Second Noble Truth

By Rev. Uttamnanda (University of Peradeniya)

Second Noble Truth (Samudayasacc) the Foundation Cause of Suffering

Introduction There are four kinds of Sacc, the Ultimate Truths, found in the earliest Sutta named Dhammacakkapavattana taught by the Buddha; to wit, the Noble Truth of Suffering (Dukkhasacc), of the Origin of Suffering (Samudayasacc), of the Extinction of Suffering (Nirodhasacc) and of the Paths leading to the Extinction of Suffering (Maggasacc).1 They function to discern, to eradicate, to accomplish and to practise respectively so that one may be free from the Cycle of Rebirths, Sasra. Of the four Noble Truths, the last one the Noble Truth of the Paths leading to the Extinction of Suffering should be indeed developed (Bhvetabba) ever and again to comprehend (Pariya) the first one the Noble Truth of Suffering. Only to know the Noble Truth of Suffering one can eradicate (Pahtabba) the second Noble Truth of the cause of Suffering which then proceeds to realize (Sacchiktabba) the third Noble Truth of the Extinction of Suffering. Hence, only Maggasacc the Noble Truth of the Paths leading to the Extinction of Suffering is to be practised. By practising it all processes of the Four Noble Truths can be completed, i.e. there is Right Views (Sammdihi) in Maggasacc that discerns Dukkhasacc, and eradicates Samudayasacc and to reach Nirodhasacc. There are Dukkhasacc, Samudayasacc, Nirodhasacc and Maggasacc by means of Teaching Method (Desan-naya). There should be however Maggasacc, Dukkhasacc, Samudayasacc and Nirodhasacc in accordance with the Practising Method (Bhvannaya). Otherwise, one may not acquire the key point on the Four Noble Truths when he commits them into follow with normal procedure as shown in Desan-naya. It is therefore only Maggasacc to be practised whilst the Dukkhasacc to be known, Samudayasacc to be eradicate and Nirodhasacca which is the ultimate goal to be obtained. The Four Noble Truths should be trained one after the other, yet simultaneously in the Transcendental Paths of Noble Truth (Lokuttara-Maggasacc) which completes all process the Four Noble Truths at the same time similar to the disappearance of darkness when there is

S V 420.

Second Noble Truth

By Rev. Uttamnanda (University of Peradeniya)

light. When one practises Maggasacc, it means he or she is practising all the rest likewise the four bulbs become light all at once by pushing one button. Pacakkhandhs the Suffering The five aggregates are suffering (Pacakkhandh dukkh) said by the Buddha in His very first sermon and other places too.2 Therefore suffering is nothing but five aggregates or mind and matter (Nma-Rpa) so-called person, man, woman etc.3 There are causes, less or more, when there is an effect. Nothing happens without causes according to the Dependent Origination (Paicca-samuppda).4 Samudaya is craving (Tah) which makes one to give rise rebirth (Paisandhi) in a new existence.5 Thus the five aggregates are coming into being so-called human, animal and so on. In this paper, the necessity for focus will be provided the argument that Samudaya-sacc is Tah. The Buddha contemplated the endless suffering which He had experienced along the Cycle of Rebirths (Sasra) and its causes when He has attained Buddha-hood under the Botree. There He found craving (Tah) the builder of the house (Khandhs) and claimed thus: O house-builder! You are seen (Gahakraka dihosi)6. The five aggregates were seen as a house which is continuously built whilst the craving is the carpenter who constructs it ever and again. As there is a house in which men live, and so also there are aggregates where the suffering remains. The Nature of Craving (Tah) Tah, T in Sanskrit, is frequently occurred in the canons bearing several similes and defined in accordance with its subject matter in the commentaries and sub-commentaries, yet its characteristic is thirst for something else. It is Tah thats to be craving like thirst of water Tasatti tah, pipsatti attho7. Therefore it is said that beings hanker after the objects (rammaa) whatever they see or hear like thirst with a long drink of water.

