4👑☸Te Ab Vb 4 Sacca-vibhaṅga

1.1. The Truth Of Suffering 1. Dukkhasacca

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1. Dukkhasacca	1.1. The Truth Of Suffering

Tattha katamaṃ dukkhaṃ ariyasaccaṃ?	Therein what is the Noble Truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.	Birth is suffering; old age 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 graspings are suffering.


Tattha katamā jāti?	Therein what is birth?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho—	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 sense-bases.
ayaṃ vuccati “jāti”.	This is called birth.


Tattha katamā jarā?	Therein what is old age?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—	That which for this or that being in this or that category of beings is old age, decrepitude, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay of the faculties.
ayaṃ vuccati “jarā”.	This is called old age.


Tattha katamaṃ maraṇaṃ?	Therein what is death?
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo—	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 faculty of vital principle.
idaṃ vuccati “maraṇaṃ”.	This is called death.


Tattha katamo soko?	Therein what is sorrow?
Ñātibyasanena vā	(That which) To one afflicted by misfortune through relatives or
phuṭṭhassa bhogabyasanena vā	to one afflicted by misfortune through wealth or
phuṭṭhassa rogabyasanena vā	to one afflicted by misfortune through disease or
phuṭṭhassa sīlabyasanena vā	to one afflicted by misfortune through (corrupted) morality or
phuṭṭhassa diṭṭhibyasanena vā	to one afflicted by misfortune through wrong view or
phuṭṭhassa aññataraññatarena byasanena samannāgatassa	to one possessed of one misfortune or another or
aññataraññatarena dukkhadhammena	to one afflicted by one painful thing or another
phuṭṭhassa soko socanā socitattaṃ anto-soko antopari-soko	is sorrow, being sorry, the state of being sorry, inner sorrow, deep sorrow,
cetaso parijjhāyanā domanassaṃ sokasallaṃ—	burning of the mind, mental pain, the arrow of sorrow.
ayaṃ vuccati “soko”.	This is called sorrow.


Tattha katamo paridevo?	Therein what is lamentation?
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 ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ—	(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.
ayaṃ vuccati “paridevo”.	This is called lamentation.


Tattha katamaṃ dukkhaṃ?	Therein what is pain?
Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā—	That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact.
idaṃ vuccati “dukkhaṃ”.	This is called pain.


Tattha katamaṃ domanassaṃ?	Therein what is mental pain?
Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā—	That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact.
idaṃ vuccati “domanassaṃ”.	This is called mental pain.


Tattha katamo upāyāso?	Therein what is despair?
Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ—	(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.
ayaṃ vuccati “upāyāso”.	This is called despair.


Tattha katamo appiyehi sampayogo dukkho?	Therein what is suffering that is association with the disliked?
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; yā tehi saṅgati samāgamo samodhānaṃ missībhāvo—	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.
ayaṃ vuccati “appiyehi sampayogo dukkho”.	This is called suffering that is association with the disliked.


Tattha katamo piyehi vippayogo dukkho?	Therein what is suffering that is separation from the liked?
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; yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo—	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.
ayaṃ vuccati “piyehi vippayogo dukkho”.	This is called suffering that is separation from the liked.


Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ?	Therein what is, “not to get what one wishes, that also is suffering”?
Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati—“aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā”ti.	In beings subject to birth such a wish arises, “Well indeed if we were not subject to birth; may birth not come to us”;
Na kho panetaṃ icchāya pattabbaṃ.	this indeed is not to be attained by wishing.
Idampi “yampicchaṃ na labhati tampi dukkhaṃ”.	This is, “not to get what one wishes, that also is suffering”.


Jarādhammānaṃ sattānaṃ … pe …	In beings subject to old age. Complete in general form of first example.
byādhidhammānaṃ sattānaṃ … pe …	In beings subject to sickness. Complete in general form of first example.
maraṇadhammānaṃ sattānaṃ … pe …	In beings subject to death. Complete in general form of first example.
sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati—“aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyun”ti.	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”;
Na kho panetaṃ icchāya pattabbaṃ.	this indeed is not to be attained by wishing.
Idampi “yampicchaṃ na labhati tampi dukkhaṃ”.	This also is, “not to get what one wishes, that also is suffering”.


Tattha katame saṃkhittena pañcupādānakkhandhā dukkhā?	Therein what is,” in brief the five aggregates (as objects of) the graspings are suffering”?
Seyyathidaṃ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	They are: The aggregate of form (as object of) the graspings, the aggregate of feeling (as object of) the graspings, the aggregate of perception (as object of) the graspings, the aggregate of volitional activities (as object of) the graspings, the aggregate of consciousness (as object of) the graspings.
Ime vuccanti “saṃkhittena pañcupādānakkhandhā dukkhā”.	These are called, “in brief the five aggregates (as objects of) the graspings are suffering”.


Idaṃ vuccati “dukkhaṃ ariyasaccaṃ”.	This Is Called The Noble Truth Of Suffering

truth analysis



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2 Abhidhammabhājanīya	2. Analysis According To Abhidhamma

Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.	The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā—	Craving.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—	The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe …	Herein at the time when a monk 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, See section 205...
paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi … pe … sammāsamādhi.	attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path (viz.) right view, Intermediate path constituents... right samādhi.


Tattha katamā sammādiṭṭhi?	Therein what is right view?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammādiṭṭhi”.	This is called right view.


Tattha katamo sammāsaṅkappo?	Therein what is right thought?
Yo takko vitakko … pe … sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ—	That which is mentation, thinking, See section 182... right thought, path constituent, included in the path.
ayaṃ vuccati “sammāsaṅkappo”.	This is called right thought.


Tattha katamā sammāvācā?	Therein what is right speech?
Yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ maggapariyāpannaṃ—	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.
ayaṃ vuccati “sammāvācā”.	This is called right speech.


Tattha katamo sammākammanto?	Therein what is right action?
Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ maggapariyāpannaṃ—	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.
ayaṃ vuccati “sammākammanto”.	This is called right action.


Tattha katamo sammāājīvo?	Therein what is right livelihood?
Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ maggapariyāpannaṃ—	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.
ayaṃ vuccati “sammāājīvo”.	This is called right livelihood.


Tattha katamo sammāvāyāmo?	Therein what is right effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is the arousing of mental energy, See section 220... right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāvāyāmo”.	This is called right effort.


Tattha katamā sammāsati?	Therein what is right mindfulness?
Yā sati anussati … pe … sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is mindfulness, constant mindfulness, See section 220... right mindfulness, mindfulness-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsati”.	This is called right mindfulness.


