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839.
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Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;
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92. (6) Functions of full-understanding and the rest As stated when truths are penetrated to,
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Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.
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(7) Each one of which ought to be recognized According to its individual essence. (§32)
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Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni.
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6. Now, at the times of penetrating to the truths each one of the four [path] knowledges is said to exercise four functions in a single moment. These are full- understanding, abandoning, realizing, and developing; and each one of them ought to be recognized according to its individual essence.
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Vuttaṃ hetaṃ porāṇehi –
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For this is said by the Ancients:
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"Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti.
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“Just as a lamp performs the four functions simultaneously in a single moment—it burns the wick, dispels darkness, makes light appear, and uses up the oil—, so too, path knowledge penetrates to the four truths simultaneously in a single moment—it penetrates to suffering by penetrating to it with full-understanding, penetrates to origination by penetrating to it with abandoning, penetrates to the path by penetrating to it with developing, and penetrates cessation by penetrating to it with realizing” (see Peṭ 134).
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Kiṃ vuttaṃ hoti?
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What is meant?
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Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī"ti.
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By making cessation its object it reaches, sees and pierces the four truths.”
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Vuttampi cetaṃ "yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī"ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ.
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93. For this is said: “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), etc., and so it should be understood [for all the other three truths].
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Aparampi vuttaṃ "maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa"nti (vibha. 794; paṭi. ma. 1.109).
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And further it is said: “The knowledge of one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the way leading to the cessation of suffering” (Paṭis I 119).
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Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti.
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94. As the lamp burns the wick, so his path knowledge fully understands suffering;
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Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati.
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as the lamp dispels the darkness, so the knowledge abandons origin;
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Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti.
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as the lamp makes the light appear, so the knowledge [as right view] develops the path, in other words, the states consisting in right thinking, etc., [by acting] as conascence, etc., for them;
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Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
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and as the lamp uses up the oil, so the knowledge realizes cessation, which brings defilements to an end. This is how the application of the simile should be understood.
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840.Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti.
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95. Another method: as the sun, when it rises, performs four functions simultaneously with its appearance—it illuminates visible objects, dispels darkness, causes light to be seen, and allays cold—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing.
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Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti.
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And here also, as the sun illuminates visible objects, so path knowledge fully understands suffering;
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Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati.
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as the sun dispels darkness, so path knowledge abandons origin;
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Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti.
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as the sun causes light to be seen, so path knowledge [as right view] develops the [other] path [factors] by acting as [their] conascence condition, etc.;
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Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
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as the sun allays cold, so path knowledge realizes the cessation, which is the tranquilizing of defilements. This is how the application of the simile should be understood.
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841.Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti.
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96. Another method: as a boat performs four functions simultaneously in a single moment—it leaves the hither shore, it cleaves the stream, it carries its cargo, and it approaches the further shore—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing.
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Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti.
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And here, as the boat leaves the hither shore, so path knowledge fully understands suffering;
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Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati.
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as the boat cleaves the stream, so path knowledge abandons origin;
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Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti.
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as the boat carries its cargo, so path knowledge develops the [other] path [factors] by acting as [their] conascence condition, etc.;
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Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
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as the boat approaches the further shore, so path knowledge realizes cessation, which is the further shore. This is how the application of the simile should be understood.
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842.Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti.
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97.So when his knowledge occurs with the four functions in a single moment at the time of penetrating the four truths, then the four truths have a single penetration in the sense of trueness (reality) in sixteen ways,
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Yathāha –
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as it is said:
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"Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni?
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“How is there single penetration of the four truths in the sense of trueness?
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Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni.
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There is single penetration of the four truths in the sense of trueness in sixteen aspects:
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Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho.
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suffering has the meaning of oppressing, meaning of being formed, meaning of burning (torment), meaning of change, as its meaning of trueness;
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Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho.
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origin has the meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment, as its meaning of trueness;
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Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho.
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cessation has the meaning of escape, meaning of seclusion, meaning of being not formed, meaning of deathlessness, as its meaning of trueness;
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Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho.
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the path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, as its meaning of trueness.
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Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni.
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The four truths in these sixteen ways are included as one.
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Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ.
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What is included as one is unity.