D II 305, 307; M I 48, 62, 185; M III 249, 250, S V 421; A I 177; A III 416; Pa is I 37; Pis II 147; Nett 62; Pe 5, 9; Vin I 10; Vibh 99, 101. 3 Five aggregates are the matter aggregate (Rpakkhandha), the feeling aggregate (Vedanakkhandha), the perception aggregate (Saakkhandha), the mental formation aggregate (Sakhrakkhandha) and consciousness aggregate (Viakkhandha). The first one is called Matter (Rpa) whilst the rest are Mind (Nma). For more detail see Nyanatilokas Buddhist Dictionary, 82-6. 4 D II 54ff. 5 S V 425. For more detail see Saccasa yutta, S V 413ff. 6 Dhp 23; SV I 16; Dhp-a III 128. 7 Pais-a I 79.

Second Noble Truth

By Rev. Uttamnanda (University of Peradeniya)

To be noteworthy fact is that there the three different words are found in Pli Language and they are exactly defined what one wants to be such things as eating or drinking. The first one is Jighacch which means something food desire to eat whilst Pipsa is thirst of water and Chta is hunger. Those tri-words refer the similes to clarify what Tah is indeed. Three Individualities of Tah Tah is found of three kinds as the sensual craving (Kmatah), the craving for existence (Bhavatah) and the craving for non-existence,8 but the degrees of Tah is here investigated by means of performing their different levels within a being and those three are usually revealed based on three statuses of defilements (Kiles). Tah, as it is prominent in Buddhist literature, is one of the links of Paicca-samuppda, Dependent Origination. The first stage is called Tahnusaya which is laying latent that cannot be notice superficially. According to the commentary, Tah is nothing but lying latent that comes to arise in beings if it perceives suitable conditions.9 Similes are given to comprehend and illustrate what Tahnusaya is since it would be misunderstood by the meditators (Yog). Anusaya is like a seed in which the ability to sprout remains, but it cannot be seen so far as it meets with suitable environmental conditions of water, soil and season. It is similar to sediment at the bottom of water and it is hard to be seen. Only when one hits or stirs with something, the sediment can be seen. So too the latent tendency of craving (Tahnusaya) is difficult to see, but one becomes aware of craving which in latent stage when it gets the higher levels of outburst (Pariyuhna) and of transgress (Vtikkama). Anusaya, hence, is not one and only, yet there are seven such as Kmaraga (Tahnusaya), Paigha, Mna, Dihi, Vicikicch, Bhava and Avijj and they come across very often in the canons.10 The reasons mentioned above prove that latent tendency (Anusya) is too hard to see obviously. It is, on the contrary, misunderstood even by the famous disciples at the time of the Buddha. Once Venerable Anuruddh who is the best on divine-eye (Dibbacakkhu) and a cousin brother of the Buddha told Venerable Sariputtar that he has gained divine-eye which can see many a thousand worlds (Kappas). He however was unable to be free from taints

D II 307. The other different mentions, but same sense, on three kinds of craving are occurred in the A guttara Nikya; Kma-tah, Rpa-tah and Arpa-tah (A II 10). 9 Tah eva anusayanahena anusayoti tahnusayo, Pat-a II 412. 10 D III 254; S V 60; A IV 9; Yam II 55 (Be).

Second Noble Truth

By Rev. Uttamnanda (University of Peradeniya)

(savas). Why? Venerable Sriputtar replied him that because of your conceit which is in latent stage (Anusaya).11 Besides it is clear that some of the Rules (Vinaya) were laid down by the Buddha is due to misunderstanding, i. e. undue estimate of oneself (Adhimna) on Jhnic absorption or Paths and Fruitions (Magga-Phala) that a monk actually hadnt possess thought already possessed.12 The confusion aforesaid can be occur to the worldling engaged in meditation (raddha-vipassaka), for their defilements were overcome by Repression (Vikkhambhanapahna) and the Opposite (Tadaga-pahna) for a long periods of time. As they were taking in deep meditation time enough, they came into delusion as if they attained higher degree in Buddha dispensation, i.e. free from defilements. This kind of misjudging cannot happen to the Noble Disciples (Ariys) since they clarify themselves with Retrospective Knowledge (Paccavakkhaa-a). The defilement in Pariyuhna level which goes beyond Anusaya is compared a motor-car starting engine whilst Vtikkama level is running the car on the way. In the Jtaka stories, we found out King Sivi whose desire was in latent stage so long as he saw beautyqueen Ummdant, yet when he saw the latter at first sight, he couldnt help possessing her from the time when his desire is in eminent as Pariyuhna. King Sivi however was welladjusted himself in time not to commit (Vtikkama) into physical as he was the wise with mindfulness.13 Tah is seen with various synonymous terms in the Canon such as Lobha, Kmacchanda, Samudaya etc. and its wider mention together with numerous descriptions is found in Tah Vagga of Dhammapada.14