Tattha katamo sammāsamādhi?	Therein what is right samādhi?
Yā cittassa ṭhiti saṇṭhiti … pe … sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is stability of consciousness, steadfastness, See section 220... right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.	This is called right samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā—	Craving and the remaining corruptions.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.	Herein at the time when a monk 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, See section 205.. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati—“dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā—	Craving, the remaining corruptions and the remaining unskilful dhammas.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.	Herein at the time when a monk 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, See section 205 attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni—	Craving, the remaining corruptions, the remaining unskilful dhammas and the three skilful roots that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.	Herein at the time when a monk 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, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering.
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—	Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti— sammādiṭṭhi … pe … sammāsamādhi.	Herein at the time when a monk 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, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold path, (viz.) right view, Intermediate path constituents... right samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.	The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā—	Craving.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—	The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti— sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.	Herein at the time when a monk 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, See section 205... 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 samādhi.


Tattha katamā sammādiṭṭhi?	Therein what is right view?
Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is wisdom, understanding, See section 525... absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammādiṭṭhi”.	This is called right view.


Tattha katamo sammāsaṅkappo?	Therein what is right thought?
Yo takko vitakko … pe … sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ—	That which is mentation, thinking, See section 182... right thought, path constituent, included in the path.
ayaṃ vuccati “sammāsaṅkappo”.	This is called right thought.


Tattha katamo sammāvāyāmo?	Therein what is right effort?
Yo cetasiko vīriyārambho … pe … sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is the arousing of mental energy, See section 220... right effort, energy-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāvāyāmo”.	This is called right effort.


Tattha katamā sammāsati?	Therein what is right mindfulness?
Yā sati anussati … pe … sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is mindfulness, constant mindfulness, See section 220... right mindfulness, mindfulness-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsati”.	This is called right mindfulness.


Tattha katamo sammāsamādhi?	Therein what is right samādhi?
Yā cittassa ṭhiti … pe … sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ—	That which is stability of consciousness, See section 220... right samādhi, samādhi-awakening-factor, path constituent, included in the path.
ayaṃ vuccati “sammāsamādhi”.	This is called right samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—	Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti— sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.	Herein at the time when a monk 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, See section 205... 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 samādhi.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering;
Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.	(as also are) the remaining dhammas associated with the way leading to the cessation of suffering.


Cattāri saccāni—dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.	The four truths are: Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā—	Craving.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements, the resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya pahānaṃ—	The abandoning of craving.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view and for the entering of the first stage, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277... there is non-wavering.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering.


Tattha katamo dukkhasamudayo?	Therein what is the cause of suffering?
Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā—	Craving, the remaining corruptions, the remaining unskilful dhammas, the three skilful roots that are objects of the defilements, the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhasamudayo”.	This is called the cause of suffering.


Tattha katamaṃ dukkhaṃ?	Therein what is suffering?
Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ—	The resultants of skilful and unskilful dhammas that are objects of the defilements, whatever inoperative dhammas there are neither skilful nor unskilful nor the resultants of action, and all material qualities.
idaṃ vuccati “dukkhaṃ”.	This is called suffering.


Tattha katamo dukkhanirodho?	Therein what is the cessation of suffering?
Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ—	The abandoning of craving and the remaining corruptions and the remaining unskilful dhammas and the three skilful roots that are objects of the defilements and the remaining skilful dhammas that are objects of the defilements.
ayaṃ vuccati “dukkhanirodho”.	This is called the cessation of suffering.


Tattha katamā dukkhanirodhagāminī paṭipadā?	Therein what is the way leading to the cessation of suffering?
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Herein at the time when a monk 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, See section 205... attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277... there is non-wavering.
Ayaṃ vuccati “dukkhanirodhagāminī paṭipadā”.	This is called the way leading to the cessation of suffering.


Abhidhammabhājanīyaṃ.	(Here Ends) Analysis According To Abhidhamma

truth analysis




	4
3 Pañhāpucchaka	3. Interrogation

Cattāri ariyasaccāni—dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	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.


Catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?	Of the four Noble Truths how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
	Remaining appropriate triplets and couplets.
3	How many with cause of bewailing; how many without cause of bewailing?
1. Tika
	4
Samudayasaccaṃ akusalaṃ.	3.1.
Maggasaccaṃ kusalaṃ.	The Triplets
Nirodhasaccaṃ abyākataṃ.
Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.	The truth of the cause is unskilful.
(1)	The truth of the path is skilful.
	The truth of cessation is neither-skilful-nor-unskilful.
Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.	The truth of suffering sometimes is skilful; sometimes is unskilful; sometimes is neither-skilful-nor-unskilful.
Nirodhasaccaṃ na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.	Two truths sometimes are associated with pleasant feeling;
Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ—“sukhāya vedanāya sampayuttan”tipi, “dukkhāya vedanāya sampayuttan”tipi, “adukkhamasukhāya vedanāya sampayuttan”tipi.	sometimes are associated with neither-painful-nor-pleasant feeling.
(2)	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.
Dve saccā vipākadhammadhammā.	Two truths are productive of resultant.
Nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ.	The truth of cessation is neither resultant nor productive of resultant.
Dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ.	The truth of suffering sometimes is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant.
(3)	The truth of the cause is not grasped (by craving and false view), is the object of the graspings.
	Two truths are not grasped, are not objects of the graspings.
Samudayasaccaṃ anupādinnupādāniyaṃ.	The truth of suffering sometimes is grasped, is the object of the graspings; sometimes is not grasped, is the object of the graspings.
Dve saccā anupādinnaanupādāniyā.
Dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ.
(4)	The truth of the cause is corrupt, is the object of the corruptions.
	Two truths are not corrupt, are not objects of the corruptions.
Samudayasaccaṃ saṃkiliṭṭhasaṃkilesikaṃ.	The truth of suffering sometimes is corrupt, is the object of the corruptions; sometimes is not corrupt, is the object of the corruptions.
Dve saccā asaṃkiliṭṭhaasaṃkilesikā.	The truth of the cause is accompanied by initial application, accompanied by sustained application.
Dukkhasaccaṃ siyā saṃkiliṭṭhasaṃkilesikaṃ, siyā asaṃkiliṭṭhasaṃkilesikaṃ.	The truth of cessation is without initial application, without sustained application.
(5)	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.
Samudayasaccaṃ savitakkasavicāraṃ.	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.
Nirodhasaccaṃ avitakkaavicāraṃ.	Two truths sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference.
Maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ.	The truth of cessation should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
Dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ—“savitakkasavicāran”tipi, “avitakkavicāramattan”tipi, “avitakkaavicāran”tipi.	The truth of suffering sometimes is accompanied by rapture; sometimes is accompanied by pleasure; sometimes is accompanied by indifference; sometimes should not be said to be either, accompanied by rapture; accompanied by pleasure or accompanied by indifference.
(6)

Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.	Two truths are not to be abandoned either by the first path or by the subsequent paths.
Nirodhasaccaṃ na vattabbaṃ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi.	The truth of the cause sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths.
Dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhāsahagataṃ, siyā na vattabbaṃ—“pītisahagatan”tipi, “sukhasahagatan”tipi, “upekkhāsahagatan”tipi.	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.
(7)	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.
Dve saccā neva dassanena na bhāvanāya pahātabbā.	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.
Samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ.	The truth of the cause is cumulative (of continuing rebirth and death).
Dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ.	The truth of the path is dispersive.
(8)
	The truth of cessation is neither cumulative nor dispersive.
Dve saccā neva dassanena na bhāvanāya pahātabbahetukā.	The truth of suffering sometimes is cumulative; sometimes is neither cumulative nor dispersive.
Samudayasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ.	The truth of the path is of the seven supramundane stages.
Dukkhasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ, siyā neva dassanena na bhāvanāya pahātabbahetukaṃ.	Three truths are neither of the seven supramundane stages nor of the final supramundane stage.
(9)

Samudayasaccaṃ ācayagāmi.	The truth of the cause is low.
Maggasaccaṃ apacayagāmi.	Two truths are immeasurable.
Nirodhasaccaṃ nevācayagāmināpacayagāmi.	The truth of suffering sometimes is low; sometimes is sublime.
Dukkhasaccaṃ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi.	The truth of cessation has no object.
(10)	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.
Maggasaccaṃ sekkhaṃ.	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.
Tīṇi saccāni nevasekkhanāsekkhā.
(11)
	The truth of the cause is inferior.
Samudayasaccaṃ parittaṃ.	Two truths are superior.
Dve saccā appamāṇā.	The truth of suffering sometimes is inferior; sometimes is intermediate.
Dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ.	The truth of cessation is of no fixed (resultant time).
(12)	The truth of the path is a right (state with) fixed (resultant time).
	Two truths sometimes are false (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time).
Nirodhasaccaṃ anārammaṇaṃ.	The truth of cessation has no object.
Maggasaccaṃ appamāṇārammaṇaṃ.	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.
Samudayasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ na appamāṇārammaṇaṃ, siyā na vattabbaṃ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi.	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.
Dukkhasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ, siyā na vattabbaṃ—“parittārammaṇan”tipi, “mahaggatārammaṇan”tipi, “appamāṇārammaṇan”tipi.	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.
(13)	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.
Samudayasaccaṃ hīnaṃ.	The truth of suffering sometimes is risen; sometimes is not risen; sometimes is bound to arise.
Dve saccā paṇītā.	Three truths sometimes are past; sometimes are future; sometimes are present.
Dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ.	The truth of cessation should not be said to be either, past; future or present.
(14)	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.
Nirodhasaccaṃ aniyataṃ.	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.
Maggasaccaṃ sammattaniyataṃ.
Dve saccā siyā micchattaniyatā, siyā aniyatā.	The truth of cessation is external.
(15)	Three truths sometimes are internal; sometimes are external; sometimes are both internal and external.
	The truth of cessation has no object.
Nirodhasaccaṃ anārammaṇaṃ.	The truth of the path has external object.
Samudayasaccaṃ na vattabbaṃ—“maggārammaṇan”tipi, “maggahetukan”tipi, “maggādhipatī”tipi.	The truth of the cause sometimes has internal object;
Maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggādhipatī”ti.	sometimes has external object; sometimes has both internal and external object.
Dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ—“maggārammaṇan”tipi, “maggādhipatī”tipi.	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.
(16)	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.
Dve saccā siyā uppannā, siyā anuppannā, na vattabbā—“uppādino”ti.
Nirodhasaccaṃ na vattabbaṃ—“uppannan”tipi, “anuppannan”tipi, “uppādī”tipi.	4
Dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi.	3.2.
(17)	The Couplets

Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā.	The truth of the cause is root.
Nirodhasaccaṃ na vattabbaṃ—“atītan”tipi, “anāgatan”tipi, “paccuppannan”tipi.	The truth of cessation is not root.
(18)	Two truths sometimes are roots; sometimes are not roots.
	Two truths are accompanied by roots.
Nirodhasaccaṃ anārammaṇaṃ.	The truth of cessation is not accompanied by root.
Maggasaccaṃ na vattabbaṃ—“atītārammaṇan”tipi, “anāgatārammaṇan”tipi, “paccuppannārammaṇan”tipi.	The truth of suffering sometimes is accompanied by root; sometimes is not accompanied by root.
Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā— “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.	Two truths are associated with roots.
(19)	The truth of cessation is not associated with root.
	The truth of suffering sometimes is associated with root; sometimes is not associated with root.
Nirodhasaccaṃ bahiddhā.	The truth of the cause is root also accompanied by root.
Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	The truth of cessation should not be said to be, root also accompanied by root or accompanied by root but is not root.
(20)	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.
Nirodhasaccaṃ anārammaṇaṃ.	The truth of the cause is root also associated with root.
Maggasaccaṃ bahiddhārammaṇaṃ.	The truth of cessation should not be said to be, root also associated with root or associated with root but is not root.
Samudayasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ.	The truth of the path sometimes is root also associated with root; sometimes is associated with root but is not root.
Dukkhasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ, siyā na vattabbaṃ—“ajjhattārammaṇan”tipi, “bahiddhārammaṇan”tipi, “ajjhattabahiddhārammaṇan”tipi.	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.
(21)	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.
Tīṇi saccāni anidassanaappaṭighā.	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
Dukkhasaccaṃ siyā sanidassanasappaṭighaṃ, siyā anidassanasappaṭighaṃ, siyā anidassanaappaṭighaṃ.	accompanied by root).
(22)	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.
3	(1)
2. 3.
2 Duka	Three truths are with cause.
3	The truth of cessation is without cause.
2.1.	Three truths are conditioned.
Hetugocchaka	The truth of cessation is unconditioned.
	Three truths are not visible.
Samudayasaccaṃ hetu.	The truth of suffering sometimes is visible; sometimes is not visible.
Nirodhasaccaṃ na hetu.	Three truths are not impingent.
Dve saccā siyā hetū, siyā na hetū.	The truth of suffering sometimes is impingent; sometimes is not impingent.
Dve saccā sahetukā.	Three truths are not material.
Nirodhasaccaṃ ahetukaṃ.	The truth of suffering sometimes is material; sometimes is not material.
Dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ.	Two truths are mundane.
Dve saccā hetusampayuttā.	Two truths are supramundane.
Nirodhasaccaṃ hetuvippayuttaṃ.	(All truths) Are cognizable by one way; are not cognizable by another way.
Dukkhasaccaṃ siyā hetusampayuttaṃ, siyā hetuvippayuttaṃ.	(2)
Samudayasaccaṃ hetu ceva sahetukañca.
Nirodhasaccaṃ na vattabbaṃ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi.	The truth of the cause is defilement.
Maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu.	Two truths are not defilements.
Dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ—“hetu ceva sahetukañcā”tipi, “sahetukañceva na ca hetū”tipi.	The truth of suffering sometimes is defilement; sometimes is not defilement.
Samudayasaccaṃ hetu ceva hetusampayuttañca.	Two truths are objects of the defilements.
Nirodhasaccaṃ na vattabbaṃ—“hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi.	Two truths are not objects of the defilements.
Maggasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu.	The truth of the cause is associated with the defilements.
Dukkhasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ—“hetu ceva hetusampayuttañcā”tipi, “hetusampayuttañceva na ca hetū”tipi.	Two truths are not associated with the defilements.
Nirodhasaccaṃ na hetuahetukaṃ.	The truth of suffering sometimes is associated with the defilements; sometimes is not associated with the defilements.
Samudayasaccaṃ na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.	The truth of the cause is defilement also the object of the defilements.
Maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.	Two truths should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements.
Dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ—“na hetusahetukan”tipi, “na hetuahetukan”tipi.	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.
3	Two truths should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements.
2.2.	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.
Cūḷantaraduka	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
Tīṇi saccāni sappaccayā.	of the defilements.
Nirodhasaccaṃ appaccayaṃ.	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).
Tīṇi saccāni saṅkhatā.	(3)
Nirodhasaccaṃ asaṅkhataṃ.
Tīṇi saccāni anidassanā.	The truth of the cause is fetter.
Dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ.	Two truths are not fetters.
Tīṇi saccāni appaṭighā.	The truth of suffering sometimes is fetter; sometimes is not fetter.
Dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ.	Two truths are objects of the fetters.
Tīṇi saccāni arūpāni.	Two truths are not objects of the fetters.
Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ.	The truth of the cause is associated with the fetters.
Dve saccā lokiyā.	Two truths are not associated with the fetters.
Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.	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.
3	Two truths should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters.
2.3.	The truth of suffering sometimes is fetter also the object of the fetters; sometimes is the object of the fetters but is not fetter.
Āsavagocchaka	The truth of the cause is fetter also associated with the fetters.