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Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī"ti (paṭi. ma. 2.11).
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Unity is penetrated by a single knowledge. Thus the four truths have a single penetration” (Paṭis II 107).
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843.Tattha siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti.
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98.Here it may be asked: “Since there are other meanings of suffering, etc., too, such as ‘a disease, a tumour’ (Paṭis II 238; M I 435), etc., why then are only four mentioned for each?”
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Ettha vadāma, aññasaccadassanavasena āvibhāvato.
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We answer that in this context it is better because of what is evident through seeing the other [three truths in each case].
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"Tattha katamaṃ dukkhe ñāṇaṃ?
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Firstly, in the passage beginning, “Herein, what is knowledge of suffering?
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Dukkhaṃ ārabbha yā uppajjati paññā pajānanā"tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ.
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It is the understanding, the act of understanding … that arises contingent upon suffering” (Paṭis I 119), knowledge of the truths is presented as having a single truth as its object [individually].
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"Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī"tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ.
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But in the passage beginning, “Bhikkhus, he who sees suffering also sees its origin” (S V 437), it is presented as accomplishing its function with respect to the other three truths simultaneously with its making one of them its object.
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Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati.
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99.As regards these [two contexts], when, firstly, knowledge makes each truth its object singly, then [when suffering is made the object], suffering has the characteristic of oppressing as its individual essence, but its sense of being formed becomes evident through seeing origin because that suffering is accumulated, formed, agglomerated, by the origin, which has the characteristic of accumulating.
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Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya.
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Then the cooling path removes the burning of the defilements, and so suffering’s sense of burning becomes evident through seeing the path, as the beauty’s (Sundarī’s) ugliness did to the venerable Nanda through seeing the celestial nymphs (see Ud 23).
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Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi.
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But its sense of changing becomes evident through seeing cessation as not subject to change, which needs no explaining.
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Tathā sabhāvato āyūhanalakkhaṇassāpi samudayassa, dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya.
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100. Likewise, [when origin is made the object,] origin has the characteristic of accumulating as its individual essence; but its sense of source becomes evident through seeing suffering, just as the fact that unsuitable food is the source of a sickness, becomes evident through seeing how a sickness arises owing to such food.
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Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho.
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Its sense of bondage becomes evident through seeing cessation, which has no bonds.
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Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti.
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And its sense of impediment becomes evident through seeing the path, which is the outlet.
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Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati.
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101. Likewise, [when cessation is made the object,] cessation has the characteristic of an escape. But its sense of seclusion becomes evident through seeing origin as unsecluded.
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Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti.
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Its sense of being not formed becomes evident through seeing the path; for the path has never been seen by him before in the beginningless round of rebirths, and yet even that is formed since it has conditions, and so the unformedness of the conditionless becomes quite clear.
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Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti.
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But its sense of being deathless becomes evident through seeing suffering; for suffering is poison and Nibbāna is deathless.
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Tathā niyyānalakkhaṇassāpi maggassa, samudayadassanena "nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū"ti hetuṭṭho āvibhavati.
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102. Likewise, [when the path is made the object,] the path has the characteristic of the outlet. But its sense of cause becomes evident through seeing origin thus, “That is not the cause, [but on the contrary] this is the cause, for the attaining of Nibbāna.”
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Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato "vippasannaṃ vata me cakkhū"nti cakkhussa vippasannabhāvo viya.
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Its sense of seeing becomes evident through seeing cessation, as the eye’s clearness becomes evident to one who sees very subtle visible objects and thinks, “How clear my eye is!”
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Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā.
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Its sense of dominance becomes evident through seeing suffering, just as the superiority of lordly people becomes evident through seeing wretched people afflicted with many diseases. 103. So in that [first] context four senses are stated for each truth because in the case of each truth [individually] one sense becomes evident as the specific characteristic, while the other three become evident through seeing the remaining three truths.
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Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti.
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At the path moment, however, all these senses are penetrated simultaneously by a single knowledge that has four functions with respect to suffering and the rest.
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Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.
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But about those who would have it that [the different truths] are penetrated to separately, more is said in the Abhidhamma in the Kathāvatthu (Kv 212–20).
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