CHAPTER -1. INTRODUCTION TO PALI TIPITAKA LlTERATUR

Transcription

1 CHAPTER -1 INTRODUCTION TO PALI TIPITAKA LlTERATUR

2 CHAPTER I INTRODUCTION TO PALI TIPITAKA LITERATURE Pali Tipitaka literature on which the present thesis entitled "/4 Critical Study of Sikkha (controlling system) in BuddMsm" is primarily based. Having primarily based on it, this chapter-1 has given the detail accounts of topics and subtopics related to Pali Tipitaka literature. LO. The Emergence of Pali Tipitaka Literature o The authentic teachings of the Buddha Gotama, who was born in Nepal in 623 B.C., have been preserved and handed down to us and are to be found in the Tipitaka. The Tipitaka was recorded in Pali language which was commonly used at the time of Buddha. The Pali word 'Tipitakd literally means 'the three baskets' {{tithree) + (pitaka- basket)]. It is meant that all of the Buddha's teachings were divided into three parts: Vinaya Pitaka, Suttanta Pitaka and Abtiidlianuna Pitaka. The Pali Tipitaka exists as a result of the Buddha's discovery of the Noble Truths and liberating path. This path enables all those who follow it to lead a peaceful and happy life'. ' V-PaA, p. 13

3 VinayaPitaka The Vinaya Pitaka is made up of rules of discipline laid down for regulating the conduct of the Buddha's disciples who have been admitted as bhikkhm (monks) and bhikkhunh (nuns) into the Order. These rules embody authoritative injunctions of the Buddha on modes of conduct and restraints on both physical and verbal actions. They deal with transgressions of discipline, and with various categories of restraints and admonitions in accordance with the nature of the offence. Therefore, this Vinaya Pitaka is regarded as the sheet anchor to the oldest historic celibate order of Samgha (monks and nuns). It consists of five following books: a. Parajika Pali (major offenses), b. Pacittiya Pali (minor offenses), c. Mahavagga Pali (greater section), d. Culavagga Pali (shorter section), and e. Parivara Pali (epitome of the Vinaya) Suttanta Pitaka The Suttanta Pitaka is a collection of all the discourses in their entirety delivered by the Buddha on various occasions. (A few discourses delivered by some of the distinguished disciples of the Buddha, such as the Venerable Sariputta, Moggallana, Ananda, etc.) The discourses of the

4 Buddha compiled together in the Suttanta Pitaka were expounded to suit different occasions, for various persons with different temperaments. Although the discourses were mostly intended for the benefit of monks and nuns, and deal with the practice of the pure (holy) life and with the exposition of the Teaching, there are also several other discourses which deal with the material and mental progress of the lay disciples. The Suttanta Pitaka brings out the meaning of the Buddha's teachings, expresses them clearly, protects and guards them against distortion and misconstruction. Just like a string which serves as an plumbline to guide the carpenters in their work, just like a thread which protects flowers from being scattered or dispersed when strung together by it, likewise by means of suttas, the meaning of Buddha's teachings may be brought out clearly, grasped and understood correctly and given perfect protection from being misconstrued. Nikayas: The Suttanta Pitaka is divided into five separate collections known as a. Digha-nikaya (collection of long discourses, subdivided into three books; SUakkJiandhavagga Pali, MatiSvagga Pali, and Patliikavagga Pali); b. Majjhima-nikaya (collection of middle length discourses, subdivided into three; Mulapannasa, Majjhimapannasa, and Uparipannasa Pali);

5 c. Samyutta-nikaya (collection of kindred saying, subdivided into five; Sagathavagga, Nidanavagga, Khandhavagga, Salayatanavagga, and Mahavagga Pali); d. Anguttara-nikaya (collection of discourses with serial numbers of facts, subdivided into eleven; Ekaka, Duka, Tika, Catukkha, Pancaka, Chakka, Sattaka, Atthaka, Navaka, Dasaka, and Ekadasaka-nipata Pali); and e. Khuddaka-nikaya (collection of minor discourses, subdivided into fifteen; Khuddakapatha, Dhammapada, Udana, Itivuttaka, Vimana-vatthu, Peta-vatthu, Suttanipata, Theragatha, Therlgatha, Jataka, Niddesa, Patisambhidamagga, Apadana, Buddhavariisa, and Cariya-pitaka Pali) Abhidhamma Pitaka Abhidhamma is the third great division of the Pitaka. It is a huge collection of systematically arranged, tabulated and classified doctrines of the Buddha, representing the quintessence of his Teaching. Abhidhamma means Higher Teaching or Special Teaching; it is unique in its abstruseness, analytical approach, immensity of scope and conduciveness to one's liberation. All the teaching (dhamma) of the Buddha has only one taste, the taste of liberation. But in the discourses collected in the Suttanta, the Buddha takes into consideration the intellectual level of his audience, and

