English
By function: if it is asked, what is the function of the faculties? Of the eye faculty, first, "the eye base for the eye-consciousness element, that..." and associated states are conditioned by the faculty condition." That which is to be accomplished by way of the faculty condition, by its own sharp or dull nature, etc., is the making of eye-consciousness and other states conform to its own mode, called sharp or dull, etc. This is its function. Thus for ear, nose, tongue, and body. But for the mind-faculty, it is the making of co-arisen states subject to its own control. For the life-faculty, it is the sustenance of co-arisen states. For the female-faculty and male-faculty, it is the conforming to the modes of female and male signs, characteristics, and deportment. For the faculties of pleasure, pain, joy, and sorrow, it is the bringing about of their respective gross modes, having overcome co-arisen states. For the equanimity-faculty, it is the bringing about of a calm, refined, and neutral mode. For faith and so on, it is the overcoming of opponents, and the bringing about of a clear and confident mode for associated states. For the faculty of 'I shall know the unknown,' it is the abandoning of the three fetters, and the making of associated states face towards that abandonment. For the faculty of 'knowing,' it is the abandoning of the attenuation of sensual desire, ill-will, etc., and the making of co-arisen states conform to its own control. For the faculty of 'one who has known,' it is the abandoning of all exertion in all functions, and the condition for associated states to face towards the Deathless. Thus, one should understand the determination here by way of function. 528. By way of planes: The faculties of eye, ear, nose, tongue, body, female, male, pleasure, pain, and sorrow here are only of the sense-sphere. The faculties of mind, life, and equanimity, and the faculties of faith, energy, mindfulness, concentration, and wisdom, are included in the four planes. The faculty of joy is included in three planes, by way of the sense-sphere, the form-sphere, and the supramundane. And the last three are only supramundane. Thus, one should understand the determination here by way of planes. For one who understands thus – A monk, full of urgency, Standing in restraint of faculties; Having fully understood the faculties, Will make an end of suffering. This is the introduction to the detailed discourse on the faculties. Detailed Discourse on the Truths 529. But immediately following are the Truths, namely the Four Noble Truths – the Noble Truth of Suffering, d The noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path leading to the cessation of suffering. Therein – From analysis, etymology, and distinction of characteristics, etc.; And from the extraction of meanings, neither deficient nor excessive. From the order of birth and so on, from certainty, from the function of knowledge; From the distinctions of what is included, from analogy, from the fourfold aspect. By emptiness, by one-ness and so on, by similarity and dissimilarity; The determination should be understood, by the wise in the order of the teaching. Therein, by "from analysis" means that for suffering and so on, four meanings each are divided, thus, truly, unalterably, which suffering and so on should be fully understood by those who fully understand. As it is said – "The meaning of suffering as oppression, as conditioned, as torment, as change; these four are the meanings of suffering as suffering, thus, truly, unalterably. The meaning of origin as accumulation, as source, as conjunction, as hindrance. The meaning of cessation as escape, as seclusion, as unconditioned, as deathless. The meaning of the path as leading out, as cause, as vision, as dominance. These four are the meanings of the path as path, thus, truly, unalterably." (Paṭi. Ma. 2.8). Likewise, "The meaning of suffering as oppression, as conditioned, as torment, as change, as full understanding." (Paṭi. Ma. 2.11) and so on. Thus, by means of these four divided meanings each, suffering and so on should be understood. This, then, is the determination by analysis here. 530. As for "from etymology, characteristics, etc., and distinction," here, first of all, the word "du" is seen in the sense of "contemptible." Indeed, they call a contemptible son "dupputta" (bad son). The word "khaṃ," however, is in the sense of "empty." Indeed, empty space is called "kha." And this first noble truth (suffering) is contemptible because it is the basis of many misfortunes. It is empty because it is devoid of the nature of permanence, beauty, and happiness imagined by foolish people. Therefore, because it is contemptible and empty, it is called "dukkha." And this word "saṃ" indicates conjunction in phrases like "samāgamo sameta" (coming together, met). U-i This [refers to] the arising in "arisen, appeared" and so on (Dhs. 1; Mhv. 84). The word 