Paṭisambhidāmagga 2 Yuganaddhavagga 2.2.

Discourse on Truths

Saccakathā Purimanidānaṁ.

Introduction.

“Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni.

These four are true, not otherwise, and unalterable.

Katamāni cattāri?

What are the four?

‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ; ‘ayaṁ dukkhasamudayo’ti tathametaṁ avitathametaṁ anaññathametaṁ, ‘ayaṁ dukkhanirodho’ti tathametaṁ avitathametaṁ anaññathametaṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti tathametaṁ avitathametaṁ anaññathametaṁ.

This is suffering this is true, not otherwise, and unalterable; This is the origin of suffering, this is true, not otherwise, and unalterable; This is the cessation of suffering, this is true, not otherwise, and unalterable; This is the path leading to the cessation of suffering, this is true, not otherwise, and unalterable.

Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni”.

These are the four truths, not otherwise, and unalterable.

2.2.1.

2.1.

Paṭhamasuttantaniddesa Kathaṁ dukkhaṁ tathaṭṭhena saccaṁ?

Explanation of the First Discourse

How is suffering true in the sense of being real?

Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā.

There are four aspects of suffering that are true, not otherwise, and unalterable.

Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho— ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā.

The aspects of suffering are: the aspect of oppression, the aspect of being conditioned, the aspect of burning, the aspect of change: these four aspects of suffering are true, not otherwise, and unalterable.

Evaṁ dukkhaṁ tathaṭṭhena saccaṁ.

Thus, suffering is true in the sense of being real.

Kathaṁ samudayo tathaṭṭhena saccaṁ?

How is the origin true in the sense of being real?

Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā.

There are four aspects of the origin that are true, not otherwise, and unalterable.

Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho palibodhaṭṭho— ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā.

The aspects of the origin are: the aspect of accumulation, the aspect of cause, the aspect of conjunction, the aspect of obstruction: these four aspects of the origin are true, not otherwise, and unalterable.

Evaṁ samudayo tathaṭṭhena saccaṁ.

Thus, the origin is true in the sense of being real.

Kathaṁ nirodho tathaṭṭhena saccaṁ?

How is cessation true in the sense of being real?

Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā.

There are four aspects of cessation that are true, not otherwise, and unalterable.

Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho— ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā.

The aspects of cessation are: the aspect of release, the aspect of seclusion, the aspect of being unconditioned, the aspect of deathlessness: these four aspects of cessation are true, not otherwise, and unalterable.

Evaṁ nirodho tathaṭṭhena saccaṁ.

Thus, cessation is true in the sense of being real.

Kathaṁ maggo tathaṭṭhena saccaṁ?

How is the path true in the sense of being real?

Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā.

There are four aspects of the path that are true, not otherwise, and unalterable.

Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho— ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā.

The aspects of the path are: the aspect of leading out, the aspect of cause, the aspect of vision, the aspect of mastery: these four aspects of the path are true, not otherwise, and unalterable.

Evaṁ maggo tathaṭṭhena saccaṁ.

Thus, the path is true in the sense of being real.

Katihākārehi cattāri saccāni ekappaṭivedhāni?

In how many ways are the four truths known as one?

Catūhākārehi cattāri saccāni ekappaṭivedhāni.

In four ways, the four truths are known as one.

Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena— imehi catūhākārehi cattāri saccāni ekasaṅgahitāni.

By the aspect of being real, by the aspect of being non-self, by the aspect of being true, by the aspect of realization: by these four ways, the four truths are known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is realized by one knowing: thus, the four truths are known as one.

Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths known as one by the aspect of being real?

Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni.

In four ways, by the aspect of being real, the four truths are known as one.

Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho— imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni.

The suffering of suffering is the true nature, the arising of arising is the true nature, the cessation of cessation is the true nature, the path of the path is the true nature: In these four ways, the true nature of the four truths is known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: The four truths are penetrated as one.

Kathaṁ anattaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated as one in the sense of non-self?

Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni.

In these four ways, the non-self nature of the four truths is penetrated as one.

Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho— imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni.

The suffering of suffering is non-self, the arising of arising is non-self, the cessation of cessation is non-self, the path of the path is non-self: In these four ways, the non-self nature of the four truths is known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: The four truths are penetrated as one.

Kathaṁ saccaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated as one in the sense of truth?

Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni.

In these four ways, the truth nature of the four truths is penetrated as one.

Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho— imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni.