6 their attainments in knowledge. He therefore teaches the dhanuna in conventional terms (vohara desana), making references to persons and objects as I, we, he, she, men, woman, cow, tree, etc. But in Abhidhamma the Buddha makes no such concessions; he treats the dhamma entirely in terms of the ultimate reality {paramattha desana). He analyses every phenomenon into its ultimate constituents. All relative concepts such as man, mountain, etc. are reduced to their ultimate elements which are then precisely defined, classified and systematically arranged. Thus in Abhidhamma everything is expressed in terms of khandha (five aggregates of existence); ayatana (five sensory organs and mind, and their respective sense objects); dhatu (elements); indriya (faculties); sacca (fundamental truths). Relative conceptual objects such as man, women, etc. are resolved into ultimate components of khandha, ayatana, dhatu, indriya, and sacca, and viewed as an impersonal psycho-physical phenomenon, which is conditioned by various factors. And therefore every relative conceptual object is impermanent (anicca), suffering {dulddia) and is without a permanent entity (anatta). Thus Abhidhamma Pitaka forms a gigantic edifice of knowledge relating to the ultimate realities. This Pitaka is made up of seven massive treatises, namely: a. Dhammasaiiganl (collection of Dhamma), b. Vibhariga (division of Dhamma), c. Dhatukatha (classification of elements).

7 d. Puggalapanfiatti (description of individuals), e. Kathavatthu (points of controversy), f. Yamaka (analysis of pairs) and g. Patthana (emphasizing of casual relation) Pali Tipitaka and Theravada The teachings contained in the Pali Tipitaka are well known as the Doctrine of the Elders (TJieravada). Although the Buddha had passed away since 2550 years ago, the lamp of the Buddha's teachings was never extinguished. It is still lightening and this is the benefit which is received today from the right endeavour through successive teaching and learning (Vada) of the great elder disciples (TJiera) of the Buddha^. Those learned, very orthodox enlightened great elder disciples never changed the Dhamma (the teaching of Buddha) into another style. They never removed anything from the original Dhamma, nor inserted or substituted, nor changed or modified into new and modern words or ideas. Those pious learned orthodox great elder disciples of the Buddha well maintained and guarded the Dhamma in its pristine purity from the first ^ V-paA, p.23 {Adito tava idam bhagavato samrnukhs ayasmats upalittherena dharitarh, Tassa sammukhato aparinjbbute tathsgate chalabhiniiadibhedehi anekehi bhikkhusahassehi parinibbute tathagate mahakassapappamukhehi dhammasangahakattherehi.)

8 samgha council to the third saihgha council. That is why, it is called 'Theravada' (The Original Teaching of the Buddha carried by the Elders)l 1.1,1. The First Samgha Council King Ajatasattu sponsored the First Council. It was convened in 544 B.C. in the Sattapanni Cave situated outside Rajagaha three months after the Buddha had passed away. A detailed account of this historic meeting can be found in the Culavagga of the Vinaya Pitaka. According to this record the incident which prompted the Elder Mahakassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks. This is what happened. The monk Subhadda, a former barber, who had ordained late in life, upon hearing that the Buddha had died, voiced his resentment at having to abide by all the rules for monks laid down by the Buddha. Many monks lamented the passing of the Buddha and were deeply grieved, however, the Elder Mahakassapa heard Subhadda'^ words: "Enough your Reverences, do not grieve, do not lament. We are well rid of this great recluse (the Buddha). We were tormented when he said, 'this is allowable to you, this is not allowable to you' but now we will be able to do as we like and we will not have to do what we do not like.' ' V-Cu, p. 480

9 Mahakassapa was alarmed by his remark and worried that the Dhamma and the Vinaya might be corrupted and not survive intact if other monks were to behave like Subhadda and interpret the Dhamma and the Vinaya rules as they pleased. To avoid this he decided that the Dhamma must be preserved and protected. For that reason, after gaining the Samgha's approval he called to council four hundred and ninety-nine Arahants (who have destroyed all defilements) and Ananda. With the Elder Mahakassapa presiding, the fivehundred monks met in council during the rainy season. The first thing Mahakassapa did was to question the foremost expert on the Vinaya of the day, the Venerable UpSlL First of all the Elder Mahakassapa asked him specifically about the ruling on the Vinaya rules, with regard to the subject, the occasion, the individual introduced, the proclamation, the repetition of the proclamation, the offence and the case of non-offence. Upali gave knowledgeable and adequate answers and his remarks met with the unanimous approval of the presiding Saihgha. Thus the Vinaya was formally approved. The Elder Mahakassapa then turned his attention to Ananda in virtue of his reputable expertise in all matters connected with the Dhamma. Happily, the night before the Council was to meet, Ananda attained Arahantship. The Elder Mahakassapa, therefore, was able to question him at length with complete confidence about the Dhamma with specific

