Vibhanga-Chap.4

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Vibhanga-The Book of Analysis-As Spoken By Gotama Buddha

Pali Versions : Pali-English Version and Pali-Devanagri Version

Translated from Pali By U. Thittila, Rangoon, Burma,1969

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CH.4. ANALYSIS OF TRUTH (SACCHA)

i. ANALYSIS ACCORDING TO THE DISCOURSES

189. [99] The Four Noble Truths are : The Noble Truth of suffer- ing; the Noble Truth of the cause of suffering; the Noble Truth of the cessation of suffering; the Noble Truth of the way leading to the cessation of suffering.

1. THE TRUTH OF SUFFERING

190. Therein what is the Noble Truth of suffering? Birth is suffering; ageing is suffering; death is suffering; sorrow — lamenta- tion — pain (physical) — mental pain — despair is suffering ; associa- tion with the disliked is suffering; separation from the liked is suffering; not to get what one wishes, that also is suffering; in brief the five aggregates (as objects of) the attachments are suffering.

191. Therein what is birth? That which for this or that being in this or that category of beings is birth, genesis, entry, full existence, the appearance of the aggregates, the acquiring of the bases. This is called birth.

192. Therein what is ageing? That which for this or that being in this or that category of beings is ageing, decrepitude, broken teeth, grey hair, wrinkled skin, the dwindling of life, decay of the control- ling faculties. This is called ageing.

193. Therein what is death? That which for this or that being from this or that category of beings is decease, passing away, break- ing up, disappearance, dying, death, the completion of the life-span, the breaking up of the aggregates, the laying down of the body, the destruction of the controlling faculty of vital principle. This is called death.

194. Therein what is sorrow? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune

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through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality [ 100 ] or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is sorrow, being sorry, the state of being sorry, inner sorrow, deep sorrow, burning of the mind, mental pain, the arrow of sorrow. This is called sorrow.

195. Therein what is lamentation? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one possessed of one misfortune or another or to one afflicted by one painful thing or another is crying, lamentation, the act of crying, the act of lamentation, the state of crying, the state of lamentation, (sorrowful) talk, senseless talk, wailing, sorrowful murmuring, the act of sorrowful murmuring, the state of sorrowful murmuring. This is called lamentation.

196. Therein what is painPThat which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain.

197. Therein what is mental pain? That which is mental uneasi- ness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain.

198. Therein what is despair? (That which) To one afflicted by misfortune through relatives or to one afflicted by misfortune through wealth or to one afflicted by misfortune through disease or to one afflicted by misfortune through (corrupted) morality or to one afflicted by misfortune through wrong view or to one po^essed of one misfortune or another or to one afflicted by one painful thing or another is despondency, despair, the state of despondency, the state of despair. This is called despair.

199. Therein what is suffering that is association with the disliked? Herein whatever undesirable, disagreeable, unpleasant

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(objects) there are, visible, audible, odorous, sapid, tangible; or those who are not wishers of welfare, not wishers of benefit, not wishers of comfort or who do not wish (one) to be released from the bonds ; that which is association (by visiting), association (by receiving), concoursing, collaborating therewith. This is called suffering that is association with the disliked.

200. Therein what is suffering that is separation from the liked? Herein whatever desirable, agreeable, pleasant (objects) there are, visible, audible, odorous, sapid, tangible ; or those who are wishers of welfare, wishers of benefit, wishers of comfort or who wish (one) to be released from the bonds, mothers, fathers, brothers, sisters, friends, colleagues, relatives or blood relations; that which is non-association (by visiting), non-association (by receiving), not concoursing, not collaborating therewith. This is called suffering that is separation from the liked. [ 101 ]

201. Therein what is, ‘not to get what one wishes, that also is suffering’? In beings subject to birth such a wish arises, “Well indeed if we were not subject to birth; may birth not come to us” ; this indeed is not to be attained by wishing. This is, ‘ not to get what one wishes, that also is suffering’.

In beings subject to ageing. :P: In beings subject to sickness.
 * P: In beings subject to death. :P: In beings subject to sorrow —

lamentation— pain (physical) — mental pain — despair, such a wish arises, “Well indeed if we were not subject to sorrow — lamentation —pain (physical) — mental pain — despair; may sorrow — lamenta- tion — pain (physical) — mental pain — despair, not come to us”; this indeed is not to be attained by wishing. This also is, 1 not to get what one wishes, that also is suffering’.

P = Complete each in general form of first example.

202. Therein what is, ‘ in brief the five aggregates (as objects of) the attachments are suffering’? They are: The aggregate of material quality (as object of) the attachments, the aggregate of feeling (as object of) the attachments, the aggregate of perception (as object of) the attachments, the aggregate of mental concomitants (as object of) the attachments, the aggregate of consciousness (as

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object of) the attachments. These are called, ‘in brief the five aggregates (as objects of) the attachments are suffering’.

THIS IS CALLED THE NOBLE TRUTH OF SUFFERING

2. THE TRUTH OF THE CAUSE

203. Therein what is the Noble Truth of the cause of suffering?

That craving which is cause of becoming again, is accompanied by passionate lust, is strong passion for this and that. For example; craving for sense pleasure, craving for becoming, craving for non- becoming.

This same craving when arising where does it arise; when settling where does it settle? Whatever in the world is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.