Samudayasaccaṃ āsavo.	Two truths should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters.
Dve saccā no āsavā.	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.
Dukkhasaccaṃ siyā āsavo, siyā no āsavo.	Two truths are not associated with the fetters, are not objects of the fetters.
Dve saccā sāsavā.	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.
Dve saccā anāsavā.	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).
Samudayasaccaṃ āsavasampayuttaṃ.	(4)
Dve saccā āsavavippayuttā.
Dukkhasaccaṃ siyā āsavasampayuttaṃ, siyā āsavavippayuttaṃ.	The truth of the cause is tie.
Samudayasaccaṃ āsavo ceva sāsavañca.	Two truths are not ties.
Dve saccā na vattabbā— “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi.	The truth of suffering sometimes is tie; sometimes is not tie.
Dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo.	Two truths are objects of the ties.
Samudayasaccaṃ āsavo ceva āsavasampayuttañca.	Two truths are not objects of the ties.
Dve saccā na vattabbā—“āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi.	Two truths are not associated with the ties.
Dukkhasaccaṃ siyā āsavo ceva āsavasampayuttañca, siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ— “āsavo ceva āsavasampayuttañcā”tipi, “āsavasampayuttañceva no ca āsavo”tipi.	Two truths sometimes are associated with the ties; sometimes are not associated with the ties.
Dve saccā āsavavippayuttaanāsavā.	The truth of the cause is tie also the object of the ties.
Samudayasaccaṃ na vattabbaṃ— “āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi.	Two truths should not be
Dukkhasaccaṃ siyā āsavavippayuttasāsavaṃ, siyā na vattabbaṃ—“āsavavippayuttasāsavan”tipi, “āsavavippayuttaanāsavan”tipi.	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.
3	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).
2.4.	Two truths should not be said to be, ties also associated with the ties or associated with the ties but are not ties.
Saṃyojanagocchaka	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.
Samudayasaccaṃ saṃyojanaṃ.	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).
Dve saccā no saṃyojanā.	(5)
Dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ.
Dve saccā saṃyojaniyā.	The truth of the cause is flood.
Dve saccā asaṃyojaniyā.	Complete as for hindrances.
Samudayasaccaṃ saṃyojanasampayuttaṃ.	Is bond.
Dve saccā saṃyojanavippayuttā.	Complete as for hindrances.
Dukkhasaccaṃ siyā saṃyojanasampayuttaṃ, siyā saṃyojanavippayuttaṃ.	Is hindrance.
Samudayasaccaṃ saṃyojanañceva saṃyojaniyañca.	Two truths are not hindrances.
Dve saccā na vattabbā— “saṃyojanā ceva saṃyojaniyā cā”tipi, “saṃyojaniyā ceva no ca saṃyojanā”tipi.	The truth of suffering sometimes is hindrance; sometimes is not hindrance.
Dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ.	Two truths are objects of the hindrances.
Samudayasaccaṃ saṃyojanañceva saṃyojanasampayuttañca.	Two truths are not objects of the hindrances.
Dve saccā na vattabbā—“saṃyojanā ceva saṃyojanasampayuttā cā”tipi, “saṃyojanasampayuttā ceva no ca saṃyojanā”tipi.	The truth of the cause is associated with the hindrances.
Dukkhasaccaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ—“saṃyojanañceva saṃyojanasampayuttañcā”tipi, “saṃyojanasampayuttañceva no ca saṃyojanan”tipi.	Two truths are not associated with the hindrances.
Dve saccā saṃyojanavippayuttaasaṃyojaniyā.	The truth of suffering sometimes is associated with the hindrances; sometimes is not associated with the hindrances.
Samudayasaccaṃ na vattabbaṃ—“saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttaasaṃyojaniyan”tipi.
Dukkhasaccaṃ siyā saṃyojanavippayuttasaṃyojaniyaṃ, siyā na vattabbaṃ—“saṃyojanavippayuttasaṃyojaniyan”tipi, “saṃyojanavippayuttaasaṃyojaniyan”tipi.	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.
3	The truth of suffering sometimes is hindrance also the object of the hindrances; sometimes is the object of the hindrances but is not hindrance.
2.5.	The truth of the cause is hindrance also associated with the hindrances.
Ganthagocchaka	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.
Samudayasaccaṃ gantho.	Two truths are not associated with the hindrances, are not objects of the hindrances.
Dve saccā no ganthā.	The truth of the cause should not be said to be, not associated with the hindrances, is the object of the
Dukkhasaccaṃ siyā gantho, siyā no gantho.	hindrances or not associated with the hindrances, is not the object of the hindrances.
Dve saccā ganthaniyā.	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).
Dve saccā aganthaniyā.	(8)
Dve saccā ganthavippayuttā.
Dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā.	Three truths are not perversions.
Samudayasaccaṃ gantho ceva ganthaniyañca.	The truth of suffering sometimes is perversion; sometimes is not perversion.
Dve saccā na vattabbā—“ganthā ceva ganthaniyā cā”tipi, “ganthaniyā ceva no ca ganthā”tipi.	Two truths are objects of the perversions.
Dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho.	Two truths are not objects of the perversions.
Samudayasaccaṃ gantho ceva ganthasampayuttañca, siyā na vattabbaṃ—“gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi.	Two truths are not associated with the perversions.
Dve saccā na vattabbā—“ganthā ceva ganthasampayuttā cā”tipi, “ganthasampayuttā ceva no ca gantho”tipi.	The truth of the cause sometimes is associated with the perversions; sometimes is not associated with the perversions.
Dukkhasaccaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ—“gantho ceva ganthasampayuttañcā”tipi, “ganthasampayuttañceva no ca gantho”tipi.	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.
Dve saccā ganthavippayuttaaganthaniyā.	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.
Dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā—“ganthavippayuttaganthaniyā”tipi, “ganthavippayuttaaganthaniyā”tipi.	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.
4	Two truths are not associated with the perversions, are not objects of the perversions.
3.2.	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).
6-- Oghayoganīvaraṇagocchaka	(9)

