Dear Dmytro,

One may also add the analyses of the saccaani found in the Abhidhamma
literature like the Vibha.nga and Pa.tisambhidamagga (basically an exgesis
of the relevant Sa.myutta passage). I wonder if any buddhologist ever
reflected upon the puzzling qualification of the first "truth" as akusala.
If sacca is understood as reality this qualification makes perfect sense. In
the context of the canonical statements of the saccaani, it also becomes
understandable why the annihilation of the first sacca is seen as kusala.
Why would any one annihilate a truth? My interpretation also explains the
noun phrase dukkha.m ariyasa.m which is usually translated as "The Noble
Truth about Suffering." This is grammatically impossible, and scholars have
therefore concluded that the transmission is erroneous. On my interpretation
this problem disappears completely: ariyasacca.m is evidently apposition to
dukkha.m: suffering, which is a reality to an ariya (or ariyas). The much
discussed grammatical problems of the remaining propositions concerning the
truths are nothing but instances of gender attraction. The formulation
including the unexpected ungrammaticality of the gender attraction is neatly
reflected in Buddhist Sanskrit literature, cf. Arthavini.scaya (the editor
Santani corrected the text!) and Dharmasa.ngraha.

Regards,

Ole Pind

-----Oprindelig meddelelse-----
Fra: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] På vegne af "Dmytro
O. Ivakhnenko (?????? ??????????? ?????????)"
Sendt: 16. august 2005 08:58
Til: Pali@yahoogroups.com
Emne: [Pali] Ariyasaccaani: realities to ariyas

Dear Ole Pind,

> By the way, who invented The Four Noble Truths? One of the early western
> buddhologist I suppose. Everything becomes clear, however, when they are
> seen, not as truths, but as Four Realities to ariyas, namely noble

persons.

Thank you for this explanation.

Indeed one finds in Pali commentaries:

Attahitakaamehi ara.niiyaani kara.niiyaani ariyabhaavakaraani,
ariyassa vaa bhagavato saccaaniiti ariyasaccaani.

Theragatha-Atthakatha 3.198

1097. Sattame tasmaa ariyasaccaaniiti yasmaa tathaani
avitathaani ana~n~nathaani, tasmaa ariyaana.m saccaaniiti vuccanti.
Na hi vitathaani ariyaa ariyasaccato pa.tivijjhanti.
1098. A.t.thame tathaagato ariyo, tasmaa “ariyasaccaanii”ti yasmaa
ariyena tathaagatena pa.tividdhattaa desitattaa ca taani ariyasantakaani
honti, tasmaa ariyassa saccattaa ariyasaccaaniiti attho.

Mahavagga-Atthakatha 3.299

Ariyasaccaananti ariyabhaavakaraana.m saccaana.m.

Mahavagga-Atthakatha 2.542 , Nettippakarana-Atthakatha Mya: .253

Tattha “ariyasaccaanii”ti avatvaa nippadesato paccayasa"nkhaata.m
samudaya.m dassetu.m “saccaanii”ti vutta.m. Ariyasaccesu hi ta.nhaava
samudayo, na itare. Na ca kevala.m ta.nhaava dukkha.m samudaaneti,
avasesaa kusalaakusalaapi paccaya.m samudaanentiyevaati tepi samudayato
dassetu.m “saccaani” tveva vutta.m.

Mohavicchedani Mya: .193

All the best,
Dmytro




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