Analysis of Realisations (`cattāri ariyasaccāni`)

According to the Suttas

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  Four Realisations`"]
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    R1["`dukkhaṃ ariyasaccaṃ
        *Realisation of Suffering*`"]
    R2["`dukkhasamudayaṃ ariyasaccaṃ
        *Realisation of the Origin of Suffering*`"]
    R3["`dukkhanirodhaṃ ariyasaccaṃ
        *Realisation of the Cessation of Suffering*`"]
    R4["`dukkhanirodhagāminī paṭipadā ariyasacca
        *Realisation of the Path To the Cessation of Suffering*`"]
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dukkhaṃ ariyasaccaṃ

dukkhaṃ ariyasaccaṃ (Realisation of Suffering)
- jāti (birth)
  - jāti (birth)
  - sañjāti (beneration)
  - okkanti (descent)
  - abhinibbatti (production)
  - khandhānaṃ pātubhāvo (appearance of the collections)
  - āyatanānaṃ paṭilābho (acquisition of the senses)
- jarā (aging)
  - jarā (aging)
  - jīraṇatā (decrepitude)
  - khaṇḍiccaṃ (brokenness of teeth)
  - pāliccaṃ (greyness of hair)
  - valittacatā (wrinkledness of skin)
  - āyuno saṃhāni (decline of life-force)
  - indriyānaṃ paripāko (decay of the faculties)
- maraṇaṃ (death)
  - cuti (passing away)
  - cavanatā (falling away)
  - bhedo (breaking up)
  - antaradhānaṃ (disappearance)
  - maccu (dying)
  - maraṇaṃ (death)
  - kālakiriyā (making an end of time)
  - khandhānaṃ bhedo (the breaking up of the collections)
  - kaḷevarassa nikkhepo (the casting off of the body)
  - “jīvitindriyassupacchedo (the cutting off of the life faculty)
- sokaparidevadukkhadomanassupāyāsā (sorrow, lamentation, pain, grief, despair)
  - soko (sorrow)
    - Ñātibyasanena phuṭṭhassa (afflicted by loss of relatives)
    - bhogabyasanena phuṭṭhassa (afflicted by loss of wealth)
    - rogabyasanena phuṭṭhassa (afflicted by loss of health)
    - sīlabyasanena phuṭṭhassa (afflicted by loss of virtue)
    - diṭṭhibyasanena phuṭṭhassa (afflicted by loss of right view)
    - aññataraññatarena byasanena samannāgatassa (endowed with some other loss)
    - aññataraññatarena dukkhadhammena phuṭṭhassa (afflicted by some other painful state)
    - soko (sorrow)
    - socanā (sorrowing)
    - socitattaṃ (state of sorrow)
    - antosoko (inward sorrow)
    - antoparisoko (inward deep sorrow)
    - cetaso parijjhāyanā (burning of the mind)
    - domanassaṃ (grief)
    - sokasallaṃ (dart of sorrow)
  - paridevo (lamentation)
    - Ñātibyasanena phuṭṭhassa (afflicted by loss of relatives)
    - bhogabyasanena phuṭṭhassa (afflicted by loss of wealth)
    - rogabyasanena phuṭṭhassa (afflicted by loss of health)
    - sīlabyasanena phuṭṭhassa (afflicted by loss of virtue)
    - diṭṭhibyasanena phuṭṭhassa (afflicted by loss of right view)
    - aññataraññatarena byasanena samannāgatassa (endowed with some other loss)
    - aññataraññatarena dukkhadhammena phuṭṭhassa (afflicted by some other painful state)
    - ādevo (wailing)
    - paridevo (lamenting)
    - ādevanā (state of wailing)
    - paridevanā (state of lamenting)
    - ādevitattaṃ (utterance of wailing)
    - paridevitattaṃ (utterance of lamenting)
    - vācā palāpo (verbal babbling)
    - vippalāpo (incoherent speech)
    - lālappo (moaning)
    - lālappanā (state of moaning)
    - lālappitattaṃ (state of being given to moaning)
  - dukkha (pain)
    - kāyikaṃ asātaṃ (bodily displeasure)
    - kāyikaṃ dukkhaṃ (bodily pain)
    - kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ (unpleasurable painful feeling born of bodily contact)
    - kāyasamphassajā asātā dukkhā vedanā (unpleasurable painful feelings born of bodily contact)
  - domanassaṃ (grief)
    - cetasikaṃ asātaṃ (mental unpleasure)
    - cetasikaṃ dukkhaṃ (mental pain)
    - cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ (unpleasurable painful feeling born of mental contact)
    - cetosamphassajā asātā dukkhā vedanā (unpleasurable painful feelings born of mental contact)
  - upāyāso (despair)
    - Ñātibyasanena phuṭṭhassa (afflicted by loss of relatives)
    - bhogabyasanena phuṭṭhassa (afflicted by loss of wealth)
    - rogabyasanena phuṭṭhassa (afflicted by loss of health)
    - sīlabyasanena phuṭṭhassa (afflicted by loss of virtue)
    - diṭṭhibyasanena phuṭṭhassa (afflicted by loss of right view)
    - aññataraññatarena byasanena samannāgatassa (endowed with some other loss)
    - aññataraññatarena dukkhadhammena phuṭṭhassa (afflicted by some other painful state)
    - āyāso (trouble)
    - upāyāso (despair)
    - āyāsitattaṃ (state of trouble)
    - upāyāsitattaṃ (state of despair)
- appiyehi sampayogo (association with the unloved)
  - yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā (for someone, those forms, sounds, smells, tastes, tangibles that are unwished for, unliked, unpleasing)
  - ye panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā (those who wish him non-benefit, wish him harm, wish him discomfort, wish him no security from bondage)
  - yā tehi saṅgati samāgamo samodhānaṃ missībhāvo (whatever meeting, coming together, conjoining, mixing with them)
- piyehi vippayogo (separation from the loved)
  - yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā (for someone, those forms, sounds, smells, tastes, tangibles that are wished for, liked, pleasing)
  - ye panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā (those who wish him benefit, wish him welfare, wish him comfort, wish him security from bondage: mother or father or brother or sister or friends or colleagues or relatives or kinsmen)
  - yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo (whatever non-meeting, non-coming together, non-conjoining, non-mixing with them)
- yampicchaṃ na labhati taṃ (not getting what one wishes)
  - Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati— “aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā”ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi “yampicchaṃ na labhati tampi dukkhaṃ” (For beings subject to birth, such a wish arises: “Oh, may we not be subject to birth; and may birth not come to us!” But this is indeed not to be obtained by wishing. This too is “not getting what one wishes is also dukkha (suffering)”)
  - Jarādhammānaṃ sattānaṃ…pe… (For beings subject to aging etc.)
  - byādhidhammānaṃ sattānaṃ…pe… (For beings subject to sickness etc.)
  - maraṇadhammānaṃ sattānaṃ…pe… (For beings subject to death etc.)
  - sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ…pe… (For beings subject to sorrow, lamentation, pain, grief, despair etc.)
- pañcupādānakkhandhā (the Five Collections of Fuel)
  - rūpupādānakkhandho (forms)
  - vedanupādānakkhandho (feelings)
  - saññupādānakkhandho (apperceptions)
  - saṅkhārupādānakkhandho (mental constructions)
  - viññāṇupādānakkhandho (consciousness)

