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* even before the arising of things born of season, etc. 9. **Cakkhu hi nāma rūpibrahmānaṃpi purimabhave jhānabhāvanā saṅkhātaṃ mahantaṃ kammābhisaṅkharaṇa dukkhaṃ anubhavantānaṃyeva uppajjati.** * Indeed, the eye arises * even for the Rūpī Brahmās * only after experiencing * the great suffering of kamma-formation, * called the development of jhāna in a previous existence. 10. **No aññathā.** * Not otherwise. 11. **Kāmasattānaṃ pana purimabhave kammasaṅkhāradukkhaṃ anubhavitvā uppannaṃpi yāvajīvaṃ pavattiyā āhārādisaṅkhāradukkhañca paṭijaggana dukkhañca anubhavantānaññeva pavattati, no aññathā.** * But for beings in the sense-sphere, * even after arising, having experienced * the suffering of kamma-formation in a previous existence, * it continues throughout life * only for those who experience * the suffering of forming nutriment, etc., * and the suffering of maintenance. * Not otherwise. 12. **Pavattamānañca paccayavekallevā jāte antarāyevā āgate yadākadāci bhijjati.** * And while it continues, * when there is a lack of conditions * or when an obstacle arises, * it sometimes breaks. 13. **Maraṇakālaṃ patvā pana ekantena bhijjatiyeva.** * But having reached the time of death, * it certainly breaks. 14. **Tasmā taṃ assādetvā tadatthāya kammaṃvā āhārādipaccayaṃvā paṭijagganaṃ vā saṅkharontānaṃ anamatagge saṃsāre saṅkhāradukkhassa pariyantonāma natthi.** * Therefore, for those who savor it * and form kamma for its sake, * or conditions like nutriment, * or maintenance, * there is no end to the suffering of formations * in beginningless saṃsāra. 15. **Iti sabbaṃ cakkhu apariyantena saṅkhāradukkhena puggalaṃ abhiṇhaṃ pīḷetiyeva.** * Thus, all eye * constantly afflicts a person * with endless suffering of formations. 16. **Idamassa saṅkhāradukkhaṃ.** * This is its suffering of formations. 17. **Idaṃ cakkhu nāma paccayavekallevā jāte antarāyevā āgate yadā kadāci bhijjanajātikaṃ.** * This eye, indeed, * is of a nature to break * sometimes, * when there is a lack of conditions * or when an obstacle arises. 18. **Tasmā tassa bhijjanabhayena pageva paccaya sampādanadukkhaṃ rakkhāvaraṇaguttisaṃvidhānadukkhaṃ bhijjananimittāni disvā vā bhijjamānevā bhinnevā socanaparidevanādidukkhañca vipariṇāma dukkhaṃnāma.** * Therefore, due to the fear of its breaking, * the suffering of providing conditions beforehand, * the suffering of protection, covering, and safeguarding arrangements, * and seeing signs of breaking, * or while it is breaking, * or after it has broken, * the suffering of sorrow, lamentation, etc., * is called the suffering of change. 19. **Iti sabbaṃ cakkhu apariyantena vipariṇāmadukkhena puggalaṃ abhiṇhaṃ pīḷetiyeva.** * Thus, all eye * constantly afflicts a person * with endless suffering of change. 20. **Idamassa vipariṇāmad** * This is its suffering of change. I will now assemble these into the final output, ensuring the multi-line short sentences and rhythm.Here, regarding the Noble Truths, the state of a real phenomenon is truth. "Real" means existent, actual, not otherwise. And furthermore, in what sense is it truth? In the sense of being so, in the sense of being not otherwise, in the sense of being unalterable. Indeed, that the eye is suffering, that is so, not otherwise, unalterable. By the three sufferings called suffering of pain, suffering of formations, and suffering of change, it constantly afflicts the person endowed with it. Therein, the suffering of formations is the suffering of forming those various actions even before the arising of things born of kamma. Similarly, it is the suffering of forming those various seasons, consciousness, and nutriment even before the arising of things born of season, etc. Indeed, the eye arises even for the Rūpī Brahmās only after experiencing the great suffering of kamma-formation, called the development of jhāna in a previous existence. Not otherwise. But for beings in the sense-sphere, even after arising, having experienced the suffering of kamma-formation in a previous existence, it continues throughout life only for those who experience the suffering of forming nutriment, etc., and the suffering of maintenance. Not otherwise. And while it continues, when there is a lack of conditions or when an obstacle arises, it sometimes breaks. But having reached the time of death, it certainly breaks. Therefore, for those who savor it and form kamma for its sake, or conditions like nutriment, or maintenance, there is no end to the suffering of formations in beginningless saṃsāra. Thus, all eye constantly afflicts a person with endless suffering of formations. This is its suffering of formations. This eye, indeed, is of a nature to break sometimes, when there is a lack of conditions or when an obstacle arises. Therefore, due to the fear of its breaking, the suffering of