Samudayasaccaṃ ogho … pe … yogo … pe … nīvaraṇaṃ.	Two truths have objects.
Dve saccā no nīvaraṇā.	The truth of cessation has no object.
Dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ.	The truth of suffering sometimes has object; sometimes has no object.
Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā.	Three truths are not consciousness.
Samudayasaccaṃ nīvaraṇasampayuttaṃ.	The truth of suffering sometimes is consciousness; sometimes is not consciousness.
Dve saccā nīvaraṇavippayuttā.	Two truths are volitional activities.
Dukkhasaccaṃ siyā nīvaraṇasampayuttaṃ, siyā nīvaraṇavippayuttaṃ.	The truth of cessation is not mental concomitant.
Samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca.	The truth of suffering sometimes is mental concomitant; sometimes is not mental concomitant.
Dve saccā na vattabbā—“nīvaraṇā ceva nīvaraṇiyā cā”tipi, “nīvaraṇiyā ceva no ca nīvaraṇā”tipi.	Two truths
Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ.	are
Samudayasaccaṃ nīvaraṇañceva nīvaraṇasampayuttañca.	associated with consciousness.
Dve saccā na vattabbā—“nīvaraṇā ceva nīvaraṇasampayuttā cā”tipi, “nīvaraṇasampayuttā ceva no ca nīvaraṇā”tipi.	The truth of cessation is not associated with consciousness.
Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ—“nīvaraṇañceva nīvaraṇasampayuttañcā”tipi, “nīvaraṇasampayuttañceva no ca nīvaraṇan”tipi.	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.
Dve saccā nīvaraṇavippayuttaanīvaraṇiyā.	Two truths are conjoined with consciousness.
Samudayasaccaṃ na vattabbaṃ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi.	The truth of cessation is not conjoined with consciousness.
Dukkhasaccaṃ siyā nīvaraṇavippayuttanīvaraṇiyaṃ, siyā na vattabbaṃ—“nīvaraṇavippayuttanīvaraṇiyan”tipi, “nīvaraṇavippayuttaanīvaraṇiyan”tipi.	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.
3	The truth of cessation is not generated by consciousness.
2.9.	The truth of suffering sometimes is generated by consciousness; sometimes is not generated by consciousness.
Parāmāsagocchaka	Two truths are co-existent with consciousness.
	The truth of cessation is not co-existent with consciousness.
Tīṇi saccāni no parāmāsā.	The truth of suffering sometimes is co-existent with consciousness; sometimes is not co-existent with consciousness.
Dukkhasaccaṃ siyā parāmāso, siyā no parāmāso.	Two truths accompany consciousness.
Dve saccā parāmaṭṭhā.	The truth of cessation does not accompany consciousness.
Dve saccā aparāmaṭṭhā.	The truth of suffering sometimes accompanies consciousness; sometimes does not accompany consciousness.
Dve saccā parāmāsavippayuttā.	Two truths are conjoined with, generated by consciousness.
Samudayasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ.	The truth of cessation is not conjoined with, not generated by consciousness.
Dukkhasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ— “parāmāsasampayuttan”tipi, “parāmāsavippayuttan”tipi.	The truth of suffering sometimes is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness.
Samudayasaccaṃ na vattabbaṃ—“parāmāso ceva parāmaṭṭhañcā”ti, parāmaṭṭhañceva no ca parāmāso.	Two truths are conjoined with, generated by, co-existent with consciousness.
Dve saccā na vattabbā—“parāmāsā ceva parāmaṭṭhā cā”tipi, “parāmaṭṭhā ceva no ca parāmāsā”tipi.	The truth of cessation is not conjoined with, not generated by, not co-existent with consciousness.
Dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso.	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.
Dve saccā parāmāsavippayuttaaparāmaṭṭhā.	Two truths are conjoined with, generated by, accompany consciousness.
Dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā—“parāmāsavippayuttaparāmaṭṭhā”tipi, “parāmāsavippayuttaaparāmaṭṭhā”tipi.	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.
3	Three truths are external.
2.10.	The truth of suffering sometimes is internal; sometimes is external.
Mahantaraduka	(10)