'aya' indicates cause. And this second truth, when the remaining conditions are combined, is the cause of the arising of suffering. Thus, because it is the cause of the arising in connection with suffering, it is called the origin of suffering. But as for the third truth, since the word 'ni' indicates absence, and the word 'rodha' indicates imprisonment. Therefore, here, the absence of the cessation of suffering, which is called the prison of transmigration, is due to the emptiness of all destinations, or when that cessation of suffering, which is called the prison of transmigration, is attained, there is an absence of it, and because it is its opposite, it is called the cessation of suffering. Or, because it is the condition for the non-arising and cessation of suffering, it is called the cessation of suffering. But as for the fourth truth, since it goes to this cessation of suffering, being directed towards it as its object, and it is the path for the attainment of the cessation of suffering. Therefore, it is called the path leading to the cessation of suffering. 531. But since these are penetrated by the Noble Ones, such as the Buddhas, therefore they are called Noble Truths. As it is said: "These four, monks, are Noble Truths. Which ones? ... (etc.) ... Indeed, these, monks, are the four Noble Truths. The Noble Ones penetrate them, therefore they are called Noble Truths." Furthermore, they are also Noble Truths because they are the truths of the Noble One. As it is said: "In the world with its devas, monks, ... (etc.) ... among humans, the Tathāgata is noble, therefore they are called Noble Truths." (Saṃ. Ni. 5.1098) Or, because of the perfect enlightenment to these, the state of being noble is achieved, hence they are Noble Truths. As it is said: "Indeed, monks, because of the perfect enlightenment to these four Noble Truths as they really are, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, is called noble." Furthermore, they are also Noble Truths because they are noble truths. "Noble" means they are true, not false, not deceptive. As it is said: "Indeed, monks, these four Noble Truths are true, not false, not otherwise; therefore they are called Noble Truths." (Saṃ. Ni. 5. 1097) Thus, here, the discernment by wisdom should be understood. 532. How by way of characteristics and so on? For here, indeed, the characteristic of oppression is the truth of suffering, its function is to torment, its manifestation is continuity. The characteristic of origin is the truth of origin, its function is to not cut off, its manifestation is entanglement. The characteristic of peace is the truth of cessation, its function is non-deceiving, its manifestation is signlessness. The characteristic of leading out is the truth of the path, its function is the abandoning of defilements, its manifestation is emergence. Moreover, the characteristics of arising, causing to arise, ceasing, and causing to cease, in order. Also, the characteristics of conditioned craving and the seeing of the unconditioned. Thus, here, the discernment by way of characteristics and so on should be understood. 533. And by way of the extraction of meaning. Here, then, what is the meaning of truth? That which, for those examining with the eye of wisdom, is not like an illusion, reversed, not like a mirage, deceptive, and not like the self of sectarians, of an unapprehendable nature, but rather, by way of oppression, origin, peace, and leading out, by its true, unreversed, real nature, is indeed the object of noble knowledge. This true, unreversed, real nature, like the characteristic of fire, and like the nature of the world, should be understood as the meaning of truth. As it is said: "This is suffering, monks, this is true, this is not otherwise, this is not different." (Saṃ. Ni. 5.1090) and so on. Moreover – Since suffering is not un-oppressive, and nothing else oppresses but suffering; By the rule of being oppressive, therefore, this is held to be a truth. Without it, suffering is not from elsewhere, nor is it from that (suffering itself); By the rule of being the cause of suffering, thus, the truth is attachment. No peace other than Nibbāna, nor is peace not from it; By the rule of being peace, therefore, this is held to be a truth. No leading out other than the Path, nor is it not leading out; By its nature of truly leading out, thus, it is acknowledged as a truth. Thus, the true, unreversed, real nature in all four, in suffering and so on, without distinction, the wise declare to be the meaning of truth. Thus, the discernment by way of meaning should be understood. 534. How by way of the extraction of meaning? Herein, The word 'truth' is seen in many meanings. For example, in "Speak truth, do not get angry" (Dhp. 224) it means truth of speech. In "Ascetics and brahmins established in truth" (Ja. 2.21.433) it means truth of abstinence. In "Why do the various debaters, skilled in their assertions,