In the world what is a lovely thing, pleasant thing? In the world eye is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world ear. :P: In the world nose. In the world tongue. In the world body. In the world mind is a lovely thing, pleasant thing; herein this craving when arising arises ; herein when settling settles.

P = Complete each as first example.

In the world visible (objects) are lovely things, pleasant things; herein this craving when arising arises; herein when settling settles. In the world audible (objects). :P: In the world odorous (objects). In the world sapid (objects). In the world tangible (objects). [102] In the world ideational (objects) are lovely things, pleasant things; herein this craving when arising arises ; herein when settling settles.

P = Complete each as first example.

In the world eye consciousness is a lovely thing, pleasant thing ; herein this craving when arising arises; herein when settling settles. In the world ear consciousness. :P: In the world nose consciousness. In the world tongue consciousness. In the world body consciousness. In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when arising arises; here- in when settling settles.

P = Complete each as first example.

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In the world eye contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world ear contact. :P: In the world nose contact. In the world tongue contact. In the world body contact. In the world mind contact is a lovely thing, pleasant thing ; herein this craving when arising arises; herein when settling settles.

P = Complete each as first example.

In the world feeling born of eye contact is a lovely thing, pleasant thing ; herein this craving when arising arises ; herein when settling settles. In the world feeling born of ear contact. ; P : In the world feeling born of nose contact. In the world feeling born of tongue contact. In the world feeling born of body contact. In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.

P — Complete each as first example.

In the world perception of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world perception of audible (objects).
 * P: In the world perception of odorous (objects). In the world

perception of sapid (objects). In the world perception of tangible (objects). In the world perception of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.

P = Complete each as first example.

In the world volition concerning visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world volition concerning audible (objects). :P: In the world volition concerning odorous (objects). In the world volition concerning sapid (objects). In the world volition concerning tangible (objects). In the world volition concerning ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises ; herein when settling settles.

P = Complete each as first example.

In the world craving for visible (objects) is a lovely thing, pleasant thing ; herein this craving when arising arises ; herein when settling settles. In the world craving for audible (objects). :P: In

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the world craving for odorous (objects). In the world craving for sapid (objects). In the world craving for tangible (objects). In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises ; herein when settling settles.

P = Complete each as first example.

In the world thinking of visible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world thinking of audible (objects).
 * P: In the world thinking of odorous (objects). In the world

thinking of sapid (objects). In the world thinking of tangible (objects). In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. [103]

P = Complete each as first example.

In the world examination of visible (objects) is a lovely thing, pleasant thing ; herein this craving when arising arises ; herein when settling settles. In the world examination of audible (objects) is a lovely thing, pleasant thing ; herein this craving when arising arises ; herein when settling settles. In the world examination of odorous (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examina- tion of sapid (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of tangible (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles. In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when arising arises; herein when settling settles.

THIS IS CALLED THE NOBLE TRUTH OF THE CAUSE OF SUFFERING

3. THE TRUTH OF CESSATION

204. Therein what is the Noble Truth of the cessation of suffering? That which is the entire dispassionate cessation of, the forsaking of, the discarding of, the freedom from, the non-attach- ment to that same craving.

This same craving when being abandoned where should it be abandoned; when ceasing where does it cease? Whatever in the

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world is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned ; herein when ceasing ceases.

In the world what is a lovely thing, pleasant thing? In the world eye is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned ; herein when ceasing ceases. In the world ear. :P: In the world nose. In the world tongue. In the world body. In the world mind is a lovely thing, pleasant thing ; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

P = Complete each as first example.

In the world visible (object) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world audible (object). :P : In the world odorous (object). In the world sapid (object). In the world tangible (object). In the world ideational (object) is a lovely thing, pleasant thing ; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

P = Complete each as first example.

In the world eye consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned ; herein when ceasing ceases. In the world ear consciousness. :P: In the world nose consciousness. In the world tongue consciousness. In the world body consciousness. In the world mind consciousness is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

P =: Complete each as first example.

In the world eye contact is a lovely thing, pleasant thing ; herein this craving when being abandoned should be abandoned; herein when ceasing ceases. In the world ear contact. :P : In the world nose contact. In the world tongue contact. In the world body contact. In the world mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

P = Complete each as first example.

In the world feeling born of eye contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned ; herein when ceasing ceases. In the world feeling born of ear contact. :P: In the world feeling born of nose contact. In the world feeling born of tongue contact. In the world feeling born of

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body contact. [104] In the world feeling born of mind contact is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

P = Complete each as first example.

In the world perception of visible (objects). In the world percep- tion of audible (objects). In the world perception of odorous (objects). In the world perception of sapid (objects). In the world perception of tangible (objects). In the world perception of idea- tional (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

In the world volition concerning visible (objects). In the world volition concerning audible (objects). In the world volition concern- ing odorous (objects). In the world volition concerning sapid (objects). In the world volition concerning tangible (objects). In the world volition concerning ideational (objects) is a lovely thing, pleasant thing ; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

In the world craving for visible (objects). In the world craving for audible (objects). In the world craving for odorous (objects). In the world craving for sapid (objects). In the world craving for tangible (objects). In the world craving for ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

In the world thinking of visible (objects). In the world thinking of audible (objects). In the world thinking of sapid (objects). In the world thinking of tangible (objects). In the world thinking of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned ; herein when ceasing ceases.

