Difference between revisions of "Sacca"
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− | [[Sacca]] is a [[Pāli]] [[word]] meaning "{{Wiki|real}}" or "true." In early [[Buddhist]] {{Wiki|literature}}, [[sacca]] is often found in the context of the "[[Four Noble Truths]]," a crystallization of [[Buddhist wisdom]]. In addition, [[sacca]] is one of the | + | [[Sacca]] is a [[Pāli]] [[word]] meaning "{{Wiki|real}}" or "[[true]]." |
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+ | In early [[Buddhist]] {{Wiki|literature}}, [[sacca]] is often found in the context of the "[[Four Noble Truths]]," a crystallization of [[Buddhist wisdom]]. | ||
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+ | In addition, [[sacca]] is one of the [[ten pāramitās]] or "[[perfections]]" a [[Bodhisatta]] must develop in [[order]] to become a [[Buddha]]. | ||
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== The profoundest [[truth]] of [[reality]] == | == The profoundest [[truth]] of [[reality]] == | ||
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− | + | In the [[Pali Canon]], [[sacca]] is frequently found in the term [[Ariya-sacca]], meaning "[[noble truth]]" or "[[truth of the noble ones]]." | |
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+ | More specifically, the term [[Ariya-sacca]] refers to The [[Buddha]]'s "[[Four Noble Truths]]," elucidated in his first {{Wiki|discourse}} as follows (where [[sacca]] is translated as "[[reality]]"): | ||
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+ | : "Now this, [[Bhikkhus]], for the [[Noble]] One(s), is the [[reality]] which is [[pain]]: | ||
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+ | [[birth]] is [[painful]], | ||
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+ | [[aging]] is [[painful]], | ||
− | : "Now this, [[Bhikkhus]], for the [[Noble]] One(s), is the pain-originating [[reality]]. It is this [[craving]] which leads to renewed [[existence]], accompanied by [[delight]] and [[attachment]], seeking [[delight]] now here now there; that is, [[craving]] for [[sense-pleasures]], [[craving]] for [[existence]], [[craving]] for extermination (of what is not liked). | + | {{Wiki|illness}} is [[painful]], |
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+ | [[death]] is [[painful]]; | ||
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+ | [[sorrow]], [[lamentation]], | ||
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+ | [[physical]] [[pain]], [[unhappiness]] and | ||
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+ | {{Wiki|distress}} are [[painful]]; | ||
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+ | union with what is disliked is [[painful]]; | ||
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+ | separation from what is liked is [[painful]]; not to get what one wants is [[painful]]; | ||
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+ | in brief, the five bundles of grasping-fuel are [[painful]]. | ||
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+ | : "Now this, [[Bhikkhus]], for the [[Noble]] One(s), is the pain-originating [[reality]]. | ||
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+ | It is this [[craving]] which leads to renewed [[existence]], accompanied by [[delight]] and [[attachment]], seeking [[delight]] now here now there; that is, [[craving]] for [[sense-pleasures]], [[craving]] for [[existence]], [[craving]] for extermination (of what is not liked). | ||
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+ | : "Now this, [[Bhikkhus]], for the [[Noble]] One(s), is the pain-ceasing [[reality]]. | ||
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+ | It is the remainderless fading away and [[cessation]] of that same [[craving]], the giving up and relinquishing of it, freedom from it, non-reliance on it. | ||
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+ | : "Now this, [[Bhikkhus]], for the [[Noble]] One(s), is the [[reality]] which is the way leading to the [[cessation]] of [[pain]]. | ||
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+ | It is this [[Noble Eight-factored Path]], that is to say, | ||
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+ | [[right view]], | ||
