English
he said "And this, monks, is the cessation of suffering" and so on. There, since the prefix `ni-` indicates absence, and the word `rodha` indicates a prison, therefore, here, the absence of the imprisonment of suffering which is called the prison of saṃsāra due to the emptiness of all destinations, or when that imprisonment of suffering called the prison of saṃsāra is attained, its absence occurs because it is its opposite, it is called "cessation of suffering." Or, it is the cessation of suffering because it is the condition for the non-arising and cessation of suffering. Here, by showing the cessation of suffering, the cessation of origin is stated in the manner "the utter fading away and cessation of that very craving" and so on. If it is asked "Why is that stated?" By the cessation of origin is the cessation of suffering. Just as by the calming of the cause of illness there is the calming of illness, so by the cessation of the cause there is the cessation of the result. Therefore, suffering ceases only by the cessation of origin, not otherwise. Therefore he said – Just as when the root is undamaged and firm; Even if the tree is cut, it grows again; So too, if the latent tendency of craving is not uprooted; This suffering arises again and again." (Dhammapada 338) Thus, since suffering ceases only by the cessation of origin, therefore the Blessed One, showing the cessation of suffering, s He taught by the cessation of origin. For the Tathāgatas are like lions in their conduct. They, ceasing suffering and teaching the cessation of suffering, proceed by way of cause, not by way of result. Just as a lion, when an arrow is shot at it, shows its strength right there, not at the arrow, so the Buddhas' practice is in the cause, not in the result. But other teachers are like dogs in their conduct. They, ceasing suffering and teaching the cessation of suffering, proceed by way of result, through teachings like self-mortification, not by way of cause. Just as dogs, when struck by a clod of earth, barking, bite the clod, not attacking the one who struck them, so other teachers, wishing to cease suffering, pursue bodily exhaustion, not the cessation of defilements. Thus, the purpose of teaching the cessation of suffering by way of the cessation of origin should be understood. This is the meaning here. "Of that very craving" means of that craving which is divided into sensual craving and so on, having been called "leading to renewed existence." Dispassion is called the path. For it is said: "Through dispassion one is liberated." Cessation by dispassion is dispassion-cessation. Complete dispassion-cessation is the complete eradication of latent tendencies. Or, dispassion is called abandonment. Therefore, complete dispassion from the complete eradication of latent tendencies is complete cessation; this is how the connection should be seen here. But in meaning, all these are synonyms for Nibbāna. For in ultimate reality, the noble truth of the cessation of suffering is called Nibbāna. And because craving becomes dispassionate and ceases by relying on it, therefore it is called "dispassion" and "cessation." And because by relying on that very thing, its abandonment and so on occur, and there is not even one attachment here to sensual pleasures and so on, therefore it is called abandonment, relinquishment, liberation, non-attachment. Now, to show the Noble Truth of the Path Leading to the Cessation of Suffering, he said, "And this, monks, is the path leading to the cessation of suffering," and so on. And because this Noble Truth leads to the cessation of suffering by way of its object... because of being directed towards it, and it is the path to the cessation of suffering, therefore it is called "the path leading to the cessation of suffering." The rest here is in the manner already stated. But what is the meaning of "truth" for these, suffering and so on? That which, when examined by the eye of wisdom, is not like an illusion, not deceptive like a mirage, and not of an ungraspable nature like the self of heretics, but rather, by way of being oppressive, originating, ceasing, and leading out, by its true, non-perverted nature, is indeed the object of noble knowledge— that true, non-perverted nature, like the characteristic of fire, or like the nature of the world, should be understood as the meaning of "truth." Here, the characteristic of fire is heat. For that is never deceptive, perverted, or unreal in any particular kind of fuel, such as wood. The nature of the world should be understood as birth and so on, as stated, "subject to birth, subject to aging, and also subject to death." They say, "The nature of the world is also such things as the horizontal length of some animals, the vertical length of humans and so on, and the non-growth again of those who have reached the limit of growth." Furthermore— Since suffering is not non-oppressive, and nothing else is oppressive but suffering; by