4. Analysis of the Truths1. Suttantabhājanīya

1. Analysis According to the DiscoursesCattāri ariyasaccāni—The Four Noble Truths are: The Noble Truth of suffering; the Noble Truth of the cause of suffering; the Noble Truth of the cessation of suffering; the Noble Truth of the way leading to the cessation of suffering.dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

1. The Truth of Suffering1.1. Dukkhasacca

Therein what is theNoble Truth of suffering? Birth is suffering; ageing is suffering; death is suffering; sorrow—lamentation—pain (physical)—mental pain—despair is suffering; association with the disliked is suffering; separation from the liked is suffering; not to get what one wishes, that also is suffering; in brief the five aggregates (as objects of) the attachments are suffering.Tattha katamaṁ dukkhaṁ ariyasaccaṁ? Noble Truth of sufferingJātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.

Therein what isbirth? That which for this or that being in this or that category of beings is birth, genesis, entry, full existence, the appearance of the aggregates, the acquiring of the bases. This is called birth.Tattha katamā jāti? birthYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho—Therein what isageing? That which for this or that being in this or that category of beings is ageing, decrepitude, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay of the controlling faculties. This is called ageing.ayaṁ vuccati “jāti”.

ageingTattha katamā jarā? Therein what isdeath? That which for this or that being from this or that category of beings is decease, passing away, breaking up, disappearance, dying, death, the completion of the life-span, the breaking up of the aggregates, the laying down of the body, the destruction of the controlling faculty of vital principle. This is called death.Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—deathayaṁ vuccati “jarā”.

Therein what issorrow? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune|through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) moralityor to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is sorrow, being sorry, the state of being sorry, inner sorrow, deep sorrow, burning of the mind, mental pain, the arrow of sorrow. This is called sorrow.Tattha katamaṁ maraṇaṁ? sorrowYā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo—Therein what islamentation? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is crying, lamentation, the act of crying, the act of lamentation, the state of crying, the state of lamentation, (sorrowful) talk, senseless talk, wailing, sorrowful murmuring, the act of sorrowful murmuring, the state of sorrowful murmuring. This is called lamentation.idaṁ vuccati “maraṇaṁ”.

lamentationTattha katamo soko? Therein what ispain? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain.Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko cetaso parijjhāyanā domanassaṁ sokasallaṁ—Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain.ayaṁ vuccati “soko”.

mental painTattha katamo paridevo? Therein what isdespair? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is despondency, despair, the state of despondency, the state of despair. This is called despair.Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṁ—despairayaṁ vuccati “paridevo”.

Therein what issuffering that is association with the disliked? Herein whatever undesirable, disagreeable, unpleasant|(objects) there are, visible, audible, odorous, sapid, tangible; or those who are not wishers of welfare, not wishers of benefit, not wishers of comfort or who do not wish (one) to be released from the bonds; that which is association (by visiting), association (by receiving), concoursing, collaborating therewith. This is called suffering that is association with the disliked.Tattha katamaṁ dukkhaṁ? suffering that is association with the dislikedYaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—Therein what issuffering that is separation from the liked? Herein whatever desirable, agreeable, pleasant (objects) there are, visible, audible, odorous, sapid, tangible; or those who are wishers of welfare, wishers of benefit, wishers of comfort or who wish (one) to be released from the bonds, mothers, fathers, brothers, sisters, friends, colleagues, relatives or blood relations; that which is non-association (by visiting), non-association (by receiving), not concoursing, not collaborating therewith. This is called suffering that is separation from the liked.idaṁ vuccati “dukkhaṁ”.

suffering that is separation from the likedTattha katamaṁ domanassaṁ? Therein what is,“not to get what one wishes, that also is suffering”? In beings subject to birth such a wish arises, “Well indeed if we were not subject to birth; may birth not come to us”; this indeed is not to be attained by wishing. This is, “not to get what one wishes, that also is suffering”. In beings subject to ageing.* In beings subject to sickness.* In beings subject to death.* In beings subject to sorrow—lamentation—pain (physical)—mental pain—despair, such a wish arises, “Well indeed if we were not subject to sorrow—lamentation—pain (physical)—mental pain—despair; may sorrow—lamentation—pain (physical)—mental pain—despair, not come to us”; this indeed is not to be attained by wishing. This also is, “not to get what one wishes, that also is suffering”.Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—“not to get what one wishes, that also is sufferingidaṁ vuccati “domanassaṁ”.

* Complete each in general form of first example.Tattha katamo upāyāso? * Complete each in general form of first example.Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ—Therein what is,“in brief the five aggregates (as objects of) the attachments are suffering”? They are: The aggregate of material quality (as object of) the attachments, the aggregate of feeling (as object of) the attachments, the aggregate of perception (as object of) the attachments, the aggregate of mental concomitants (as object of) the attachments, the aggregate of consciousness (as|object of) the attachments. These are called, “in brief the five aggregates (as objects of) the attachments are suffering”.ayaṁ vuccati “upāyāso”.

“in brief the five aggregates (as objects of) the attachments are suffering”Tattha katamo appiyehi sampayogo dukkho? This is Called the Noble Truth of SufferingIdha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; 2. The Truth of the Causeyā tehi saṅgati samāgamo samodhānaṁ missībhāvo—Therein what is theNoble Truth of the cause of suffering? That craving which is cause of becoming again, is accompanied by passionate lust, is strong passion for this and that. For example: craving for sense pleasure, craving for becoming, craving for non-becoming.ayaṁ vuccati “appiyehi sampayogo dukkho”.

Noble Truth of the cause of sufferingTattha katamo piyehi vippayogo dukkho? This same craving when arising where does it arise; when settling where does it settle? Whatever in the world is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; In the world what is a lovely thing, pleasant thing? In the world eye is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world ear.* In the world nose. In the world tongue. In the world body. In the world mind is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.yā tehi asaṅgati asamāgamo asamodhānaṁ amissībhāvo—* Complete each as first example.ayaṁ vuccati “piyehi vippayogo dukkho”.

* Complete each as first example.Tattha katamaṁ yampicchaṁ na labhati tampi dukkhaṁ? In the world visible (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles. In the world audible (objects).* In the world odorous (objects). In the world sapid (objects). In the world tangible (objects).In the world ideational (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.Jātidhammānaṁ sattānaṁ evaṁ icchā uppajjati—* Complete each as first example.“aho vata, mayaṁ na jātidhammā assāma; * Complete each as first example.na ca, vata, no jāti āgaccheyyā”ti. In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world ear consciousness.* In the world nose consciousness. In the world tongue consciousness. In the world body consciousness. In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.Na kho panetaṁ icchāya pattabbaṁ. * Complete each as first example.Idampi “yampicchaṁ na labhati tampi dukkhaṁ”.

* Complete each as first example.Jarādhammānaṁ sattānaṁ …pe… Inthe world eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world ear contact.* In the world nose contact. In the world tongue contact. In the world body contact. In the world mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.byādhidhammānaṁ sattānaṁ …pe… * Complete each as first example.maraṇadhammānaṁ sattānaṁ …pe… * Complete each as first example.sokaparidevadukkhadomanassupāyāsadhammānaṁ sattānaṁ evaṁ icchā uppajjati—In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world feeling born of ear contact.* In the world feeling born of nose contact. In the world feeling born of tongue contact. In the world feeling born of body contact. In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.“aho vata, mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; * Complete each as first example.na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyun”ti. * Complete each as first example.Na kho panetaṁ icchāya pattabbaṁ. In the world perception of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world perception of audible (objects).* In the world perception of odorous (objects). In the world perception of sapid (objects). In the world perception of tangible (objects). In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.Idampi “yampicchaṁ na labhati tampi dukkhaṁ”.

* Complete each as first example.Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? * Complete each as first example.Seyyathidaṁ—In the world volition concerning visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world volition concerning audible (objects).* In the world volition concerning odorous (objects). In the world volition concerning sapid (objects). In the world volition concerning tangible (objects). In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. * Complete each as first example.Ime vuccanti “saṅkhittena pañcupādānakkhandhā dukkhā”.

* Complete each as first example.Idaṁ vuccati “dukkhaṁ ariyasaccaṁ”.