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+ | [[right resolve]], | ||
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+ | [[right speech]], | ||
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+ | [[right action]], | ||
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+ | [[right livelihood]], | ||
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+ | [[right effort]], | ||
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+ | right [[Mindfulness]], | ||
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+ | right [[mental]] unification." | ||
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[[File:Candraprabha-al.jpg|thumb|250px|]] | [[File:Candraprabha-al.jpg|thumb|250px|]] | ||
− | In the [[Pali literature]], these [[Four Noble Truths]] are often identified as the most common [[idea]] associated with the [[Noble Eightfold Path]]'s factor of "[[right view]]" or "[[right understanding]]." And in the [[Buddhist]] [[causal]] notion of [[Dependent origination]], [[ignorance]] of these [[Four Noble Truths]] is often identified as the starting point for "the whole {{Wiki|mass}} of [[Suffering]]" ([[kevalassa dukkhakkhandha]]). | + | |
+ | In the [[Pali literature]], these [[Four Noble Truths]] are often identified as the most common [[idea]] associated with the [[Noble Eightfold Path]]'s factor of "[[right view]]" or "[[right understanding]]." | ||
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+ | And in the [[Buddhist]] [[causal]] notion of [[Dependent origination]], [[ignorance]] of these [[Four Noble Truths]] is often identified as the starting point for "the whole {{Wiki|mass}} of [[Suffering]]" ([[kevalassa dukkhakkhandha]]). | ||
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== [[Truth]] as an [[ethical]] [[practice]] == | == [[Truth]] as an [[ethical]] [[practice]] == | ||
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In terms of the daily [[practice]] of [[Buddhist]] laity, a [[lay devotee]] daily recites the [[Five Precepts]] which include: | In terms of the daily [[practice]] of [[Buddhist]] laity, a [[lay devotee]] daily recites the [[Five Precepts]] which include: | ||
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: I undertake the [[precept]] to refrain from incorrect [[speech]]. | : I undertake the [[precept]] to refrain from incorrect [[speech]]. | ||
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− | : "It is said that in the course of his long {{Wiki|training}} for [[Enlightenment]] over many [[lives]], a [[Bodhisatta]] can break all the [[moral]] [[precepts]] except the pledge to speak the [[truth]]. The [[reason]] for this is very profound, and reveals that the commitment to [[truth]] has a significance transcending the domain of [[ethics]] and even [[mental]] [[purification]], taking us to the domains of [[knowledge]] and [[being]]. Truthful [[speech]] provides, in the [[sphere]] of {{Wiki|interpersonal}} {{Wiki|communication}}, a parallel to [[Wisdom]] in the [[sphere]] of private [[understanding]]. The two are respectively the outward and inward modalities of the same commitment to what is {{Wiki|real}}. [[Wisdom]] consists in the [[realization]] of [[truth]], and [[truth]] ([[sacca]]) is not just a [[verbal]] proposition but the [[nature]] of things as they are. To realize [[truth]] our whole [[being]] has to be brought into accord with [[actuality]], with things as they are, which requires that in {{Wiki|communications}} with others we [[respect]] things as they are by {{Wiki|speaking}} the [[truth]]. Truthful [[speech]] establishes a [[correspondence]] between our [[own]] inner [[being]] and the {{Wiki|real}} [[nature]] of [[phenomena]], allowing [[Wisdom]] to rise up and fathom their {{Wiki|real}} [[nature]]. [[Thus]], much more than an [[ethical]] [[principle]], [[devotion]] to truthful [[speech]] is a {{Wiki|matter}} of taking our stand on [[reality]] rather than [[illusion]], on the [[truth]] grasped by [[Wisdom]] rather than the fantasies woven by [[desire]]." | + | "Incorrect [[speech]]," at its most basic, reflects {{Wiki|speaking}} truthfully. Regarding this, contemporary [[Theravada]] [[Monk]] [[Bhikkhu Bodhi]] has written: |