In the world examination of visible (objects). In the world examination of audible (objects). In the world examination of odorous (objects). In the world examination of sapid (objects). In the world examination of tangible (objects). In the world examination of ideational (objects) is a lovely thing, pleasant thing; herein this craving when being abandoned should be abandoned; herein when ceasing ceases.

THIS IS CALLED THE NOBLE TRUTH OF THE CESSATION OF SUFFERING

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4. THE TRUTH OF THE PATH

205. Therein what is the Noble Truth of the way leading to the cessation of suffering? Only this Noble Eight Constituent Path. Namely: — Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Therein what is right view? Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is called right view.

Therein what is right thought? Thought (associated with) renunciation, thought (associated with) absence of illwill, thought (associated with) absence of cruelty. This is called right thought. [105]

Therein what is right speech? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous speech. This is called right speech.

Therein what is right action? Abstaining from killing beings, abstaining from taking that which is not given, abstaining from sexual misconduct. This is called right action.

Therein what is right livelihood? Herein a noble disciple, having abandoned wrong livelihood, makes a living by means of right livelihood. This is called right livelihood.

Therein what is right effort? Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non- arising of evil, bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil, bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states that have not arisen ; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of good states that have arisen. This is called right effort.

Therein what is right mindfulness? Herein a bhikkhu dwells contemplating body in the body, ardent, aware, mindful, removing covetousness and mental pain in the world (i.e., in the body). In feelings. :P: In consciousness. :P: Dwells contemplating ideational object in ideational objects (i.e., the aggregates of perception and mental concomitants), ardent, aware, mindful, removing covetous-

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ness and mental pain in the world (i.e., in ideational objects). This is called right mindfulness.

P = Complete each in general form of first example.

Therein what is right concentration? Herein a bhikkhu, aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhana accompanied by initial application, accompanied by sustained application, with zest and pleasure born of detachment ; inhibiting initial application and sustained application he attains and dwells in the second jhana with internal refinement, exalted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration; he, desireless of zest, dwells equable, mindful, aware, and he experi- ences pleasure by way of the body (of mental aggregates) ; this the Noble Ones declare, “The equable, mindful dweller in pleasure”; he attains and dwells in the third jhana; by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhana (which is) neither pain nor pleasure (but is) purity of mindful- ness caused by equanimity. This is called right concentation. [106]

THIS IS CALLED THE NOBLE TRUTH OF THE WAY LEADING TO THE CESSATION OF SUFFERING

(HERE ENDS) ANALYSIS ACCORDING TO THE DISCOURSES

2. ANALYSIS ACCORDING TO ABHIDHAMMA

206. The four truths are: — Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.

Therein what is the cause of suffering? Craving. This is called the cause of suffering.

Therein what is suffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defile- ments, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

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Therein what is the cessation of suffering? The abandoning of craving. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, tP 1 ; attains and dwells in the first jhana that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path (viz.,) right view, :P 2 : right concentration.

P J = See para. 205. P 2 = Intermediate path constituents.

Therein what is right view? That which is wisdom, under- standing, :P : absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, inclu- ded in the path. This is called right view.

P = See para. 525.

Therein what is right thought? That which is mentation, think- ing, :P: right thought, path constituent, included in the path. This is called right thought.

P = See para. 182.

Therein what is right speech? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the four verbal wrong actions: right speech, path constituent, included in the path. This is called right speech.

Therein what is right action? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the three wrong bodily actions: [107] right action, path constituent, included in the path. This is called right action.

Therein what is right livelihood? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroy- ing the causeway to wrong livelihood: right livelihood, path constituent, included in the path. This is called right livelihood.

Therein what is right effort? That which is the arousing of mental energy, :P: right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort.

P = See para. 220.

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Therein what is right mindfulness? That which is mindfulness, constant mindfulness, :P: right mindfulness, mindfulness-enlight- enment-factor, path constituent, included in the path. This is called right mindfulness.

P = See para. 220.

Therein what is right concentration? That which is stability of consciousness, steadfastness, :P: right concentration, concentration- enlightenment-factor, path constituent, included in the path. This is called right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.

P = See para. 220.

207. Therein what is the cause of suffering? Craving and the remaining corruptions. This is called the cause of suffering.

Therein what is suffering? The remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death ; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, :P X : attains and dwells in the first jhana that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path, (viz.,) right view, :P 2 : right concentration. This is called the way leading to the cessation of suffering ; [ 108 ] (as also are) the remaining states associated with the wa j leading to the cessation of suffering.

P 1 = See para. 205. P 2 = Intermediate path constituents.

208. Therein what is the cause of suffering? Craving, the remain- ing corruptions and the remaining bad states. This is called the cause of suffering.

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Therein what is suffering? The three good roots that are objects of the defilements, the remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, :P*: attains and dwells in the first jhana that is hard practice and knowledge slowly acquired; at that time there is the eight constituent path, (viz.,) right view, :P 2 : right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.

P 1 — See para. 205. P 2 = Intermediate path constituents.

209. Therein what is the cause of suffering? Craving, the remain- ing corruptions, the remaining bad states and the three good roots that are objects of the defilements. This is called the cause of suffering.

Therein what is suffering? The remaining good states that are objects of the defilements, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death ; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, rP 1 : attains and dwells in the first jhana that is hard practice and knowledge slowly acquired; at that time

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there is the eight constituent path, (viz.,) right view, :P 2 : right concentration. This is called the way leading to the cessation of suffering.