The suffering of suffering is truth, the arising of arising is truth, the cessation of cessation is truth, the path of the path is truth: In these four ways, the truth nature of the four truths is known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: The four truths are penetrated as one.

Kathaṁ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated as one in the sense of realization?

Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni.

In these four ways, the realization nature of the four truths is penetrated as one.

Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho— imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

The suffering of suffering is realization, the arising of arising is realization, the cessation of cessation is realization, the path of the path is realization: In these four ways, the realization nature of the four truths is known as one. What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: The four truths are penetrated as one.

Katihākārehi cattāri saccāni ekappaṭivedhāni?

In how many ways are the four truths penetrated as one?

Yaṁ aniccaṁ taṁ dukkhaṁ, yaṁ dukkhaṁ taṁ aniccaṁ, yaṁ aniccañca dukkhañca taṁ anattā.

What is impermanent is suffering, what is suffering is impermanent, what is both impermanent and suffering is non-self.

Yaṁ aniccañca dukkhañca anattā ca taṁ tathaṁ.

What is both impermanent, suffering, and non-self is true.

Yaṁ aniccaṁ ca dukkhañca anattā ca tathañca taṁ saccaṁ.

What is both impermanent, suffering, non-self, and true is the truth.

Yaṁ aniccañca dukkhañca anattā ca tathañca saccañca taṁ ekasaṅgahitaṁ.

What is both impermanent, suffering, non-self, true, and the truth is known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: The four truths are penetrated by one.

Katihākārehi cattāri saccāni ekappaṭivedhāni?

By how many modes are the four truths penetrated by one?

Navahākārehi cattāri saccāni ekappaṭivedhāni.

By nine modes, the four truths are penetrated by one.

Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena— imehi navahākārehi cattāri saccāni ekasaṅgahitāni.

By the mode of suchness, the mode of non-self, the mode of truth, the mode of penetration, the mode of higher knowing, the mode of full knowing, the mode of abandonment, the mode of development, the mode of realization: By these nine modes, the four truths are known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: Thus, the four truths are penetrated by one.

Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated by one in the mode of suchness?

Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni.

By nine modes, the four truths are penetrated by one in the mode of suchness.

Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho— imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni.

The truth of suffering is suchness, the truth of the origin is suchness, the truth of cessation is suchness, the truth of the path is suchness, the mode of higher knowing is suchness, the mode of full knowing is suchness, the mode of abandonment is suchness, the mode of development is suchness, the mode of realization is suchness: By these nine modes, the four truths are known as one in the mode of suchness.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: Thus, the four truths are penetrated by one.

Kathaṁ anattaṭṭhena … saccaṭṭhena … paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated by one in the mode of non-self... in the mode of truth... in the mode of penetration?

Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni.

By nine modes, the four truths are penetrated by one in the mode of penetration.

Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho— imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni.

The truth of suffering is penetration, the truth of the origin is penetration, the truth of cessation is penetration, the truth of the path is penetration, the mode of higher knowing is penetration, the mode of full knowing is penetration, the mode of abandonment is penetration, the mode of development is penetration, the mode of realization is penetration: By these nine modes, the four truths are known as one in the mode of penetration.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: Thus, the four truths are penetrated by one.

Katihākārehi cattāri saccāni ekappaṭivedhāni?

By how many modes are the four truths penetrated by one?

Dvādasahākārehi cattāri saccāni ekappaṭivedhāni.

By twelve modes, the four truths are penetrated by one.

Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena— imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni.

By the mode of suchness, the mode of non-self, the mode of truth, the mode of penetration, the mode of higher knowing, the mode of full knowing, the mode of the Dhamma, the mode of suchness, the mode of knowing, the mode of realization, the mode of contact, the mode of knowing: With twelve aspects, the four truths are known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: the four truths are penetrated as one.

Kathaṁ tathaṭṭhena cattāri saccāni ekappaṭivedhāni?

How are the four truths penetrated as one in the sense of suchness?

Soḷasahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni.

With sixteen aspects, in the sense of suchness, the four truths are penetrated as one.

Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho— imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni.

The suffering has the aspect of oppression, the aspect of being conditioned, the aspect of burning, the aspect of change, the aspect of suchness; the origin has the aspect of accumulation, the aspect of cause, the aspect of conjunction, the aspect of obstruction, the aspect of suchness; the cessation has the aspect of escape, the aspect of seclusion, the aspect of being unconditioned, the aspect of deathlessness, the aspect of suchness; the path has the aspect of leading out, the aspect of cause, the aspect of vision, the aspect of predominance, the aspect of suchness: with these sixteen aspects, in the sense of suchness, the four truths are known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: the four truths are penetrated as one.