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+ | : "It is said that in the course of his long {{Wiki|training}} for [[Enlightenment]] over many [[lives]], a [[Bodhisatta]] can break all the [[moral]] [[precepts]] except the pledge to speak the [[truth]]. | ||
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+ | The [[reason]] for this is very profound, and reveals that the commitment to [[truth]] has a significance transcending the domain of [[ethics]] and even [[mental]] [[purification]], taking us to the domains of [[knowledge]] and [[being]]. | ||
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+ | Truthful [[speech]] provides, in the [[sphere]] of {{Wiki|interpersonal}} {{Wiki|communication}}, a parallel to [[Wisdom]] in the [[sphere]] of private [[understanding]]. | ||
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+ | The two are respectively the outward and inward modalities of the same commitment to what is {{Wiki|real}}. [[Wisdom]] consists in the [[realization]] of [[truth]], and [[truth]] ([[sacca]]) is not just a [[verbal]] proposition but the [[nature]] of things as they are. | ||
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+ | To realize [[truth]] our whole [[being]] has to be brought into accord with [[actuality]], with things as they are, which requires that in {{Wiki|communications}} with others we [[respect]] things as they are by {{Wiki|speaking}} the [[truth]]. | ||
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+ | Truthful [[speech]] establishes a [[correspondence]] between our [[own]] inner [[being]] and the {{Wiki|real}} [[nature]] of [[phenomena]], allowing [[Wisdom]] to rise up and fathom their {{Wiki|real}} [[nature]]. | ||
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+ | [[Thus]], much more than an [[ethical]] [[principle]], [[devotion]] to truthful [[speech]] is a {{Wiki|matter}} of taking our stand on [[reality]] rather than [[illusion]], on the [[truth]] grasped by [[Wisdom]] rather than the fantasies woven by [[desire]]." | ||
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=From Palikanon.com= | =From Palikanon.com= | ||
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1. On the '[[two truths]]', [[Wikipedia:Convention (norm)|conventional]] and [[ultimate]], see [[paramattha]]. | 1. On the '[[two truths]]', [[Wikipedia:Convention (norm)|conventional]] and [[ultimate]], see [[paramattha]]. | ||
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2. 'The [[Four Noble Truths]]' ([[ariya-sacca]]) are the briefest {{Wiki|synthesis}} of the entire teachings of [[Buddhism]], since all those manifold [[doctrines]] of the threefold [[canon]] are, without any exception, included therein. | 2. 'The [[Four Noble Truths]]' ([[ariya-sacca]]) are the briefest {{Wiki|synthesis}} of the entire teachings of [[Buddhism]], since all those manifold [[doctrines]] of the threefold [[canon]] are, without any exception, included therein. | ||
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They are: | They are: | ||
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# and of the [[Eightfold Path]] leading to the [[extinction]] of [[suffering]]. | # and of the [[Eightfold Path]] leading to the [[extinction]] of [[suffering]]. | ||
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* The 1st [[truth]], briefly stated, teaches that all [[forms]] of [[existence]] whatsoever are unsatisfactory and [[subject]] to [[suffering]] ([[dukkha]]). | * The 1st [[truth]], briefly stated, teaches that all [[forms]] of [[existence]] whatsoever are unsatisfactory and [[subject]] to [[suffering]] ([[dukkha]]). | ||
* The 2nd [[truth]] teaches that all [[suffering]], and all [[rebirth]], is produced by [[craving]] ([[tanhā]]). | * The 2nd [[truth]] teaches that all [[suffering]], and all [[rebirth]], is produced by [[craving]] ([[tanhā]]). | ||
* The 3rd [[truth]] teaches that [[extinction]] of [[craving]] necessarily results in [[extinction]] ([[nirodha]]) of [[rebirth]] and [[suffering]], i.e. [[nibbāna]]. | * The 3rd [[truth]] teaches that [[extinction]] of [[craving]] necessarily results in [[extinction]] ([[nirodha]]) of [[rebirth]] and [[suffering]], i.e. [[nibbāna]]. | ||