P* = See para. 205. P 2 — Intermediate path constituents.

210. Therein what is the cause of suffering? Craving, the remain- ing corruptions, the remaining bad states, the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cause of suffering.

Therein what is suffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death ; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, rP 1 : attains and dwells in the first jhana that is hard practice and knowledge slowly acquired ; at that time there is the eight constituent path, (viz.,) right view, :P 2 : right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering. [ 110 ]

P 1 = See para. 205. P 2 = Intermediate path constituents.

211. The four truths are: — Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.

Therein what is the cause of suffering? Craving. This is called the cause of suffering.

Therein what is suffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defile- ments, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor

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bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering? Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death ; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, :P: attains and dwells in the first jhana that is hard practice and knowledge slowly acquired ; at that time there is the five constituent path, (viz.,) right view, right thought, right effort, right mindfulness, right concentration.

P = See para. 205.

Therein what is right view? That which is wisdom, under- standing, :P: absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, inclu- ded in the path. This is called right view.

P = See para. 525.

Therein what is right thought? That which is mentation, thinking, :P: right thought, path constituent, included in the path. This is called right thought.

P = See para. 182.

Therein what is right effort? That which is the arousing of mental energy, :P: right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort.

P = See para. 220.

Therein what is right mindfulness? That which is mindfulness, constant mindfulness, :P : right mindfulness, mindfulness-enlight- enment-factor, path constituent, included in the path. This is called right mindfulness.

P = See para. 220.

Therein what is right concentration? That which is stability of consciousness, :P: right concentration, concentration-enlighten- ment-factor, path constituent, included in the path. This is called right concentration. This is called the way leading to the cessation of suffering ; (as also are) the remaining states associated with the way leading to the cessation of suffering. [Ill]

P = See para. 220.

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212. Therein what is the cause of suffering? Craving, the remain- ing corruptions, the remaining bad states, the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cause of suffering.

Therein what is suffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, :P: attains and dwells in the first jhana that is hard practice and knowledge slowly acquired ; at that time there is the five constituent path, (viz.,) right view, right thought, right effort, right mindfulness, right concentration. This is called the way leading to the cessation of suffering; (as also are) the remaining states associated with the way leading to the cessation of suffering.

P = See para. 205.

213. The four truths are: — Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering.

Therein what is the cause of suffering? Craving. This is called the cause of suffering.

Therein what is suffering? The remaining corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defile- ments, the resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

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Herein at the time when a bhikkhu develops supramundane jhana [ 112 ] tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view and for the entering of the first stage, aloof from sense pleasures, :P X : attains and dwells in the first jhana that is hard practice and knowledge slowly acquired; at that time there is contact, :P 2 : there is non-wavering. This is called the way leading to the cessation of suffering.

P^See para. 205. P 2 = See Dhs. para. 277.

214. Therein what is the cause of suffering? Craving, the remain- ing corruptions, the remaining bad states, the three good roots that are objects of the defilements, the remaining good states that are objects of the defilements. This is called the cause of suffering.

Therein what is suffering? The resultants of good and bad states that are objects of the defilements, whatever inoperative states there are neither good nor bad nor the resultants of action, and all material qualities. This is called suffering.

Therein what is the cessation of suffering? The abandoning of craving and the remaining corruptions and the remaining bad states and the three good roots that are objects of the defilements and the remaining good states that are objects of the defilements. This is called the cessation of suffering.

Therein what is the way leading to the cessation of suffering?

Herein at the time when a bhikkhu develops supramundane jhana tending to release, dispersive of continuing rebirth and death ; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, :P X : attains and dwells in the first jhana that is hard practice and knowledge slowly acquired ; at that time there is contact, :P 2 : there is non- wavering. This is called the way leading to the cessation of suffering.

P 1 = See para. 205. P 2 = See Dhs. para. 277.

(HERE ENDS) ANALYSIS ACCORDING TO ABHIDHAMMA

3. INTERROGATION

215. The Four Noble Truths are: — The Noble Truth of suffering, the Noble Truth of the cause of suffering, the Noble Truth of the

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cessation of suffering, the Noble Truth of the way leading to the cessation of suffering.

216. Of the four Noble Truths how many are good ; how many bad ; how many neither-good-nor-bad. :P: How many with cause of bewailing; how many without cause of bewailing?

P = Remaining appropriate triplets and couplets.

1. THE TRIPLETS

217. The truth of the cause is bad. The truth of the path is good. The truth of cessation is neither-good-nor-bad. The truth of suffering sometimes is good ; sometimes is bad ; sometimes is neither-good- nor-bad. Two truths sometimes are associated with pleasant feeling; [ 113 ] sometimes are associated with neither-painful-nor-pleasant feeling. The truth of cessation should not be said to be either, associated with pleasant feeling ; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. The truth of suffering sometimes is associated with pleasant feeling ; sometimes is associated with painful feeling ; sometimes is associated with neither- painful-nor-pleasant feeling; sometimes should not be said to be either, associated with pleasant feeling; associated with painful feeling or associated with neither-painful-nor-pleasant feeling. Two truths are productive of resultant. The truth of cessation is neither resultant nor productive of resultant. The truth of suffering some- times is resultant; sometimes is productive of resultant; sometimes is neither resultant nor productive of resultant. The truth of the cause is not grasped (by craving and false view), is the object of the attachments. Two truths are not grasped, are not objects of the attachments. The truth of suffering sometimes is grasped, is the object of the attachments; sometimes is not grasped, is the object of the attachments.

