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Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati cattāri nāma kinti?
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20. So the teacher, being satisfied with the answer to his question, asked the further question Four is what? in the same manner as before.
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Tattha imassa pañhassa byākaraṇapakkhe katthaci purimanayeneva cattāro āhārā adhippetā.
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21. Now in the matter of answering this question, in some instances the four nutriments are meant in the way already stated (§§ 6, 13),
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Yathāha –
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according as it is said
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"Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
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‘ Bhikkhus, when a bhikkhu becomes completely dispassionate towards four ideas.... he is one who makes an end of suffering [here and now].
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Katamesu catūsu?
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What four?
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Catūsu āhāresu.
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The four nutriments:
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Imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
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when a bhikkhu becomes completely dispassionate towards these four ideas, ... he is one who makes an end of suffering [here and now].
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'Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī'ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta"nti (a. ni. 10.27).
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So it was with reference to this that it was said [earlier:] four questions, four indications, four answers ’ (A. v.52);
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Katthaci yesu subhāvitacitto anupubbena dukkhassantakaro hoti, tāni cattāri satipaṭṭhānāni.
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but in other instances the four foundations of mindfulness [are meant], which when a man maintains them in being in his cognizance, he makes an end of suffering,
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Yathāha kajaṅgalā bhikkhunī –
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according as the bhikkhuni Kajangala said
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"Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammattaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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‘ Friends, when a bhikkhu completely maintains four ideas in being in his cognizance,... sees completely the ending [of them], then he is one who, after attaining rightness, makes an end of suffering here and now.
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Katamesu catūsu?
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What four?
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Catūsu satipaṭṭhānesu.
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The four foundations of mindfulness :
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Imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto - pe - dukkhassantakaro hoti.
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when a bhikkhu completely maintains these four ideas in being in his cognizance, ... he is one who makes an end of suffering [here and now].
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'Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī'ti iti yaṃ taṃ vuttaṃ bhagavatā, idametaṃ paṭicca vutta"nti (a. ni. 10.28).
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So it was with reference to this that it was said by the Blessed One: Four questions, four indications, four answers’ (A. v. 56).
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Idha pana yesaṃ catunnaṃ anubodhappaṭivedhato bhavataṇhāchedo hoti, yasmā tāni cattāri ariyasaccāni adhippetāni.
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However, in responding to [the number] ' four ’ the Elder replied Noble Truths , either because what was meant here was these four Noble Truths,
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Yasmā vā iminā pariyāyena byākataṃ subyākatameva hoti, tasmā thero cattārīti paccanubhāsitvā "ariyasaccānī"ti vissajjeti.
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with whose discovery and penetration there comes to be severance of craving for being (existence), or else because it is only completely answered 19 when answered in this way.
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Tattha cattārīti gaṇanaparicchedo.
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22. Herein, four is the delimitation by number.
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Ariyasaccānīti ariyāni saccāni, avitathāni avisaṃvādakānīti attho.
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Noble Truths: ariyasaccani—ariyani saccani (resolution of compound); the meaning is that they are not unreal, not deceptive,
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Yathāha –
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according as it is said
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"Imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1097).
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‘ Bhikkhus, these four Noble Truths are real, not unreal, not otherwise [than they seem], that is why they are called Noble Truths ’ (S.v.435).
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Yasmā vā sadevakena lokena araṇīyato abhigamanīyatoti vuttaṃ hoti, vāyamitabbaṭṭhānasaññite aye vā iriyanato, anaye vā na iriyanato, sattatiṃsabodhipakkhiyaariyadhammasamāyogato vā ariyasammatā buddhapaccekabuddhabuddhasāvakā etāni paṭivijjhanti, tasmāpi "ariyasaccānī"ti vuccanti.
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Or alternatively, since Buddhas, Pacceka Buddhas and Buddhas’ disciples are reckoned as the Noble Ones ( ariyd ), and it is they that penetrate them, for that they should be honoured (araniya) 20 by the world with its gods—treated as reliable 21 is what is meant—, or since they cause posturing (proceeding) in the way (aye iriyanato) regarded as the field for effort, or since they cause non-posturing (non-proceeding) in what is not the way (anaye na iriyanato : see MA. i.21), or since they cause devotion to the thirty- seven noble (ariya) ideas that are on the side of enlightenment, they are thus called ' Noble Truths ’ ( ariya-saccani ),
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Yathāha –
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according as it is said
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"Cattārimāni, bhikkhave, ariyasaccāni - pe - imāni kho, bhikkhave, cattāri ariyasaccāni, ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī"ti.
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‘ Bhikkhus, there are these four Noble Truths: [the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the way leading to the cessation of suffering.] There are these four Noble Truths. Noble Ones penetrate them, that is why they are called “ Noble Truths ” ’ (cf. S. v. 425; Vis. Ch. xvi, § 20/p. 495).
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Apica ariyassa bhagavato saccānītipi ariyasaccāni.
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And furthermore they are Noble Truths since they are the Blessed One’s truths,
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Yathāha –
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according as it is said
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"Sadevake, bhikkhave - pe - sadevamanussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1098).
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‘ Bhikkhus, in the world with its gods...the Perfect One ( Tathagata) is the Noble One. That is why they are called “ Noble Truths ” ’ (S. v. 435).
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Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni.
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Or alternatively, they are Noble Truths also owing to the establishment of nobleness by the discovery of them,
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Yathāha –
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according as it is said
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"Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddhoti vuccatī"ti (saṃ. ni. 5.1093).
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' Bhikkhus, it is owing to the discovery of four Noble Truths as they actually are that a Perfect One is called Accomplished and fully enlightened ’ (S. v. 433).
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Ayametesaṃ padattho.
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This is their word-meaning.
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Etesaṃ pana ariyasaccānaṃ anubodhappaṭivedhato bhavataṇhāchedo hoti.
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23. Now it is with the discovery and penetration of these Noble Truths that the severance of craving for being (existence) comes about,
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Yathāha –
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according as it is said
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"Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ - pe - dukkhanirodhagāminipaṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo"ti (saṃ. ni. 5.1091).
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‘ Bhikkhus, when this Noble Truth of suffering is discovered and penetrated, when this Noble Truth of the arising... when this Noble Truth of the cessation of suffering... When this Noble Truth of the way leading to the cessation of suffering is discovered and penetrated, then craving for being (existence) is severed, what leads to being (existence) is exhausted, now there is no more renewal of being ’ ( S. v. 432).
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