Kathaṁ anattaṭṭhena …pe…

How in the sense of non-self...

saccaṭṭhena …

in the sense of truth...

paṭivedhaṭṭhena …

in the sense of penetration...

abhijānanaṭṭhena …

in the sense of knowing...

parijānanaṭṭhena …

in the sense of full knowing...

dhammaṭṭhena …

in the sense of the Dhamma...

tathaṭṭhena …

in the sense of suchness...

ñātaṭṭhena …

in the sense of being known...

sacchikiriyaṭṭhena …

in the sense of realization...

phassanaṭṭhena …

in the sense of contact...

abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni?

in the sense of knowing are the four truths penetrated as one?

Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni.

With sixteen aspects, in the sense of knowing, the four truths are penetrated as one.

Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṁyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho— imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni.

The suffering has the aspect of oppression, the aspect of being conditioned, the aspect of burning, the aspect of change, the aspect of knowing; the origin has the aspect of accumulation, the aspect of cause, the aspect of conjunction, the aspect of obstruction, the aspect of knowing; the cessation has the aspect of escape, the aspect of seclusion, the aspect of being unconditioned, the aspect of deathlessness, the aspect of knowing; the path has the aspect of leading out, the aspect of cause, the aspect of vision, the aspect of predominance, the aspect of knowing: with these sixteen aspects, in the sense of knowing, the four truths are known as one.

Yaṁ ekasaṅgahitaṁ taṁ ekattaṁ.

What is known as one is unity.

Ekattaṁ ekena ñāṇena paṭivijjhatīti— cattāri saccāni ekappaṭivedhāni.

Unity is penetrated by one knowing: the four truths are penetrated as one.

Saccānaṁ kati lakkhaṇāni?

How many characteristics of truths are there?

Saccānaṁ dve lakkhaṇāni.

There are two characteristics of truths.

Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca— saccānaṁ imāni dve lakkhaṇāni.

The characteristic of being conditioned and the characteristic of being unconditioned: these are the two characteristics of truths.

Saccānaṁ kati lakkhaṇāni?

How many characteristics of truths are there?

Saccānaṁ cha lakkhaṇāni.

There are six characteristics of truths.

Saṅkhatānaṁ saccānaṁ uppādo paññāyati, vayo paññāyati, ṭhitānaṁ aññathattaṁ paññāyati asaṅkhatassa saccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati— saccānaṁ imāni cha lakkhaṇāni.

For conditioned truths, arising is discerned, passing away is discerned, alteration while persisting is discerned; for the unconditioned truth, arising is not discerned, passing away is not discerned, alteration while persisting is not discerned: these are the six characteristics of truths.

Saccānaṁ kati lakkhaṇāni?

How many characteristics of truths are there?

Saccānaṁ dvādasa lakkhaṇāni.

There are twelve characteristics of truths.

Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṁ paññāyati— saccānaṁ imāni dvādasa lakkhaṇāni.

The arising of the truth of suffering is known, its cessation is known, the change of what persists is known; The arising of the truth of the origin is known, its cessation is known, the change of what persists is known; The arising of the truth of the path is known, its cessation is known, the change of what persists is known; The arising of the truth of cessation is not known, its cessation is not known, the change of what persists is not known: These are the twelve characteristics of truths.

Catunnaṁ saccānaṁ kati kusalā, kati akusalā, kati abyākatā?

Of the four truths, how many are wholesome, how many are unwholesome, how many are indeterminate?

Samudayasaccaṁ akusalaṁ, maggasaccaṁ kusalaṁ, nirodhasaccaṁ abyākataṁ.

The truth of the origin is unwholesome, the truth of the path is wholesome, the truth of cessation is indeterminate.

Dukkhasaccaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.

The truth of suffering can be wholesome, unwholesome, or indeterminate.

Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṁ tīhi saccehi saṅgahitaṁ?

Can three truths be included in one truth, and one truth be included in three truths?

Vatthuvasena pariyāyena siyāti.

It can be so in terms of the subject and context.

Kathañca siyā?

How can it be so?

Yaṁ dukkhasaccaṁ akusalaṁ, samudayasaccaṁ akusalaṁ— evaṁ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ.