The truth of the cause is corrupt, is the object of the corruptions. Two truths are not corrupt, are not objects of the corruptions. The truth of suffering sometimes is corrupt, is the object of the corrup- tions ; sometimes is not corrupt, is the object of the corruptions. The truth of the cause is accompanied by initial application, accompanied by sustained application. The truth of cessation is without initial application, without sustained application. The truth of the path 8 +

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sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application. The truth of suffering sometimes is accompanied by initial application, accompanied by sustained application; sometimes is without initial application, sustained application only; sometimes is without initial application, without sustained application; sometimes should not be said to be either, accompanied by initial application, accompanied by sustained application ; without initial application, sustained application only or without initial application, without sustained application. Two truths sometimes are accompanied by zest ; sometimes are accom- panied by pleasure; sometimes are accompanied by indifference. The truth of cessation should not be said to be either, accompanied by zest ; accompanied by pleasure or accompanied by indifference. The truth of suffering sometimes is accompanied by zest; some- times is accompanied by pleasure; sometimes is accompanied by indifference; sometimes should not be said to be either, accom- panied by zest; accompanied by pleasure or accompanied by indifference.

Two truths are not to be abandoned either by the first path or by the subsequent paths. The truth of the cause sometimes is to be abandoned by the first path ; sometimes is to be abandoned by the subsequent paths. The truth of suffering sometimes is to be abandoned by the first path; sometimes is to be abandoned by the subsequent paths ; sometimes is not to be abandoned either by the first path or by the subsequent paths. Two truths have no roots to be abandoned either by the first path or by the subsequent paths. The truth of the cause sometimes has root to be abandoned by the first path; sometimes has root to be abandoned by the subsequent paths. The truth of suffering sometimes has root to be abandoned by the first path ; sometimes has root to be abandoned by the subsequent paths ; sometimes has no root to be abandoned, either by the first path or by the subsequent paths. The truth of the cause is cumula- tive (of continuing rebirth and death). The truth of the path is dispersive. [ 114 ] The truth of cessation is neither cumulative nor dispersive. The truth of suffering sometimes is cumulative ; some- times is neither cumulative nor dispersive. The truth of the path is of the seven supramundane stages. Three truths are neither of the seven supramundane stages nor of the final supramundane stage.

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The truth of the cause is low. Two truths are immeasurable. The truth of suffering sometimes is low; sometimes is sublime. The truth of cessation has no object. The truth of the path has immeasur- able object. The truth of the cause sometimes has low object; sometimes has sublime object; does not have immeasurable object; sometimes should not be said to have, low object or sublime object. The truth of suffering sometimes has low object; sometimes has sublime object; sometimes has immeasurable object; sometimes should not be said to have either, low object; sublime object or immeasurable object.

The truth of the cause is inferior. Two truths are superior. The truth of suffering sometimes is inferior ; sometimes is intermediate. The truth of cessation is of no fixed (resultant time). The truth of the path is a right (state with) fixed (resultant time). Two truths sometimes are false (states with) fixed (resultant time) ; sometimes are of no fixed (resultant time). The truth of cessation has no object. The truth of the cause should not be said to have either, path as its object; path as its cause or path as its dominating factor. The truth of the path does not have path as its object; has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have, path as its dominating factor. The truth of suffering sometimes has path as its object; does not have path as its cause; sometimes has path as its dominating factor ; sometimes should not be said to have, path as its object or path as its dominating factor. Two truths sometimes are risen; sometimes are not risen; should not be said to be, bound to arise. The truth of cessation should not be said to be either, risen; not risen or bound to arise. The truth of suffering sometimes is risen ; sometimes is not risen ; sometimes is bound to arise. Three truths sometimes are past; sometimes are future; sometimes are present. The truth of cessation should not be said to be either, past ; future or present. The truth of cessation has no object. The truth of the path should not be said to have either, past object; future object or present object. Two truths sometimes have past objects; sometimes have future objects; sometimes have present objects; sometimes should not be said to have either, past objects; future objects or present objects. [115] The truth of cessation is external. Three truths sometimes are internal; some- times are external ; sometimes are both internal and external. The truth of cessation has no object. The truth of the path has external object. The truth of the cause sometimes has internal object;

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sometimes has external object; sometimes has both internal and external object. The truth of suffering sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object. Three truths are not visible, are not impingent. The truth of suffering sometimes is visible, is impingent; sometimes is not visible, is impingent; sometimes is not visible, is not impingent.

2. THE COUPLETS

218. The truth of the cause is root. The truth of cessation is not root. Two truths sometimes are roots ; sometimes are not roots. Two truths are accompanied by roots. The truth of cessation is not accompanied by root. The truth of suffering sometimes is accom- panied by root; sometimes is not accompanied by root. Two truths are associated with roots. The truth of cessation is not associated with root. The truth of suffering sometimes is associated with root; sometimes is not associated with root. The truth of the cause is root also accompanied by root. The truth of cessation should not be said to be, root also accompanied by root or accompanied by root but is not root. The truth of the path sometimes is root also accompanied by root; sometimes is accompanied by root but is not root. The truth of suffering sometimes is root also accompanied by root; sometimes is accompanied by root but is not root ; sometimes should not be said to be, root also accompanied by root or accompanied by root but is not root. The truth of the cause is root also associated with root. The truth of cessation should not be said to be, root also associ- ated with root or associated with root but is not root. The truth of the path sometimes is root also associated with root; sometimes is associated with root but is not root. The truth of suffering sometimes is root also associated with root ; sometimes is associated with root but is not root ; sometimes should not be said to be, root also associ- ated with root or associated with root but is not root. The truth of cessation is not root, is not accompanied by root. The truth of the cause should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. The truth of the path some- times is not root, is accompanied by root ; sometimes should not be said to be, not root, is accompanied by root (or not root, is not