In the world craving for visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world craving for audible (objects).* In|the world craving for odorous (objects). In the world craving for sapid (objects). In the world craving for tangible (objects). In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.1.2. Samudayasacca

* Complete each as first example.Tattha katamaṁ dukkhasamudayaṁ ariyasaccaṁ? * Complete each as first example.Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—In the world thinking of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world thinking of audible (objects).* In the world thinking of odorous (objects). In the world thinking of sapid (objects). In the world thinking of tangible (objects). In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.kāmataṇhā, bhavataṇhā, vibhavataṇhā.

* Complete each as first example.Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? * Complete each as first example.Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

In the world examination of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of audible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of odorous (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of sapid (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of tangible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.Kiñca loke piyarūpaṁ sātarūpaṁ? This is Called the Noble Truth of the Cause of SufferingCakkhuṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. 3. The Truth of CessationSotaṁ loke …pe… Therein what is theNoble Truth of the cessation of suffering? That which is the entire dispassionate cessation of, the forsaking of, the discarding of, the freedom from, the non-attachment to that same craving.ghānaṁ loke … Noble Truth of the cessation of sufferingjivhā loke … This same craving when being abandoned where should it be abandoned; when ceasing where does it cease? Whatever in the|world is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.kāyo loke … In the world what is a lovely thing, pleasant thing? In the world eye is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world ear.* In the world nose. In the world tongue. In the world body. In the world mind is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

* Complete each as first example.Rūpā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. * Complete each as first example.Saddā loke …pe… In the world visible (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world audible (object).* In the world odorous (object). In the world sapid (object). In the world tangible (object). In the world ideational (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.gandhā loke … * Complete each as first example.rasā loke … * Complete each as first example.phoṭṭhabbā loke … In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world ear consciousness.* In the world nose consciousness. In the world tongue consciousness. In the world body consciousness. In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

* Complete each as first example.Cakkhuviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. * Complete each as first example.Sotaviññāṇaṁ loke …pe… In the world eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world ear contact.* In the world nose contact. In the world tongue contact. In the world body contact. In the world mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.ghānaviññāṇaṁ loke … * Complete each as first example.jivhāviññāṇaṁ loke … * Complete each as first example.kāyaviññāṇaṁ loke … In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world feeling born of ear contact.* In the world feeling born of nose contact. In the world feeling born of tongue contact. In the world feeling born of|body contact.In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

* Complete each as first example.Cakkhusamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. * Complete each as first example.Sotasamphasso loke …pe… In the world perception of visible (objects). In the world perception of audible (objects). In the world perception of odorous (objects). In the world perception of sapid (objects). In the world perception of tangible (objects). In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.ghānasamphasso loke … In the world volition concerning visible (objects). In the world volition concerning audible (objects). In the world volition concerning odorous (objects). In the world volition concerning sapid (objects). In the world volition concerning tangible (objects). In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.jivhāsamphasso loke … In the world craving for visible (objects). In the world craving for audible (objects). In the world craving for odorous (objects). In the world craving for sapid (objects). In the world craving for tangible (objects). In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.kāyasamphasso loke … In the world thinking of visible (objects). In the world thinking of audible (objects). In the world thinking of sapid (objects). In the world thinking of tangible (objects). In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

In the world examination of visible (objects). In the world examination of audible (objects). In the world examination of odorous (objects). In the world examination of sapid (objects). In the world examination of tangible (objects). In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.Cakkhusamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. This is Called the Noble Truth of the Cessation of SufferingSotasamphassajā vedanā loke …pe… 4. The Truth of the Pathghānasamphassajā vedanā loke … Therein what is theNoble Truth of the way leading to the cessation of suffering? Only this Noble Eight Constituent Path. Namely: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.jivhāsamphassajā vedanā loke … Noble Truth of the way leading to the cessation of sufferingkāyasamphassajā vedanā loke … Therein what isright view? Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is called right view.manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

right viewRūpasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Therein what isright thought? Thought (associated with) renunciation, thought (associated with) absence of illwill, thought (associated with) absence of cruelty. This is called right thought.Saddasaññā loke …pe… right thoughtgandhasaññā loke … Therein what isright speech? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous speech. This is called right speech.rasasaññā loke … right speechphoṭṭhabbasaññā loke … Therein what isright action? Abstaining from killing beings, abstaining from taking that which is not given, abstaining from sexual misconduct. This is called right action.dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

right actionRūpasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Therein what isright livelihood? Herein a noble disciple, having abandoned wrong livelihood, makes a living by means of right livelihood. This is called right livelihood.Saddasañcetanā loke …pe… right livelihoodgandhasañcetanā loke … Therein what isright effort? Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil, bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil, bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. This is called right effort.rasasañcetanā loke … right effortphoṭṭhabbasañcetanā loke … Therein what isright mindfulness? Herein a bhikkhu dwells contemplating body in the body, ardent, aware, mindful, removing covetousness and mental pain in the world (i.e., in the body). In feelings.* In consciousness.* Dwells contemplating ideational object in ideational objects (i.e., the aggregates of perception and mental concomitants), ardent, aware, mindful, removing covetous|ness and mental pain in the world (i.e., in ideational objects). This is called right mindfulness.dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

right mindfulnessRūpataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. * Complete each in general form of first example.Saddataṇhā loke …pe… * Complete each in general form of first example.gandhataṇhā loke … Therein what isright concentration? Herein a bhikkhu, aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with zest and pleasure born of detachment; inhibiting initial application and sustained application he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration; he, desireless of zest, dwells equable, mindful, aware, and he experiences pleasure by way of the body (of mental aggregates); this the Noble Ones declare, “The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna; by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither pain nor pleasure (but is) purity of mindfulness caused by equanimity. This is called right concentration.rasataṇhā loke … right concentrationphoṭṭhabbataṇhā loke … This is Called the Noble Truth of the Way Leading to the Cessation of Sufferingdhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

(Here Ends) Analysis According to the DiscoursesRūpavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. 2. Analysis According to AbhidhammaSaddavitakko loke …pe… The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.gandhavitakko loke … Therein what is thecause of suffering? Craving. This is called the cause of suffering.rasavitakko loke … cause of sufferingphoṭṭhabbavitakko loke … Therein what issuffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

sufferingRūpavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Thereinwhat is thecessation of suffering? The abandoning of craving. This is called the cessation of suffering.Saddavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. cessation of sufferingGandhavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path (viz.,) right view,*2right concentration.Rasavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. way leading to the cessation of sufferingPhoṭṭhabbavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. * See paragraph205.*2Intermediate path constituents.Dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

* See paragraph205.Idaṁ vuccati “dukkhasamudayaṁ ariyasaccaṁ”.

*2Intermediate path constituents.1.3. Nirodhasacca

Therein what isright view? That which is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called right view.Tattha katamaṁ dukkhanirodhaṁ ariyasaccaṁ? right viewYo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

* See paragraph525.Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? * See paragraph525.Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Therein what isright thought? That which is mentation, thinking,* right thought, path constituent, included in the path. This is called right thought.Kiñca loke piyarūpaṁ sātarūpaṁ? right thoughtCakkhuṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. * See paragraph182.Sotaṁ loke …pe… * See paragraph182.ghānaṁ loke … Therein what isright speech? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the four verbal wrong actions: right speech, path constituent, included in the path. This is called right speech.jivhā loke … right speechkāyo loke … Therein what isright action? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the three wrong bodily actions:right action, path constituent, included in the path. This is called right action.mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

right actionRūpā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Therein what isright livelihood? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to wrong livelihood: right livelihood, path constituent, included in the path. This is called right livelihood.Saddā loke …pe… right livelihoodgandhā loke … Therein what isright effort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort.rasā loke … right effortphoṭṭhabbā loke … * See paragraph220.dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

* See paragraph220.Cakkhuviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Thereinwhat isright mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called right mindfulness.Sotaviññāṇaṁ loke …pe… right mindfulnessghānaviññāṇaṁ loke … * See paragraph220.jivhāviññāṇaṁ loke … * See paragraph220.kāyaviññāṇaṁ loke … Therein what isright concentration? That which is stability of consciousness, steadfastness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

right concentrationCakkhusamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. * See paragraph220.Sotasamphasso loke …pe… * See paragraph220.ghānasamphasso loke … Therein what is thecause of suffering? Craving and the remaining corruptions. This is called the cause of suffering.jivhāsamphasso loke … cause of sufferingkāyasamphasso loke … Therein what issuffering? The remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

sufferingCakkhusamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions. This is called the cessation of suffering.Sotasamphassajā vedanā loke …pe… cessation of sufferingghānasamphassajā vedanā loke … Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path, (viz.,) right view,*2right concentration. This is called the way leading to the cessation of suffering;(as also are) the remaining states associated with the way leading to the cessation of suffering.jivhāsamphassajā vedanā loke … way leading to the cessation of sufferingkāyasamphassajā vedanā loke … * See paragraph205.*2Intermediate path constituents.manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