The truth of suffering that is unwholesome and the truth of the origin that is unwholesome: Thus, in terms of unwholesomeness, two truths are included in one truth, and one truth is included in two truths.

Yaṁ dukkhasaccaṁ kusalaṁ, maggasaccaṁ kusalaṁ— evaṁ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ.

The truth of suffering that is wholesome and the truth of the path that is wholesome: Thus, in terms of wholesomeness, two truths are included in one truth, and one truth is included in two truths.

Yaṁ dukkhasaccaṁ abyākataṁ, nirodhasaccaṁ abyākataṁ— evaṁ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṁ dvīhi saccehi saṅgahitaṁ.

The truth of suffering that is indeterminate and the truth of cessation that is indeterminate: Thus, in terms of indeterminateness, two truths are included in one truth, and one truth is included in two truths.

Evaṁ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṁ tīhi saccehi saṅgahitaṁ vatthuvasena pariyāyenāti.

Thus, three truths can be included in one truth, and one truth can be included in three truths in terms of the subject and context.

2.2.2.

2.2.

Dutiyasuttantapāḷi “Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi— ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

Second Discourse Disciples, before my enlightenment, while I was still a bodhisattva, it occurred to me: What is the gratification in form, what is the danger, what is the escape; What is the gratification in feeling, what is the danger, what is the escape; What is the gratification in perception, what is the danger, what is the escape; What is the gratification in formations, what is the danger, what is the escape; What is the gratification in consciousness, what is the danger, what is the escape?

Tassa mayhaṁ, bhikkhave, etadahosi— ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ rūpassa assādo.

Then it occurred to me, disciples: Whatever pleasure and joy arises dependent on form: This is the gratification in form.

Yaṁ rūpaṁ aniccaṁ, taṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ rūpassa ādīnavo.

That form is impermanent, suffering, and subject to change: This is the danger in form.

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ— idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca …pe…

The removal and abandonment of desire and greed for form: This is the escape from form.

Whatever pleasure and joy arises dependent on feeling … etc.

yaṁ saññaṁ paṭicca …

Based on whatever perception …

yaṁ saṅkhāre paṭicca …

Based on whatever formations …

yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ viññāṇassa assādo.

Based on whatever consciousness arises, pleasure and joy: This is the gratification of consciousness.

Yaṁ viññāṇaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ viññāṇassa ādīnavo.

Whatever consciousness is impermanent, that is suffering, subject to change: This is the danger of consciousness.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— idaṁ viññāṇassa nissaraṇaṁ’.

The removal of desire and greed for consciousness, the abandoning of desire and greed: This is the escape from consciousness.

Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

As long as I did not directly know, as they really are, the gratification as gratification, the danger as danger, and the escape as escape in the case of these five aggregates subject to clinging, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.

But when I did directly know, as they really are, the gratification as gratification, the danger as danger, and the escape as escape in the case of these five aggregates subject to clinging, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, in this generation with its recluses and brahmins, its princes and people.

Ñāṇañca pana me dassanaṁ udapādi— ‘akuppā me vimutti.

Knowing and vision arose in me: Unshakable is my liberation.

Ayamantimā jāti, natthi dāni punabbhavo’”ti.

This is my last birth. Now there is no more renewed existence.

2.2.3.

2.3.

Dutiyasuttantaniddesa Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādoti— pahānappaṭivedho samudayasaccaṁ.

Explanation of the Second Discourse Based on whatever form arises, pleasure and joy, this is the gratification of form: The realization of abandonment is the truth of the origin.

Yaṁ rūpaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavoti— pariññāpaṭivedho dukkhasaccaṁ.

Whatever form is impermanent, that is suffering, subject to change, this is the danger of form: The realization of full knowing is the truth of suffering.

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇanti— sacchikiriyāpaṭivedho nirodhasaccaṁ.

The removal of desire and greed for form, the abandoning of desire and greed, this is the escape from form:

The realization of direct experience is the truth of cessation.

Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi— bhāvanāpaṭivedho maggasaccaṁ.

In these three aspects, view, intention, speech, action, livelihood, effort, mindfulness, and concentration: The realization of development is the truth of the path.

Yaṁ vedanaṁ paṭicca …pe…

Based on whatever feeling …

yaṁ saññaṁ paṭicca …

Based on whatever perception …

yaṁ saṅkhāre paṭicca …

Based on whatever formations …

yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādoti— pahānappaṭivedho samudayasaccaṁ.

Based on whatever consciousness arises, pleasure and joy, this is the gratification of consciousness:

The realization of abandonment is the truth of the origin.

