English
But the mind-consciousness-element should be seen like a monkey, like a horse's bit, like a stick thrown into the air, falling wherever it may, and like a stage actor. This is how they should be seen here. In the analysis of conditions here, for the eye-consciousness-element, the eye is the condition of dependence, form is the condition of object, the active mind-element is the immediately preceding condition, the three immaterial aggregates are the condition of co-nascence. Thus also for ear-consciousness and so on. But for the mind-consciousness-element, the mind-element is the immediately preceding condition, the mind-object-element is the condition of object, the conditions of association, dependence, co-nascence, and so on: this is the analysis of conditions. Thus should the determination beyond the Pāli be understood. The Commentary on the Discourse Analysis of the Elements is finished. The Commentary on the Discourse Analysis of the Truths In the Discourse Analysis of the Truths, firstly, in terms of meaning, in "the four noble truths," this word "truth" is seen in many senses. That is to say, in "Speak the truth, do not be angry," and so on, it is truth of speech. In "Ascetics and brahmins established in truth," and so on, it is truth of abstinence. In "Why do those disputants, skilled in debate, proclaim various truths?" and so on, it is truth of view. In "For one is the truth, there is no second," and so on, it is ultimate truth, in Nibbāna and the path. "Of the four noble truths, how many are wholesome?" These are noble truths. Indeed, this is how it is with noble truths. In what sense are they truths? In the sense of being factual. What is this factuality? It is that which, when examined with the eye of wisdom, is not like an illusion that deceives, or a mirage that disappoints, or like the doctrines of the sectarians whose inherent nature cannot be found. Rather, it is the object of noble knowledge, with its true and non-deceptive nature, being the origin of destruction, the source of tranquility, and the means of escape. This factuality should be understood as the truth. As it was said: "Thus, the wise declare the state of being true and non-deceptive In all four, without distinction, such as suffering, As the meaning of truth." "Noble" and "truths" are thus "noble truths." "Noble" means excellent, non-deceptive. Truths to be realized by the noble ones, such as the Buddhas; or truths belonging to the noble Fully Enlightened One, because they were originated and proclaimed by him; or truths that make one noble, because their comprehension leads to the attainment of nobility; therefore, they are "noble truths." In "suffering is a noble truth," the word "du-" indicates something bad. For they call a bad son "duputto." The word "khaṃ" means empty. For empty space is called "kha." And this first truth is bad because it is the basis of many troubles, and empty because it lacks the imagined permanence, beauty, and happiness of foolish people; therefore, because it is bad and empty, it is called "suffering" (dukkha). The word "saṃ" in words like "samāgamo, sameta" indicates conjunction. The word "u" in words like "uppannaṃ udita" indicates arising. The word "aya" indicates cause. And this second truth is the cause of the arising of suffering when the remaining conditions are met; therefore, it is called "the arising of suffering" (dukkhasamudayo). As for the third truth, since the word "ni-" indicates absence, and the word "rodha-" indicates wandering, therefore, absence is here, or in this attainment, the cessation of suffering, which is called wandering in saṃsāra. Because it is empty of all destinies, and because it is the opposite of them, it is called "cessation of suffering," or because it is the condition for the non-arising and cessation of suffering. But the fourth, because it goes to the cessation of suffering, or causes a being to go there, by way of object, because it is facing towards it, and it is the path to the attainment of the cessation of suffering, therefore it is called "the path leading to the cessation of suffering." Moreover, the four meanings of suffering, etc., are distinct, true, and not otherwise, which should be understood by those who understand suffering, etc. As it was said: "Suffering has the meaning of oppression, the meaning of being conditioned, the meaning of burning, the meaning of change; these four are the meanings of suffering, true and not otherwise. Arising has the meaning of accumulation, the meaning of origin, the meaning of connection, the meaning of entanglement...pe... Cessation has the meaning of escape, the meaning of seclusion, the meaning of being unconditioned, the meaning of deathlessness...pe... The path has the meaning of leading out, the meaning of cause, the meaning of vision, the meaning of