dukkhasamudayaṃ ariyasaccaṃ

taṇhā (craving) which leads to:

renewed existence
accompanied by delight and lust
delighting in this and that

Types of taṇhā:

kāmataṇhā (craving for sensual pleasures),
bhavataṇhā (craving for existence),
vibhavataṇhā (craving for non-existence).

taṇhā (craving):

where, when arising, does it arise?
Where, when settling, does it settle?

Whatever in the world is likable and pleasant

eye in the world
ear in the world
nose in the world
tongue in the world
body in the world
mind in the world
Forms in the world
Sounds in the world
Odours in the world
Tastes in the world
Tangibles in the world
Mental objects in the world
Eye-consciousness in the world
Ear-consciousness in the world
Nose-consciousness in the world
Tongue-consciousness in the world
Body-consciousness in the world
Mind-consciousness in the world
Eye-contact in the world
Ear-contact in the world
Nose-contact in the world
Tongue-contact in the world
Body-contact in the world
Mind-contact in the world
Vedanā (feeling) born of Eye-contact in the world
Vedanā (feeling) born of Ear-contact in the world
Vedanā (feeling) born of Nose-contact in the world
Vedanā (feeling) born of Tongue-contact in the world
Vedanā (feeling) born of Body-contact in the world
Vedanā (feeling) born of Mind-contact in the world
Saññā (perception) of Forms in the world
Saññā (perception) of Sounds in the world
Saññā (perception) of Odours in the world
Saññā (perception) of Tastes in the world
Saññā (perception) of Tangibles in the world
Saññā (perception) of Mental objects in the world
Sañcetanā (volition) regarding Forms in the world
Sañcetanā (volition) regarding Sounds in the world
Sañcetanā (volition) regarding Odours in the world
Sañcetanā (volition) regarding Tastes in the world
Sañcetanā (volition) regarding Tangibles in the world
Sañcetanā (volition) regarding Mental objects in the world
Taṇhā (craving) for Forms in the world
Taṇhā (craving) for Sounds in the world
Taṇhā (craving) for Odours in the world
Taṇhā (craving) for Tastes in the world
Taṇhā (craving) for Tangibles in the world
Taṇhā (craving) for Mental objects in the world
Vitakka (thought) concerning Forms in the world
Vitakka (thought) concerning Sounds in the world
Vitakka (thought) concerning Odours in the world
Vitakka (thought) concerning Tastes in the world
Vitakka (thought) concerning Tangibles in the world
Vitakka (thought) concerning Mental objects in the world
Vicāra (examination) of Forms in the world
Vicāra (examination) of Sounds in the world
Vicāra (examination) of Odours in the world
Vicāra (examination) of Tastes in the world
Vicāra (examination) of Tangibles in the world
Vicāra (examination) of Mental objects in the world

dukkhanirodhaṃ ariyasaccaṃ

taṇhā (craving):

asesavirāganirodho (remainderless fading away and cessation),
cāgo (relinquishing),
paṭinissaggo (renunciation),
mutti (release),
anālayo (non-attachment).

taṇhā (craving):

where, when being abandoned, is it abandoned?
where, when ceasing, does it cease?

Whatever in the world is pleasant and agreeable.

dukkhanirodhagāminī paṭipadā ariyasacca

sammādiṭṭhi (Right View)
- Knowledge of dukkha (suffering),
- knowledge of the origin of dukkha (suffering),
- knowledge of the cessation of dukkha (suffering),
- knowledge of the path leading to the cessation of dukkha (suffering)
sammāsaṅkappo (Right Intention)
- Intention for nekkhamma (renunciation),
- Intention for abyāpāda (non-ill will),
- Intention for avihiṃsā (non-harming)
sammāvācā (Right Speech)
- Veramaṇī (abstinence) from false speech,
- veramaṇī (abstinence) from slanderous speech,
- veramaṇī (abstinence) from harsh speech,
- veramaṇī (abstinence) from idle chatter
sammākammanto (Right Action)
- Veramaṇī (abstinence) from pāṇātipātā (taking life),
- veramaṇī (abstinence) from adinnādāna (taking what is not given),
- veramaṇī (abstinence) from kāmesumicchācāra (sexual misconduct)
sammāājīvo (Right Way of Living)
- an ariyasāvako (noble disciple), having abandoned micchāājīvaṃ (wrong way of living), maintains his life by sammāājīvena (right way of living)
sammāvāyāmo (Right Effort)
- For the non-arising of unarisen evil, akusalānaṃ dhammānaṃ (unwholesome states)
  - generates chandaṃ (desire),
  - strives,
  - initiates vīriyaṃ (energy),
  - exerts his cittaṃ (mind), and
  - makes an effort.
- For the abandoning of arisen evil, akusalānaṃ dhammānaṃ (unwholesome states)
  - …
- For the arising of unarisen kusalānaṃ dhammānaṃ (wholesome states),
  - …
- For the maintenance of arisen kusalānaṃ dhammānaṃ (wholesome states), for their non-confusion, for their increase, for their abundance, for their development, for their completion,
  - …
sammāsati (Right Awareness)
- In kāye kāyānupassī (contemplating the body in the body) he dwells:
  - ātāpī (ardent),
  - sampajāno (clearly comprehending),
  - satimā (mindful),
  - having removed abhijjhādomanassaṃ (covetousness and displeasure) in the world.
- In vedanāsu (feelings)… (etc.)…
  - …
- in citte (mind)… (etc.)…
  - …
- in dhammesu dhammānupassī (contemplating mental phenomena in dhammas)… (etc.)…
  - …
sammāsamādhi (Right Focus)
- Quite secluded from sensual pleasures, secluded from akusalehi dhammehi (unwholesome states), enters and dwells in the first jhāna (meditative absorption), which is accompanied by:
  - vitakka (initial application of mind) and
  - vicāra (sustained application of mind),
  - with pīti (rapture) and
  - with sukha (happiness) born of seclusion.
- With the stilling of vitakka (initial application of mind) and vicāra (sustained application of mind), by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna (meditative absorption), which is
  - without vitakka (initial application of mind) and
  - without vicāra (sustained application of mind),
  - with pīti (rapture) and
  - with sukha (happiness) born of samādhi (concentration).
- With the fading away of pīti (rapture), he dwells in upekkhā (equanimity), and is sato (mindful) and sampajāno (clearly comprehending), and experiences sukha (happiness) with the body; he enters and dwells in the third jhāna (meditative absorption), of which the noble ones declare:
  - ‘upekkhako satimā sukhavihārī (Equanimous and mindful, he has a pleasant abiding)’.
- With the abandoning of sukha (happiness) and dukkha (pain), and with the previous disappearance of somanassa (joy) and domanassa (displeasure), he enters and dwells in the fourth jhāna (meditative absorption), which is
  - without sukha (happiness) and
  - without dukkha (pain),
  - a purity of mindfulness due to upekkhā (equanimity).