Yaṁ viññāṇaṁ aniccaṁ taṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavoti— pariññāpaṭivedho dukkhasaccaṁ.

Whatever consciousness is impermanent, that is suffering, subject to change, this is the danger of consciousness: The realization of full knowing is the truth of suffering.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇanti— sacchikiriyāpaṭivedho nirodhasaccaṁ.

The removal of desire and greed for consciousness, the abandoning of desire and greed, this is the escape from consciousness:

The realization of direct experience is the truth of cessation.

Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi— bhāvanāpaṭivedho maggasaccaṁ.

In these three aspects, view, intention, speech, action, livelihood, effort, mindfulness, and concentration: The penetration by development is the truth of the path.

Saccanti katihākārehi saccaṁ?

What is meant by truth in how many ways?

Esanaṭṭhena, pariggahaṭṭhena, paṭivedhaṭṭhena.

In the sense of seeking, in the sense of grasping, in the sense of penetration.

Kathaṁ esanaṭṭhena saccaṁ?

How is it the truth in the sense of seeking?

Jarāmaraṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of aging and death, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Jarāmaraṇaṁ jātinidānaṁ, jātisamudayaṁ, jātijātikaṁ, jātippabhavanti— evaṁ pariggahaṭṭhena saccaṁ.

Aging and death have birth as their cause, birth as their origin, birth as their birth, birth as their arising: thus it is the truth in the sense of grasping.

Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows aging and death, he knows the origin of aging and death, he knows the cessation of aging and death, he knows the path leading to the cessation of aging and death:

thus it is the truth in the sense of penetration.

Jāti kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of birth, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti— evaṁ pariggahaṭṭhena saccaṁ.

Birth has becoming as its cause, becoming as its origin, becoming as its birth, becoming as its arising:

Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

thus it is the truth in the sense of grasping. He knows birth, he knows the origin of birth, he knows the cessation of birth, he knows the path leading to the cessation of birth:

thus it is the truth in the sense of penetration.

Bhavo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavoti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of becoming, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti— evaṁ pariggahaṭṭhena saccaṁ.

Becoming has clinging as its cause, clinging as its origin, clinging as its birth, clinging as its arising:

thus it is the truth in the sense of grasping.

Bhavaṁ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows becoming, he knows the origin of becoming, he knows the cessation of becoming, he knows the path leading to the cessation of becoming:

thus it is the truth in the sense of penetration.

Upādānaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of clinging, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Upādānaṁ taṇhānidānaṁ, taṇhāsamudayaṁ, taṇhājātikaṁ, taṇhāpabhavanti— evaṁ pariggahaṭṭhena saccaṁ.

Clinging has craving as its cause, craving as its origin, craving as its birth, craving as its arising: thus it is the truth in the sense of grasping.

Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows clinging, he knows the origin of clinging, he knows the cessation of clinging, he knows the path leading to the cessation of clinging: thus it is the truth in the sense of penetration.

Taṇhā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of craving, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti— evaṁ pariggahaṭṭhena saccaṁ.

Craving has feeling as its cause, feeling as its origin, feeling as its birth, feeling as its arising: thus it is the truth in the sense of grasping.

Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows craving, he knows the origin of craving, he knows the cessation of craving, he knows the path leading to the cessation of craving: thus it is the truth in the sense of penetration.

Vedanā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of feeling, what is its origin, what is its birth, what is its arising: thus it is the truth in the sense of seeking.

Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti— evaṁ pariggahaṭṭhena saccaṁ.

Feeling has contact as its cause, contact as its origin, contact as its birth, contact as its arising: Thus, in terms of grasping, it is true.

Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows feeling, knows the arising of feeling, knows the cessation of feeling, and knows the path leading to the cessation of feeling: Thus, in terms of penetration, it is true.

Phasso kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavoti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of contact, what is its origin, what is its birth, what is its source: Thus, in terms of seeking, it is true.

Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti— evaṁ pariggahaṭṭhena saccaṁ.

Contact is caused by the six sense bases, arises from the six sense bases, is born from the six sense bases, and has the six sense bases as its source: Thus, in terms of grasping, it is true.

Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows contact, knows the arising of contact, knows the cessation of contact, and knows the path leading to the cessation of contact: Thus, in terms of penetration, it is true.

Saḷāyatanaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of the six sense bases, what is their origin, what is their birth, what is their source: Thus, in terms of seeking, it is true.

