KN.PS2.2 — Discourse on Truths
Introduction.
These four are true, not otherwise, and unalterable.
What are the four?
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.
These are the four truths, not otherwise, and unalterable.
2.2.1. Explanation of the First Discourse
How is suffering true in the sense of being real?
There are four aspects of suffering that are true, not otherwise, and unalterable.
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.
Thus, suffering is true in the sense of being real.
How is the origin true in the sense of being real?
There are four aspects of the origin that are true, not otherwise, and unalterable.
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.
Thus, the origin is true in the sense of being real.
How is cessation true in the sense of being real?
There are four aspects of cessation that are true, not otherwise, and unalterable.
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.
Thus, cessation is true in the sense of being real.
How is the path true in the sense of being real?
There are four aspects of the path that are true, not otherwise, and unalterable.
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.
Thus, the path is true in the sense of being real.
In how many ways are the four truths comprehended as one?
In four ways, the four truths are comprehended as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is realized by one knowing:
thus, the four truths are comprehended as one.
How are the four truths comprehended as one by the aspect of being real?
In four ways, by the aspect of being real, the four truths are comprehended as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
The four truths are penetrated as one.
How are the four truths penetrated as one in the sense of non-self?
In these four ways, the non-self nature of the four truths is penetrated as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
The four truths are penetrated as one.
How are the four truths penetrated as one in the sense of truth?
In these four ways, the truth nature of the four truths is penetrated as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
The four truths are penetrated as one.
How are the four truths penetrated as one in the sense of realization?
In these four ways, the realization nature of the four truths is penetrated as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
The four truths are penetrated as one.
In how many ways are the four truths penetrated as one?
What is impermanent is suffering, what is suffering is impermanent, what is both impermanent and suffering is non-self.
What is both impermanent, suffering, and non-self is true.
What is both impermanent, suffering, non-self, and true is the truth.
What is both impermanent, suffering, non-self, true, and the truth is comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
The four truths are penetrated by one.
By how many modes are the four truths penetrated by one?
By nine modes, the four truths are penetrated by one.
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 understanding, the mode of abandonment, the mode of development, the mode of realization:
By these nine modes, the four truths are comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
Thus, the four truths are penetrated by one.
How are the four truths penetrated by one in the mode of suchness?
By nine modes, the four truths are penetrated by one in the mode of suchness.
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 understanding 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 comprehended as one in the mode of suchness.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
Thus, the four truths are penetrated by one.
How are the four truths penetrated by one in the mode of non-self...
in the mode of truth...
in the mode of penetration?
By nine modes, the four truths are penetrated by one in the mode of penetration.
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 understanding 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 comprehended as one in the mode of penetration.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
Thus, the four truths are penetrated by one.
By how many modes are the four truths penetrated by one?
By twelve modes, the four truths are penetrated by one.
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 understanding, 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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
the four truths are penetrated as one.
How are the four truths penetrated as one in the sense of suchness?
With sixteen aspects, in the sense of suchness, the four truths are penetrated as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
the four truths are penetrated as one.
How in the sense of non-self... in the sense of truth... in the sense of penetration... in the sense of knowing... in the sense of full understanding... in the sense of the Dhamma... in the sense of suchness... in the sense of being known... in the sense of realization... in the sense of contact... in the sense of knowing are the four truths penetrated as one?
With sixteen aspects, in the sense of knowing, the four truths are penetrated as one.
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 comprehended as one.
What is comprehended as one is unity.
Unity is penetrated by one knowing:
the four truths are penetrated as one.
How many characteristics of truths are there?
There are two characteristics of truths.
The characteristic of being conditioned and the characteristic of being unconditioned:
these are the two characteristics of truths.
How many characteristics of truths are there?
There are six characteristics of truths.
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.
How many characteristics of truths are there?
There are twelve characteristics of truths.
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.
Of the four truths, how many are wholesome, how many are unwholesome, how many are indeterminate?
The truth of the origin is unwholesome, the truth of the path is wholesome, the truth of cessation is indeterminate.
The truth of suffering can be wholesome, unwholesome, or indeterminate.
Can three truths be included in one truth, and one truth be included in three truths?
It can be so in terms of the subject and context.
How can it be so?