According to Abhidhamma

Cattāri saccāni—

“dukkhaṃ` (suffering),
- the remaining kilesā (defilements), and
- the remaining akusalā dhammā (unwholesome states), and
- the three kusalamūlāni sāsavāni (wholesome roots that are tainted), and
- the remaining sāsavā kusalā dhammā (tainted wholesome states), and
- the sāsavā vipākā (tainted results) of wholesome and unwholesome states, and
- those dhammā that are
  - kiriyā (functional),
  - neither wholesome nor unwholesome nor kamma (action)-result, and
  - all rūpa (material form)
“dukkhasamudayo` (the origin of suffering),
- Taṇhā (craving) and,
- the remaining kilesā (defilements), and
- the remaining akusalā dhammā (unwholesome states), and
- the three kusalamūlāni sāsavāni (wholesome roots that are tainted), and
- the remaining sāsavā kusalā dhammā (tainted wholesome states)
“dukkhanirodho` (the cessation of suffering),
- The abandonment of taṇhā (craving),
- and of the remaining kilesā (defilements),
- and of the remaining akusalānaṃ dhammānaṃ (unwholesome states),
- and of the three kusalamūlānaṃ sāsavānaṃ (wholesome roots that are tainted),
- and of the remaining sāsavānaṃ kusalānaṃ dhammānaṃ (tainted wholesome states)
“dukkhanirodhagāminī paṭipadā` (the path leading to the cessation of suffering)
- at the time when he develops lokuttaraṃ jhānaṃ (supramundane absorption) that is:
  - niyyānikaṃ (leading out),
  - apacayagāmiṃ (not accumulating),
- for the abandoning of diṭṭhigatānaṃ (wrong views),
- for the attainment of the paṭhamāya bhūmiyā (first stage),
- quite secluded from sensual pleasures… (etc.)…
- he enters and abides in the paṭhamaṃ jhānaṃ (first absorption), which is
  - dukkhapaṭipadaṃ (painful practice) and
  - dandhābhiññaṃ (slowly comprehending),
- at that time the aṭṭhaṅgiko maggo (eightfold path) arises:
  - sammādiṭṭhi (right view)… (etc.)…
  - sammāsamādhi (right focus)

aṭṭhaṅgiko maggo (eightfold path):