10 reference to the Buddha's sermons. Ananda aided by his word-perfect memory was able to answer accurately and so the Discourses met with the unanimous approval of the Saihgha. This historic first council came to be known as the Pancasatika because five-hundred fully enlightened Arahants had taken part in it'^ The Second Samgha Council The Second Council was called one hundred years after the Buddha's Parinibbana, in 444 B.C., in order to settle a serious dispute over the 'ten points'. They were given as follow: 1. Storing salt in a horn, 2. Eating after mid-day, 3. To eating once and then going again to a village for alms, 4. Holding the Uposatha Ceremony with monks dwelling in the same locality, 5. Carrying out official acts when the assembly was incomplete, 6. Following a certain practice because it was done by one's tutor or teacher, 7. Eating sour milk after one had had his mid-day meal, 8. Drinking strong drink before it had been fermented, 9. Using a rug which was not the proper size, and 10. Using gold and silver. " V-Cu, p.479

11 These points became an issue and caused a major controversy as breaking these rules. And it was thought to contradict the Buddha's original teachings. King Kalasoka was the Second Council's patron and the meeting took place at Ve^a/Jdue to the following circumstances. One day, whilst visiting the Mahavana Grove at Vesall, the Elder Yasa came to know that a large group of monks known as the Vajjians were infringing the rule which prohibited monk's accepting gold and silver by openly asking for it from their lay devotees. He immediately criticized their behaviour and their response was to offer him a share of their illegal gains in the hope that he would be won over. The Elder Yasa, however declined and scorned their behaviour. The monks immediately sued him with a formal action of reconciliation, accusing him of having blamed their lay devotees. The Elder Yasa accordingly reconciled himself with the lay devotees, but at the same time, convinced them that the Vajjian monks had done wrong by quoting the Buddha's pronouncement on the prohibition against accepting or soliciting for gold and silver. The laymen immediately expressed their support for the Elder Yasa and declared the Vajjian monks to be wrong-doers and said "The Elder Yasa alone is the real monk and the son of Buddha. All the others are not monks, not sons of Buddha." The Vajjian monks then moved to suspend the Venerable Yasa without the approval of the rest of the Saihgha when they came to know of

12 the outcome of his meeting with their lay devotees. The Elder Yasa, however escaped their censure and went in search of support from monks elsewhere, who upheld his orthodox views on the Vinaya. Sixty forest dwelling monks from Pava and eighty monks from the southern regions of Avanti who were of the same mind, offered to help him to check the corruption of the Vinaya. Together they decided to go to Soreyya to consult the Venerable Revata as he was a highly revered monk and an expert in the Dhamma and the Vinaya. As soon as the Vajjian monks came to know this they also sought the Venerable Revata's support by offering him the four requisites which he promptly refused. These monks then sought to use the same means to win over the Venerable Revata's attendant, the Venerable Uttara. At first he too, rightly declined their offer but they craftily persuaded him to accept their offer saying that when the requisites meant for the Buddha were not accepted by him, Ananda would be asked to accept them and would often agree to do so. Uttara changed his mind and accepted the requisites. Urged on by them he then agreed to go and persuade the Venerable Revata to declare that the Vajjian monks were indeed speakers of the Truth and upholders of the Dliamma. The Venerable Revata saw through their ruse and refused to support them. He then dismissed Uttara. In order to settle the matter once and for all, the Venerable Revata advised that a council should be called at VaiiJcarawa with himself asking questions on

13 the ten offences to the most senior of the Elders of the day, the Thera Sabbakami. Once his opinion was given it was to be heard by a committee of eight monks, and its vahdity decided by their vote. The eight monks called to judge the matter were Sabbakami, Salha, Khujjasobhita, Vasabhagamika, Revata, Sambhuta-Sanavasi, Yasa and Sumana. They thoroughly debated the matter with Revata as the questioner and Sabbakami answering his questions. After the debate was heard the eight monks decided against the Vajjian monks and their verdict was announced to the assembly. Afterwards seven-hundred monks recited the Dhamma and Vinaya and this recital came to be known as the Sattasati because seven-hundred monks had taken part in it The Third Samgha Council The Third Council was held primarily in order to rid the Samgha of corruption and bogus monks who held heretical views. The Council was convened in 326 B.C. at Asokarama in Pataliputta. It was presided over by the Elder Moggaliputta Tissa and one thousand monks under the patronage of the Emperor Asoka. At first King Asoka paid only token homage to the Dhamma and the Samgha and supported members of other religious sects as well as his father had done before him. However, all this changed when he met the

14 pious novice-monk Nigrodha who preached to him the, Appamada (mindfulness). Thereafter, he ceased supporting other religious groups and his interest in and devotion to the Dhamma deepened. The King used his enormous wealth to build, it is said, eighty-four thousand pagodas, temples and to support the monks with the four requisites daily and lavishly. His son Mahinda and his daughter SamgJiamitta were ordained and admitted to the Saihgha. Eventually, the King's generosity was to cause serious problems within the Saihgha. In time the order was infiltrated by many unworthy men, holding heretical views and who were attracted to the order because of the Emperor's generous support and costly offerings of food, clothing, shelter and medicine. Large numbers of faithless, greedy men espousing wrong views tried to join the order but were deemed unfit for ordination. Despite this they seized the chance to exploit the Emperor's generosity for their own ends and donned robes and joined the order without having been ordained properly. Consequently, respect for the Saihgha diminished. When this came to light, some of the genuine monks refused to hold the prescribed purification, Uposatha ceremony, in the company of the corrupt, heretical monks. When the Emperor heard about this he sought to rectify the situation and dispatched one of his ministers to the monks with the command that they perform the ceremony. However, the Emperor had given the minister