* The 4th [[truth]] of the [[Eightfold Path]] ([[magga]]) indicates the means by which this [[extinction]] is [[attained]]. | * The 4th [[truth]] of the [[Eightfold Path]] ([[magga]]) indicates the means by which this [[extinction]] is [[attained]]. | ||
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The stereotype text frequently recurring in the [[Sutta Pitaka]], runs as follows: | The stereotype text frequently recurring in the [[Sutta Pitaka]], runs as follows: | ||
− | # "But what, o [[monks]], is the [[noble truth]] of [[suffering]]? [[Birth]] is [[suffering]], [[decay]] is [[suffering]], [[death]] is [[suffering]]; [[sorrow]], [[lamentation]], [[pain]], [[grief]] and {{Wiki|despair}} are [[suffering]]; in short, the 5 groups of [[existence]] connected with [[clinging]] are [[suffering]] (cf. [[dukkha]], dukkhata). | + | |
− | # ''But what, o [[monks]], is the [[noble truth]] of the origin of [[suffering]]? It is that [[craving]] which gives rise to fresh [[rebirth]] and, [[bound]] up with [[lust]] and [[greed]], now here, now there, finds ever fresh [[delight]]. It is the {{Wiki|sensual}} [[craving]] ([[kāma-tanhā]]), the [[craving]] for [[existence]] ([[bhava-tanhā]]), the [[craving for non-existence]] or self-annihilation ([[vibhava-tanhā]]). | + | |
+ | # "But what, o [[monks]], is the [[noble truth]] of [[suffering]]? | ||
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+ | [[Birth]] is [[suffering]], | ||
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+ | [[decay]] is [[suffering]], | ||
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+ | [[death]] is [[suffering]]; | ||
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+ | [[sorrow]], | ||
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+ | [[lamentation]], | ||
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+ | [[pain]], | ||
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+ | [[grief]] and | ||
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+ | {{Wiki|despair}} are [[suffering]]; | ||
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+ | in short, the 5 groups of [[existence]] connected with [[clinging]] are [[suffering]] (cf. [[dukkha]], [[dukkhata]]). | ||
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+ | # ''But what, o [[monks]], is the [[noble truth]] of the origin of [[suffering]]? It is that [[craving]] which gives rise to fresh [[rebirth]] and, [[bound]] up with [[lust]] and [[greed]], now here, now there, finds ever fresh [[delight]]. | ||
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+ | It is the {{Wiki|sensual}} [[craving]] ([[kāma-tanhā]]), the [[craving]] for [[existence]] ([[bhava-tanhā]]), the [[craving for non-existence]] or self-annihilation ([[vibhava-tanhā]]). | ||
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# "But what, o [[monks]], is the [[noble truth]] of the [[extinction]] of [[suffering]]? It is the complete fading away and [[extinction]] of this [[craving]], its forsaking and giving up, [[liberation]] and [[detachment]] from it. | # "But what, o [[monks]], is the [[noble truth]] of the [[extinction]] of [[suffering]]? It is the complete fading away and [[extinction]] of this [[craving]], its forsaking and giving up, [[liberation]] and [[detachment]] from it. | ||
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# "But what, o [[monks]], is the [[noble truth]] of the [[path]] leading to the [[extinction]] of [[suffering]]? It is the [[Noble Eightfold Path]] ([[ariya-atthangika-magga]]) that leads to the [[extinction]] of [[suffering]], namely: | # "But what, o [[monks]], is the [[noble truth]] of the [[path]] leading to the [[extinction]] of [[suffering]]? It is the [[Noble Eightfold Path]] ([[ariya-atthangika-magga]]) that leads to the [[extinction]] of [[suffering]], namely: | ||
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{| class="wikitable" border="1" | {| class="wikitable" border="1" | ||
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|1. [[Right view]] ([[sammā-ditthi]])<br/>2. [[Right thought]] ([[sammā-sankappa]]) || III. [[Wisdom]] ([[paññā]]) | |1. [[Right view]] ([[sammā-ditthi]])<br/>2. [[Right thought]] ([[sammā-sankappa]]) || III. [[Wisdom]] ([[paññā]]) | ||