the rule of oppressiveness, therefore this is considered a truth. Without it, suffering is not from another, nor is it not from it; by the rule of the cause of suffering, thus entanglement is a truth. No peace other than Nibbāna, nor is peace not from it; by the rule of peacefulness, therefore this is considered a truth. No leading out other than the path, nor is it not leading out; because of its true leading-out nature, thus it is considered a truth. Thus, the wise declare the meaning of "truth" to be the state of being truly unperverted in all four, suffering and so on, without distinction. "In things unheard before"— in the four noble truths, such as "this is suffering," which were not heard before this, which were unheard previously. "Eye" and so on are synonyms for knowledge. Here, knowledge itself is like an eye because of seeing directly, and it is knowledge because of knowing. It is called wisdom in the sense of knowing by way of characteristics, knowledge in the sense of penetrating, and light in the sense of illuminating by dispelling the darkness of delusion that conceals the truths. And it should be understood that this is indicated as a mixture of worldly and supramundane in the four truths. 16. "Yāvakīvañcāti" means for as long as. "Tiparivaṭṭanti" means three revolutions, referring to the three revolutions of knowledge: knowledge of the truth, knowledge of the task, and knowledge of completion. It is called "tiparivaṭṭa" (three revolutions) because it has these three revolutions, such as knowledge of the truth. Here, "This is the noble truth of suffering, this is the origin of suffering"—such knowledge of the four truths as they really are is called knowledge of the truth. Regarding these same truths, "It is to be fully understood, to be abandoned, to be realized, to be developed"—such knowledge of the task to be done is called knowledge of the task. "It has been fully understood, abandoned, realized, developed"—such knowledge of the completion of that task is called knowledge of completion. "Dvādasākāraṃ" means twelve aspects, due to three aspects for each of those four truths. "Ñāṇadassanaṃ" means the vision, which is the knowledge arisen by way of these three revolutions and twelve aspects. "Anuttaraṃ sammāsambodhiṃ" means the unsurpassed, supreme, perfectly and self-awakened enlightenment. Or, it means excellent and beautiful enlightenment. And "bodhi" here refers to the Arahantship path of the Blessed One. Is the Arahantship path of the disciples unsurpassed enlightenment, or is it not? It is not. Why? Because it does not bestow all good qualities. For some, their Arahantship path gives only the fruit of Arahantship; for some, the three knowledges; for some, the six supernormal powers; for some, the four analytical knowledges; for some, the knowledge of a disciple's perfections. Even for Paccekabuddhas, it gives only Paccekabodhi knowledge. But for Buddhas, it bestows the complete attainment of all good qualities, just as an anointing bestows upon a king sovereignty over the entire world. Therefore, unsurpassed enlightenment does not belong to anyone else. "Abhisambuddho" means "I have fully awakened, I have attained, I stand having penetrated"—thus he declared. I have acknowledged. And to me arose the knowledge and vision, meaning, the knowledge of review, capable of seeing truly the qualities attained, arose in me. My liberation is unshakeable, meaning, this liberation of mine, the fruit of arahantship, is unshakeable, not to be shaken by adversaries, thus arose the knowledge. Therein, unshakeability is to be understood in two ways: from the cause, which is the path, and from the object. For it is unshakeable from the cause, due to the non-return of defilements uprooted by the four paths. And it is unshakeable from the object, because it proceeds by making Nibbāna, the unshakeable state, its object, unlike worldly attainments whose objects are not unshakeable. The last, meaning, the final. There is no more becoming, meaning, now there is no more other becoming. And in this explanation, meaning, in this prose discourse. For a prose discourse, which includes questions and answers, is called an "explanation." Being recited, meaning, being spoken, being taught. Stainless, meaning, stainless by the removal of the dust of passion leading to lower realms, etc. Spotless, meaning, spotless by the removal of all remaining defilements of wrong views and doubt. Or, stainless by the absence of defilement-dust conquered by the first path, and spotless by the removal of the five kinds of moral impurity. The Dhamma-eye, in the Brahmāyu Sutta, the lower three paths are mentioned; in the Cūḷarāhulovāda, the destruction of the taints; but here, the path of stream-entry is intended. An eye for seeing the Dhamma, meaning, the four Noble Truths, thus the Dhamma-eye. Or, one eye among the lower three path-dharmas, the path of stream-entry, thus the Dhamma-eye. Or, an eye made of Dhamma,