Saḷāyatanaṁ nāmarūpanidānaṁ, nāmarūpasamudayaṁ, nāmarūpajātikaṁ, nāmarūpappabhavanti— evaṁ pariggahaṭṭhena saccaṁ.

The six sense bases are caused by name-and-form, arise from name-and-form, are born from name-and-form, and have name-and-form as their source: Thus, in terms of grasping, it is true.

Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows the six sense bases, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path leading to the cessation of the six sense bases: Thus, in terms of penetration, it is true.

Nāmarūpaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of name-and-form, what is its origin, what is its birth, what is its source: Thus, in terms of seeking, it is true.

Nāmarūpaṁ viññāṇanidānaṁ, viññāṇasamudayaṁ, viññāṇajātikaṁ, viññāṇappabhavanti— evaṁ pariggahaṭṭhena saccaṁ.

Name-and-form is caused by consciousness, arises from consciousness, is born from consciousness, and has consciousness as its source: Thus, in terms of grasping, it is true.

Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows name-and-form, knows the arising of name-and-form, knows the cessation of name-and-form, and knows the path leading to the cessation of name-and-form: Thus, in terms of penetration, it is true.

Viññāṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavanti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of consciousness, what is its origin, what is its birth, what is its source: Thus, in terms of seeking, it is true.

Viññāṇaṁ saṅkhāranidānaṁ, saṅkhārasamudayaṁ, saṅkhārajātikaṁ, saṅkhārappabhavanti— evaṁ pariggahaṭṭhena saccaṁ.

Consciousness is caused by formations, arises from formations, is born from formations, and has formations as its source: Thus, in terms of grasping, it is true.

Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows consciousness, knows the arising of consciousness, knows the cessation of consciousness, and knows the path leading to the cessation of consciousness: Thus, in terms of penetration, it is true.

Saṅkhārā kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavāti— evaṁ esanaṭṭhena saccaṁ.

What is the cause of formations, what is their origin, what is their birth, what is their source: Thus, in terms of seeking, it is true.

Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti— evaṁ pariggahaṭṭhena saccaṁ.

Formations are caused by ignorance, arise from ignorance, are born from ignorance, and have ignorance as their source: Thus, in terms of grasping, it is true.

Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— evaṁ paṭivedhaṭṭhena saccaṁ.

He knows formations, knows the arising of formations, knows the cessation of formations, and knows the path leading to the cessation of formations: Thus, in terms of penetration, it is true.

Jarāmaraṇaṁ dukkhasaccaṁ, jāti samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Aging and death are the truth of suffering, birth is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Jāti dukkhasaccaṁ, bhavo samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Birth is the truth of suffering, becoming is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Bhavo dukkhasaccaṁ, upādānaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Becoming is the truth of suffering, clinging is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Upādānaṁ dukkhasaccaṁ, taṇhā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Clinging is the truth of suffering, craving is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Taṇhā dukkhasaccaṁ, vedanā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Craving is the truth of suffering, feeling is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Vedanā dukkhasaccaṁ, phasso samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Feeling is the truth of suffering, contact is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Phasso dukkhasaccaṁ, saḷāyatanaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Contact is the truth of suffering, the six sense bases are the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Saḷāyatanaṁ dukkhasaccaṁ, nāmarūpaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

The six sense bases are the truth of suffering, name-and-form is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Nāmarūpaṁ dukkhasaccaṁ, viññāṇaṁ samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Name-and-form is the truth of suffering, consciousness is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Viññāṇaṁ dukkhasaccaṁ, saṅkhārā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Consciousness is the truth of suffering, formations are the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Saṅkhārā dukkhasaccaṁ, avijjā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Formations are the truth of suffering, ignorance is the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Jarāmaraṇaṁ siyā dukkhasaccaṁ, siyā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccaṁ.

Aging and death may be the truth of suffering, may be the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Jāti siyā dukkhasaccaṁ, siyā samudayasaccaṁ …pe…

Birth may be the truth of suffering, may be the truth of the origin...

bhavo siyā dukkhasaccaṁ, siyā samudayasaccaṁ, ubhinnampi nissaraṇaṁ nirodhasaccaṁ, nirodhappajānanā maggasaccanti.

Becoming may be the truth of suffering, may be the truth of the origin, the escape from both is the truth of cessation, and the knowing of cessation is the truth of the path.

Saccakathā niṭṭhitā.

The discourse on the truths is finished.

Bhāṇavāro.

Recitation section.