sammādiṭṭhi (Right View)
- paññā (wisdom),
- pajānanā (understanding)… (etc.)…
- amoho (non-delusion),
- dhammavicayo (investigation of phenomena),
- sammādiṭṭhi (right view),
- dhammavicayasambojjhaṅgo (enlightenment factor of investigation of phenomena),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāsaṅkappo (Right Intention)
- takko (reasoning),
- vitakko (thought)… (etc.)…
- sammāsaṅkappo (right intention),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāvācā (Right Speech)
- four vacīduccaritehi (verbal misconducts)
  - ārati (abstinence),
  - virati (abstention),
  - paṭivirati (refraining),
  - veramaṇī (avoidance),
- akiriyā (non-doing),
- akaraṇaṃ (not performing),
- anajjhāpatti (non-transgression),
- velāanatikkamo (not overstepping the boundary),
- setughāto (breaking of the bridge),
- sammāvācā (right speech),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammākammanto (Right Action)
- three kāyaduccaritehi (bodily misconducts)
  - ārati (abstinence),
  - virati (abstention),
  - paṭivirati (refraining),
  - veramaṇī (avoidance),
- akiriyā (non-doing),
- akaraṇaṃ (not performing),
- anajjhāpatti (non-transgression),
- velāanatikkamo (not overstepping the boundary),
- setughāto (breaking of the bridge),
- sammākammanto (right action),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāājīvo (Right Way of Living)
- micchā ājīvā (wrong way of living):
  - ārati (abstinence),
  - virati (abstention),
  - paṭivirati (refraining),
  - veramaṇī (avoidance),
- akiriyā (non-doing),
- akaraṇaṃ (not performing),
- anajjhāpatti (non-transgression),
- velāanatikkamo (not overstepping the boundary),
- setughāto (demolishing the connection),
- sammāājīvo (right way of living),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāvāyāmo (Right Effort)
- cetasiko
- vīriyārambho (mental instigation of energy) … (etc.)…
- sammāvāyāmo (right effort),
- vīriyasambojjhaṅgo (enlightenment factor of energy),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāsati (Right Awareness)
- sati (memory), anussati (recollection)… (etc.)…
- sammāsati (right awareness),
- satisambojjhaṅgo (enlightenment factor of awareness),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)
sammāsamādhi (Right Focus)
- cittassa ṭhiti (stability of mind),
- saṇṭhiti (steadfastness)… (etc.)…
- sammāsamādhi (right awareness),
- samādhisambojjhaṅgo (enlightenment factor of awareness),
- maggaṅgaṃ (path factor),
- maggapariyāpannaṃ (included in the path)

Catechism

Of the four ariyasaccānaṃ (realisations), how many are kusalā (wholesome), how many akusalā (unwholesome), how many abyākatā (indeterminate)… etc.… how many saraṇā (with defilements), how many araṇā (without defilements)?

Samudayasacca (realisation of the origin of suffering) is akusala (unwholesome).
Maggasacca (realisation of the path) is kusala (wholesome).
Nirodhasacca (realisation of cessation) is abyākata (undetermined).
Dukkhasacca (realisation of suffering) may be kusala (wholesome), may be akusala (unwholesome), may be abyākata (undetermined).

Two realisations may be associated with pleasant vedanā (feeling), may be associated with adukkhamasukha vedanā (neither-painful-nor-pleasant feeling).

Nirodhasacca (realisation of cessation) should not be said to be “associated with pleasant vedanā (feeling),” nor “associated with painful vedanā (feeling),” nor “associated with adukkhamasukha vedanā (neither-painful-nor-pleasant feeling).”
Dukkhasacca (realisation of suffering) may be associated with pleasant vedanā (feeling), may be associated with painful vedanā (feeling), may be associated with adukkhamasukha vedanā (neither-painful-nor-pleasant feeling), or it should not be said to be “associated with pleasant vedanā (feeling),” nor “associated with painful vedanā (feeling),” nor “associated with adukkhamasukha vedanā (neither-painful-nor-pleasant feeling).”

Two realisations are vipākadhammadhammā (states that are conditions for kamma-result).

Nirodhasacca (realisation of cessation) is nevavipākanavipākadhammadhamma (neither kamma-result nor a condition for kamma-result).
Dukkhasacca (realisation of suffering) may be vipāka (kamma-result), may be vipākadhammadhamma (a state that is a condition for kamma-result), may be nevavipākanavipākadhammadhamma (neither kamma-result nor a condition for kamma-result).

Samudayasacca (realisation of the origin of suffering) is anupādinnupādāniya (not clung to but subject to clinging).

Two realisations are anupādinnaanupādāniyā (not clung to and not subject to clinging).

Dukkhasacca (realisation of suffering) may be upādinnupādāniya (clung to and subject to clinging), may be anupādinnupādāniya (not clung to but subject to clinging).

Samudayasacca (realisation of the origin of suffering) is saṃkiliṭṭhasaṃkilesika (defiled and defiling).

Two realisations are asaṃkiliṭṭhaasaṃkilesikā (undefiled and undefiling).