sovereignty...pe... not otherwise" (paṭi. ma. 2.8). Thus, suffering, etc., should be understood by way of the distinct four meanings. This, for now, is the meaning of the words here. In terms of the distinction of phenomena, all mundane phenomena devoid of craving, or devoid of defilements, are called the truth of suffering; craving, however, all unwholesome or mundane wholesome phenomena, are called the truth of arising; Nibbāna is called the truth of cessation; the eight factors of the path associated with supramundane wholesome consciousness are called the noble truth of the path leading to the cessation of suffering. But the mental factors associated with these factors of the path, and the fruits of recluseship, should be understood as not included here. For they are also included in the suffering of formations, according to the saying, "Whatever is impermanent is suffering" (saṃ. ni. 3.15). The holy life is lived in the Blessed One for the sake of that understanding, they are not truly, are not called the noble truth of suffering; setting those aside, all mundane and supramundane phenomena should be seen as included. This is the distinction of phenomena. In terms of the method of analysis, here in the Suttanta division Here, the truth of suffering – "What is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering; not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering" (Vibha. 190) – Is outlined and explained. Here, suffering is threefold: suffering-suffering, suffering of change, and suffering of formations. Among these, suffering-suffering is twofold: suffering by implication and suffering without implication. Here, bodily and mental pain and grief are called suffering without implication; however, the five aggregates subject to clinging, which are the basis of suffering-suffering, are called suffering by implication. Pleasant and joyful feelings are called the suffering of change. All five aggregates subject to clinging, or all conditioned things, are called the suffering of formations. Based on these three kinds of suffering, the suffering-suffering nature of birth and so on in the three realms should be understood accordingly. In the realm of desire, birth itself is not suffering, but in the states of woe, the human state, and so on, the suffering rooted in the heat of hell, the suffering rooted in entering the womb, the suffering rooted in hunger and thirst, and all that bodily and mental pain are suffering by implication, being the basis of all that. So also are aging, death, and so on. However, aging is the basis of suffering rooted in bodily weakness and suffering rooted in being despised by children and spouses, and death is the basis of suffering rooted in the pain of dying and suffering rooted in seeing signs of going to hell and other states, and sorrow and so on are suffering both because they are the basis of bodily and mental pain rooted in sorrow and so on, and because they are themselves suffering. Their nature as suffering of change and suffering of formations is well-known. Thus, in the realm of desire, the suffering nature of birth and so on should be understood by all three kinds of suffering. However, since sorrow, lamentation, pain, grief, and despair do not exist in the realms of form and formlessness, therefore there, the suffering of birth and so on is only And suffering is to be understood as oppression-suffering, not as suffering-suffering. This is the method regarding the truth of suffering. But the truth of origin, having mentioned only, "craving for sensual pleasure, craving for existence, craving for non-existence," and having asked, "But where does this craving arise when it arises?" having extensively analyzed it, by way of the objects of the six sense bases, consciousness, contact, feeling, perception, volition, craving, thought, and examination, having revealed the arising of craving, saying, "Here this craving arises when it arises." But the truth of cessation, having said, "the complete fading away and cessation of that very craving, its abandonment, relinquishment, liberation, non-attachment," and having asked again, "But where does this craving cease when it ceases?" having revealed the cessation of craving in reverse order, by way of the sense bases mentioned in the truth of origin, having extensively analyzed it. There, the terms beginning with "complete fading away and cessation" are synonyms for Nibbāna. For, having reached Nibbāna, craving completely fades away, ceases, is abandoned, is relinquished, is liberated, is not attached. Therefore, it is called "complete fading away and cessation, abandonment, relinquishment, liberation, non-attachment." Indeed, Nibbāna is one, but its names are many, according to the opposites of all conditioned things. If it is asked, "Surely, there is no such thing as individual Nibbāna,