|- | |- | ||
− | |3. [[Right speech]] ([[sammā-vācā]])<br/>4. [[Right action]] ([[sammā-kammanta]])<br/>5. [[Right livelihood]] (sammd-djiva) || I. [[Morality]] ([[sīla]]) | + | |3. [[Right speech]] ([[sammā-vācā]])<br/>4. [[Right action]] ([[sammā-kammanta]])<br/>5. [[Right livelihood]] ([[sammd-djiva]]) || I. [[Morality]] ([[sīla]]) |
|- | |- | ||
|6. [[Right effort]] ([[sammā-vāyāma)]]<br/>7. [[Right mindfulness]] ([[sammā-sati]])<br/>8. [[Right concentration]] ([[sammā-samādhi]])|| II. [[Concentration]] ([[samādhi]]) | |6. [[Right effort]] ([[sammā-vāyāma)]]<br/>7. [[Right mindfulness]] ([[sammā-sati]])<br/>8. [[Right concentration]] ([[sammā-samādhi]])|| II. [[Concentration]] ([[samādhi]]) | ||
|} | |} | ||
− | 1. "What now, o [[monks]], is [[right view]] (or [[right understanding]])? It is the [[understanding]] of [[suffering]], of the origin of [[suffering]], of the [[extinction]] of [[suffering]], and of the [[path]] leading to the [[extinction]] of [[suffering]]. | + | |
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+ | 1. "What now, o [[monks]], is [[right view]] (or [[right understanding]])? | ||
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+ | It is the [[understanding]] of [[suffering]], of the origin of [[suffering]], of the [[extinction]] of [[suffering]], and of the [[path]] leading to the [[extinction]] of [[suffering]]. | ||
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2. "What now, o [[monks]], is [[right thought]]? It is a [[mind]] free from {{Wiki|sensual}} [[lust]], [[ill-will]] and [[cruelty]]. | 2. "What now, o [[monks]], is [[right thought]]? It is a [[mind]] free from {{Wiki|sensual}} [[lust]], [[ill-will]] and [[cruelty]]. | ||
− | 3. "What now, o [[monks]], is [[right speech]]? Abstaining from {{Wiki|lying}}, tale-bearing, harsh words, and [[foolish]] babble (cf. tiracchānakathā). | + | 3. "What now, o [[monks]], is [[right speech]]? Abstaining from {{Wiki|lying}}, tale-bearing, harsh words, and [[foolish]] babble (cf. [[tiracchānakathā]]). |
4. "What now, o [[monks]], is [[right action]]? Abstaining from injuring [[living beings]], from [[stealing]] and from unlawful {{Wiki|sexual}} intercourse (s. [[kāmesu micchācāra]]). | 4. "What now, o [[monks]], is [[right action]]? Abstaining from injuring [[living beings]], from [[stealing]] and from unlawful {{Wiki|sexual}} intercourse (s. [[kāmesu micchācāra]]). | ||
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6. "What now, o [[monks]], is [[right effort]]? If the [[disciple]] rouses his will to avoid the [[arising]] of [[evil]], [[demeritorious]] things that have not yet arisen; ... if he rouses his will to overcome the [[evil]], [[demeritorious]] things that have already arisen; ... if he rouses his will to produce [[meritorious]] things that have not yet arisen; ... if he rouses his will to maintain the [[meritorious]] things that have already arisen and not to let them disappear, but to bring them to growth, to maturity and to the full [[perfection]] of [[development]]; he thus makes [[effort]], stirs up his [[energy]], exerts his [[mind]] and strives (s. [[padhāna]]). | 6. "What now, o [[monks]], is [[right effort]]? If the [[disciple]] rouses his will to avoid the [[arising]] of [[evil]], [[demeritorious]] things that have not yet arisen; ... if he rouses his will to overcome the [[evil]], [[demeritorious]] things that have already arisen; ... if he rouses his will to produce [[meritorious]] things that have not yet arisen; ... if he rouses his will to maintain the [[meritorious]] things that have already arisen and not to let them disappear, but to bring them to growth, to maturity and to the full [[perfection]] of [[development]]; he thus makes [[effort]], stirs up his [[energy]], exerts his [[mind]] and strives (s. [[padhāna]]). | ||
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7. "What now, o [[monks]] is [[right mindfulness]]? If the [[disciple]] dwells in [[contemplation]] of corporeality ... of [[feeling]] ... of [[mind]] ... of the [[mind-objects]], ardent, clearly [[conscious]], and [[mindful]] after putting away [[worldly]] [[greed]] and [[grief]] (s. [[satipatthāna]]). | 7. "What now, o [[monks]] is [[right mindfulness]]? If the [[disciple]] dwells in [[contemplation]] of corporeality ... of [[feeling]] ... of [[mind]] ... of the [[mind-objects]], ardent, clearly [[conscious]], and [[mindful]] after putting away [[worldly]] [[greed]] and [[grief]] (s. [[satipatthāna]]). | ||
