knowledge as idea and knowledge as penetration (cf. S V 431f; also XXII.92ff.).
Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati.Herein, knowledge as idea is mundane and occurs through hearsay, etc., about cessation and the path.
Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ.Knowledge consisting in penetration, which is supramundane, penetrates the four truths as its function by making cessation its object, according as it is said, “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), and it should be repeated thus of all [four truths].
Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati.But its function will be made clear in the purification by knowledge and vision (XXII.92f.). [511]
Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. Samudayañāṇaṃ ucchedadiṭṭhiṃ. Nirodhañāṇaṃ sassatadiṭṭhiṃ. Maggañāṇaṃ akiriyadiṭṭhiṃ.85. When this knowledge is mundane, then, occurring as the overcoming of obsessions, the knowledge of suffering therein forestalls the [false] view of individuality; the knowledge of origin forestalls the annihilation view; the knowledge of cessation forestalls the eternity view; the knowledge of the path forestalls the moral-inefficacy-of-action view.
Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti.Or alternatively, the knowledge of suffering forestalls wrong theories of fruit, in other words, [seeing] lastingness, beauty, pleasure, and self in the aggregates, which are devoid of lastingness, beauty, pleasure, and self; and knowledge of origin forestalls wrong theories of cause that occur as finding a reason where there is none, such as “The world occurs owing to an Overlord, a Basic Principle, Time, Nature (Individual Essence),” etc.; the knowledge of cessation forestalls such wrong theories of cessation as taking final release to be in the immaterial world, in a World Apex (Shrine), etc.; and the path knowledge forestalls wrong theories of means that occur by taking to be the way of purification what is not the way of purification and consists in devotion to indulgence in the pleasures of sense desire and in self-mortification.
Tenetaṃ vuccati –Hence this is said:
‘‘Loke lokappabhave, lokatthagame sive ca tadupāye; Sammuyhati tāva naro, na vijānāti yāva saccānī’’ti.As long as a man is vague about the world. About its origin, about its ceasing. About the means that lead to its cessation. So long he cannot recognize the truths.
Evamettha ñāṇakiccatopi vinicchayo veditabbo.This is how the exposition should be understood here as to knowledge’s function.
Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā.86. 10. As to division of content: all states excepting craving and states free from cankers are included in the truth of suffering.
Samudayasacce chattiṃsa taṇhāvicaritāni.The thirty-six modes of behaviour of craving are included in the truth of origin.
Nirodhasaccaṃ asammissaṃ.The truth of cessation is unmixed.
Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni.As regards the truth of the path: the heading of right view includes the fourth road to power consisting in inquiry, the understanding faculty, the understanding power, and the investigation-of-states enlightenment factor.
Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo.The term right thinking includes the three kinds of applied thought beginning with that of renunciation (D III 215).
Sammāvācāpadesena cattāri vacīsucaritāni.The term right speech includes the four kinds of good verbal conduct (A II 131).
Sammākammantāpadesena tīṇi kāyasucaritāni.The term right action includes the three kinds of good bodily conduct (cf. M I 287).
Sammājīvamukhena appicchatā santuṭṭhitā ca.The heading right livelihood includes fewness of wishes and contentment.
Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā.Or all these [three] constitute the virtue loved by Noble Ones, and the virtue loved by Noble Ones has to be embraced by the hand of faith; consequently the faith faculty, the faith power, and the road to power consisting in zeal are included because of the presence of these [three].
Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni.The term right effort includes fourfold right endeavour, the energy faculty, energy power, and energy enlightenment factor.
Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni.The term right mindfulness includes the fourfold foundation of mindfulness, the mindfulness faculty, the mindfulness power, and the mindfulness enlightenment factor.
Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo.The term right concentration includes the three kinds of concentration beginning with that accompanied by applied and sustained thought (D III 219), consciousness concentration, the concentration faculty, [512] the concentration power, and the enlightenment factors of happiness, tranquillity, concentration, and equanimity. This is how the exposition should be understood as to division of content.
Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ.87. 11. As to simile: The truth of suffering should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to putting down the burden (see S III 26),
Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ.The truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine.
Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ.Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like plenty, and the truth of the path is like timely rain.
Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo.Furthermore, these truths can be understood in this way by applying these similes: enmity, the cause of the enmity, the removal of the enmity, and the means to remove the enmity; a poison tree, the tree’s root, the cutting of the root, and the means to cut the root; fear, the cause of fear, freedom from fear, and the means to attain it; the hither shore, the great flood, the further shore, and the effort to reach it. This is how the exposition should be understood as to simile.
Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ.88. 12. As to tetrad: (a) there is suffering that is not noble truth, (b) there is noble truth that is not suffering, (c) there is what is both suffering and noble truth, and (d) there is what is neither suffering nor noble truth.
Esa nayo samudayādīsu.So also with origin and the rest.
Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ.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.(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.(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.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.(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.Origin, etc., should also be construed in the corresponding way. This is how the exposition should be understood here as to tetrad.
Suññatekavidhādīhītiettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni.90. 13. As to void, singlefold, and so on: firstly, as to void: in the ultimate sense all the truths should be understood as void because of the absence of (i) any experiencer, (ii) any doer, (iii) anyone who is extinguished, and (iv) any goer.
Tenetaṃ vuccati –Hence this is said:
‘‘Dukkhameva hi, na koci dukkhito; Kārako na, kiriyāva vijjati. Atthi nibbuti, na nibbuto pumā; Maggamatthi, gamako na vijjatī’’ti.For there is suffering, but none who suffers; Doing exists although there is no door. Extinction is but no extinguished person; Although there is a path, there is no goer.
Atha vā,Or alternatively:
Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ; Dhuvasukhaattavirahito, maggoiti suññatā tesu.So void of lastingness, and beauty, pleasure, self, Is the first pair, and void of self the deathless state, And void of lastingness, of pleasure and of self Is the path too; for such is voidness in these four.
Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño.91. Or three are void of cessation, and cessation is void of the other three.
Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya.Or the cause is void of the result, because of the absence of suffering in the origin, and of cessation in the path; the cause is not gravid with its fruit like the Primordial Essence of those who assert the existence of Primordial Essence.
Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya.And the result is void of the cause owing to the absence of inherence of the origin in suffering and of the path in cessation; the fruit of a cause does not have its cause inherent in it, like the two atoms, etc., of those who assert inherence.
Tenetaṃ vuccati –Hence this is said:
‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā; Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.Here three are of cessation void; Cessation void, too, of these three; The cause of its effect is void, Void also of its cause the effect must be.
Evaṃ tāva suññato vinicchayo veditabbo.This, in the first place, is how the exposition should be understood as to void. [514]
Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato.92. 14. As to singlefold and so on: and here all suffering is of one kind as the state of occurrence.
Duvidhaṃ nāmarūpato.It is of two kinds as mentality-materiality.
Tividhaṃ kāmarūpārūpūpapattibhavabhedato.It is of three kinds as divided into rebirth-process becoming in the sense sphere, fine-material sphere, and immaterial sphere.
Catubbidhaṃ catuāhārabhedato.It is of four kinds classed according to the four nutriments.
Pañcavidhaṃ pañcupādānakkhandhabhedato.It is of five kinds classed according to the five aggregates [as objects] of clinging.
Samudayopi ekavidho pavattakabhāvato.93. Also origin is of one kind as making occur.
Duvidho diṭṭhisampayuttāsampayuttato.It is of two kinds as associated and not associated with [false] view.
Tividho kāmabhavavibhavataṇhābhedato.It is of three kinds as craving for sense desires, craving for becoming, and craving for non-becoming.
Catubbidho catumaggappaheyyato.It is of four kinds as abandonable by the four paths.
Pañcavidho rūpābhinandanādibhedato.It is of five kinds classed as delight in materiality, and so on.
Chabbidho chataṇhākāyabhedato.It is of six kinds classed as the six groups of craving.
Nirodhopi ekavidho asaṅkhatadhātubhāvato.94. Also cessation is of one kind being the unformed element.
Pariyāyena pana duvidho saupādisesaanupādisesabhedato.But indirectly it is of two kinds as “with result of past clinging left” and as “without result of past clinging left”;
Tividho bhavattayavūpasamato.and of three kinds as the stilling of the three kinds of becoming;
Catubbidho catumaggādhigamanīyato.and of four kinds as approachable by the four paths;
Pañcavidho pañcābhinandanavūpasamato.and of five kinds as the subsiding of the five kinds of delight;
Chabbidho chataṇhākāyakkhayabhedato.and of six kinds classed according to the destruction of the six groups of craving.
Maggopi ekavidho bhāvetabbato.95. Also the path is of one kind as what should be developed.
Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā.It is of two kinds classed according to serenity and insight, or classed according to seeing and developing.
Tividho khandhattayabhedato.It is of three kinds classed according to the three aggregates;
Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito.for the [path], being selective, is included by the three aggregates, which are comprehensive, as a city is by a kingdom,
Yathāha –according as it is said:
‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).“The three aggregates are not included in the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates. Any right speech, any right action, any right livelihood: these are included in the virtue aggregate. Any right effort, any right mindfulness, any right concentration: these are included in the concentration aggregate. Any right view, any right thinking: these are included in the understanding aggregate” (M I 301).
Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā.96. For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind.
Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo.For although in the text the description is given in the locative case as “in the virtue aggregate,” still the meaning should be understood according to the instrumental case [that is, “by the virtue aggregate.”]
Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so.
Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya.97. Here is a simile: three friends, [thinking,] “We will celebrate the festival,” entered a park. Then one saw a champak tree in full blossom, but he could not reach the flowers by raising his hand.
Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya.The second bent down for the first to climb on his back. But although standing on the other’s back, he still could not pick them because of his unsteadiness. [515]
Athassa itaro aṃsakūṭaṃ upanāmeyya.Then the third offered his shoulder [as support].
So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya.So standing on the back of the one and supporting himself on the other’s shoulder, he picked as many flowers as he wanted and after adorning himself, he went and enjoyed the festival.
Evaṃsampadamidaṃ daṭṭhabbaṃ.And so it is with this.
Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā.98. For the three states beginning with right effort, which are born together, are like the three friends who enter the park together.
Supupphitacampako viya ārammaṇaṃ.The object is like the champak tree in full blossom.
Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi.Concentration, which cannot of its own nature bring about absorption by unification on the object, is like the man who could not pick the flower by raising his arm.
Piṭṭhiṃ datvā onatasahāyo viya vāyāmo.Effort is like the companion who bent down, giving his back to mount upon.
Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati.Mindfulness is like the friend who stood by, giving his shoulder for support.
Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ.Just as standing on the back of the one and supporting himself on the other’s shoulder he could pick as many flowers as he wanted, so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with the help so obtained concentration can bring about absorption by unification on the object.
Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti.So here in the concentration aggregate it is only concentration that is included as of the same kind. But effort and mindfulness are included because of their action [in assisting].
Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti.99. Also as regards right view and right thinking, understanding cannot of its own nature define an object as impermanent, painful, not-self.
Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti.But with applied thought giving [assistance] by repeatedly hitting [the object] it can.
Kathaṃ?100. How?
Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti.Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on.
Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti.But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it.
Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting].
Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati.101. So the path is included by the three aggregates.
Tena vuttaṃ ‘‘tividho khandhattayabhedato’’ti.Hence it was said that it is of three kinds classed according to the three aggregates.
Catubbidho sotāpattimaggādivaseneva.And it is of four kinds as the path of stream-entry and so on.
Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā.102. In addition, all the truths are of one kind because they are not unreal, or because they must be directly known.
Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā.They are of two kinds as (i and ii) mundane and (iii and iv) supramundane, or (i, ii, and iv) formed and (iii) unformed.
Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca.They are of three kind as (ii) to be abandoned by seeing and development, (iii and iv) not to be abandoned, and (i) neither to be abandoned nor not to be abandoned.
Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo.They are of four kinds classed according to what has to be fully understood, and so on (see §28). This is how the exposition should be understood as to singlefold and so on.
Sabhāgavisabhāgatoti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca.103. 15. As to similar and dissimilar, all the truths are similar to each other because they are not unreal, are void of self, and are difficult to penetrate,
Yathāha –according as it is said:
‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).“What do you think, Ānanda, which is more difficult to do, more difficult to perform, that a man should shoot an arrow through a small keyhole from a distance time after time without missing or that he should penetrate the tip of a hair split a hundred times with the tip [of a similar hair]?”— “This is more difficult to do, venerable sir, more difficult to perform, that a man should penetrate the tip of a hair split a hundred times with the tip [of a similar hair].”—“They penetrate something more difficult to penetrate than that, Ānanda, who penetrate correctly thus, ‘This is suffering’ … who penetrate correctly thus, ‘This is the way leading to the cessation of suffering’” (S V 454).
Visabhāgāni salakkhaṇavavatthānato.They are dissimilar when defined according to their individual characteristics.
Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca.104. And the first two are similar since they are profound because hard to grasp, since they are mundane, and since they are subject to cankers.
Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca.They are dissimilar in being divided into fruit and cause, and being respectively to be fully understood and to be abandoned.
Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca.And the last two are similar since they are hard to grasp because profound, since they are supramundane, and since they are free from cankers.
Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca.They are dissimilar in being divided into object and what has an object, and in being respectively to be realized and to be developed.
Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato.And the first and third are similar since they come under the heading of result.
Visabhāgāni saṅkhatāsaṅkhatato.They are dissimilar in being formed and unformed.
Dutiyacatutthāni cāpi sabhāgāni hetuapadesato.Also the second and fourth are similar since they come under the heading of cause.
Visabhāgāni ekantakusalākusalato.They are dissimilar in being respectively entirely unprofitable and entirely profitable.
Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato.And the first and fourth are similar in being formed.
Visabhāgāni lokiyalokuttarato.They are dissimilar in being mundane and supramundane.
Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato.Also the second and the third are similar since they are the state of neither-trainer-nor-non-trainer (see Vibh 114).
Visabhāgāni sārammaṇānārammaṇato.They are dissimilar in being respectively with object and without object.
Iti evaṃ pakārehi, nayehi ca vicakkhaṇo; Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.A man of vision can apply By suchlike means his talent so That he among the truths may know The similar and contrary.
Iti sādhujanapāmojjatthāya kate visuddhimagge Paññābhāvanādhikāre Indriyasaccaniddeso nāma Soḷasamo paricchedo.The sixteenth chapter called “The Description of the Faculties and Truths” in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.