* See paragraph205.Rūpasaññā loke … *2Intermediate path constituents.saddasaññā loke … Therein what is thecause of suffering? Craving, the remaining corruptions and the remaining bad states. This is called the cause of suffering.gandhasaññā loke … cause of sufferingrasasaññā loke … Thereinwhat issuffering? The three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.phoṭṭhabbasaññā loke … sufferingdhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states. This is called the cessation of suffering.Rūpasañcetanā loke … cessation of sufferingsaddasañcetanā loke … Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path, (viz.,) right view,*2right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.gandhasañcetanā loke … way leading to the cessation of sufferingrasasañcetanā loke … * See paragraph205.*2Intermediate path constituents.phoṭṭhabbasañcetanā loke … * See paragraph205.dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

*2Intermediate path constituents.Rūpataṇhā loke … Therein what is thecause of suffering? Craving, the remaining corruptions, the remaining bad states and the three good roots that are objects of the defilements. This is called the cause of suffering.saddataṇhā loke … cause of sufferinggandhataṇhā loke … Therein what issuffering? The remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.rasataṇhā loke … sufferingphoṭṭhabbataṇhā loke … Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements. This is called the cessation of suffering.dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

cessation of sufferingRūpavitakko loke … Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time|there is the eight constituent path, (viz.,) right view,*2right concentration. This is called the way leading to the cessation of suffering.saddavitakko loke … way leading to the cessation of sufferinggandhavitakko loke … * See paragraph205.*2Intermediate path constituents.rasavitakko loke … * See paragraph205.phoṭṭhabbavitakko loke … *2Intermediate path constituents.dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Therein what is thecause of suffering? Craving, the remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cause of suffering.Rūpavicāro loke … cause of sufferingsaddavicāro loke … Therein what issuffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.gandhavicāro loke … sufferingrasavicāro loke … Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.phoṭṭhabbavicāro loke … cessation of sufferingdhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path, (viz.,) right view,*2right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.Idaṁ vuccati “dukkhanirodhaṁ ariyasaccaṁ”.

way leading to the cessation of suffering1.4. Maggasacca

* See paragraph205.*2Intermediate path constituents.Tattha katamaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ? * See paragraph205.Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—*2Intermediate path constituents.sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.Tattha katamā sammādiṭṭhi? Therein what is thecause of suffering? Craving. This is called the cause of suffering.Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ—cause of sufferingayaṁ vuccati “sammādiṭṭhi”.

Therein what issuffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor|bad nor the resultants of action, and all material qualities. This is called suffering.Tattha katamo sammāsaṅkappo? sufferingNekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—Therein what is thecessation of suffering? The abandoning of craving. This is called the cessation of suffering.ayaṁ vuccati “sammāsaṅkappo”.

cessation of sufferingTattha katamā sammāvācā? Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the five constituent path, (viz.,) right view, right thought, right effort, right mindfulness, right concentration.Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—way leading to the cessation of sufferingayaṁ vuccati “sammāvācā”.

* See paragraph205.Tattha katamo sammākammanto? * See paragraph205.Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—Therein what isright view? That which is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called right view.ayaṁ vuccati “sammākammanto”.

right viewTattha katamo sammāājīvo? * See paragraph525.Idha ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—* See paragraph525.ayaṁ vuccati “sammāājīvo”.

Therein what isright thought? That which is mentation, thinking,* right thought, path constituent, included in the path. This is called right thought.Tattha katamo sammāvāyāmo? right thoughtIdha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. * See paragraph182.Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. * See paragraph182.Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. Therein what isright effort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort.Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti, vāyamati, vīriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati. right effortAyaṁ vuccati “sammāvāyāmo”.

* See paragraph220.Tattha katamā sammāsati? * See paragraph220.Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Therein what isright mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called right mindfulness.Vedanāsu …pe… right mindfulnesscitte …pe… * See paragraph220.dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. * See paragraph220.Ayaṁ vuccati “sammāsati”.

Therein what isright concentration? That which is stability of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.Tattha katamo sammāsamādhi? right concentrationIdha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. * See paragraph220.Vitakkavicārānaṁ vūpasamā, ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. * See paragraph220.Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati. Therein what is thecause of suffering? Craving, the remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cause of suffering.Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. cause of sufferingAyaṁ vuccati “sammāsamādhi”.

Therein what issuffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.Idaṁ vuccati “dukkhanirodhagāminī paṭipadā ariyasaccaṁ”.

sufferingSuttantabhājanīyaṁ.

Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.2. Abhidhammabhājanīya

cessation of sufferingCattāri saccāni—Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the five constituent path, (viz.,) right view, right thought, right effort, right mindfulness, right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.dukkhaṁ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

way leading to the cessation of sufferingTattha katamo dukkhasamudayo? * See paragraph205.Taṇhā—* See paragraph205.ayaṁ vuccati “dukkhasamudayo”.

The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.Tattha katamaṁ dukkhaṁ? Therein what is thecause of suffering? Craving. This is called the cause of suffering.Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—cause of sufferingidaṁ vuccati “dukkhaṁ”.

Therein what issuffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.Tattha katamo dukkhanirodho? sufferingTaṇhāya pahānaṁ—Therein what is thecessation of suffering? The abandoning of craving. This is called the cessation of suffering.ayaṁ vuccati “dukkhanirodho”.

cessation of sufferingTattha katamā dukkhanirodhagāminī paṭipadā? Therein what is theway leading to the cessation of suffering?|Herein at the time when a bhikkhu develops supramundane jhānatending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. This is called the way leading to the cessation of suffering.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi …pe… sammāsamādhi.

way leading to the cessation of sufferingTattha katamā sammādiṭṭhi? * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.ayaṁ vuccati “sammādiṭṭhi”.

*2See Dhammasaṅgaṇī paragraph277.Tattha katamo sammāsaṅkappo? Therein what is thecause of suffering? Craving, the remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements. This is called the cause of suffering.Yo takko vitakko …pe… sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—cause of sufferingayaṁ vuccati “sammāsaṅkappo”.

Therein what issuffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.Tattha katamā sammāvācā? sufferingYā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṁ maggapariyāpannaṁ—Therein what is thecessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.ayaṁ vuccati “sammāvācā”.

cessation of sufferingTattha katamo sammākammanto? Therein what is theway leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. This is called the way leading to the cessation of suffering.Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṁ maggapariyāpannaṁ—way leading to the cessation of sufferingayaṁ vuccati “sammākammanto”.

* See paragraph205.*2Dhammasaṅgaṇī paragraph277.Tattha katamo sammāājīvo? * See paragraph205.Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṁ maggapariyāpannaṁ—*2Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “sammāājīvo”.

(Here Ends) Analysis According to AbhidhammaTattha katamo sammāvāyāmo? 3. InterrogationYo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Four Noble Truths are: The Noble Truth of suffering, the Noble Truth of the cause of suffering, the Noble Truth of the|cessation of suffering, the Noble Truth of the way leading to the cessation of suffering.ayaṁ vuccati “sammāvāyāmo”.

Of the four Noble Truths how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Tattha katamā sammāsati? * Remaining appropriate triplets and couplets.Yā sati anussati …pe… sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* Remaining appropriate triplets and couplets.ayaṁ vuccati “sammāsati”.