15 no specific orders as to what means were to be used to carry out his command. The monks refused to obey and hold the ceremony in the company of their false and thieving companions (theyyasinivasaka). In desperation the angry minister advanced down the line of seated monks and drawing his sword, beheaded all of them one after the other until he came to the King's brother, Tissa who had ordained. The horrified minister stopped the slaughter and fled the hall and reported back to the Emperor Asoka who was deeply grieved and upset by what had happened and blamed himself for the killings. The King sought Thera Moggaliputta Tissa's counsel. He proposed that the heretical monks be expelled from the order and a third Council be convened immediately. So it was that in the seventeenth year of the Emperor's reign the Third Council was called. Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the sixty thousand participants for the traditional recitation of the Dhamma and the Vinaya, which went on for nine months. The Emperor, himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Samgiia, immediately. In this way the Bliikkhu Samglia was purged of heretics and bogus bhikkhus.

16 1.2. The Essence of Pali Tipitaka Literature All the teachings of the Buddha were well maintained and guarded in its pristine purity from the right endeavour through successive teaching and learning and collected or compiled as Pali Tipitaka literatures by the three saihgha councils. The essence of Pali Tipitaka literature is the Four Noble Truths. Pali Tipitaka is given the name as Dhamma or the Buddha's teaching - and more popularly known as Buddhism^. The Buddha's Dhamma or Buddhism is within the scope of the Four Noble Truths {Ariyasaccani) which He expounded in His first sermon, Dhammacakka-pavattani', to his old colleagues, at Isipatana (modern Sarnath) near Benares. The four noble truths mentioned by the Buddha are as follows There are two extremes ought not to be practised by anyone who has gone forth from the household life. The two extremes are: (1) there is devotion to the indulgence of sense-pleasures, which is low, common, the way of ordinary people, unworthy and unprofitable; and (2) there is devotion to self-mortification, which is painful, unworthy and unprofitable. 'D-SlA,p.l * V-Ma, p. 14 {Dveme, bhikkhave, anta pabbajitena na sevitabba. Katame dve? Yo csyarh kamesu ksmasukliallikanuyogo hino gammo pothujjaniko anariyo anatthasariihito, yo csyaih attakilamathanuyogo dukkho anariyo anatthasamhito. Etc kho, bhikkhave, ubho ante anupagamma, majjhima palipada tathagatena abhisambuddha, cakkhukaranl nanakaram upasamaya abhiniiaya sambodhaya nibbansya sarhvattati^

17 Avoiding both these extremes, the Buddha has realized the Middle Path which is known as Magga Sacca (the truth of the path): it gives to vision, knowledge, and leads to calm, insight, enlightenment and nibbana. The Middle Path is simply the Noble Eightfold Path, namely; right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. With the help of the middle path, one is ready to face or understand the first Noble Truth which is the Truth of Suffering {Dukkha Sacca). By the power of the middle path, one can eradicate or destroy the second Noble Truth which is the Truth of the Origin of Suffering {Samudaya Sacca). In the light of the middle path, one can realize the third Noble Truth which is the Truth of the Cessation of Suffering (Nirodha Sacca). The fourth Noble Truth which is called the Middle Path is to be practiced or developed for those purposes above mentioned (Magga Sacca) Dukkha Sacca (The Noble Truth of Suffering) The Noble Truth of Suffering^ (dukkha) is explained in the following words: birth is suffering; aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the unpleasant is suffering; dissociation from the pleasant ^ V-Ma, p. 15 {/daw kho puna, bhikkhave, dukkhurh ariyasaccarh. Jatipi dukkha, jarapi dukkha, bysdhipi dukkho, maranampi dukkhath, appiyehi sampayogo dukkho, piyehivippayogo dukkho, yampiccham na labhati tampi dukkharh. Sarhkhittena, pancupadanakkhandha dukkha.)

