English
It is not like an illusion, deceptive to those examining with the eye of wisdom; not like a mirage, misleading; nor like the self of the sectarians, whose inherent nature is not found; but rather, it is indeed the object of noble wisdom by way of its nature of oppression, arising, outflow, and its true, non-perverted, real nature; this, like the characteristic of fire, and like the nature of the world, should be understood as the meaning of "truth" in its true, non-perverted, real nature. As it was said: "This is suffering, monks, this is true, this is not false, this is not otherwise" (SN 5.1090), and so on. Moreover: Because suffering is not a non-oppressor, and other than suffering is not an oppressor; By the fixed rule of being an oppressor, therefore this is considered truth. Without that, suffering is not from another, nor does that not exist from it; By the fixed rule of the cause of suffering, thus truth is detachment. Other than Nibbāna, there is no peace, nor is that peace not existing; By the fixed rule of peacefulness, therefore this is considered truth. Other than the path, there is no outflow, nor is that outflow not existing; Because of its true nature of outflow, thus that is considered true. Thus, in all four, the true, non-perverted, real nature; In suffering and so on, without distinction, the wise call the meaning of truth. Thus, the analysis "by way of meaning" should be understood. How "by way of extracting the meaning"? Here, this word "truth" is seen in various meanings, that is to say: "Speak the truth, do not be angry" (Dhp. 224) in the truth of speech. "The ascetics and brahmins established in truth" (Ja. 2.21.433) in the truth of abstinence. "Why do those who argue differently speak various truths, those skilled in meritorious deeds?" (Sn. 891) in the truth of views. "For there is one truth, there is no second" (Sn. 890) in the ultimate truth, in Nibbāna and the path. "Of the four noble truths, how many are wholesome?" (Vibh. 216) in the noble truth. Thus, here too, the decision should be understood by way of the 'ascertainment of meaning'. As for 'neither deficient nor excessive', why indeed were only four Noble Truths spoken, neither deficient nor excessive? Because another is not possible, and because one of these cannot be removed; for nothing else is possible that is more than these, nor can even one of these be removed. As he said: "Here, monks, a recluse or brahmin might come and say, 'This is not the Noble Truth of suffering, but another is the Noble Truth of suffering that was taught by the recluse Gotama. Having set aside this Noble Truth of suffering, I will declare another Noble Truth of suffering.' This is not possible." And as he said: "Indeed, monks, whatever recluse or brahmin might say, 'This is not the first Noble Truth of suffering that was taught by the recluse Gotama. Having rejected this first Noble Truth of suffering, I will declare another first Noble Truth of suffering.' This is not possible." Furthermore, the Blessed One, declaring arising, declared it with its cause, and cessation with its means. Thus, because of the ultimate nature of the causes of arising, cessation, and both, only four were spoken. Likewise, based on what should be fully understood, what should be abandoned, what should be realized, and what should be developed; based on the object of craving, craving, the cessation of craving, and the means to the cessation of craving; and based on attachment, delight in attachment, the uprooting of attachment, and the means to the uprooting of attachment, only four were spoken. Thus, here, the decision should be understood by way of 'neither deficient nor excessive'. As for 'order', this too is just the order of teaching. And here, because the Truth of Suffering is gross, common to all beings, and easily understood, it was spoken of first; immediately after that, the Truth of Origin, to show its cause; then the Truth of Cessation, to make known that the cessation of the cause is the cessation of the result; and finally, the Truth of the Path, to show the means to its attainment. Or, to generate a sense of urgency in beings who are greedy for the pleasure of existence, he first spoke of suffering. That does not come uncaused. Not from the creation of a lord, etc., But from this it arises, To make this known, Then the origin. Then, afflicted by suffering with a cause, For those with agitated minds seeking escape from suffering, To generate confidence by showing the cessation, Then the cessation. Then, for the attainment of cessation, The path leading to the attainment of cessation, Thus here, the determination should be understood 'According to order.' 