8. "What now, o [[monks]], is [[right concentration]]? If the [[disciple]] is [[detached]] from {{Wiki|sensual}} [[objects]], [[detached]] from [[unwholesome]] things, and enters into the first [[absorption]] ... the [[second absorption]] ... the [[third absorption]] ... the [[fourth absorption]]" (s. [[jhāna]]). | 8. "What now, o [[monks]], is [[right concentration]]? If the [[disciple]] is [[detached]] from {{Wiki|sensual}} [[objects]], [[detached]] from [[unwholesome]] things, and enters into the first [[absorption]] ... the [[second absorption]] ... the [[third absorption]] ... the [[fourth absorption]]" (s. [[jhāna]]). | ||
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In the [[Buddha's]] first {{Wiki|sermon}}, the [[Dhammacakkappavattana Sutta]], it is said that | In the [[Buddha's]] first {{Wiki|sermon}}, the [[Dhammacakkappavattana Sutta]], it is said that | ||
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* the first [[truth]] ([[suffering]]) is to be fully understood; | * the first [[truth]] ([[suffering]]) is to be fully understood; | ||
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* the third [[truth]] ([[Nibbāna]]) to be [[realized]]; | * the third [[truth]] ([[Nibbāna]]) to be [[realized]]; | ||
* the [[fourth truth]] (the [[path]]) to be cultivated. | * the [[fourth truth]] (the [[path]]) to be cultivated. | ||
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"The [[truth of suffering]] is to be compared with a {{Wiki|disease}}, the [[truth of the origin of suffering]] with the [[cause]] of the {{Wiki|disease}}, the [[truth]] of [[extinction]] of [[suffering]] with the cure of the {{Wiki|disease}}, the [[truth]] of the [[path]] with the [[medicine]]" (Vis.M. XVI). | "The [[truth of suffering]] is to be compared with a {{Wiki|disease}}, the [[truth of the origin of suffering]] with the [[cause]] of the {{Wiki|disease}}, the [[truth]] of [[extinction]] of [[suffering]] with the cure of the {{Wiki|disease}}, the [[truth]] of the [[path]] with the [[medicine]]" (Vis.M. XVI). | ||
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In the [[ultimate]] [[sense]], all these [[4 truths]] are to be considered as [[empty]] of a [[self]], since there is no [[feeling]] agent, no doer, no {{Wiki|liberated}} one. no one who follows along the [[path]]. Therefore it is said: | In the [[ultimate]] [[sense]], all these [[4 truths]] are to be considered as [[empty]] of a [[self]], since there is no [[feeling]] agent, no doer, no {{Wiki|liberated}} one. no one who follows along the [[path]]. Therefore it is said: | ||
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<poem> | <poem> | ||
'Mere [[suffering]] [[exists]], no [[sufferer]] is found. | 'Mere [[suffering]] [[exists]], no [[sufferer]] is found. | ||
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(Vis.M. XVI) | (Vis.M. XVI) | ||
</poem> | </poem> | ||
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It must be pointed out that the first [[truth]] does not merely refer to actual [[suffering]], i.e. to [[suffering]] as [[feeling]], but that it shows that, in consequence of the [[universal]] law of [[impermanency]], all the [[phenomena]] of [[existence]] whatsoever, even the sublimest states of [[existence]], are [[subject]] to change and [[dissolution]], and hence are [[miserable]] and unsatisfactory; and that thus, without exception, they all contain in themselves the germ of [[suffering]]. Cf. Guide, p. 101f. | It must be pointed out that the first [[truth]] does not merely refer to actual [[suffering]], i.e. to [[suffering]] as [[feeling]], but that it shows that, in consequence of the [[universal]] law of [[impermanency]], all the [[phenomena]] of [[existence]] whatsoever, even the sublimest states of [[existence]], are [[subject]] to change and [[dissolution]], and hence are [[miserable]] and unsatisfactory; and that thus, without exception, they all contain in themselves the germ of [[suffering]]. Cf. Guide, p. 101f. | ||