Dukkhasacca (realisation of suffering) may be saṃkiliṭṭhasaṃkilesika (defiled and defiling), may be asaṃkiliṭṭhasaṃkilesika (undefiled and undefiling).

827. Samudayasacca (realisation of the origin of suffering) is savitakkasavicāra (with initial application and sustained application of thought). Nirodhasacca (realisation of cessation) is avitakkaavicāra (without initial application and without sustained application of thought). Maggasacca (realisation of the path) may be savitakkasavicāra (with initial application and sustained application of thought), may be avitakkavicāramatta (without initial application but with sustained application of thought only), may be avitakkaavicāra (without initial application and without sustained application of thought). Dukkhasacca (realisation of suffering) may be savitakkasavicāra (with initial application and sustained application of thought), may be avitakkavicāramatta (without initial application but with sustained application of thought only), may be avitakkaavicāra (without initial application and without sustained application of thought), or it should not be said to be “savitakkasavicāra (with initial application and sustained application of thought),” nor “avitakkavicāramatta (without initial application but with sustained application of thought only),” nor “avitakkaavicāra (without initial application and without sustained application of thought).” (6)

828. Two realisations may be pītisahagata (accompanied by joy), may be sukhasahagata (accompanied by happiness), may be upekkhāsahagata (accompanied by equanimity). Nirodhasacca (realisation of cessation) should not be said to be “pītisahagata (accompanied by joy),” nor “sukhasahagata (accompanied by happiness),” nor “upekkhāsahagata (accompanied by equanimity).” Dukkhasacca (realisation of suffering) may be pītisahagata (accompanied by joy), may be sukhasahagata (accompanied by happiness), may be upekkhāsahagata (accompanied by equanimity), or it should not be said to be “pītisahagata (accompanied by joy),” nor “sukhasahagata (accompanied by happiness),” nor “upekkhāsahagata (accompanied by equanimity).” (7)

829. Two realisations are neva dassanena na bhāvanāya pahātabbā (to be abandoned neither by vision nor by cultivation). Samudayasacca (realisation of the origin of suffering) may be dassanena pahātabba (to be abandoned by vision), may be bhāvanāya pahātabba (to be abandoned by cultivation). Dukkhasacca (realisation of suffering) may be dassanena pahātabba (to be abandoned by vision), may be bhāvanāya pahātabba (to be abandoned by cultivation), may be neva dassanena na bhāvanāya pahātabba (to be abandoned neither by vision nor by cultivation). (8)

830. Two realisations do not have neva dassanena na bhāvanāya pahātabbahetukā (roots to be abandoned neither by vision nor by cultivation). Samudayasacca (realisation of the origin of suffering) may have dassanena pahātabbahetuka (roots to be abandoned by vision), may have bhāvanāya pahātabbahetuka (roots to be abandoned by cultivation). Dukkhasacca (realisation of suffering) may have dassanena pahātabbahetuka (roots to be abandoned by vision), may have bhāvanāya pahātabbahetuka (roots to be abandoned by cultivation), may not have neva dassanena na bhāvanāya pahātabbahetuka (roots to be abandoned neither by vision nor by cultivation). (9)

831. Samudayasacca (realisation of the origin of suffering) is ācayagāmi (leading to accumulation). Maggasacca (realisation of the path) is apacayagāmi (leading to non-accumulation). Nirodhasacca (realisation of cessation) is nevācayagāmināpacayagāmi (leading neither to accumulation nor to non-accumulation). Dukkhasacca (realisation of suffering) may be ācayagāmi (leading to accumulation), may be nevācayagāmināpacayagāmi (leading neither to accumulation nor to non-accumulation). (10)

832. Maggasacca (realisation of the path) is sekkha (of a trainee). Three realisations are nevasekkhanāsekkha (neither of a trainee nor of a non-trainee). (11)

833. Samudayasacca (realisation of the origin of suffering) is paritta (limited). Two realisations are appamāṇa (immeasurable). Dukkhasacca (realisation of suffering) may be paritta (limited), may be mahaggata (exalted). (12)