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accompanied by root).* The truth of suffering sometimes is not root, is accompanied by root ; sometimes is not root, is not accom- panied by root; sometimes should not be said to be, not root, is accompanied by root or not root, is not accompanied by root. (1) [ 116 ]


 * Some texts do not include this bracketed phrase.

Three truths are with cause. The truth of cessation is without cause. Three truths are conditioned. The truth of cessation is unconditioned. Three truths are not visible. The truth of suffering sometimes is visible ; sometimes is not visible. Three truths are not impingent. The truth of suffering sometimes is impingent; some- times is not impingent. Three truths are not material. The truth of suffering sometimes is material; sometimes is not material. Two truths are mundane. Two truths are supramundane. (All truths) Are cognizable by one way; are not cognizable by another way. (2)

The truth of the cause is defilement. Two truths are not defile- ments. The truth of suffering sometimes is defilement ; sometimes is not defilement. Two truths are objects of the defilements. Two truths are not objects of the defilements. The truth of the cause is associated with the defilements. Two truths are not associated with the defilements. The truth of suffering sometimes is associated with the defilements ; sometimes is not associated with the defilements. The truth of the cause is defilement also the object of the defile- ments. Two truths should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defile- ments. The truth of suffering sometimes is defilement also the object of the defilements ; sometimes is the object of the defilements but is not defilement. The truth of the cause is defilement also associated with the defilements. Two truths should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. The truth of suffering sometimes is defilement also associated with the defilements ; some- times is associated with the defilements but is not defilement; sometimes should not be said to be, defilement also associated with the defilements or associated with the defilements but is not defile- ment. Two truths are not associated with the defilements, are not objects of the defilements. The truth of the cause should not be said to be, not associated with the defilements, is the object of the defilements or not associated with the defilements, is not the object

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of the defilements. The truth of suffering sometimes is not associ- ated with the defilements, is the object of the defilements; some- times should not be said to be, not associated with the defilements, is the object of the defilements (or not associated with the defile- ments, is not the object of the defilements).* (3)


 * Some texts do not include this bracketed phrase.

The truth of the cause is fetter. Two truths are not fetters. The truth of suffering sometimes is fetter; sometimes is not fetter. Two truths are objects of the fetters. Two truths are not objects of the fetters. The truth of the cause is associated with the fetters. Two truths are not associated with the fetters. The truth of suffering sometimes is associated with the fetters ; sometimes is not associated with the fetters. The truth of the cause is fetter also the object of the fetters. Two truths should not be said to be, fetters also objects of the fetters or objects of the fetters but are not fetters. The truth of suffering sometimes is fetter also the object of the fetters ; sometimes is the object of the fetters but is not fetter. The truth of the cause is fetter also associated with the fetters. [117] Two truths should not be said to be, fetters also associated with the fetters or associated with the fetters but are not fetters. The truth of suffering sometimes is fetter also associated with the fetters ; sometimes is associated with the fetters but is not fetter ; sometimes should not be said to be, fetter also associated with the fetters or associated with the fetters but is not fetter. Two truths are not associated with the fetters, are not objects of the fetters. The truth of the cause should not be said to be, not associated with the fetters, is the object of the fetters or not associated with the fetters, is not the object of the fetters. The truth of suffering sometimes is not associated with the fetters, is the object of the fetters; sometimes should not be said to be, not associated with the fetters, is the object of the fetters (or not associated with the fetters, is not the object of the fetters).* (4)


 * Some texts do not include this bracketed phrase.

The truth of the cause is tie. Two truths are not ties. The truth of suffering sometimes is tie; sometimes is not tie. Two truths are objects of the ties. Two truths are not objects of the ties. Two truths are not associated with the ties. Two truths sometimes are associated with the ties; sometimes are not associated with the ties. The truth of the cause is tie also the object of the ties. Two truths should not be

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said to be, ties also objects of the ties or objects of the ties but are not ties. The truth of suffering sometimes is tie also the object of the ties; sometimes is the object of the ties but is not tie. The truth of the cause is tie also associated with the ties ; sometimes should not be said to be, tie also associated with the ties (or associated with the ties but is not tie).* Two truths should not be said to be, ties also associated with the ties or associated with the ties but are not ties. The truth of suffering sometimes is tie also associated with the ties ; sometimes is associated with the ties but is not tie ; sometimes should not be said to be, tie also associated with the ties or associated with the ties but is not tie. Two truths are not associated with the ties, are not objects of the ties. Two truths sometimes are not associated with the ties, are objects of the ties; sometimes should not be said to be, not associated with the ties, are objects of the ties (or not associated with the ties, are not objects of the ties).* (5)


 * Some texts do not include the bracketed phrases.