1. The TripletsTattha katamo sammāsamādhi? The truth of the cause is bad. The truth of the path is good. The truth of cessation is neither-good-nor-bad. The truth of suffering sometimes is good; sometimes is bad; sometimes is neither-good-nor-bad. Two truths sometimes are associated with pleasant feeling;sometimes are associated with neither-painful-nor-pleasant feeling. The truth of cessation should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. The truth of suffering sometimes is associated with pleasant feeling; sometimes is associated with painful feeling; sometimes is associated with neither-painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Two truths are productive of resultant. The truth of cessation is neither resultant nor productive of resultant. The truth of suffering sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. The truth of the cause is not grasped (by craving and false view), is the object of the attachments. Two truths are not grasped, are not objects of the attachments. The truth of suffering sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments.Yā cittassa ṭhiti saṇṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The truth of the cause is corrupt, is the object of the corruptions. Two truths are not corrupt, are not objects of the corruptions. The truth of suffering sometimes is corrupt, is the object of the corruptions; sometimes is not corrupt, is the object of the corruptions. The truth of the cause is accompanied by initial application, accompanied by sustained application. The truth of cessation is without initial application, without sustained application. The truth of the path|sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application. The truth of suffering sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application; without initial application, sustained application only or without initial application, without sustained application. Two truths sometimes are accompanied by zest; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. The truth of cessation should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference. The truth of suffering sometimes is accompanied by zest; sometimes is accompanied by pleasure; sometimes is accompanied by indifference; sometimes should not be said to be either, accompanied by zest; accompanied by pleasure or accompanied by indifference.ayaṁ vuccati “sammāsamādhi”. Two truths are not to be abandoned either by the first path or by the subsequent paths. The truth of the cause sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths. The truth of suffering sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths; sometimes is not to be abandoned either by the first path or by the subsequent paths. Two truths have no roots to be abandoned either by the first path or by the subsequent paths. The truth of the cause sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths. The truth of suffering sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths; sometimes has no root to be abandoned either by the first path or by the subsequent paths. The truth of the cause is cumulative (of continuing rebirth and death). The truth of the path is dispersive.The truth of cessation is neither cumulative nor dispersive. The truth of suffering sometimes is cumulative; sometimes is neither cumulative nor dispersive. The truth of the path is of the seven supramundane stages. Three truths are neither of the seven supramundane stages nor of the final supramundane stage.|The truth of the cause is low. Two truths are immeasurable. The truth of suffering sometimes is low; sometimes is sublime. The truth of cessation has no object. The truth of the path has immeasurable object. The truth of the cause sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object. The truth of suffering sometimes has low object; sometimes has sublime object; sometimes has immeasurable object; sometimes should not be said to have either, low object; sublime object or immeasurable object.Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”. The truth of the cause is inferior. Two truths are superior. The truth of suffering sometimes is inferior; sometimes is intermediate. The truth of cessation is of no fixed (resultant time). The truth of the path is a right (state with) fixed (resultant time). Two truths sometimes are false (states with) fixed (resultant time); sometimes are of no fixed (resultant time). The truth of cessation has no object. The truth of the cause should not be said to have either, path as its object; path as its cause or path as its dominating factor. The truth of the path does not have path as its object; has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its dominating factor. The truth of suffering sometimes has path as its object; does not have path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its object or path as its dominating factor. Two truths sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. The truth of cessation should not be said to be either, risen; not risen or bound to arise. The truth of suffering sometimes is risen; sometimes is not risen; sometimes is bound to arise. Three truths sometimes are past; sometimes are future; sometimes are present. The truth of cessation should not be said to be either, past; future or present. The truth of cessation has no object. The truth of the path should not be said to have either, past object; future object or present object. Two truths sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects.The truth of cessation is external. Three truths sometimes are internal; sometimes are external; sometimes are both internal and external. The truth of cessation has no object. The truth of the path has external object. The truth of the cause sometimes has internal object;|sometimes has external object; sometimes has both internal and external object. The truth of suffering sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object. Three truths are not visible, are not impingent. The truth of suffering sometimes is visible, is impingent; sometimes is not visible, is impingent; sometimes is not visible, is not impingent.Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

2. The CoupletsTattha katamo dukkhasamudayo? The truth of the cause is root. The truth of cessation is not root. Two truths sometimes are roots; sometimes are not roots. Two truths are accompanied by roots. The truth of cessation is not accompanied by root. The truth of suffering sometimes is accompanied by root; sometimes is not accompanied by root. Two truths are associated with roots. The truth of cessation is not associated with root. The truth of suffering sometimes is associated with root; sometimes is not associated with root. The truth of the cause is root also accompanied by root. The truth of cessation should not be said to be, root also accompanied by root or accompanied by root but is not root. The truth of the path sometimes is root also accompanied by root; sometimes is accompanied by root but is not root. The truth of suffering sometimes is root also accompanied by root; sometimes is accompanied by root but is not root; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root. The truth of the cause is root also associated with root. The truth of cessation should not be said to be, root also associated with root or associated with root but is not root. The truth of the path sometimes is root also associated with root; sometimes is associated with root but is not root. The truth of suffering sometimes is root also associated with root; sometimes is associated with root but is not root; sometimes should not be said to be, root also associated with root or associated with root but is not root. The truth of cessation is not root, is not accompanied by root. The truth of the cause should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. The truth of the path sometimes is not root, is accompanied by root; sometimes should not be said to be, not root, is accompanied by root (or not root, is not|accompanied by root). The truth of suffering sometimes is not root, is accompanied by root; sometimes is not root, is not accompanied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. (1)Taṇhā ca avasesā ca kilesā—Three truths are with cause. The truth of cessation is without cause. Three truths are conditioned. The truth of cessation is unconditioned. Three truths are not visible. The truth of suffering sometimes is visible; sometimes is not visible. Three truths are not impingent. The truth of suffering sometimes is impingent; sometimes is not impingent. Three truths are not material. The truth of suffering sometimes is material; sometimes is not material. Two truths are mundane. Two truths are supramundane. (All truths) Are cognizable by one way; are not cognizable by another way. (2)ayaṁ vuccati “dukkhasamudayo”.

The truth of the cause is defilement. Two truths are not defilements. The truth of suffering sometimes is defilement; sometimes is not defilement. Two truths are objects of the defilements. Two truths are not objects of the defilements. The truth of the cause is associated with the defilements. Two truths are not associated with the defilements. The truth of suffering sometimes is associated with the defilements; sometimes is not associated with the defilements. The truth of the cause is defilement also the object of the defilements. Two truths should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. The truth of suffering sometimes is defilement also the object of the defilements; sometimes is the object of the defilements but is not defilement. The truth of the cause is defilement also associated with the defilements. Two truths should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. The truth of suffering sometimes is defilement also associated with the defilements; sometimes is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defilement. Two truths are not associated with the defilements, are not objects of the defilements. The truth of the cause should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object|of the defilements. The truth of suffering sometimes is not associated with the defilements, is the object of the defilements; sometimes should not be said to be, not associated with the defilements, is the object of the defilements (or not associated with the defilements, is not the object of the defilements). (3)Tattha katamaṁ dukkhaṁ? The truth of the cause is fetter. Two truths are not fetters. The truth of suffering sometimes is fetter; sometimes is not fetter. Two truths are objects of the fetters. Two truths are not objects of the fetters. The truth of the cause is associated with the fetters. Two truths are not associated with the fetters. The truth of suffering sometimes is associated with the fetters; sometimes is not associated with the fetters. The truth of the cause is fetter also the object of the fetters. Two truths should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters. The truth of suffering sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter. The truth of the cause is fetter also associated with the fetters.Two truths should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters. The truth of suffering sometimes is fetter also associated with the fetters; sometimes is associated with the fetters but is not fetter; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. Two truths are not associated with the fetters, are not objects of the fetters. The truth of the cause should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters. The truth of suffering sometimes is not associated with the fetters, is the object of the fetters; sometimes should not be said to be, not associated with the fetters, is the object of the fetters (or not associated with the fetters, is not the object of the fetters). (4)Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—The truth of the cause is tie. Two truths are not ties. The truth of suffering sometimes is tie; sometimes is not tie. Two truths are objects of the ties. Two truths are not objects of the ties. Two truths are not associated with the ties. Two truths sometimes are associated with the ties; sometimes are not associated with the ties. The truth of the cause is tie also the object of the ties. Two truths should not be|said to be, ties also objects of the ties or objects of the ties but are not ties. The truth of suffering sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie. The truth of the cause is tie also associated with the ties; sometimes should not be said to be, tie also associated with the ties (or associated with the ties but is not tie). Two truths should not be said to be, ties also associated with the ties or associated with the ties but are not ties. The truth of suffering sometimes is tie also associated with the ties; sometimes is associated with the ties but is not tie; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie. Two truths are not associated with the ties, are not objects of the ties. Two truths sometimes are not associated with the ties, are objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties (or not associated with the ties, are not objects of the ties). (5)idaṁ vuccati “dukkhaṁ”.