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Regarding the [[true nature]] of the [[path]], s. [[magga]]. | Regarding the [[true nature]] of the [[path]], s. [[magga]]. | ||
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=={{Wiki|Literature}}== | =={{Wiki|Literature}}== | ||
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* [[Dhammacakkappavattana Sutta]] (in WHEEL 17 and [[BODHI]] LEAVES); | * [[Dhammacakkappavattana Sutta]] (in WHEEL 17 and [[BODHI]] LEAVES); | ||
* M.141; [[Sacca-Samyutta]] | * M.141; [[Sacca-Samyutta]] | ||
− | * (S. LVI); [[Sacca | + | * (S. LVI); [[Sacca Vibhanga]]; |
* W. of B.; Vis.M. XVI: | * W. of B.; Vis.M. XVI: | ||
* The [[Four Noble Truths]] by Francis Story (WHEEL 34/35); | * The [[Four Noble Truths]] by Francis Story (WHEEL 34/35); | ||
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{{W}} | {{W}} | ||
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[http://www.palikanon.com/english/wtb/s_t/sacca.htm palikanon.com] | [http://www.palikanon.com/english/wtb/s_t/sacca.htm palikanon.com] | ||
[[Category:Truth]] | [[Category:Truth]] |
Revision as of 18:39, 25 March 2015
Sacca is a Pāli word meaning "real" or "true."
In early Buddhist literature, sacca is often found in the context of the "Four Noble Truths," a crystallization of Buddhist wisdom.
In addition, sacca is one of the ten pāramitās or "perfections" a Bodhisatta must develop in order to become a Buddha.
The profoundest truth of reality
In the Pali Canon, sacca is frequently found in the term Ariya-sacca, meaning "noble truth" or "truth of the noble ones."
More specifically, the term Ariya-sacca refers to The Buddha's "Four Noble Truths," elucidated in his first discourse as follows (where sacca is translated as "reality"):
physical pain, unhappiness and
union with what is disliked is painful;
separation from what is liked is painful; not to get what one wants is painful;
in brief, the five bundles of grasping-fuel are painful.
It is this craving which leads to renewed existence, accompanied by delight and attachment, seeking delight now here now there; that is, craving for sense-pleasures, craving for existence, craving for extermination (of what is not liked).
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
- "Now this, Bhikkhus, for the Noble One(s), is the reality which is the way leading to the cessation of pain.
It is this Noble Eight-factored Path, that is to say,
right Mindfulness,
right mental unification."
In the Pali literature, these Four Noble Truths are often identified as the most common idea associated with the Noble Eightfold Path's factor of "right view" or "right understanding."
And in the Buddhist causal notion of Dependent origination, ignorance of these Four Noble Truths is often identified as the starting point for "the whole mass of Suffering" (kevalassa dukkhakkhandha).
Truth as an ethical practice
In terms of the daily practice of Buddhist laity, a lay devotee daily recites the Five Precepts which include:
"Incorrect speech," at its most basic, reflects speaking truthfully. Regarding this, contemporary Theravada Monk Bhikkhu Bodhi has written:
- "It is said that in the course of his long training for Enlightenment over many lives, a Bodhisatta can break all the moral precepts except the pledge to speak the truth.
The reason for this is very profound, and reveals that the commitment to truth has a significance transcending the domain of ethics and even mental purification, taking us to the domains of knowledge and being.
Truthful speech provides, in the sphere of interpersonal communication, a parallel to Wisdom in the sphere of private understanding.
The two are respectively the outward and inward modalities of the same commitment to what is real. Wisdom consists in the realization of truth, and truth (sacca) is not just a verbal proposition but the nature of things as they are.
To realize truth our whole being has to be brought into accord with actuality, with things as they are, which requires that in communications with others we respect things as they are by speaking the truth.