The truth of the cause is flood. :P : Is bond. :P : Is hindrance. Two truths are not hindrances. The truth of suffering sometimes is hindrance; sometimes is not hindrance. Two truths are objects of the hindrances. Two truths are not objects of the hindrances. The truth of the cause is associated with the hindrances. Two truths are not associated with the hindrances. The truth of suffering some- times is associated with the hindrances ; sometimes is not associated with the hindrances. [ 118 ] The truth of the cause is hindrance also the object of the hindrances. Two truths should not be said to be, hindrances also objects of the hindrances or objects of the hindrances but are not hindrances. The truth of suffering sometimes is hindrance also the object of the hindrances ; sometimes is the object of the hindrances but is not hindrance. The truth of the cause is hindrance also associated with the hindrances. Two truths should not be said to be, hindrances also associated with the hindrances or associated with the hindrances but are not hindrances. The truth of suffering sometimes is hindrance also associated with the hindrances ; sometimes is associated with the hindrances but is not hindrance; sometimes should not be said to be, hindrance also associated with the hindrances or associated with the hindrances but is not hindrance. Two truths are not associated with the hindrances, are not objects of the hindrances. The truth of the cause should not be said to be, not associated with the hindrances, is the object of the

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hindrances or not associated with the hindrances, is not the object of the hindrances. The truth of suffering sometimes is not associ- ated with the hindrances, is the object of the hindrances ; sometimes should not be said to be, not associated with the hindrances, is the object of the hindrances (or not associated with the hindrances, is not the object of the hindrances).* (8)

P = Complete as for hindrances.


 * 1) Some texts do not include this bracketed phrase.

Three truths are not perversions. The truth of suffering some- times is perversion; sometimes is not perversion. Two truths are objects of the perversions. Two truths are not objects of the perversions. Two truths are not associated with the perversions. The truth of the cause sometimes is associated with the perversions ; sometimes is not associated with the perversions. The truth of suffering sometimes is associated with the perversions ; sometimes is not associated with the perversions ; sometimes should not be said to be, associated with the perversions or not associated with the perversions. The truth of the cause should not be said to be, perver- sion also the object of the perversions; (it) is the object of the perversions but is not perversion. Two truths should not be said to be, perversions also objects of the perversions or objects of the perversions but are not perversions. The truth of suffering some- times is perversion also the object of the perversions; sometimes is the object of the perversions but is not perversion. Two truths are not associated with the perversions, are not objects of the perver- sions. Two truths sometimes are not associated with the perversions, are objects of the perversions; sometimes should not be said to be, not associated with the perversions, are objects of the perversions (or not associated with the perversions, are not objects of the perversions).* (9)


 * Some texts do not include this bracketed phrase.

Two truths have objects. The truth of cessation has no object. The truth of suffering sometimes has object; sometimes has no object. Three truths are not consciousness. The truth of suffering sometimes is consciousness; sometimes is not consciousness. Two truths are mental concomitants. The truth of cessation is not mental concomitant. The truth of suffering sometimes is mental concomi- tant; sometimes is not mental concomitant. Two truths [ 119 ] are

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associated with consciousness. The truth of cessation is not associ- ated with consciousness. The truth of suffering sometimes is associated with consciousness; sometimes is not associated with consciousness ; sometimes should not be said to be, associated with consciousness or not associated with consciousness. Two truths are conjoined with consciousness. The truth of cessation is not con- joined with consciousness. The truth of suffering sometimes is conjoined with consciousness; sometimes is not conjoined with consciousness; sometimes should not be said to be, conjoined with consciousness or not conjoined with consciousness. Two truths are generated by consciousness. The truth of cessation is not generated by consciousness. The truth of suffering sometimes is generated by consciousness; sometimes is not generated by consciousness. Two truths are co-existent with consciousness. The truth of cessation is not co-existent with consciousness. The truth of suffering some- times is co-existent with consciousness ; sometimes is not co-existent with consciousness. Two truths accompany consciousness. The truth of cessation does not accompany consciousness. The truth of suffering sometimes accompanies consciousness; sometimes does not accompany consciousness. Two truths are conjoined with, generated by consciousness. The truth of cessation is not conjoined with, not generated by consciousness. The truth of suffering some- times is conjoined with, generated by consciousness; sometimes is not conjoined with, not generated by consciousness. Two truths are conjoined with, generated by, co-existent with consciousness. The truth of cessation is not conjoined with, not generated by, not co-existent with consciousness. The truth of suffering sometimes is conjoined with, generated by, co-existent with consciousness ; some- times is not conjoined with, not generated by, not co-existent with consciousness. Two truths are conjoined with, generated by, accompany consciousness. The truth of cessation is not conjoined with, not generated by, does not accompany consciousness. The truth of suffering sometimes is conjoined with, generated by, accompanies consciousness ; sometimes is not conjoined with, not generated by, does not accompany consciousness. Three truths are external. The truth of suffering sometimes is internal; sometimes is external. (10)

Three truths are not derived. The truth of suffering sometimes is derived ; sometimes is not derived. Three truths are not grasped (by craving and false view). The truth of suffering sometimes is grasped ;