The truth of the cause is flood.* Is bond.* Is hindrance. Two truths are not hindrances. The truth of suffering sometimes is hindrance; sometimes is not hindrance. Two truths are objects of the hindrances. Two truths are not objects of the hindrances. The truth of the cause is associated with the hindrances. Two truths are not associated with the hindrances. The truth of suffering sometimes is associated with the hindrances; sometimes is not associated with the hindrances.The truth of the cause is hindrance also the object of the hindrances. Two truths should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances. The truth of suffering sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance. The truth of the cause is hindrance also associated with the hindrances. Two truths should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances. The truth of suffering sometimes is hindrance also associated with the hindrances; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. Two truths are not associated with the hindrances, are not objects of the hindrances. The truth of the cause should not be said to be, not associated with the hindrances, is the object of the|hindrances or not associated with the hindrances, is not the object of the hindrances. The truth of suffering sometimes is not associated with the hindrances, is the object of the hindrances; sometimes should not be said to be, not associated with the hindrances, is the object of the hindrances (or not associated with the hindrances, is not the object of the hindrances). (8)Tattha katamo dukkhanirodho? * Complete as for hindrances.Taṇhāya ca, avasesānañca kilesānaṁ pahānaṁ—* Complete as for hindrances.ayaṁ vuccati “dukkhanirodho”.

Three truths are not perversions. The truth of suffering sometimes is perversion; sometimes is not perversion. Two truths are objects of the perversions. Two truths are not objects of the perversions. Two truths are not associated with the perversions. The truth of the cause sometimes is associated with the perversions; sometimes is not associated with the perversions. The truth of suffering sometimes is associated with the perversions; sometimes is not associated with the perversions; sometimes should not be said to be, associated with the perversions or not associated with the perversions. The truth of the cause should not be said to be, perversion also the object of the perversions; (it) is the object of the perversions but is not perversion. Two truths should not be said to be, perversions also objects of the perversions or objects of the perversions but are not perversions. The truth of suffering sometimes is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion. Two truths are not associated with the perversions, are not objects of the perversions. Two truths sometimes are not associated with the perversions, are objects of the perversions; sometimes should not be said to be, not associated with the perversions, are objects of the perversions (or not associated with the perversions, are not objects of the perversions). (9)Tattha katamā dukkhanirodhagāminī paṭipadā? Two truths have objects. The truth of cessation has no object. The truth of suffering sometimes has object; sometimes has no object. Three truths are not consciousness. The truth of suffering sometimes is consciousness; sometimes is not consciousness. Two truths are mental concomitants. The truth of cessation is not mental concomitant. The truth of suffering sometimes is mental concomitant; sometimes is not mental concomitant. Two truthsare|associated with consciousness. The truth of cessation is not associated with consciousness. The truth of suffering sometimes is associated with consciousness; sometimes is not associated with consciousness; sometimes should not be said to be, associated with consciousness or not associated with consciousness. Two truths are conjoined with consciousness. The truth of cessation is not conjoined with consciousness. The truth of suffering sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness; sometimes should not be said to be, conjoined with consciousness or not conjoined with consciousness. Two truths are generated by consciousness. The truth of cessation is not generated by consciousness. The truth of suffering sometimes is generated by consciousness; sometimes is not generated by consciousness. Two truths are co-existent with consciousness. The truth of cessation is not co-existent with consciousness. The truth of suffering sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness. Two truths accompany consciousness. The truth of cessation does not accompany consciousness. The truth of suffering sometimes accompanies consciousness; sometimes does not accompany consciousness. Two truths are conjoined with, generated by consciousness. The truth of cessation is not conjoined with, not generated by consciousness. The truth of suffering sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness. Two truths are conjoined with, generated by, co-existent with consciousness. The truth of cessation is not conjoined with, not generated by, not co-existent with consciousness. The truth of suffering sometimes is conjoined with, generated by, co-existent with consciousness; sometimes is not conjoined with, not generated by, not co-existent with consciousness. Two truths are conjoined with, generated by, accompany consciousness. The truth of cessation is not conjoined with, not generated by, does not accompany consciousness. The truth of suffering sometimes is conjoined with, generated by, accompanies consciousness; sometimes is not conjoined with, not generated by, does not accompany consciousness. Three truths are external. The truth of suffering sometimes is internal; sometimes is external. (10)Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—Three truths are not derived. The truth of suffering sometimes is derived; sometimes is not derived. Three truths are not grasped (by craving and false view). The truth of suffering sometimes is grasped;|sometimes is not grasped. The truth of the cause is attachment. Two truths are not attachments. The truth of suffering sometimes is attachment; sometimes is not attachment. Two truths are objects of the attachments. Two truths are not objects of the attachments. Two truths are not associated with the attachments. Two truths sometimes are associated with the attachments; sometimes are not associated with the attachments. The truth of the cause is attachment also the object of the attachments. Two truths should not be said to be, attachments also objects of the attachments or objects of the attachments but are not attachments. The truth of suffering sometimes is attachment also the object of the attachments; sometimes is the object of the attachments but is not attachment. The truth of the cause sometimes is attachment also associated with the attachments; sometimes should not be said to be,attachment also associated with the attachments (or associated with the attachments but is not attachment). Two truths should not be said to be, attachments also associated with the attachments or associated with the attachments but are not attachments. The truth of suffering sometimes is attachment also associated with the attachments; sometimes is associated with the attachments but is not attachment; sometimes should not be said to be, attachment also associated with the attachments or associated with the attachments but is not attachment. Two truths are not associated with the attachments, are not objects of the attachments. Two truths sometimes are not associated with the attachments, are objects of the attachments; sometimes should not be said to be, not associated with the attachments, are objects of the attachments (or not associated with the attachments, are not objects of the attachments). (11)sammādiṭṭhi …pe… sammāsamādhi. The truth of the cause is corruption. Two truths are not corruptions. The truth of suffering sometimes is corruption; sometimes is not corruption. Two truths are objects of the corruptions. Two truths are not objects of the corruptions. The truth of the cause is corrupt. Two truths are not corrupt. The truth of suffering sometimes is corrupt; sometimes is not corrupt. The truth of the cause is associated with the corruptions. Two truths are not associated with the corruptions. The truth of suffering sometimes is associated with the corruptions; sometimes is not associated with the corruptions. The truth of the cause is corruption also the object of the corrup|tions. Two truths should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions. The truth of suffering sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption. The truth of the cause is corruption also corrupt. Two truths should not be said to be, corruptions also corrupt or corrupt but are not corruptions. The truth of suffering sometimes is corruption also corrupt; sometimes is corrupt but is not corruption; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption. The truth of the cause is corruption also associated with the corruptions. Two truths should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions. The truth of suffering sometimes is corruption also associated with the corruptions; sometimes is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. Two truths are not associated with the corruptions, are not objects of the corruptions. The truth of the cause should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions. The truth of suffering sometimes is not associated with the corruptions, is the object of the corruptions; sometimes should not be said to be, not associated with the corruptions, is the object of the corruptions (or not associated with the corruptions, is not the object of the corruptions). (12)Ayaṁ vuccati—Two truths are not to be abandoned by the first path. Two truths sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path. Two truths are not to be abandoned by the subsequent paths. Two truths sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths. Two truths have no roots to be abandoned by the first path. Two truths sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path. Two truths have no roots to be abandoned by the subsequent paths. Two truths sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths. The truth of the|cause is accompanied by initial application. The truth of cessation is without initial application. Two truths sometimes are accompanied by initial application; sometimes are without initial application. The truth of the cause is accompanied by sustained application. The truth of cessation is without sustained application. Two truths sometimes are accompanied by sustained application; sometimes are without sustained application. The truth of cessation is without zest. Three truths sometimes are with zest; sometimes are without zest. The truth of cessation is not accompanied by zest. Three truths sometimes are accompanied by zest; sometimes are not accompanied by zest. The truth of cessation is not accompanied by pleasure. Three truths sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. The truth of cessation is not accompanied by indifference. Three truths sometimes are accompanied by indifference; sometimes are not accompanied by indifference.“dukkhanirodhagāminī paṭipadā”. The truth of the cause is characteristic of the plane of desire. Two truths are not characteristic of the plane of desire. The truth of suffering sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire. Three truths are not characteristic of the plane of form. The truth of suffering sometimes is characteristic of the plane of form; sometimes is not characteristic of the plane of form. Three truths are not characteristic of the formless plane. The truth of suffering sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane. Two truths are included (i.e. are mundane). Two truths are not included (i.e. are supramundane). The truth of the path tends to release. Three truths do not tend to release. The truth of the path is of fixed (resultant time). The truth of cessation is of no fixed (resultant time). Two truths sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Two truths are surpassable. Two truths are not surpassable. The truth of the cause is with cause of bewailing. Two truths are without cause of bewailing. The truth of suffering sometimes is with cause of bewailing; sometimes is without cause of bewailing. (13)Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

(Here Ends the Section) InterrogationTattha katamo dukkhasamudayo? Analysis of the Truths is EndedTaṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā—The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.ayaṁ vuccati “dukkhasamudayo”.

Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Tattha katamaṁ dukkhaṁ? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—Manfred Wierichidaṁ vuccati “dukkhaṁ”.

Ven. VimalaTattha katamo dukkhanirodho? Ariya BaumannTaṇhāya ca, avasesānañca kilesānaṁ, avasesānañca akusalānaṁ dhammānaṁ pahānaṁ—Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.ayaṁ vuccati “dukkhanirodho”.

Internal and external links were added, so that readers can easily click the numerous references.Tattha katamā dukkhanirodhagāminī paṭipadā? Some abbreviations were expanded.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—Obvious oversights and errors were corrected, all of them minor.sammādiṭṭhi …pe… sammāsamādhi. The pagination of the originalAyaṁ vuccati “dukkhanirodhagāminī paṭipadā”. This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṁ, avasesānañca akusalānaṁ dhammānaṁ, tiṇṇañca kusalamūlānaṁ sāsavānaṁ pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Sāsavā kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṁ, avasesānañca akusalānaṁ dhammānaṁ, tiṇṇañca kusalamūlānaṁ sāsavānaṁ, avasesānañca sāsavānaṁ kusalānaṁ dhammānaṁ pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Cattāri saccāni—dukkhaṁ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye pañcaṅgiko maggo hoti—sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “sammādiṭṭhi”.

Tattha katamo sammāsaṅkappo? Yo takko vitakko …pe… sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “sammāsaṅkappo”.

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “sammāvāyāmo”.

Tattha katamā sammāsati? Yā sati anussati …pe… sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “sammāsati”.

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—ayaṁ vuccati “sammāsamādhi”. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Sāsavā kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṁ, avasesānañca akusalānaṁ dhammānaṁ, tiṇṇañca kusalamūlānaṁ sāsavānaṁ, avasesānañca sāsavānaṁ kusalānaṁ dhammānaṁ pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye pañcaṅgiko maggo hoti—sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Cattāri saccāni—dukkhaṁ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”.

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—ayaṁ vuccati “dukkhasamudayo”.

Tattha katamaṁ dukkhaṁ? Sāsavā kusalākusalānaṁ dhammānaṁ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṁ—idaṁ vuccati “dukkhaṁ”.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṁ, avasesānañca akusalānaṁ dhammānaṁ, tiṇṇañca kusalamūlānaṁ sāsavānaṁ, avasesānañca sāsavānaṁ kusalānaṁ dhammānaṁ pahānaṁ—ayaṁ vuccati “dukkhanirodho”.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ayaṁ vuccati “dukkhanirodhagāminī paṭipadā”.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Cattāri ariyasaccāni—dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

Catunnaṁ ariyasaccānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Samudayasaccaṁ akusalaṁ. Maggasaccaṁ kusalaṁ. Nirodhasaccaṁ abyākataṁ. Dukkhasaccaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.

Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṁ na vattabbaṁ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi. Dukkhasaccaṁ siyā sukhāya vedanāya sampayuttaṁ, siyā dukkhāya vedanāya sampayuttaṁ, siyā adukkhamasukhāya vedanāya sampayuttaṁ, siyā na vattabbaṁ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.

Dve saccā vipākadhammadhammā. Nirodhasaccaṁ nevavipākanavipākadhammadhammaṁ. Dukkhasaccaṁ siyā vipākaṁ, siyā vipākadhammadhammaṁ, siyā nevavipākanavipākadhammadhammaṁ.

Samudayasaccaṁ anupādinnupādāniyaṁ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṁ siyā upādinnupādāniyaṁ, siyā anupādinnupādāniyaṁ.

Samudayasaccaṁ saṅkiliṭṭhasaṅkilesikaṁ. Dve saccā asaṅkiliṭṭhaasaṅkilesikā. Dukkhasaccaṁ siyā saṅkiliṭṭhasaṅkilesikaṁ, siyā asaṅkiliṭṭhasaṅkilesikaṁ.

Samudayasaccaṁ savitakkasavicāraṁ. Nirodhasaccaṁ avitakkaavicāraṁ. Maggasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ. Dukkhasaccaṁ siyā savitakkasavicāraṁ, siyā avitakkavicāramattaṁ, siyā avitakkaavicāraṁ, siyā na vattabbaṁ—“savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.

Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Nirodhasaccaṁ na vattabbaṁ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi. Dukkhasaccaṁ siyā pītisahagataṁ, siyā sukhasahagataṁ, siyā upekkhāsahagataṁ, siyā na vattabbaṁ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi.

Dve saccā neva dassanena na bhāvanāya pahātabbā. Samudayasaccaṁ siyā dassanena pahātabbaṁ, siyā bhāvanāya pahātabbaṁ. Dukkhasaccaṁ siyā dassanena pahātabbaṁ, siyā bhāvanāya pahātabbaṁ, siyā neva dassanena na bhāvanāya pahātabbaṁ.

Dve saccā neva dassanena na bhāvanāya pahātabbahetukā. Samudayasaccaṁ siyā dassanena pahātabbahetukaṁ, siyā bhāvanāya pahātabbahetukaṁ. Dukkhasaccaṁ siyā dassanena pahātabbahetukaṁ, siyā bhāvanāya pahātabbahetukaṁ, siyā neva dassanena na bhāvanāya pahātabbahetukaṁ.

Samudayasaccaṁ ācayagāmi. Maggasaccaṁ apacayagāmi. Nirodhasaccaṁ nevācayagāmināpacayagāmi. Dukkhasaccaṁ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi.

Maggasaccaṁ sekkhaṁ. Tīṇi saccāni nevasekkhanāsekkhā.

Samudayasaccaṁ parittaṁ. Dve saccā appamāṇā. Dukkhasaccaṁ siyā parittaṁ, siyā mahaggataṁ.

Nirodhasaccaṁ anārammaṇaṁ. Maggasaccaṁ appamāṇārammaṇaṁ. Samudayasaccaṁ siyā parittārammaṇaṁ, siyā mahaggatārammaṇaṁ na appamāṇārammaṇaṁ, siyā na vattabbaṁ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi. Dukkhasaccaṁ siyā parittārammaṇaṁ, siyā mahaggatārammaṇaṁ, siyā appamāṇārammaṇaṁ, siyā na vattabbaṁ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi, “appamāṇārammaṇan”tipi.

Samudayasaccaṁ hīnaṁ. Dve saccā paṇītā. Dukkhasaccaṁ siyā hīnaṁ, siyā majjhimaṁ.

Nirodhasaccaṁ aniyataṁ. Maggasaccaṁ sammattaniyataṁ. Dve saccā siyā micchattaniyatā, siyā aniyatā.

Nirodhasaccaṁ anārammaṇaṁ. Samudayasaccaṁ na vattabbaṁ—“maggārammaṇan”tipi, “maggahetukan”tipi, “maggādhipatī”tipi. Maggasaccaṁ na maggārammaṇaṁ maggahetukaṁ, siyā maggādhipati, siyā na vattabbaṁ—“maggādhipatī”ti. Dukkhasaccaṁ siyā maggārammaṇaṁ na maggahetukaṁ, siyā maggādhipati, siyā na vattabbaṁ—“maggārammaṇan”tipi, “maggādhipatī”tipi.

Dve saccā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti. Nirodhasaccaṁ na vattabbaṁ—“uppannan”tipi, “anuppannan”tipi, “uppādī”tipi. Dukkhasaccaṁ siyā uppannaṁ, siyā anuppannaṁ, siyā uppādi.

Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā. Nirodhasaccaṁ na vattabbaṁ—“atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi.

Nirodhasaccaṁ anārammaṇaṁ. Maggasaccaṁ na vattabbaṁ—“atītārammaṇan”tipi, “anāgatārammaṇan”tipi, “paccuppannārammaṇan”tipi. Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā—“atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Nirodhasaccaṁ bahiddhā. Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Nirodhasaccaṁ anārammaṇaṁ. Maggasaccaṁ bahiddhārammaṇaṁ. Samudayasaccaṁ siyā ajjhattārammaṇaṁ, siyā bahiddhārammaṇaṁ, siyā ajjhattabahiddhārammaṇaṁ. Dukkhasaccaṁ siyā ajjhattārammaṇaṁ, siyā bahiddhārammaṇaṁ, siyā ajjhattabahiddhārammaṇaṁ, siyā na vattabbaṁ—“ajjhattārammaṇan”tipi, “bahiddhārammaṇan”tipi, “ajjhattabahiddhārammaṇan”tipi.

