Abhidhamma View : The Truths [Presented by Dr.Tep Sastri @ sariputtadhamma/JTN/Triplegem]
Vism. p. 506- 507 :
15. 1. Herein, as to class: the meanings of [the truths of] suffering, etc., are analyzed as four in each case that are "real, not unreal, not otherwise" (S V 435) and must be penetrated by those penetrating suffering, etc., according as it is said: "Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of changing, these are suffering's four meanings of suffering, which are real, not unreal, not otherwise. Origin's meaning of accumulating, meaning of source, meaning of bondage, meaning of impeding … Cessation's meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness … The path's meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance, these are the path's meanings of path, which are real, not unreal, not otherwise" (Pa.tis II 104; cf. Pa.tis I 19). Likewise, "Suffering's meaning of oppressing, meaning of being formed, meaning of burning, meaning of change, are its meaning of penetration to" (cf. Pa.tis I 118), and so on. So suffering, etc., should be understood according to the four meanings analyzed in each case.
16. [Samudaya (origin):] the word sam (= prefix "con-") denotes connection, as in the words samaagama (concourse, coming together), sameta (congregated, gone together), and so on. The word u denotes rising up, as in the words uppanna (arisen, uprisen), udita (ascended, gone up), and so on. The word aya denotes a reason (kaara.na). And this second truth is the reason for the arising of suffering when combined with the remaining conditions. So it is called dukkha-samudaya (the origin of suffering) because it is the reason in combination for the arising of suffering.
17. [Nirodha (cessation):] the word ni denotes absence, and the word rodha, a prison. Now, the third truth is void of all destinies [by rebirth] and so there is no constraint (rodha) of suffering here reckoned as the prison of the round of rebirths; or when that cessation has been arrived at, there is no more constraint of suffering reckoned as the prison of the round of rebirths. And being the opposite of that prison, it is called dukkha-nirodha (cessation of suffering). Or alternatively, it is called "cessation of suffering" because it is a condition for the cessation of suffering consisting in non-arising.
18. [Nirodhagaaminii pa.tipadaa (way leading to cessation):] because the fourth truth goes (leads) to the cessation of suffering since it confronts that [cessation] as its object, and being the way to attain cessation of suffering, it is called dukkhanirodha-gaaminii pa.tipadaa, the way leading to the cessation of suffering.
19. They are called Noble Truths because the Noble Ones, the Buddhas, etc., penetrate them, according as it is said: "Bhikkhus, there are these Four Noble Truths. What four? … These, bhikkhus are the Four Noble Truths" (S V 425). The Noble Ones penetrate them, therefore they are called Noble Truths.
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