834. Nirodhasacca (realisation of cessation) is anārammaṇa (objectless). Maggasacca (realisation of the path) is appamāṇārammaṇa (having an immeasurable object). Samudayasacca (realisation of the origin of suffering) may be parittārammaṇa (having a limited object), may be mahaggatārammaṇa (having an exalted object), not appamāṇārammaṇa (having an immeasurable object), or it should not be said to be “parittārammaṇa (having a limited object),” nor “mahaggatārammaṇa (having an exalted object).” Dukkhasacca (realisation of suffering) may be parittārammaṇa (having a limited object), may be mahaggatārammaṇa (having an exalted object), may be appamāṇārammaṇa (having an immeasurable object), or it should not be said to be “parittārammaṇa (having a limited object),” nor “mahaggatārammaṇa (having an exalted object),” nor “appamāṇārammaṇa (having an immeasurable object).” (13)

835. Samudayasacca (realisation of the origin of suffering) is hīna (inferior). Two realisations are paṇīta (superior). Dukkhasacca (realisation of suffering) may be hīna (inferior), may be majjhima (medium). (14)

836. Nirodhasacca (realisation of cessation) is aniyata (unfixed). Maggasacca (realisation of the path) is sammattaniyata (fixed in rightness). Two realisations may be micchattaniyata (fixed in wrongness), may be aniyata (unfixed). (15)

837. Nirodhasacca (realisation of cessation) is anārammaṇa (objectless). Samudayasacca (realisation of the origin of suffering) should not be said to be “maggārammaṇa (having the path as object),” nor “maggahetuka (having the path as condition),” nor “maggādhipati (having the path as dominant factor).” Maggasacca (realisation of the path) is not maggārammaṇa (having the path as object), (it is) maggahetuka (path-conditioned), may be maggādhipati (having the path as dominant factor), or it should not be said to be “maggādhipati (having the path as dominant factor).” Dukkhasacca (realisation of suffering) may be maggārammaṇa (having the path as object), (it is) not maggahetuka (path-conditioned), may be maggādhipati (having the path as dominant factor), or it should not be said to be “maggārammaṇa (having the path as object),” nor “maggādhipati (having the path as dominant factor).” (16)

838. Two realisations may be uppanna (arisen), may be anuppanna (unarisen), (but) should not be said to be “uppādin (arising).” Nirodhasacca (realisation of cessation) should not be said to be “uppanna (arisen),” nor “anuppanna (unarisen),” nor “uppādin (arising).” Dukkhasacca (realisation of suffering) may be uppanna (arisen), may be anuppanna (unarisen), may be uppādin (arising). (17)

839. Three realisations may be atīta (past), may be anāgata (future), may be paccuppanna (present). Nirodhasacca (realisation of cessation) should not be said to be “atīta (past),” nor “anāgata (future),” nor “paccuppanna (present).” (18)

840. Nirodhasacca (realisation of cessation) is anārammaṇa (objectless). Maggasacca (realisation of the path) should not be said to be “atītārammaṇa (having a past object),” nor “anāgatārammaṇa (having a future object),” nor “paccuppannārammaṇa (having a present object).” Two realisations may be atītārammaṇa (having a past object), may be anāgatārammaṇa (having a future object), may be paccuppannārammaṇa (having a present object), or should not be said to be “atītārammaṇa (having a past object),” nor “anāgatārammaṇa (having a future object),” nor “paccuppannārammaṇa (having a present object).” (19)

841. Nirodhasacca (realisation of cessation) is bahiddhā (external). Three realisations may be ajjhatta (internal), may be bahiddhā (external), may be ajjhattabahiddhā (internal-external). (20)

842. Nirodhasacca (realisation of cessation) is anārammaṇa (objectless). Maggasacca (realisation of the path) is bahiddhārammaṇa (having an external object). Samudayasacca (realisation of the origin of suffering) may be ajjhattārammaṇa (having an internal object), may be bahiddhārammaṇa (having an external object), may be ajjhattabahiddhārammaṇa (having an internal-external object). Dukkhasacca (realisation of suffering) may be ajjhattārammaṇa (having an internal object), may be bahiddhārammaṇa (having an external object), may be ajjhattabahiddhārammaṇa (having an internal-external object), or it should not be said to be “ajjhattārammaṇa (having an internal object),” nor “bahiddhārammaṇa (having an external object),” nor “ajjhattabahiddhārammaṇa (having an internal-external object).” (21)

843. Three realisations are anidassanaappaṭigha (non-manifestative and non-impinging). Dukkhasacca (realisation of suffering) may be sanidassanasappaṭigha (manifestative and impinging), may be anidassanasappaṭigha (non-manifestative and impinging), may be anidassanaappaṭigha (non-manifestative and non-impinging). (22)