18 is suffering; no to get what one wants is suffering in brief, the five aggregates of attachment are suffering. And Mahasatipatthana-sutta explains the detail accounts of suffering in the following ways: '"The birth of being belonging to this or that order of beings, thenbeing born, their origination, their conception, their springing into existence, the manifestations of the aggregates, the acquisition of the sensebases. This, monks, is called 'Birth'**.' 'The aging of beings belonging to this or that order of beings, their old age, decrepitude, breaking of teeth, grayness of hair, wrinkling of skin, the failing of their vital force, the wearing out of their sense faculties. This, monks, is called 'Aging'.' 'The departing and vanishing of beings out of this or that order of beings, their destruction, "disappearance, dying, death the completion of their life period, dissolution of the aggregates, the discarding of the body, the destruction of the controlling faculty of vital principle. This, monks, is called 'Death'.' * D-Ma, MahasatipatthSna-sutta, p. 243 {Katama ca, bbikkhave, fiti? Ya tesaih tesam sattsnam tamhi tamhi sattaniksye jsti saiijsti okkanti abhinibbattikhandhsnam pstubhavo ayatananam patilsbho, ayarh vuccati, bhikkhave, jsti. KatamS ca, bhikkhave, jars? Ya tesam tesam sattanarh tamhi tamhi sattaniksye jara jtranata khandiccarh pbiiccaih valittacats Syuno samhani indriysnam paripsko, ayarh vuccati, bhikkhave, jara. Katamanca, bhikkhave, maransm? Yam tesath tesam sattanath tamha tamhs sattanikaya cuti cavanata bhedo antaradhanarh maccu maranarh kslaldriys khandhsnarh bhedo kajevarassa nikkhepo jtvitindriyassupacchedo, idarh vuccati, bhikkhave, warapani. Katawo ca, bhikkhave, soko? Yo kho, bhikkhave, aririataraririatarena byasanena samannsgatassa affhataraniiatarena dukkhadhammena phusshassa soko socana socitattarh antosoko antoparisoko, ayarh vuccati, bhikjchave, soko. Katama ca, bjiikkbave, paridevo? Yo kho, bhikkhave, affhataraiiiiatarena byasanena samannsgatassa ahiiataranffatarena dukkhadhammena phuuhassa adevo paridevo adevans paridevana Sdevitattarh paridevitattarh, ayarh vuccati, bhikkhave paridevo^

19 'The sorrow of one afflicted by this or that loss, touched by this or that painful thing, the sorrowing, the sorrowful state of mind, the inner sorrow, the inner deep sorrow. This, monks, is called 'Sorrow'.' 'The wailing of one afflicted by this or that loss, touched by this or that painful thing, lament, wailing and lamenting, the state of wailing and lamentation. This, monks, is called 'Lamentation'.' 'There is bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact. This, monks, is called 'Pain'^' 'There is mental pain and mental unpleasantness, the painful and unpleasant feeling produced by mental contact. This, monks, is called 'Grief.' 'The distress of one afflicted by this or that loss, touched by this or that painful thing, excessive distress and the state of excessive distress. This, monks, is called 'Excessive Distress'.' 9 D-Ma, p.243 {KatamaSca, bbikkbave, dukkhaih? Yam kho, bhikkhave, ksyikam dukkharh kayikam asatarh kayasamphassajam dukkharh asatarh vedayitarh, idam vuccati, bhikkhave, dukkharh. KatamaSca, bbikkbave, domanassam? Yarn kho, bhikkhave, cetasikarh dukkharh cetasikarh asatarh manosamphassajarh dukkharh asatarh vedayitarh, idarh vuccati, bliikkhave, domanassarh. Katawo ca, bbikkbave, upbysso? Yo kho, bhikkhave, anhatarahhatarena byasanena samarmsgatassa ahriataraiiriatarena dukkhadhammena phumhassa ayaso upaysso ayssitattath upayasitattath, ayarh vuccati, bhikkhave, upsyaso. Katamo ca, bbikkbave, appiyebi sampayogo dttkkbo? Idha yassa te honti anitths akanta amanaps rups sadda gandhs rasa photthabba dhamma, ye vs panassa te honti anatthakams ahitakama aphasukaksms ayogakkhemaksms, ya tehi saddhirh sangati samagamo samodhanarh missibhavo, ayarh vuccati, bhikkhave, appiyehisampayogo dukkho^

20 19 'Whatever undesirable, disagreeable, unpleasant objects there are visible, audible, odorous, testable, and tangible, or whoever those wishers of loss, wishers of harm, wishers of discomfort and wishers of non-release from bonds are, it is that being together with them, coming together with them, fraternizing with them, and being mixed with them. This, monks, is called 'Suffering which is association with the disliked'.' 'Whatever desirable, agreeable, pleasant objects there are visible, audible, odorous, testable, and tangible; or whoever those wishers of welfare, wishers of benefit, wishers of comfort, and wishers of release from bonds are mothers, fathers, brothers, sisters, friends, colleagues, relatives, or blood relations, it is that not being together with them, not coming together with them, not fraternizing with them, and not being mixed with them. This, monks, is called 'Suffering that is separation from the liked''".' 'In being subject to birth such a wish arises, 'Oh, we were not subject to birth! Oh, no birth would come to us!' But this, indeed, cannot be attained by mere wishing. This is called 'Not to get what one wishes, that also is suffering'.' D-Ma, p.243 {Katamo ca, bbikkbave, piyebi vippayogo dukkbo? Idha yassa te honti itfha kanta manapa rups sadda gandhs rasa photthabba dhamms, ye vs panassa te honti atthakama hitakama phasukakams yogakkhemakams mats va pits vs bhsts vs bliagini vs mitta va amaccs va Hatisalotiita va, ys tehi saddhim asaiigati asamagamo asamodhanarii amissibhavo, ayarii vuccati, bhikkhave, piyehi vippayogo dukkjio. KatamaBca, bbikkbave, yampiccbam aa labbati tampi dukkbam? JatidhammSnatrt, bhikkhave, sattanarh evarii icchs uppajjati 'aho vata inayam na jstidhamms asssma, na ca vata no jati agaccheyya'ti. Na kho panetam icchaya pattabbarh, idampi yampiccbam na labhati tampi dukkham. JarSdhammanam, bhikkhave, sattanam evam icchs uppajjati 'aho vata mayaihna jarsdhammsassama, na ca vata no jara agaccheyya'ti^

