4nobles

THE ACTUAL FOUR NOBLE TRUTHS
Copyright August 20th 2002 Shakya Aryanatta

#1. What, followers, is the Aryan truth of suffering? It is that (1) birth is suffering, (2) old age is suffering, (3) death is suffering, (4) sorrow, (5) lamentation, (6) pain, (7) gloom, and (8) misery are suffering. (8) Being in conjoinment with the despised is suffering, (10) to be apart from the beloved is suffering, (11) and not obtaining what you desire is suffering. In short, (12) the five aggregates which are taken hold of are suffering.

#2. What, followers, is the Aryan truth on the genesis of suffering? It is that cravings/agitation begets rebirth, and has bondage with accompanying lusts leading to asundering here and thither. That is to say: (1) there are sensual cravings/agitation, (2) [for] becoming (other than Self) by cravings/agitation, (3) and [for] (re)unbecoming (annihilationist) by cravings/agitation (transmigration).

#3. What, followers, is the Aryan truth on the subjugation of suffering? It is the complete subjugation of lusts and cravings/agitation, and resigning return into the supernal, being emancipation from desires.

#4. What, followers, is the Aryan truth of going unto the subjugation of suffering and returning to the light? It is the Aryan Eightfold Path. That is to say, (1) vision of the Absolute, (2) determination of the Absolute, (3) logos of the Absolute, (4) actualization of the Absolute, (5) subsistence upon the Absolute, (6) analysis of the Absolute, (7) anamnesis of the Absolute, and (8) conjoinment of the Absolute. [Plus DN 2.216 (9) Gnosis of the Absolute, (10) Emancipation into the Absolute.]

PHILOSOPHICAL EXPLAINATION OF FOUR NOBLE TRUTHS IN DISECTION

#0. The pudgala, who becomes the sufferer, who becomes the burden carrier (bha’raha’ro), the pudgala who is inflicted with tan.ha’ (cravings/agitation) and its root: avijja (agnosis/ignorance). Synonymous with 2nd Noble Truth.
*[SN 3.25 “The burden carrier”] (Citta possessed of agnosis must beget contact and suffering)
THE SUFFERER: Citta (consciousness) + avijja/ tan.ha’(agnosis/agitation) = (leads to) dukkha (suffering). Chronologically 1st
AN 5.113 Followers, the beginning of ignorance (avijja/agnosis) can never be discerned (beginningless) such that it cannot be said “Here is the First where ignorance is not, here is the contingency which generated it.” Such that it should be discerned, followers, ‘ignorance is a condition’.

#1. What, followers, is the Aryan truth of suffering? It is that (1) birth is suffering, (2) old age is suffering, (3) death is suffering, (4) sorrow, (5) lamentation, (6) pain, (7) gloom, and (8) misery are suffering. (8) Being in conjoinment with the despised is suffering, (10) to be apart from the beloved is suffering, (11) and not obtaining what you desire is suffering. In short, (12) the five aggregates which are taken hold of are suffering.
*[SN 3.25 “The burden”] (Corporeal identification with contact =suffering)
THE SUFFERING: Citta (in agnosis) + contact = namo-rupa (psycho-physicality) = dukkha (suffering). Chronologically 3rd

#2. What, followers, is the Aryan truth on the genesis of suffering? It is that cravings/agitation begets rebirth, and has bondage with accompanying lusts leading to asundering here and thither. That is to say: (1) there are sensual cravings/agitation, (2) [for] becoming (other than Self) by cravings/agitation, (3) and [for] (re)unbecoming (annihilationist) by cravings/agitation (transmigration).
*[SN 3.25 “Taking up the burden”] (Declaration of the root that begets genesis of contact with psycho-physicality = suffering)
THE MALADY. THE DISEASE: Citta (consciousness) + avijja/ tan.ha’(agnosis/agitation) = (leads to) 1st Noble Truth (dukkha). Chronologically 2nd

#3. What, followers, is the Aryan truth on the subjugation of suffering? It is the complete subjugation of lusts and cravings/agitation, and resigning return into the supernal, being emancipation from desires.
*[SN 3.25 “Laying down the burden”] (Declaration of diagnosis that the goal is subjugation of 2nd Noble Truth’s basis [agitation])
THE DIAGNOSIS: Citta (consciousness) - tan.ha’- avijja = sukkha (bliss, i.e. Nibbana). Chronologically 4th