8 *

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sometimes is not grasped. The truth of the cause is attachment. Two truths are not attachments. The truth of suffering sometimes is attachment ; sometimes is not attachment. Two truths are objects of the attachments. Two truths are not objects of the attachments. Two truths are not associated with the attachments. Two truths some- times are associated with the attachments; sometimes are not associated with the attachments. The truth of the cause is attach- ment also the object of the attachments. Two truths should not be said to be, attachments also objects of the attachments or objects of the attachments but are not attachments. The truth of suffering sometimes is attachment also the object of the attachments; some- times is the object of the attachments but is not attachment. The truth of the cause sometimes is attachment also associated with the attachments; sometimes should not be said to be, [ 120 ] attachment also associated with the attachments (or associated with the attach- ments but is not attachment).* Two truths should not be said to be, attachments also associated with the attachments or associated with the attachments but are not attachments. The truth of suffering sometimes is attachment also associated with the attachments; sometimes is associated with the attachments but is not attachment ; sometimes should not be said to be, attachment also associated with the attachments or associated with the attachments but is not attachment. Two truths are not associated with the attachments, are not objects of the attachments. Two truths sometimes are not associated with the attachments, are objects of the attachments; sometimes should not be said to be, not associated with the attach- ments, are objects of the attachments (or not associated with the attachments, are not objects of the attachments).* (11)


 * Some texts do not include the bracketed phrases.

The truth of the cause is corruption. Two truths are not corrup- tions. The truth of suffering sometimes is corruption ; sometimes is not corruption. Two truths are objects of the corruptions. Two truths are not objects of the corruptions. The truth of the cause is corrupt. Two truths are not corrupt. The truth of suffering some- times is corrupt ; sometimes is not corrupt. The truth of the cause is associated with the corruptions. Two truths are not associated with the corruptions. The truth of suffering sometimes is associated with the corruptions; sometimes is not associated with the corruptions. The truth of the cause is corruption also the object of the corrup-

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tions. Two truths should not be said to be, corruptions also objects of the corruptions or objects of the corruptions but are not corrup- tions. The truth of suffering sometimes is corruption also the object of the corruptions ; sometimes is the object of the corruptions but is not corruption. The truth of the cause is corruption also corrupt. Two truths should not be said to be, corruptions also corrupt or corrupt but are not corruptions. The truth of suffering sometimes is corruption also corrupt ; sometimes is corrupt but is not corruption ; sometimes should not be said to be, corruption also corrupt or corrupt but is not corruption. The truth of the cause is corruption also associated with the corruptions. Two truths should not be said to be, corruptions also associated with the corruptions or associated with the corruptions but are not corruptions. The truth of suffering sometimes is corruption also associated with the corruptions ; some- times is associated with the corruptions but is not corruption; sometimes should not be said to be, corruption also associated with the corruptions or associated with the corruptions but is not corruption. Two truths are not associated with the corruptions, are not objects of the corruptions. The truth of the cause should not be said to be, not associated with the corruptions, is the object of the corruptions or not associated with the corruptions, is not the object of the corruptions. The truth of suffering sometimes is not associ- ated with the corruptions, is the object of the corruptions; some- times should not be said to be, not associated with the corruptions, is the object of the corruptions (or not associated with the corrup- tions, is not the object of the corruptions).* (12) [ 121 ]


 * 1) Some texts do not include this bracketed phrase.

Two truths are not to be abandoned by the first path. Two truths sometimes are to be abandoned by the first path ; sometimes are not to be abandoned by the first path. Two truths are not to be aban- doned by the subsequent paths. Two truths sometimes are to be abandoned by the subsequent paths; sometimes are not to be abandoned by the subsequent paths. Two truths have no roots to be abandoned by the first path. Two truths sometimes have roots to be abandoned by the first path ; sometimes have no roots to be abandoned by the first path. Two truths have no roots to be abandoned by the subsequent paths. Two truths sometimes have roots to be abandoned by the subsequent paths; sometimes have no roots to be abandoned by the subsequent paths. The truth of the

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cause is accompanied by initial application. The truth of cessation is without initial application. Two truths sometimes are accom- panied by initial application ; sometimes are without initial applica- tion. The truth of the cause is accompanied by sustained application. The truth of cessation is without sustained application. Two truths sometimes are accompanied by sustained application ; some- times are without sustained application. The truth of cessation is without zest. Three truths sometimes are with zest ; sometimes are without zest. The truth of cessation is not accompanied by zest. Three truths sometimes are accompanied by zest ; sometimes are not accompanied by zest. The truth of cessation is not accompanied by pleasure. Three truths sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. The truth of cessation is not accompanied by indifference. Three truths sometimes are accompanied by indifference; sometimes are not accompanied by indifference.

The truth of the cause is characteristic of the plane of desire. Two truths are not characteristic of the plane of desire. The truth of suffering sometimes is characteristic of the plane of desire ; some- times is not characteristic of the plane of desire. Three truths are not characteristic of the plane of form. The truth of suffering some- times is characteristic of the plane of form; sometimes is not characteristic of the plane of form. Three truths are not character- istic of the formless plane. The truth of suffering sometimes is characteristic of the formless plane ; sometimes is not characteristic of the formless plane. Two truths are included (i.e. are mundane). Two truths are not included (i.e. are supramundane). The truth of the path tends to release. Three truths do not tend to release. The truth of the path is of fixed (resultant time). The truth of cessation is of no fixed (resultant time). Two truths sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Two truths are surpassable. Two truths are not surpassable. The truth of the cause is with cause of bewailing. Two truths are without cause of bewailing. The truth of suffering sometimes is with cause of bewailing; sometimes is without cause of bewailing. (13)

(HERE ENDS THE SECTION) INTERROGATION

ANALYSIS OF THE TRUTHS IS ENDED