21 20 'In being subject to aging such a wish arises, 'Oh, we were not subject to aging! Oh, no aging would come to us!' But this, indeed, cannot be attained by mere wishing. This is called 'Not to get what one wishes, that also is suffering'.' 'In being subject to sickness such a wish arises, 'Oh, we were not subject to sickness! Oh, no sickness would come to us!' But this, indeed, cannot be attained by mere wishing. This is called 'Not to get what one wishes, that also is suffering''\' 'In being subject to death such a wish arises, 'Oh, we were not subject to death! Oh, no death would come to us!' But this, indeed, cannot be attained by mere wishing. This is called 'Not to get what one wishes, that also is suffering'.' 'In being subject to sorrow, lamentation, pain, grief, and excessive distress such a wish arises, 'Oh, we were not subject to sorrow, lamentation, pain, grief, and excessive distress! Oh, no sorrow, lamentation, pain, grief, and excessive distress would come to us!' But this. ' D-Ma, p.243 {Na kho panetarii icchbya pattabburh, idampi yampiccharh na labhati tampi dukkham. BySdhidhammanarh, bhikkhave, sattanarh evam iccha uppajjati 'aho vata may am na byadhidhamma assama, na ca vata no bysdhi agaccheyya'ti. Na kho panetarii icchaya pattabbarii, idampi yampiccharii na labhati tampi dukkharii. Maranadhammanaw, bhikkhave, sattsnam evam iccha uppajjati 'aho vata mayam na maranadhamma assama, na ca vata no maranarii agaccheyya'ti Na kho panetarii icchaya pattabbarii, idampi yampiccharii na labhati tampi duldiharii. SokaparidevadukkhadomanassupSySsadhammanarii, bhikkhave, sattanarii evam iccha uppajjati 'aho vata mayarii na sokaparidevadukkhadomanassupayasadhamma assama, na ca vata no sokaparidevadukjdiadomanassupsyasadhamms agaccheyyun 'ti. Na kho panetarii icchaya pattabbarii, idampi yampiccharii na labhati tampi dukkharii.)

22 21 indeed, cannot be attained by mere wishing. This is called 'Not to get what one wishes, that also is suffering'.' 'There are five aggregates: aggregate of clinging to material form, aggregate of clinging to feeling, aggregate of clinging to perception, aggregate of clinging to mental formations, and aggregate of clinging to consciousness. This, monks, is called 'In brief, the five aggregates of clinging are suffering'. This is called 'the Noble Truth of Suffering''^.'" The concept of Suffering, which is to be understood by the knowledge discerning on physical and mental energies, is viewed from three aspects: (1) ordinary suffering {dukkha-dukkha), (2) suffering produced by change {viparinama-dukkha) and, (3) conditioned states of suffering {sankhara-dukkha)^^. All types of suffering in life like birth, old age, sickness, death, association with unpleasant persons and conditions, separation from beloved ones and pleasant conditions, not getting what one wants, grief, lamentation, distress all such forms of physical and mental suffering, which are universally accepted as suffering, are included in 'Ordinary Suffering' {dukkha-dukkha). '^ D-Ma, p.243 {Katame ca, bbikkbave, sankbittena paocujmdanakkbaadbb dukkbb? Seyyathidarh rupupadsimkkhandho, vedanupadanakkhandho, sannupadanakkhandho, sankhsrupadsnakkhandho, vinifanupadsnakkhandho. Ime vuccanti, bhikkhave, sankhittena pancupadsnakkhandhs dukkhs. fdam vuccati, bhikkhave, dukkhath ariyasaccaih.) " PDSM, p.365

23 22 A happy feeling, a happy condition in life, is not permanent, not everlasting. It changes sooner or later. When it changes, it produces pain, suffering, unhappiness. This is included in 'Suffering produced by change' (viparinama-dukkha). What we call a 'being', or an 'individual', or T is only a combination of ever changing physical and mental forces or energies. These physical and mental energies can be logically divided into five aggregates {khandha)'. the aggregate of matter, sensation, perception, mental formation and, consciousness. These five aggregates which are nothing but only ever changing physical and mental energies are called 'Conditioned states of Suffering' {sankhara-dukkha). The First Noble Truth is to be understood or faced through the power of the Fourth Noble Truth, which is the right path which is composed of eight categories, that leads to the Cessation of Suffering Samudaya Sacca (The Noble Truth of Origin of Suffering) The Noble Truth of Origin of Suffering''* is that craving, which is to be completely eliminated, which is the arising or origin of dukkha (samudaya), which gives rise to further rebirth and, bound up with pleasure and lust, finds ever fresh dehght, now here, now there, namely, the sensual craving, the craving for existence, and the craving for non-existence. '* V-Ma, p. 15 (/daw kho pana, bhikkhave, dukkhusamudayarh ariyasaccarh yayarh tanha ponobbhavika nandungasahagats tatratatrabhinandini, seyyathidarh kamatanha, bhavatanha, vibhavatanhs.)