Tīṇi saccāni anidassanaappaṭighā. Dukkhasaccaṁ siyā sanidassanasappaṭighaṁ, siyā anidassanasappaṭighaṁ, siyā anidassanaappaṭighaṁ.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Samudayasaccaṁ hetu. Nirodhasaccaṁ na hetu. Dve saccā siyā hetū, siyā na hetū. Dve saccā sahetukā. Nirodhasaccaṁ ahetukaṁ. Dukkhasaccaṁ siyā sahetukaṁ, siyā ahetukaṁ. Dve saccā hetusampayuttā. Nirodhasaccaṁ hetuvippayuttaṁ. Dukkhasaccaṁ siyā hetusampayuttaṁ, siyā hetuvippayuttaṁ. Samudayasaccaṁ hetu ceva sahetukañca. Nirodhasaccaṁ na vattabbaṁ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. Maggasaccaṁ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu. Dukkhasaccaṁ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṁ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi. Samudayasaccaṁ hetu ceva hetusampayuttañca. Nirodhasaccaṁ na vattabbaṁ—“hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. Maggasaccaṁ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu. Dukkhasaccaṁ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṁ—“hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi. Nirodhasaccaṁ na hetuahetukaṁ. Samudayasaccaṁ na vattabbaṁ—“na hetusahetukan”tipi, “na hetuahetukan”tipi. Maggasaccaṁ siyā na hetusahetukaṁ, siyā na vattabbaṁ—“na hetusahetukan”tipi, “na hetuahetukan”tipi. Dukkhasaccaṁ siyā na hetusahetukaṁ, siyā na hetuahetukaṁ, siyā na vattabbaṁ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.

3.2.2. Cūḷantaraduka

Tīṇi saccāni sappaccayā. Nirodhasaccaṁ appaccayaṁ. Tīṇi saccāni saṅkhatā. Nirodhasaccaṁ asaṅkhataṁ. Tīṇi saccāni anidassanā. Dukkhasaccaṁ siyā sanidassanaṁ, siyā anidassanaṁ. Tīṇi saccāni appaṭighā. Dukkhasaccaṁ siyā sappaṭighaṁ, siyā appaṭighaṁ. Tīṇi saccāni arūpāni. Dukkhasaccaṁ siyā rūpaṁ, siyā arūpaṁ. Dve saccā lokiyā. Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

Samudayasaccaṁ āsavo. Dve saccā no āsavā. Dukkhasaccaṁ siyā āsavo, siyā no āsavo. Dve saccā sāsavā. Dve saccā anāsavā. Samudayasaccaṁ āsavasampayuttaṁ. Dve saccā āsavavippayuttā. Dukkhasaccaṁ siyā āsavasampayuttaṁ, siyā āsavavippayuttaṁ. Samudayasaccaṁ āsavo ceva sāsavañca. Dve saccā na vattabbā—“āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. Dukkhasaccaṁ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo. Samudayasaccaṁ āsavo ceva āsavasampayuttañca. Dve saccā na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Dukkhasaccaṁ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṁ—“āsavo ceva āsavasampayuttañcā”tipi, “āsavasampayuttañceva no ca āsavo”tipi. Dve saccā āsavavippayuttaanāsavā. Samudayasaccaṁ na vattabbaṁ—“āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi. Dukkhasaccaṁ siyā āsavavippayuttasāsavaṁ, siyā na vattabbaṁ—“āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi.

3.2.4. Saṁyojanagocchaka

Samudayasaccaṁ saṁyojanaṁ. Dve saccā no saṁyojanā. Dukkhasaccaṁ siyā saṁyojanaṁ, siyā no saṁyojanaṁ. Dve saccā saṁyojaniyā. Dve saccā asaṁyojaniyā. Samudayasaccaṁ saṁyojanasampayuttaṁ. Dve saccā saṁyojanavippayuttā. Dukkhasaccaṁ siyā saṁyojanasampayuttaṁ, siyā saṁyojanavippayuttaṁ. Samudayasaccaṁ saṁyojanañceva saṁyojaniyañca. Dve saccā na vattabbā—“saṁyojanā ceva saṁyojaniyā cā”tipi, “saṁyojaniyā ceva no ca saṁyojanā”tipi. Dukkhasaccaṁ siyā saṁyojanañceva saṁyojaniyañca, siyā saṁyojaniyañceva no ca saṁyojanaṁ. Samudayasaccaṁ saṁyojanañceva saṁyojanasampayuttañca. Dve saccā na vattabbā—“saṁyojanā ceva saṁyojanasampayuttā cā”tipi, “saṁyojanasampayuttā ceva no ca saṁyojanā”tipi. Dukkhasaccaṁ siyā saṁyojanañceva saṁyojanasampayuttañca, siyā saṁyojanasampayuttañceva no ca saṁyojanaṁ, siyā na vattabbaṁ—“saṁyojanañceva saṁyojanasampayuttañcā”tipi, “saṁyojanasampayuttañceva no ca saṁyojanan”tipi. Dve saccā saṁyojanavippayuttaasaṁyojaniyā. Samudayasaccaṁ na vattabbaṁ—“saṁyojanavippayuttasaṁyojaniyan”tipi, “saṁyojanavippayuttaasaṁyojaniyan”tipi. Dukkhasaccaṁ siyā saṁyojanavippayuttasaṁyojaniyaṁ, siyā na vattabbaṁ—“saṁyojanavippayuttasaṁyojaniyan”tipi, “saṁyojanavippayuttaasaṁyojaniyan”tipi.

3.2.5. Ganthagocchaka

Samudayasaccaṁ gantho. Dve saccā no ganthā. Dukkhasaccaṁ siyā gantho, siyā no gantho. Dve saccā ganthaniyā. Dve saccā aganthaniyā. Dve saccā ganthavippayuttā. Dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā. Samudayasaccaṁ gantho ceva ganthaniyañca. Dve saccā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi. Dukkhasaccaṁ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho. Samudayasaccaṁ gantho ceva ganthasampayuttañca, siyā na vattabbaṁ—“gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. Dve saccā na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca gantho”tipi. Dukkhasaccaṁ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṁ—“gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi. Dve saccā ganthavippayuttaaganthaniyā. Dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.

4.3.2.6. Oghayoganīvaraṇagocchaka

Samudayasaccaṁ ogho …pe… yogo …pe… nīvaraṇaṁ. Dve saccā no nīvaraṇā. Dukkhasaccaṁ siyā nīvaraṇaṁ, siyā no nīvaraṇaṁ. Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā. Samudayasaccaṁ nīvaraṇasampayuttaṁ. Dve saccā nīvaraṇavippayuttā. Dukkhasaccaṁ siyā nīvaraṇasampayuttaṁ, siyā nīvaraṇavippayuttaṁ. Samudayasaccaṁ nīvaraṇañceva nīvaraṇiyañca. Dve saccā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi. Dukkhasaccaṁ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṁ. Samudayasaccaṁ nīvaraṇañceva nīvaraṇasampayuttañca. Dve saccā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi. Dukkhasaccaṁ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṁ, siyā na vattabbaṁ—“nīvaraṇañceva nīvaraṇasampayuttañcā”tipi, “nīvaraṇasampayuttañceva no ca nīvaraṇan”tipi. Dve saccā nīvaraṇavippayuttaanīvaraṇiyā. Samudayasaccaṁ na vattabbaṁ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi. Dukkhasaccaṁ siyā nīvaraṇavippayuttanīvaraṇiyaṁ, siyā na vattabbaṁ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi.

3.2.9. Parāmāsagocchaka

Tīṇi saccāni no parāmāsā. Dukkhasaccaṁ siyā parāmāso, siyā no parāmāso. Dve saccā parāmaṭṭhā. Dve saccā aparāmaṭṭhā. Dve saccā parāmāsavippayuttā. Samudayasaccaṁ siyā parāmāsasampayuttaṁ, siyā parāmāsavippayuttaṁ. Dukkhasaccaṁ siyā parāmāsasampayuttaṁ, siyā parāmāsavippayuttaṁ, siyā na vattabbaṁ—“parāmāsasampayuttan”tipi, “parāmāsavippayuttan”tipi. Samudayasaccaṁ na vattabbaṁ—“parāmāso ceva parāmaṭṭhañcā”ti, parāmaṭṭhañceva no ca parāmāso. Dve saccā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi. Dukkhasaccaṁ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso. Dve saccā parāmāsavippayuttaaparāmaṭṭhā. Dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.