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.
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.
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.
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. 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?
Then it occurred to me, disciples:
Whatever pleasure and joy arises dependent on form:
This is the gratification in form.
That form is impermanent, suffering, and subject to change:
This is the danger in form.
The removal and abandonment of desire and lust for form:
This is the escape from form.
Whatever pleasure and joy arises dependent on feeling … etc.
Based on whatever perception …
Based on whatever formations …
Based on whatever consciousness arises, pleasure and joy:
This is the gratification of consciousness.
Whatever consciousness is impermanent, that is suffering, subject to change:
This is the danger of consciousness.
The removal of desire and lust for consciousness, the abandoning of desire and lust:
This is the escape from consciousness.
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.
Knowledge and vision arose in me:
Unshakable is my liberation.
This is my last birth. Now there is no more renewed existence.
2.2.3. 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.
Whatever form is impermanent, that is suffering, subject to change, this is the danger of form:
The realization of full understanding is the truth of suffering.
The removal of desire and lust for form, the abandoning of desire and lust, this is the escape from form:
The realization of direct experience is the truth of cessation.
In these three aspects, view, intention, speech, action, livelihood, effort, mindfulness, and concentration:
The realization of development is the truth of the path.
Based on whatever feeling …
Based on whatever perception …
Based on whatever formations …
Based on whatever consciousness arises, pleasure and joy, this is the gratification of consciousness:
The realization of abandonment is the truth of the origin.
Whatever consciousness is impermanent, that is suffering, subject to change, this is the danger of consciousness:
The realization of full understanding is the truth of suffering.
The removal of desire and lust for consciousness, the abandoning of desire and lust, this is the escape from consciousness:
The realization of direct experience is the truth of cessation.
In these three aspects, view, intention, speech, action, livelihood, effort, mindfulness, and concentration:
The penetration by development is the truth of the path.
What is meant by truth in how many ways?
In the sense of seeking, in the sense of grasping, in the sense of penetration.
How is it the truth in the sense of seeking?
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.
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.
He understands aging and death, he understands the origin of aging and death, he understands the cessation of aging and death, he understands the path leading to the cessation of aging and death:
thus it is the truth in the sense of penetration.
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.
Birth has becoming as its cause, becoming as its origin, becoming as its birth, becoming as its arising:
thus it is the truth in the sense of grasping.
He understands birth, he understands the origin of birth, he understands the cessation of birth, he understands the path leading to the cessation of birth:
thus it is the truth in the sense of penetration.
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.
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.
He understands becoming, he understands the origin of becoming, he understands the cessation of becoming, he understands the path leading to the cessation of becoming:
thus it is the truth in the sense of penetration.
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.
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.
He understands clinging, he understands the origin of clinging, he understands the cessation of clinging, he understands the path leading to the cessation of clinging:
thus it is the truth in the sense of penetration.
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.
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.
He understands craving, he understands the origin of craving, he understands the cessation of craving, he understands the path leading to the cessation of craving:
thus it is the truth in the sense of penetration.
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.
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.
He understands feeling, understands the arising of feeling, understands the cessation of feeling, and understands the path leading to the cessation of feeling:
Thus, in terms of penetration, it is true.
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.
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.
He understands contact, understands the arising of contact, understands the cessation of contact, and understands the path leading to the cessation of contact:
Thus, in terms of penetration, it is true.
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.
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.
He understands the six sense bases, understands the arising of the six sense bases, understands the cessation of the six sense bases, and understands the path leading to the cessation of the six sense bases:
Thus, in terms of penetration, it is true.
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.
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.
He understands name-and-form, understands the arising of name-and-form, understands the cessation of name-and-form, and understands the path leading to the cessation of name-and-form:
Thus, in terms of penetration, it is true.
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.
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.
He understands consciousness, understands the arising of consciousness, understands the cessation of consciousness, and understands the path leading to the cessation of consciousness:
Thus, in terms of penetration, it is true.
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.
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.
He understands formations, understands the arising of formations, understands the cessation of formations, and understands the path leading to the cessation of formations:
Thus, in terms of penetration, it is true.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Birth may be the truth of suffering, may be the truth of the origin...
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.
The discourse on the truths is finished.
Recitation section.