24 23 And Mahasatipatthana-sutta explains the detail accounts of the origin of suffering in the following ways: '"Whatever in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles'^. Eye in the world is a deughtful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Ear in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Nose in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Tongue in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Body in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. And mind in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.' 'Visible forms in the world are delightful things, pleasurable things, therein this craving, when arising arises and when settling settles. Sounds in the world are delightful things, pleasurable things, therein this craving, when arising arises and when settling settles. Smells in the world are '' D-Ma, p.244. {Kinca lake piyaruparh sataruparii? Cakkhu lake piyaruparii sataruparh, etthesa tanha uppajjamana uppajjati, ettha nivisamana nivisati. Sotarii loke ghanam lake jivha lake kayo lake mano lake piyaruparh sataruparh, etthesa tanha uppajjamana uppajjati, ettha nivisamana nivisati) '* D-Ma, p.244. {Rapa loke sadda loke gandha loke rasa loke phoaahabbs loke dhamms loke piyaruparh sataruparh, etthesa tanha uppajjamsna uppajjati, ettha nivisamana nivisati.)

25 24 delightful things, pleasurable things, therein this craving, when arising arises and when settling settles. Tastes in the world are delightful things, pleasurable things, therein this craving, when arising arises and when settling settles. Tangible objects in the world are delightful things, pleasurable things, therein this craving, when arising arises and when settling settles. Mental objects in the world are delightful things, pleasurable things, therein this craving, when arising arises and when settling settles.' 'Eye-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles'^. Ear-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Noseconsciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Tongueconsciousness in the world is a deughtful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Bodyconsciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Mindconsciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.' ' D-Ma, p.244. (Cakkhuvinnanum Joke sotuviiinanarh lake g/ianavinnanam Joke jivhavinnanarh lake ksyavinmnarh lake manovinmnarh lake piyaruparii sataruparii, etthesa tanha uppajjamsna uppajjati, ettha nivisamana nivisati.)

26 25 'Eye-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles"*. Earcontact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Nose-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Tongue-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Body-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. Mind-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles,' 'The feeling born of eye-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles'^. The feeling born of ear-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The feeling born of nose-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The feeling born of tongue-contact in the '* D-Ma, p.244. {Cakkhusamphasso lake sotasamphasso lake ghanasamphasso lake jivhasamphasso lake ksyasamphasso lake manosamphasso lake piyarupam sstaruparh, etthesa tanha uppajjamsna uppajjati, ettha nivisamsns nivisati.) " D-M{1, p.244. (Cakkhusamphassaja vedans lake sotasamphassajs vedans Joke ghanasamphassaja vedans loke jivhssamphassajs vedans Joke kayasamphassaja vedana lake manosamphassaja vedans lake piyarupam sstarupsih, etthess tanhs uppajjamsna uppajjati, ettha nivisamans nivisati.)

27 26 world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when setthng settles. The feeling born of body-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The feeling born of mindcontact in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling''settles.' 'The perception of visual forms in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles ^. The perception of sounds in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The perception of smells forms in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The perception of tastes in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The perception of touches in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The perception of mental objects in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.' 'The volition concerning visual forms in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and ^^ D-Ma, p.244. {RupasanfiS lake saddasaiina loke gandhasanna loke rasasaniia lake pho&shabbasanna loke dhammasanna Joke piyarupam satarupam, etthesa tanha uppajjamana uppajjati, ettha nivisawana nivisati)

28 27 when settling settles". The volition concerning sounds in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The volition concerning smells in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The volition concerning tastes in the world is a delightful thiqg, a pleasurable thing, therein this craving, when arising arises and when settling settles. The volition concerning touches in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The volition concerning mental objects in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles,' 'The craving for visual forms in the world is a delightful thing, a pleasurable thing, therein this. craving, when arising arises and when settling settles. The craving for sounds in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The craving for smells in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The craving for tastes in the world is a dehghtful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The craving for touches in the world is a delightful thing, a ^' D-Ma, p.244. {Rupasancetana Joke saddasancetans lake gandhasancetana lake rasasancetans lake photthabbasaiicetans lake dhammasaffcetana Joke piyarupam satarupam, ettjiesa tanjia uppajjamsna uppajjati, ettjia nivisamsna nivisati) ^ D-Ma, p.244. {RupatanJia Joke saddatanha lake gandhatanha Joke rasatanhs Joke pho^habbatanha Joke dhammatanlis Joke piyarupam satarupam, etthess tanjia uppajjamsna uppajjati, ettjia nivisamana nivisati.)