3.2.10. Mahantaraduka

Dve saccā sārammaṇā. Nirodhasaccaṁ anārammaṇaṁ. Dukkhasaccaṁ siyā sārammaṇaṁ, siyā anārammaṇaṁ. Tīṇi saccāni no cittā. Dukkhasaccaṁ siyā cittaṁ, siyā no cittaṁ. Dve saccā cetasikā. Nirodhasaccaṁ acetasikaṁ. Dukkhasaccaṁ siyā cetasikaṁ, siyā acetasikaṁ. Dve saccā cittasampayuttā. Nirodhasaccaṁ cittavippayuttaṁ. Dukkhasaccaṁ siyā cittasampayuttaṁ, siyā cittavippayuttaṁ, siyā na vattabbaṁ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi. Dve saccā cittasaṁsaṭṭhā. Nirodhasaccaṁ cittavisaṁsaṭṭhaṁ. Dukkhasaccaṁ siyā cittasaṁsaṭṭhaṁ, siyā cittavisaṁsaṭṭhaṁ, siyā na vattabbaṁ—“cittena saṁsaṭṭhan”tipi, “cittena visaṁsaṭṭhan”tipi. Dve saccā cittasamuṭṭhānā. Nirodhasaccaṁ no cittasamuṭṭhānaṁ. Dukkhasaccaṁ siyā cittasamuṭṭhānaṁ, siyā no cittasamuṭṭhānaṁ. Dve saccā cittasahabhuno. Nirodhasaccaṁ no cittasahabhū. Dukkhasaccaṁ siyā cittasahabhū, siyā no cittasahabhū. Dve saccā cittānuparivattino. Nirodhasaccaṁ no cittānuparivatti. Dukkhasaccaṁ siyā cittānuparivatti, siyā no cittānuparivatti. Dve saccā cittasaṁsaṭṭhasamuṭṭhānā. Nirodhasaccaṁ no cittasaṁsaṭṭhasamuṭṭhānaṁ. Dukkhasaccaṁ siyā cittasaṁsaṭṭhasamuṭṭhānaṁ, siyā no cittasaṁsaṭṭhasamuṭṭhānaṁ. Dve saccā cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Nirodhasaccaṁ no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Dukkhasaccaṁ siyā cittasaṁsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṁsaṭṭhasamuṭṭhānasahabhū. Dve saccā cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Nirodhasaccaṁ no cittasaṁsaṭṭhasamuṭṭhānānuparivatti. Dukkhasaccaṁ siyā cittasaṁsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṁsaṭṭhasamuṭṭhānānuparivatti.

Tīṇi saccāni bāhirā. Dukkhasaccaṁ siyā ajjhattaṁ, siyā bāhiraṁ. Tīṇi saccāni no upādā. Dukkhasaccaṁ siyā upādā, siyā no upādā. Tīṇi saccāni anupādinnā. Dukkhasaccaṁ siyā upādinnaṁ, siyā anupādinnaṁ.

3.2.11. Upādānagocchaka

Samudayasaccaṁ upādānaṁ. Dve saccā no upādānā. Dukkhasaccaṁ siyā upādānaṁ, siyā no upādānaṁ. Dve saccā upādāniyā. Dve saccā anupādāniyā. Dve saccā upādānavippayuttā. Dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā. Samudayasaccaṁ upādānañceva upādāniyañca. Dve saccā na vattabbā—“upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi. Dukkhasaccaṁ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṁ. Samudayasaccaṁ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṁ—“upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi. Dve saccā na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi. Dukkhasaccaṁ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṁ, siyā na vattabbaṁ—“upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi. Dve saccā upādānavippayuttaanupādāniyā. Dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.

3.2.12. Kilesagocchaka

Samudayasaccaṁ kileso. Dve saccā no kilesā. Dukkhasaccaṁ siyā kileso, siyā no kileso. Dve saccā saṅkilesikā. Dve saccā asaṅkilesikā. Samudayasaccaṁ saṅkiliṭṭhaṁ. Dve saccā asaṅkiliṭṭhā. Dukkhasaccaṁ siyā saṅkiliṭṭhaṁ, siyā asaṅkiliṭṭhaṁ. Samudayasaccaṁ kilesasampayuttaṁ. Dve saccā kilesavippayuttā. Dukkhasaccaṁ siyā kilesasampayuttaṁ, siyā kilesavippayuttaṁ. Samudayasaccaṁ kileso ceva saṅkilesikañca. Dve saccā na vattabbā—“kilesā ceva saṅkilesikā cā”tipi, “saṅkilesikā ceva no ca kilesā”tipi. Dukkhasaccaṁ siyā kileso ceva saṅkilesikañca, siyā saṅkilesikañceva no ca kileso. Samudayasaccaṁ kileso ceva saṅkiliṭṭhañca. Dve saccā na vattabbā—“kilesā ceva saṅkiliṭṭhā cā”tipi, “saṅkiliṭṭhā ceva no ca kilesā”tipi. Dukkhasaccaṁ siyā kileso ceva saṅkiliṭṭhañca, siyā saṅkiliṭṭhañceva no ca kileso, siyā na vattabbaṁ—“kileso ceva saṅkiliṭṭhañcā”tipi, “saṅkiliṭṭhañceva no ca kileso”tipi. Samudayasaccaṁ kileso ceva kilesasampayuttañca. Dve saccā na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi. Dukkhasaccaṁ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṁ—“kileso ceva kilesasampayuttañcā”tipi, “kilesasampayuttañceva no ca kileso”tipi. Dve saccā kilesavippayuttaasaṅkilesikā. Samudayasaccaṁ na vattabbaṁ—“kilesavippayuttasaṅkilesikan”tipi, “kilesavippayuttaasaṅkilesikan”tipi. Dukkhasaccaṁ siyā kilesavippayuttasaṅkilesikaṁ, siyā na vattabbaṁ—“kilesavippayuttasaṅkilesikan”tipi, “kilesavippayuttaasaṅkilesikan”tipi.

3.2.13. Piṭṭhiduka

Dve saccā na dassanena pahātabbā. Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dve saccā na bhāvanāya pahātabbā. Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dve saccā na dassanena pahātabbahetukā. Dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dve saccā na bhāvanāya pahātabbahetukā. Dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Samudayasaccaṁ savitakkaṁ. Nirodhasaccaṁ avitakkaṁ. Dve saccā siyā savitakkā, siyā avitakkā. Samudayasaccaṁ savicāraṁ. Nirodhasaccaṁ avicāraṁ. Dve saccā siyā savicārā, siyā avicārā. Nirodhasaccaṁ appītikaṁ. Tīṇi saccāni siyā sappītikā, siyā appītikā. Nirodhasaccaṁ na pītisahagataṁ. Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā. Nirodhasaccaṁ na sukhasahagataṁ. Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā. Nirodhasaccaṁ na upekkhāsahagataṁ. Tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

Samudayasaccaṁ kāmāvacaraṁ. Dve saccā na kāmāvacarā. Dukkhasaccaṁ siyā kāmāvacaraṁ, siyā na kāmāvacaraṁ. Tīṇi saccāni na rūpāvacarā. Dukkhasaccaṁ siyā rūpāvacaraṁ, siyā na rūpāvacaraṁ. Tīṇi saccāni na arūpāvacarā. Dukkhasaccaṁ siyā arūpāvacaraṁ, siyā na arūpāvacaraṁ. Dve saccā pariyāpannā. Dve saccā apariyāpannā. Maggasaccaṁ niyyānikaṁ. Tīṇi saccāni aniyyānikā. Maggasaccaṁ niyataṁ. Nirodhasaccaṁ aniyataṁ. Dve saccā siyā niyatā, siyā aniyatā. Dve saccā sauttarā. Dve saccā anuttarā. Samudayasaccaṁ saraṇaṁ. Dve saccā araṇā. Dukkhasaccaṁ siyā saraṇaṁ, siyā araṇanti.

Pañhāpucchakaṁ.

Saccavibhaṅgo niṭṭhito.