#4. What, followers, is the Aryan truth of going unto the subjugation of suffering and returning to the light? It is the Aryan Eightfold Path. That is to say, (1) vision of the Absolute, (2) determination of the Absolute, (3) logos of the Absolute, (4) actualization of the Absolute, (5) subsistence upon the Absolute, (6) analysis of the Absolute, (7) anamnesis of the Absolute, and (8) conjoinment of the Absolute.
*[Plus DN 2.216 (9) samma’ña’n.am. Gnosis/Identification with the Absolute (ña’n.amatta’ya). (10) samma’vimutti Emancipation into / Manifesting the Absolute (pat.issatimatta’ya). Comprising the 10-fold Path.].
*[SN 3.25 The process/path of the burden carrier subjugating his malady/agitation (tan.ha’), i.e. relieved of further taking up again of the burden] (Process of subjugating 2nd Noble Truth’s basis, and its root avijja (agnosis). Process of declaration in #3)
* [AN 5.240 Dasayime, bhikkhave, sammatta’. “The ten Self-Perfections”=10-fold Path]
THE MEDICINE. THE TREATMENT: Ditthi (vision) + sati (anamnesis) + samadhi (conjoinment) = process of adhicitta (purification of citta) = citta (consciousness) without tan.ha’(cravings/agitation) and without avijja (agnosis/ignorance) = summation in #6, i.e. Perfection. Chronologically 5th

#5. The Eka-pudgala who is no longer inflicted with tan.ha’ cravings/agitation) and avijja (agnosis/ignorance). This is quintessential ultimate Perfection, Tathatta’, Buddhatta’, MN 1.341 “Soul has become Brahma”.
*[AN 1.22 “What is the Eka-pudgala? The Tathagata, the worthy Perfection attained Buddha”] (Perfection, Unific, and the Absolute)
PERFECTION. THE SUFFERER CURED: Suchness = Hypostasis = Unific = Brahma = Soul = Sammasambuddha = Tathagata = Arahatta. Chronologically 6th
*AN 2.29 “ekaggacittassa ajjhattam susama’hito”, “within the sovereign mind one is fixed in the supreme-Soul”