providing conditions beforehand, the suffering of protection, covering, and safeguarding arrangements, and seeing signs of breaking, or while it is breaking, or after it has broken, the suffering of sorrow, lamentation, etc., is called the suffering of change. Thus, all eye constantly afflicts a person with endless suffering of change. This is its suffering of change. Suffering. But the suffering of suffering arises together with both kinds of suffering. Thus the eye, by the three sufferings called suffering of suffering, suffering of formations, and suffering of change, constantly oppresses that person endowed with it. And that oppression of his, it is true, not false, not otherwise. Therefore the eye is called the truth of suffering. This method applies to the ear and so on, and to the three-fold realms. And regarding the remaining truths: That craving alone is the origin of suffering. That Nibbana alone is the cessation of suffering. That the Noble Eightfold Path alone is the path to the cessation of suffering – how is this so? It should be said as follows: As long as craving is not abandoned, so long does one delight in the eye and so on. And as long as one delights in them, so long do kamma and so on arise through their occurrence. And as long as kamma and so on arise, so long do the eye and so on continue to exist. And as long as they continue to exist, so long is one not freed from the suffering of formations and so on, as described. Therefore, that craving is the origin of suffering is true. And when the eye and so on are present, all suffering of the described kind arises. When they are not present, it does not arise. Therefore, that Nibbana, which is the cessation of their occurrence, is the cessation of suffering, is true. Likewise, there is no other path to freedom from suffering than the abandonment of craving. And the Noble Eightfold Path, when it arises, completely abandons it. Therefore, that the Noble Eightfold Path alone is the path to the cessation of suffering is true, not false, not otherwise. Even so, the word "truth" is used for conventional truths as well, as in "the Four Noble Truths." Among these, in the truth of suffering, the internal phenomena included in the personality are indeed the Noble Truth. For these, being the basis of the conceit "I am," as long as that conceit is not uprooted, so long do they perform the function of suffering. The full understanding of suffering is indeed for the uprooting of the conceit "I am." And the conceit "I am" is rooted in these internal phenomena, so when these are fully understood, the task of full understanding is accomplished. But those un-mastered, bound states, and path-and-fruit states, except for the eight-fold, due to being oppressed by arising and passing away, and not being free from the suffering of formations and the suffering of change, are called the truth of suffering. In the truth of origin, only greed alone is called the noble truth. For it makes beings, endowed with self, generate delight in themselves and in objects, always making them not shrink from the suffering of the cycle of existence. Thus, it seems to them that there is no other relative, friend, companion, self, or anything belonging to self, like greed. Therefore, no other producer of the suffering of the cycle of existence exists like it. And for one able to abandon it, there is no other difficult thing to abandon. But all other defiled, wholesome and unwholesome states, are called the truth of origin. Here it might be said, 'Isn't ignorance also said to be the root of all suffering of the cycle of existence? So it too should be called a noble truth of origin.' It is said, just as a clever gardener, having obtained a suitable plot of land, by the power of his knowledge, having prepared the land and various seeds, created a garden like Nandanavana. There, the land for the gardener, seeds, and trees, serves as a foundation. And the seeds perform the function of sprouting, but the gardener alone performs all functions. For he, in the land, in the seeds, and in the trees, whatever needs to be done. He does all that. He takes it as 'mine' and protects it. Then he enjoys the fruits that arise. Therefore, if asked, 'Who created this? Whose garden is this?' 'The gardener alone created it.' It is said, 'This is his garden.' Not, 'The land created it.' Not, 'The seeds created it.' Not, 'This is their garden.' But if asked, 'What is the sequence of conditions for the garden's prosperity?' 'The land itself should be mentioned first.' Not the gardener. Nor the seeds. This comparison should be understood in this way. For having reached the method of Dependent Origination, in terms of the sequence of conditions, in the arising and ceasing of states of suffering, ignorance is indeed the primary source and chief cause. is, not craving.