Conclusion Tah as it is in key role makes beings to keep running throughout Sasra. It is therefore said ignorance and craving should be understood as the two roods (Avijjtahvasena dve mlni ca veditabbni15). Both ignorance and craving for existence, on the one hand, are taken chief as they are distinct causes leading to the wholesome and unwholesome states when the Vaakath is expounded by the Buddha.16

11 12

A I 281-2. See especially on Catuttha Prjika Rule, V I 86ff. 13 Ja IV 401ff. 14 Dhp 48; Dhp-a IV 36ff. 15 Abhidh-s 53 (Be). The translation is taken from Bhikkhu Bodhis Comprehensive Manual of Abhidhamma, 302. 16 A V 122ff; Vibh-a 133. See also Sv II 506.

Second Noble Truth

By Rev. Uttamnanda (University of Peradeniya)

In the dependent origination (Paicca-samuppda), Avijj and Tah take place as the root causes or two heads (Mla). In this connection, Paicca-samuppda should be divided into two parts; starting from the cause in the past to the effect in the current life and starting from the cause in the present life to the effect in the future. Avijj, Sakhra, Via, Nmarpa, Sayatana, Phassa and Vedan are counted in the former part where there Avijj is the head whilst Tah, Updna, Bhava, Jti and Jar-maraa are comprised in the latter part where there Avijj is the head.17 As we have already discussed the point mentioned above, Samudaya which is the origin of suffering (Dukkha) is Tah in a sense though they differ in term. According to the Sammdihi Sutta, Craving, Tah, can crave even to the wholesomeness as Dhamma-tah, craving for mind-objects.18 It is clear that Tah can deceive living beings with various forms including the states of wholesomeness. The intrinsic nature of craving is hence hard to be seen as it really is. The Buddha himself had had to wander during the course of the cycle of rebirth as he was unable to perceive Tah, the house-builder for life. When he attained Buddha-hood under the Bo-tree He claimed his supreme victory thusThrough many a birth I wandered in Sasra, seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again. O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is this end of craving.19 So far as we have presented, the Eightfold Noble Paths are of crucial to practise with moderation so that one can eradicate Tah or Samudaya-sacc, the second noble truth. Consequently he or she can understand craving, the origin of craving, the cessation of craving and the way leading to the cessation of craving. Finally he or she makes an end of suffering attaining Nirvna.20 With Mett, Rev. Uttamnanda (University of Peradeniya) Tuesday, September 17, 2013

17 18

Vibh 134ff; V-bh-a 189. M I 51. 19 Dhp 23; the translation is extracted from K. Sri Dhammanandas The Dhammapada, 326. 20 M I 51.

Second Noble Truth

Ref; Primary Source

By Rev. Uttamnanda (University of Peradeniya)

In quoting Pli sources, my references are to the volume and page of the Pli Text Society (PTS) edition. Some of the commentaries and sub-commentaries are referred in accordance with the volume and page of the Synod edition (Chaha Sagyan) of Myanmar. Secondary Sources 1. Bodhi, Bhikkhu, Comprehensive Manual of Abhidhamma, Buddhist Publication Society, 3rd ed., Kandy, Sri Lanka, 2006. 2. Bodhi, Bhikkhu, The Connected Discourses of the Buddha, Wisdom Publication, Boston, USA, 200. 3. Dhammananda, K. Sri, The Dhammapada, Sasana Abhiwurdhi Wardhana Society, 2nd Rpt., Kuala Lumpur, Malaysia, 1992. 4. amoli, Bhikkhu and Bodhi, Bhikkhu, The Middle Length Discourses of the Buddha, Wisdom Publication, 4th ed., Boston, USA, 2009. 5. Rhys Davids, T. W. and William Stede, Pali-English Dictionary, Motilal Banarsidass Publishers Private Ltd., 1st Indian ed., Delhi, India, 1993. 6. Nyanatiloka, Buddhist Dictionary, Buddhist Missionary Society, 5th ed., Kuala Lumpur, Malaysia, 1998.