ELABORATION

     The fourfold doctor’s doctrine is (“Gotama is the great physician”) of identification of #1suffering #2 the malady, the disease #3 the diagnosis #4 the medicine. This treatment dispenses with the incredibly obvious, that being the sufferer himself which “modern Buddhism” has neglected to address, if not wholly negated altogether. The first thing seen by any physician is not the malady but the magnitude of the suffering itself, such that the 1st Noble Truth is 2nd chronologically since, obviously, the malady must precede the actualization of the suffering itself via contact. As regards the sufferer: Both formerly, followers, in addition to now, I teach not but the source of suffering and the subjugation of suffering (MN 1.140), (through destruction of its source: “Taking up the burden [SN 3.25]”, i.e. the 2nd Noble Truth). Even though I proclaim things thusly, followers, and I point out things thusly; there are recluses and Brahmins who falsely, vainly, and slanderously proclaim of me “The recluse Gotama is an anti-foundationalist who preaches the utter destruction of being and the oblivion of an existing being (MN 1.140).” The subjugation of suffering’s source #2 does not occur by corporeal #1 extermination but only through the maladies subjugation alone as stated in #3. Any contact with the aggregates is perpetually suffering, however the Aryan Path (adhicitta as its crux; purification of the citta/consciousness) illumines ones Citta (consciousness) to itself (Svabhava/Selfhood) through the subjugation of tan.ha and avijja (agitation and agnosis) which are the malady/virus/disease, by means of ditthi, sati, and samadhi (vision, anamnesis, and conjoinment) which is the treatment/medicine. A physician does not attempt to treat the suffering itself ultimately but rather subjugate its source, namely the malady. Through easement (subjugation: nirodha) of the malady, the suffering itself is exterminated ultimately in the cessation of the continuance of “faring on” i.e. samsara, therein halting perpetual transmigration throughout innumerable lives.
     Agnosis is beginningless: Followers, the beginning of ignorance (avijja/agnosis) can never be discerned (beginningless) such that it cannot be said “Here is the First where ignorance is not, here is the contingency which generated it.” Such that it should be discerned, followers, ‘ignorance is a condition’ (AN 5.113). Obviously so, if agnosis were not beginningless, than the actuosity of the Unific would be indeed that which was other than agnosis, therein “knowing”, i.e. a supreme creator god. The actuosity of Perfection posits all things, however the wisdom which must be made to become is not posited within the first as Perfection in the Unific, rather it must be brought to fruition through that same actuosity which contains all potential, which is why Selfhood (tathatta’) is never posited as 1st in Buddhism/Vedanta but only as a last. Wisdom (of the Aryan) must be brought to fruition wherein gnosis that any and all consubstantial ‘existence’ is phenomenal by its very nature and not Selfhood in the absolute sense whatsoever. “Soul is the support of the Soul, the Soul returns to the Soul” (KN 2.380); wherein by means of the 4th Noble Truth one brings to fulfillment adhicitta. This Brahma life is lived for the sole preeminent purpose of emancipation of the consciousness (citta) alone, which is the quintessential final core (MN 1.197). Ultimately: “Emancipation of consciousness (cittavimutti) and emancipation by wisdom (pannavimutti); this is a designation for Both-ways-liberated (DN 2.71)”.
     Emancipation of the consciousness by means of anamnesis (sati) and conjoinment (samadhi), (7-8 of 8-fold Path) removes consubstantial identification (via avijja/agnosis) as condition within the citta with that of psycho-physical corporeality which is not-Self (anatta), which in agnosis (avijja), the citta (consciousness) has upa’da’ (taken up) that very same corporeality, therein creating contact and hence dukkha (suffering); in addition to fulfillment of identification (1-2 of 8-fold Path) of corporeality and its intrinsic nature along with mediation (3-5 of 8-fold Path) from this trap (samsara) is pannavimutti (emancipation by wisdom). In reality, of course, the 4th Noble Truth is only the process of fulfillment of the 3rd Noble Truth’s declaration. Quintessentially the sufferer must be freed from the shackles (bandha, opposite Nis+bandha; i.e. Nibbana) of his agnosis through a process of mediation wherein the furtherance of identification of his Self with what is not-Self (anatta) must be cut once and forever; therein effecting complete liberation (parinibbana) into the Absolute (samma’), being Self-same non-consubstantially and non-phenomenally reliant via wisdom’s (panna) perfection, wherein the citta (consciousness) has only Self-Self gnosis, identity, and reliance (KN 2.380) which designates the fulfillment of disjunction in identification with corporeality once and for all. To sum up, the paraphrasable core of Buddhism being that: to become (bhava) other than Self (atta’) is to seek fulfillment within that which can never be fulfilled, for what is other than Self relies upon other than itself for its own genesis and is corporeal and phenomenal by its very nature. All phenomena are marked with the three seals of death (mara), anicca, dukkha, and anatta (non-permanence, suffering, and not-Self). To seek within that which the Self can never be found, nor fulfillment, nor Perfection, is indeed the truly irrational, and foolhardy (puthujjana) pursuit (i.e. the last digit of PI; endless/doesn’t exist). There is but one refuge, one non-spacio-temporal singularity alone (‘Soul as a refuge with none other as refuge’ DN 2.100), and the wise seek therein for the Soul. The fool (puthujjana), however, fares on throughout many births chasing after the shadows of phenomena, mistaking what is not-Self (anatta) for Self (atta’). The “Burden Sutta (SN 3.25)”, below gives a fuller elaboration upon the 4 Noble Truths.

SN 3.25 The Burden Sutta

At Savatthi…the Blessed said, “Followers, I shall teach you the burden [1st Noble Truth], the carrier of the burden [the sufferer], the taking up of the burden [2nd Noble Truth], and the laying down of the burden [3rd Noble Truth]. And what is the burden [1st Noble Truth],? The five aggregates which are taken hold of is suffering. Which five? The form aggregate which is taken hold of, the feeling aggregate which is taken hold of, the perception aggregate which is taken hold of, the experiential aggregate which is taken hold of, the sentient aggregate which is taken hold of. This is the designation for ‘the burden’.
And who is the burden carrier [the sufferer]? The pudgala of such name and clan. This is the designation for the ‘burden carrier’ followers. What is the taking up the burden [2nd Noble Truth]? It is clinging, which leads to rebirth and has bondage with accompanying lusts leading to asundering here and thither. That is to say: there are sensual cravings/agitation, becoming (other than Self) by cravings/agitation, and (re)unbecoming by cravings/agitation (transmigration). This is the designation for ‘taking up the burden’. And what is the laying down of the burden [3rd Noble Truth]? It is the complete subjugation of lusts and cravings, and resigning return into the supernal, being emancipation from desires. This is the designation for ‘laying down the burden’. This is what the Blessed Lord said. Having done so, the fortunate one, the master said this: “The five aggregates are indeed the burden [1st Noble Truth], the pudgala is he who is the burden carrier [the sufferer]. When taking up the burden, this (designates) suffering in the world [2nd Noble Truth], laying down the burden is blissful (Nibbana) [3rd Noble Truth].” “Having laid down the weighty burden (aggregates), and without having taken up another burden; (the pudgala) has extracted clinging and its root (avijja/ignorance), this is the eternal Soul, utter Purification.