Dve saccā sārammaṇā.	Three truths are not derived.
Nirodhasaccaṃ anārammaṇaṃ.	The truth of suffering sometimes is derived; sometimes is not derived.
Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ.	Three truths are not grasped (by craving and false view).
Tīṇi saccāni no cittā.	The truth of suffering sometimes is grasped;
Dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ.	sometimes is not grasped.
Dve saccā cetasikā.	The truth of the cause is grasping.
Nirodhasaccaṃ acetasikaṃ.	Two truths are not graspings.
Dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ.	The truth of suffering sometimes is grasping; sometimes is not grasping.
Dve saccā cittasampayuttā.	Two truths are objects of the graspings.
Nirodhasaccaṃ cittavippayuttaṃ.	Two truths are not objects of the graspings.
Dukkhasaccaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ, siyā na vattabbaṃ—“cittena sampayuttan”tipi, “cittena vippayuttan”tipi.	Two truths are not associated with the graspings.
Dve saccā cittasaṃsaṭṭhā.	Two truths sometimes are associated with the graspings; sometimes are not associated with the graspings.
Nirodhasaccaṃ cittavisaṃsaṭṭhaṃ.	The truth of the cause is grasping also the object of the graspings.
Dukkhasaccaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ, siyā na vattabbaṃ—“cittena saṃsaṭṭhan”tipi, “cittena visaṃsaṭṭhan”tipi.	Two truths should not be said to be, graspings also objects of the graspings or objects of the graspings but are not graspings.
Dve saccā cittasamuṭṭhānā.	The truth of suffering sometimes is grasping also the object of the graspings; sometimes is the object of the graspings but is not grasping.
Nirodhasaccaṃ no cittasamuṭṭhānaṃ.	The truth of the cause sometimes is grasping also associated with the graspings; sometimes should not be said to be,
Dukkhasaccaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ.	grasping also associated with the graspings (or associated with the graspings but is not grasping).
Dve saccā cittasahabhuno.	Two truths should not be said to be, graspings also associated with the graspings or associated with the graspings but are not graspings.
Nirodhasaccaṃ no cittasahabhū.	The truth of suffering sometimes is grasping also associated with the graspings; sometimes is associated with the graspings but is not grasping; sometimes should not be said to be, grasping also associated with the graspings or associated with the graspings but is not grasping.
Dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū.	Two truths are not associated with the graspings, are not objects of the graspings.
Dve saccā cittānuparivattino.	Two truths sometimes are not associated with the graspings, are objects of the graspings; sometimes should not be said to be, not associated with the graspings, are objects of the graspings (or not associated with the graspings, are not objects of the graspings).
Nirodhasaccaṃ no cittānuparivatti.	(11)
Dukkhasaccaṃ siyā cittānuparivatti, siyā no cittānuparivatti.
Dve saccā cittasaṃsaṭṭhasamuṭṭhānā.	The truth of the cause is corruption.
Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānaṃ.	Two truths are not corruptions.
Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ.	The truth of suffering sometimes is corruption; sometimes is not corruption.
Dve saccā cittasaṃsaṭṭhasamuṭṭhānasahabhuno.	Two truths are objects of the corruptions.
Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānasahabhū.	Two truths are not objects of the corruptions.
Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū.	The truth of the cause is corrupt.
Dve saccā cittasaṃsaṭṭhasamuṭṭhānānuparivattino.	Two truths are not corrupt.
Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānānuparivatti.	The truth of suffering sometimes is corrupt; sometimes is not corrupt.
Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti.	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.
Tīṇi saccāni bāhirā.	The truth of the cause is corruption also the object of the corruptions.
Dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ.
Tīṇi saccāni no upādā.	Two truths should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corruptions.
Dukkhasaccaṃ siyā upādā, siyā no upādā.	The truth of suffering sometimes is corruption also the object of the corruptions; sometimes is the object of the corruptions but is not corruption.
Tīṇi saccāni anupādinnā.	The truth of the cause is corruption also corrupt.
Dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ.	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.
3	The truth of the cause is corruption also associated with the corruptions.
2.11.	Two truths should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions.
Upādānagocchaka	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.
Samudayasaccaṃ upādānaṃ.	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.
Dve saccā no upādānā.	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).
Dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ.	(12)
Dve saccā upādāniyā.
Dve saccā anupādāniyā.	Two truths are not to be abandoned by the first path.
Dve saccā upādānavippayuttā.	Two truths sometimes are to be abandoned by the first path; sometimes are not to be abandoned by the first path.
Dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā.	Two truths are not to be abandoned by the subsequent paths.
Samudayasaccaṃ upādānañceva upādāniyañca.	Two truths sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths.
Dve saccā na vattabbā—“upādānā ceva upādāniyā cā”tipi, “upādāniyā ceva no ca upādānā”tipi.	Two truths have no roots to be abandoned by the first path.
Dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ.	Two truths sometimes have roots to be abandoned by the first path; sometimes have no roots to be abandoned by the first path.
Samudayasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṃ—“upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi.	Two truths have no roots to be abandoned by the subsequent paths.
Dve saccā na vattabbā—“upādānā ceva upādānasampayuttā cā”tipi, “upādānasampayuttā ceva no ca upādānā”tipi.	Two truths sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths.
Dukkhasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ—“upādānañceva upādānasampayuttañcā”tipi, “upādānasampayuttañceva no ca upādānan”tipi.	The truth of the
Dve saccā upādānavippayuttaanupādāniyā.	cause is accompanied by initial application.
Dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā—“upādānavippayuttaupādāniyā”tipi, “upādānavippayuttaanupādāniyā”tipi.	The truth of cessation is without initial application.
	Two truths sometimes are accompanied by initial application; sometimes are without initial application.
3	The truth of the cause is accompanied by sustained application.
2.12.	The truth of cessation is without sustained application.
Kilesagocchaka	Two truths sometimes are accompanied by sustained application; sometimes are without sustained application.
	The truth of cessation is without rapture.
Samudayasaccaṃ kileso.	Three truths sometimes are with rapture; sometimes are without rapture.
Dve saccā no kilesā.	The truth of cessation is not accompanied by rapture.
Dukkhasaccaṃ siyā kileso, siyā no kileso.	Three truths sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
Dve saccā saṃkilesikā.	The truth of cessation is not accompanied by pleasure.
Dve saccā asaṃkilesikā.	Three truths sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure.
Samudayasaccaṃ saṃkiliṭṭhaṃ.	The truth of cessation is not accompanied by indifference.
Dve saccā asaṃkiliṭṭhā.	Three truths sometimes are accompanied by indifference; sometimes are not accompanied by indifference.
Dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ.
Samudayasaccaṃ kilesasampayuttaṃ.
Dve saccā kilesavippayuttā.	The truth of the cause is characteristic of the plane of desire.
Dukkhasaccaṃ siyā kilesasampayuttaṃ, siyā kilesavippayuttaṃ.	Two truths are not characteristic of the plane of desire.
Samudayasaccaṃ kileso ceva saṃkilesikañca.	The truth of suffering sometimes is characteristic of the plane of desire; sometimes is not characteristic of the plane of desire.
Dve saccā na vattabbā—“kilesā ceva saṃkilesikā cā”tipi, “saṃkilesikā ceva no ca kilesā”tipi.	Three truths are not characteristic of the plane of form.
Dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso.	The truth of suffering sometimes is characteristic of the plane of form; sometimes is not characteristic of the plane of form.
Samudayasaccaṃ kileso ceva saṃkiliṭṭhañca.	Three truths are not characteristic of the formless plane.
Dve saccā na vattabbā—“kilesā ceva saṃkiliṭṭhā cā”tipi, “saṃkiliṭṭhā ceva no ca kilesā”tipi.	The truth of suffering sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane.
Dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ—“kileso ceva saṃkiliṭṭhañcā”tipi, “saṃkiliṭṭhañceva no ca kileso”tipi.	Two truths are included (i.
Samudayasaccaṃ kileso ceva kilesasampayuttañca.	e. are mundane).
Dve saccā na vattabbā—“kilesā ceva kilesasampayuttā cā”tipi, “kilesasampayuttā ceva no ca kilesā”tipi.	Two truths are not included (i.
Dukkhasaccaṃ siyā kileso ceva kilesasampayuttañca, siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ—“kileso ceva kilesasampayuttañcā”tipi, “kilesasampayuttañceva no ca kileso”tipi.	e. are supramundane).
Dve saccā kilesavippayuttaasaṃkilesikā.	The truth of the path tends to release.
Samudayasaccaṃ na vattabbaṃ—“kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttaasaṃkilesikan”tipi.	Three truths do not tend to release.
Dukkhasaccaṃ siyā kilesavippayuttasaṃkilesikaṃ, siyā na vattabbaṃ—“kilesavippayuttasaṃkilesikan”tipi, “kilesavippayuttaasaṃkilesikan”tipi.	The truth of the path is of fixed (resultant time).
	The truth of cessation is of no fixed (resultant time).
3	Two truths sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time).
2.13.	Two truths are surpassable.
Piṭṭhiduka	Two truths are not surpassable.
	The truth of the cause is with cause of bewailing.
Dve saccā na dassanena pahātabbā.	Two truths are without cause of bewailing.
Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā.	The truth of suffering sometimes is with cause of bewailing; sometimes is without cause of bewailing.
Dve saccā na bhāvanāya pahātabbā.	(13)
Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā.
Dve saccā na dassanena pahātabbahetukā.	(Here Ends The Section) Interrogation
Dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā.
Dve saccā na bhāvanāya pahātabbahetukā.	Analysis Of The Truths Is Ended
Dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā.
Samudayasaccaṃ savitakkaṃ.
Nirodhasaccaṃ avitakkaṃ.
Dve saccā siyā savitakkā, siyā avitakkā.
Samudayasaccaṃ savicāraṃ.
Nirodhasaccaṃ avicāraṃ.
Dve saccā siyā savicārā, siyā avicārā.
Nirodhasaccaṃ appītikaṃ.
Tīṇi saccāni siyā sappītikā, siyā appītikā.
Nirodhasaccaṃ na pītisahagataṃ.
Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā.
Nirodhasaccaṃ na sukhasahagataṃ.
Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā.
Nirodhasaccaṃ na upekkhāsahagataṃ.
Tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā.