29 28 pleasurable thing, therein this craving, when arising arises and when settling settles. The craving for mental objects in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.' 'The thought for visual forms in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles^^. The thought for sounds in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The thought for smells in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The thought for tastes in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The thought for touches in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The thought for mental objects in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.' 'The discursive thought for visual forms in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and ^ ^ D-Ma, p.244. {Rupavitakko Joke saddavitakko loke gandhavitakko lake rasavitakko lake phoaahabbavitakko lake dhammavitakko loke piyarupam sataruparh, etthess tanhs uppajjamam uppajjati, ettha nivisamsna nivisatq

30 29 when settling settles^'^. The discursive thought for sounds in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The discursive thought for smells in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The discursive thought for tastes in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The discursive thought for touches in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles. The discursive thought for mental objects in the world is a delightful thing, a pleasurable thing, therein this craving, when arising arises and when settling settles.'" The Second Noble Truth is to be eradicated or destroyed through the power of the Fourth Noble Truth, which is the right path which is composed of eight categories, that leads to the Cessation of Suffering Nirodha Sacca (The Noble Truth of the Cessation of Suffering) The Noble Truth of the Cessation of Suffering is to be realized, which is that there is emancipation, liberation, freedom from the continuity of dukkha. It is the total extinction by removing of, forsaking of. ^'* D-Ma, p.245. {Rupavicaro Joke saddavicaro loke gandhavicaro lake rasavicaro loke phosshabbavicaro loke dhammavicaro loke piyaruparh satarupam, etthesa tanhs uppajjamana uppajjati, ettha nivisamana nivisati. Idarii vuccatj, bhikkhave, dukkhasamudayam ariyasaccarh.) ^'V-Ma, p.l5 ^* V-Ma, p.l5 (/t/am kho pana, bhikkhave, dukkhanirodharh ariyasaccarii yo tassa yeva tanhaya asesavirsganirodho, csgo, patinissaggo, muni, analayo.)

31 30 discarding of, freedom from, and non-attachment to that same craving. Whatever in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. This is called the Noble Truth of the Cessation of dukkha (nirodha), which is Nibbana, more popularly known in its Sanskrit form of Nirvana. To eliminate dukkha completely one has to eliminate the main root of dukkha, which is 'thrist' (tanha). Therefore, Nibbana is known the 'extinction of thirst'. And Mahasatipatthana-sutta explains the detail accounts of cessation of suffering in the following ways: '"Eye in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases^^. Ear in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Nose in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Tongue in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Body in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ^' D-Ma, p.245. {Kiiica lake piyaruparii sataruparii? Cakkhu lake piyarupam satarupam, etthess tanha pahiyambna pahiyati, ettha mrujjhamsna nirujjhati. Sotarii lake ghanath lake jivhs lake kayo loke mano lake piyaruparii satarupam, etthesb tanha pahlyamanspahtyati, ettha nirujjhamsna nirujjhati.)

32 31 ceasing, ceases. Mind in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.' 'Visual forms in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Sounds in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Smells in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Tastes in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Tangible objects in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Mental objects in the world are delightful things, pleasurable things, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.' 'Eye-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases^'. Ear-consciousness in the world is a delightful thing, a ^' D-Ma, p.245. {ROpa Joke sadda loke gandhs lake rasa loke photthabba loke dhamms lake piyaruparh sstaruparii, etthesa tanhspahiyamsna pahtyati, ettha nirujjhamsna nirujjhati.) ^' D-Ma, p.245. (Cakkhuvinnanam Joke sotavlnnanam Joke ghanaviniisriarh ioke jivjiavinnsnarii Joke ksyavinmnaih Joke manovifinanaih Joke piyaruparh sataruparh, ettjiess tanha pahtyamsnspajiiyati, ettha nirujjhamsna nirujjhati)

33 32 pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Nose-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Tongue-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Bodyconsciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Mind-consciousness in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.' 'Eye-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when 30 ceasing, ceases. Ear-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Nose-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Tongue-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. Body-contact in the world is a delightful thing, a pleasurable thing, therein this craving. D-Ma, p.245. {Cakkhusamphasso lake sotasamphasso lake ghanasamphasso loke jivhasamphasso take ksyasamphasso loke manosamphasso loke piyaroparii sataruparh, etthess tanhs pahiyamans pahtyati, ettha nirujjhamsns nirujjhati^

34 33 when being abandoned, is abandoned and, when ceasing, ceases. Mindcontact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.' 'The feeling born of eye-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases^'. The feeling born of ear-contact in the world is a deughtful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. The feeling born of nose-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. The feeling born of tongue-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. The feeling born of body-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases. The feeling born of mind-contact in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is abandoned and, when ceasing, ceases.' 'The perception of visual forms in the world is a delightful thing, a pleasurable thing, therein this craving, when being abandoned, is D-Ma, p {Cakkhusamphassaja vedana loke sotasamphassajs vedans lake ghsnasamphassaja vedans loke jivhssamphassajs vedans loke kayasamphassajs vedana loke manosamphassaja vedana loke piyaruparh sstaruparh, etthesa tanhspahtyamsnspahiyati, ettha nirujjhamana nirujjhati.)