'The knowledge in the Noble Truths, according to its function,' Meaning, the determination should also be understood According to the function of the knowledge of the Truths. For the knowledge of the Truths is twofold: Knowledge of understanding and knowledge of penetration. Therein, the knowledge of understanding is mundane, Operating in cessation and the path by way of tradition, etc. The knowledge of penetration is supramundane, Taking cessation as its object, Penetrating all four Truths according to its function. As it was said: "Monks, whoever sees suffering, also sees the origin of suffering, Also sees the cessation of suffering, Also sees the path leading to the cessation of suffering," Everything should be stated. But that which is mundane, Therein, the knowledge of suffering, Operating by way of oppression and overcoming, Averts the view of self-identity, The knowledge of origin, the annihilation view, The knowledge of cessation, the eternalist view, The knowledge of the path, the inaction view; Or, the knowledge of suffering, The perception of permanence, beauty, pleasure, and self In the aggregates devoid of permanence, beauty, pleasure, and self, Averts wrong practice in the result, The knowledge of origin, The assumption of cause in the causeless, That the world proceeds from a lord, chief, time, nature, etc., Averts wrong practice in the cause, The knowledge of cessation, The grasping of non-deliverance In the formless realms, world-pillars, etc., Averts wrong practice in the cessation, The knowledge of the path, Operating by way of grasping the impure path as the pure path In the varieties of indulgence in sensual pleasures And self-mortification, Averts wrong practice in the means. Therefore, it is said: In the world, in the origin of the world, In the cessation of the world, and in the auspicious means, A person is confused, Until they know the Truths. Thus here, the determination should also be understood 'According to the function of knowledge.' 'Inclusion and distinction' means: In the truth of suffering are included, Except for craving and the undefiled states, All other states are included; In the truth of origin are the thirty-six cravings; The truth of cessation is unmixed; In the truth of the path, through right view, Are the wisdom faculty, wisdom power, The will to act, and the investigation of truth. Through right thought are the three thoughts of renunciation, Through right speech are the four kinds of good verbal conduct, Through right action are the three kinds of good bodily conduct, Through right livelihood are fewness of wishes and contentment, And because all these right speech, action, and livelihood Have the noble and lovely characteristic of morality, And because morality should be accepted with the hand of faith, And because of their existence, There exist the faith faculty, faith power, The will to act, and the zeal to act. Through right effort are the four kinds of right striving, The energy faculty, energy power, and energy enlightenment factor, Through right mindfulness are the four kinds of mindfulness, The mindfulness faculty, mindfulness power, and mindfulness enlightenment factor, Through right concentration are the three concentrations, With initial application and sustained application, The concentration faculty, concentration power, Joy, tranquility, concentration, and equanimity enlightenment factor are included. Thus here, the decision of 'inclusion and distinction' should be understood. 'By way of simile' means: The truth of suffering should be seen as a burden, The truth of origin as taking up the burden, The truth of cessation as putting down the burden, The truth of the path as the way to put down the burden; And the truth of suffering as a disease, The truth of origin as the cause of the disease, The truth of cessation as the cessation of the disease, The truth of the path as the medicine; Or the truth of suffering as a famine, The truth of origin as a drought, The truth of cessation as a good harvest, The truth of the path as good rain. Moreover, by means of enemy, root of enmity, eradication of enmity, and the way to eradicate enmity, By means of a poisonous tree, root of the tree, cutting off the root, and the way to cut it off, By means of fear, root of fear, fearlessness, and the way to attain it, By means of this shore, great flood, the other shore, and the effort to reach it. Having connected these, they should be understood by way of simile. Thus, here, the decision ‘by way of simile’ should be understood. ‘From the tetrad’: here, there is suffering that is not a noble truth, there is a noble truth that is not suffering, there is both suffering and a noble truth, there is neither suffering nor a noble truth. This method applies to the origin and so on. Therein, states associated with the path and the fruits of recluseship are suffering, but not a noble truth, because of the statement, “Whatever is impermanent is suffering,” due to being suffering of formations. Cessation is a noble truth, but not suffering. But the other two noble truths could be suffering due to impermanence, but not in the sense that the spiritual life is lived in the Blessed One for their full understanding.