Samudayasaccaṃ kāmāvacaraṃ.
Dve saccā na kāmāvacarā.
Dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ.
Tīṇi saccāni na rūpāvacarā.
Dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ.
Tīṇi saccāni na arūpāvacarā.
Dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ.
Dve saccā pariyāpannā.
Dve saccā apariyāpannā.
Maggasaccaṃ niyyānikaṃ.
Tīṇi saccāni aniyyānikā.
Maggasaccaṃ niyataṃ.
Nirodhasaccaṃ aniyataṃ.
Dve saccā siyā niyatā, siyā aniyatā.
Dve saccā sauttarā.
Dve saccā anuttarā.
Samudayasaccaṃ saraṇaṃ.
Dve saccā araṇā.
Dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti.


Pañhāpucchakaṃ.


Saccavibhaṅgo niṭṭhito.



Vibhaṅga	The Book of Analysis 4
Saccavibhaṅga	Analysis Of Truth 4



1	4
2. Samudayasacca	1.2. The Truth Of The Cause

Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ?	Therein what is the Noble Truth of the cause of suffering?
Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī,	That craving which is cause of future existence, is accompanied by passionate lust, is strong passion for this and that.
seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.	For example; craving for sense pleasure, craving for existence, craving for non-existence.


Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?	This same craving when arising where does it arise; when settling where does it settle?
Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Whatever in the world is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Kiñca loke piyarūpaṃ sātarūpaṃ?	In the world what is a lovely thing, pleasant thing?
Cakkhuṃ loke piyarūpaṃ sātarūpaṃ.	In the world eye is a lovely thing, pleasant thing;
Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	herein this craving when arising arises; herein when settling settles.
Sotaṃ loke … pe …	In the world ear. Complete as first example.
ghānaṃ loke …	In the world nose.
jivhā loke …	In the world tongue.
kāyo loke …	In the world body.
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world mind is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world visible (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.
Saddā loke … pe …	In the world audible (objects). Complete as first example.
gandhā loke …	In the world odorous (objects).
rasā loke …	In the world sapid (objects).
phoṭṭhabbā loke …	In the world tangible (objects).
dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world ideational (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles.


Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotaviññāṇaṃ loke … pe …	In the world ear consciousness. Complete as first example.
ghānaviññāṇaṃ loke …	In the world nose consciousness.
jivhāviññāṇaṃ loke …	In the world tongue consciousness.
kāyaviññāṇaṃ loke …	In the world body consciousness.
manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotasamphasso loke … pe …	In the world ear contact. Complete as first example.
ghānasamphasso loke …	In the world nose contact.
jivhāsamphasso loke …	In the world tongue contact.
kāyasamphasso loke …	In the world body contact.
manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Sotasamphassajā vedanā loke … pe …	In the world feeling born of ear contact. Complete as first example.
ghānasamphassajā vedanā loke …	In the world feeling born of nose contact.
jivhāsamphassajā vedanā loke …	In the world feeling born of tongue contact.
kāyasamphassajā vedanā loke …	In the world feeling born of body contact.
manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world perception of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddasaññā loke … pe …	In the world perception of audible (objects). Complete as first example.
gandhasaññā loke …	In the world perception of odorous (objects).
rasasaññā loke …	In the world perception of sapid (objects).
phoṭṭhabbasaññā loke …	In the world perception of tangible (objects).
dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world volition concerning visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddasañcetanā loke … pe …	In the world volition concerning audible (objects). Complete as first example.
gandhasañcetanā loke …	In the world volition concerning odorous (objects).
rasasañcetanā loke …	In the world volition concerning sapid (objects).
phoṭṭhabbasañcetanā loke …	In the world volition concerning tangible (objects).
dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world craving for visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddataṇhā loke … pe …	In the world craving for audible (objects). Complete as first example.
gandhataṇhā loke …	In the world craving for odorous (objects).
rasataṇhā loke …	In the world craving for sapid (objects).
phoṭṭhabbataṇhā loke …	In the world craving for tangible (objects).
dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world thinking of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Saddavitakko loke … pe …	In the world thinking of audible (objects). Complete as first example.
gandhavitakko loke …	In the world thinking of odorous (objects).
rasavitakko loke …	In the world thinking of sapid (objects).
phoṭṭhabbavitakko loke …	In the world thinking of tangible (objects).
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Rūpavicāro loke piyarūpaṃ sātarūpaṃ, 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.
Saddavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world examination of audible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world examination of odorous (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Rasavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world examination of sapid (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world examination of tangible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.
Dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.


Idaṃ vuccati “dukkhasamudayaṃ ariyasaccaṃ”.	This Is Called The Noble Truth Of The Cause Of Suffering



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3. Nirodhasacca	1.3. The Truth Of Cessation

Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ?	Therein what is the Noble Truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.	That which is the entire dispassionate cessation of, the forsaking of, the discarding of, the freedom from, the non-grasping to that same craving.


Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?	This same craving when being abandoned where should it be abandoned; when ceasing where does it cease?
Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	Whatever in the world is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.


Kiñca loke piyarūpaṃ sātarūpaṃ?	In the world what is a lovely thing, pleasant thing?
Cakkhuṃ loke piyarūpaṃ sātarūpaṃ.	In the world eye is a lovely thing, pleasant thing;
Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotaṃ loke … pe …	In the world ear. Complete as first example.
ghānaṃ loke …	In the world nose.
jivhā loke …	In the world tongue.
kāyo loke …	In the world body.
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world mind is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.


Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world visible (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Saddā loke … pe …	In the world audible (object). Complete as first example.
gandhā loke …	In the world odorous (object).
rasā loke …	In the world sapid (object).
phoṭṭhabbā loke …	In the world tangible (object).
dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world ideational (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.


Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotaviññāṇaṃ loke … pe …	In the world ear consciousness. Complete as first example.
ghānaviññāṇaṃ loke …	In the world nose consciousness.
jivhāviññāṇaṃ loke …	In the world tongue consciousness.
kāyaviññāṇaṃ loke …	In the world body consciousness.
manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.


Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.
Sotasamphasso loke … pe …	In the world ear contact. Complete as first example.
ghānasamphasso loke …	In the world nose contact.
jivhāsamphasso loke …	In the world tongue contact.
kāyasamphasso loke …	In the world body contact.
manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	In the world mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.


Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.
Sotasamphassajā vedanā loke … pe …	In the world feeling born of ear contact. Complete as first example.
ghānasamphassajā vedanā loke …	In the world feeling born of nose contact.
jivhāsamphassajā vedanā loke …	In the world feeling born of tongue contact.
kāyasamphassajā vedanā loke …	In the world feeling born of body contact.
manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Rūpasaññā loke …	In the world perception of visible (objects).
saddasaññā loke …	In the world perception of audible (objects).
gandhasaññā loke …	In the world perception of odorous (objects).
rasasaññā loke …	In the world perception of sapid (objects).
phoṭṭhabbasaññā loke …	In the world perception of tangible (objects).
dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Rūpasañcetanā loke …	In the world volition concerning visible (objects).
saddasañcetanā loke …	In the world volition concerning audible (objects).
gandhasañcetanā loke …	In the world volition concerning odorous (objects).
rasasañcetanā loke …	In the world volition concerning sapid (objects).
phoṭṭhabbasañcetanā loke …	In the world volition concerning tangible (objects).
dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Rūpataṇhā loke …	In the world craving for visible (objects).
saddataṇhā loke …	In the world craving for audible (objects).
gandhataṇhā loke …	In the world craving for odorous (objects).
rasataṇhā loke …	In the world craving for sapid (objects).
phoṭṭhabbataṇhā loke …	In the world craving for tangible (objects).
dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Rūpavitakko loke …	In the world thinking of visible (objects).
saddavitakko loke …	In the world thinking of audible (objects).
gandhavitakko loke …	In the world thinking of odorous (objects).
rasavitakko loke …	In the world thinking of sapid (objects).
phoṭṭhabbavitakko loke …	In the world thinking of tangible (objects).
dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Rūpavicāro loke …	In the world examination of visible (objects).
saddavicāro loke …	In the world examination of audible (objects).
gandhavicāro loke …	In the world examination of odorous (objects).
rasavicāro loke …	In the world examination of sapid (objects).
phoṭṭhabbavicāro loke …	In the world examination of tangible (objects).
dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	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.


Idaṃ vuccati “dukkhanirodhaṃ ariyasaccaṃ”.	This Is Called The Noble Truth Of The Cessation Of Suffering


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4. Maggasacca	1.4. The Truth Of The Path

Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ?	Therein what is the Noble Truth of the way leading to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo,	Only this Noble Eightfold Path.
seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	Namely: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.


Tattha katamā sammādiṭṭhi?	Therein what is right view?
Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ—	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.
ayaṃ vuccati “sammādiṭṭhi”.	This is called right view.


Tattha katamo sammāsaṅkappo?	Therein what is right thought?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo—	Thought (associated with) renunciation, thought (associated with) absence of ill-will, thought (associated with) absence of cruelty.
ayaṃ vuccati “sammāsaṅkappo”.	This is called right thought.


Tattha katamā sammāvācā?	Therein what is right speech?
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—	Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous speech.
ayaṃ vuccati “sammāvācā”.	This is called right speech.


Tattha katamo sammākammanto?	Therein what is right action?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—	Abstaining from killing beings, abstaining from taking that which is not given, abstaining from sexual misconduct.
ayaṃ vuccati “sammākammanto”.	This is called right action.


Tattha katamo sammāājīvo?	Therein what is right livelihood?
Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti—	Herein a noble disciple, having abandoned wrong livelihood, makes a living by means of right livelihood.
ayaṃ vuccati “sammāājīvo”.	This is called right livelihood.


Tattha katamo sammāvāyāmo?	Therein what is right effort?
Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	Herein a monk engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad, unskilful dhammas that have not arisen;
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad, unskilful dhammas that have arisen;
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen;
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	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 skilful dhammas that have arisen.
Ayaṃ vuccati “sammāvāyāmo”.	This is called right effort.


Tattha katamā sammāsati?	Therein what is right mindfulness?
Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	Herein a monk dwells contemplating body in the body, ardent, aware, mindful, removing covetousness and mental pain in the world (i.e. in the body).
Vedanāsu … pe …	In feelings. Complete in general form of first example.
citte … pe …	In consciousness. Complete in general form of first example.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	Dwells contemplating ideational object in ideational objects (i.e. the aggregates of perception and volitional activities), ardent, aware, mindful, removing covetousness and mental pain in the world (i.e. in ideational objects).
Ayaṃ vuccati “sammāsati”.	This is called right mindfulness.


Tattha katamo sammāsamādhi?	Therein what is right samādhi?
Idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Herein a monk, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the first jhāna accompanied by directed thought, accompanied by evaluation, with rapture and pleasure born of detachment;
Vitakkavicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	inhibiting directed thought and evaluation he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with rapture and pleasure born of samādhi;
Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati.	he, desireless of rapture, 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;
Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	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.
Ayaṃ vuccati “sammāsamādhi”.	This is called right concentation.


Idaṃ vuccati “dukkhanirodhagāminī paṭipadā ariyasaccaṃ”.	This Is Called The Noble Truth Of The Way Leading To The Cessation Of Suffering

Suttantabhājanīyaṃ.	(Here Ends) Analysis According To The Discourses

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Te Ab Vb 4 Sacca-vibhaṅga

truth analysis

1. Analysis According To The Discourses 1 Suttantabhājanīya

1.1. The Truth Of Suffering 1. Dukkhasacca

1.2. The Truth Of The Cause 2. Samudayasacca

1.3. The Truth Of Cessation 3. Nirodhasacca

1.4. The Truth Of The Path 4. Maggasacca

2. Analysis According To Abhidhamma 2 Abhidhammabhājanīya

truth analysis

3. Interrogation 3 Pañhāpucchaka

truth analysis

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1 Suttantabhājanīya	1. Analysis According To The Discourses

Cattāri ariyasaccāni—dukkhaṃ ariyasaccaṃ,	The Four Noble Truths are:
dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	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.