PRECISE DISECTION OF THE FOUR ARYAN TRUTHS (DN 2.305-311)
---1“Katamañca, bhikkhave, dukkham.ariyasaccam.? Ja’tipi dukkha’, jara’pi dukkha’, maran.ampi dukkham., sokaparidevadukkha domanassupa’ya’sa’pi dukkha’, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampiccham. na labhati tampi dukkham., sankhittena pañcupa’da’nakkhandha’ dukkha’.

1. (What) Katamañca, (followers) bhikkhave, (is the Aryan truth) ariyasaccam. (of suffering) dukkham.? 1. (It is that birth) Ja’tipi (is suffering) dukkha’, 2. (old age) jara’pi (is suffering) dukkha’, 3. (death) maran.ampi (is suffering) dukkha’m., 4. (sorrow) soka, 5. (lamentation) parideva, 6. (pain) dukkha’, 7. (gloom) domanassa, 8. (and misery) upa’ya’sa’pi (are suffering) dukkha’. 9. (Being in conjoinment with the despised) appiyehi sampayogopi (is suffering) dukkho, 10. (to be apart from the beloved) piyehi vippayogopi (is suffering) dukkho, 11. (and not obtaining what you desire) yampiccham. na labhati tampi (is suffering) dukkham.. 12. (The five) pañc (in short) sankhittena (taken hold of) upa’da’na (aggregates) khandha’ (are suffering) dukkha’.

---2“Katamañca, bhikkhave, dukkhasamudayam.ariyasaccam.? Ya’yam.tan.ha’ ponobbhavika’ nandi’ra’gasahagata’ tatratatra’bhinandini’, seyyathidam.– ka’matan.ha’ bhavatan.ha’ vibhavatan.ha’.

2. (What) Katamañca, (followers) bhikkhave, (is the Aryan truth) ariyasaccam.(on the genesis) samudayam.(of suffering) dukkham.? (It is that cravings/agitation) tan.ha’(1) (begets rebirth) ponobhavika’, (and has bondage) nandi’ (with accompanying) sahagata’ (lusts) ra’ga (2) (leading to asundering) bhinandini’ (here and thither) tatratatra’. (That is to say) seyyathidam., (there are sensual) ka’ma (cravings/agitation) tan.ha’, (becoming) bhava (by cravings/agitation) tan.ha’ (and [re]unbecoming) vibhava (by cravings/agitation) tan.ha’.

---3“Katamañca, bhikkhave, dukkhanirodham., ariyasaccam.?Yo tassa’yeva tan.ha’ya asesavira’ganirodho ca’go pat.inissaggo mutti ana’layo.

3. (What) Katamañca, (followers) bhikkhave, (is the Aryan truth) ariyasaccam.(on the subjugation) nirodham.(of suffering) dukkham.? (It is the complete) asesa (subjugation) nirodho (of lusts) vira’ga (2) (and cravings/agitation) tan.ha’ya (1) (and resigning) ca’go (return) pat.ini (into the supernal) saggo, (being emancipation) mutti (from desires) ana’layo.

---4“Katamañca, bhikkhave, dukkhanirodhaga’mini’ pat.ipada’ ariyasaccam.? Ayameva ariyo at.t.hangiko maggo seyyathidam.–samma’dit.t.hi samma’sankappo samma’va’ca’ samma’kammanto samma’-a’ji’vo samma’va’ya’mo samma’sati samma’sama’dhi.

4. (What) Katamañca, (followers) bhikkhave, (is the Aryan truth) ariyasaccam. (of going unto) ga’mini’ (the subjugation) nirodha (of suffering) dukkha (and returning to) pat.i (the light) pada’? (It is the) yameva (Aryan) ariyo (Eightfold) at.t.hangiko (Path) maggo. (That is to say) seyyathidam., (vision of the Absolute) samma’dit.t.hi, (determination of the Absolute) samma’sankappo, (logos of the Absolute) samma’va’ca’, (actualization of the Absolute) samma’kammanto, (subsistence upon the Absolute) samma’-a’ji’vo, (analysis of the Absolute) samma’va’ya’mo, (anamnesis of the Absolute) samma’sati, (and conjoinment of the Absolute) samma’sama’dhi.

'Ariyo at.t.han.giko maggo amataga’mimaggo'
SN 5.8 “The Aryan Eightfold Path is the path leading to Immortality”