Truthful speech establishes a correspondence between our own inner being and the real nature of phenomena, allowing Wisdom to rise up and fathom their real nature.
Thus, much more than an ethical principle, devotion to truthful speech is a matter of taking our stand on reality rather than illusion, on the truth grasped by Wisdom rather than the fantasies woven by desire."
From Palikanon.com
'Truth'.
1. On the 'two truths', conventional and ultimate, see paramattha.
2. 'The Four Noble Truths' (ariya-sacca) are the briefest synthesis of the entire teachings of Buddhism, since all those manifold doctrines of the threefold canon are, without any exception, included therein.
They are:
- the truth of suffering,
- of the origin of suffering,
- of the extinction of suffering,
- and of the Eightfold Path leading to the extinction of suffering.
- The 1st truth, briefly stated, teaches that all forms of existence whatsoever are unsatisfactory and subject to suffering (dukkha).
- The 2nd truth teaches that all suffering, and all rebirth, is produced by craving (tanhā).
- The 3rd truth teaches that extinction of craving necessarily results in extinction (nirodha) of rebirth and suffering, i.e. nibbāna.
- The 4th truth of the Eightfold Path (magga) indicates the means by which this extinction is attained.
The stereotype text frequently recurring in the Sutta Pitaka, runs as follows:
- "But what, o monks, is the noble truth of suffering?
pain,
grief and
in short, the 5 groups of existence connected with clinging are suffering (cf. dukkha, dukkhata).
- But what, o monks, is the noble truth of the origin of suffering? It is that craving which gives rise to fresh rebirth and, bound up with lust and greed, now here, now there, finds ever fresh delight.
It is the sensual craving (kāma-tanhā), the craving for existence (bhava-tanhā), the craving for non-existence or self-annihilation (vibhava-tanhā).
- "But what, o monks, is the noble truth of the extinction of suffering? It is the complete fading away and extinction of this craving, its forsaking and giving up, liberation and detachment from it.
- "But what, o monks, is the noble truth of the path leading to the extinction of suffering? It is the Noble Eightfold Path (ariya-atthangika-magga) that leads to the extinction of suffering, namely:
1. Right view (sammā-ditthi) 2. Right thought (sammā-sankappa) |
III. Wisdom (paññā) |
3. Right speech (sammā-vācā) 4. Right action (sammā-kammanta) 5. Right livelihood (sammd-djiva) |
I. Morality (sīla) |
6. Right effort (sammā-vāyāma) 7. Right mindfulness (sammā-sati) 8. Right concentration (sammā-samādhi) |
II. Concentration (samādhi) |
1. "What now, o monks, is right view (or right understanding)?
It is the understanding of suffering, of the origin of suffering, of the extinction of suffering, and of the path leading to the extinction of suffering.
2. "What now, o monks, is right thought? It is a mind free from sensual lust, ill-will and cruelty.
3. "What now, o monks, is right speech? Abstaining from lying, tale-bearing, harsh words, and foolish babble (cf. tiracchānakathā).
4. "What now, o monks, is right action? Abstaining from injuring living beings, from stealing and from unlawful sexual intercourse (s. kāmesu micchācāra).
5. "What now, o monks, is right livelihood? If the noble disciple rejects a wrong living, and gains his living by means of right livelihood (s. magga, 5).
6. "What now, o monks, is right effort? If the disciple rouses his will to avoid the arising of evil, demeritorious things that have not yet arisen; ... if he rouses his will to overcome the evil, demeritorious things that have already arisen; ... if he rouses his will to produce meritorious things that have not yet arisen; ... if he rouses his will to maintain the meritorious things that have already arisen and not to let them disappear, but to bring them to growth, to maturity and to the full perfection of development; he thus makes effort, stirs up his energy, exerts his mind and strives (s. padhāna).
7. "What now, o monks is right mindfulness? If the disciple dwells in contemplation of corporeality ... of feeling ... of mind ... of the mind-objects, ardent, clearly conscious, and mindful after putting away worldly greed and grief (s. satipatthāna).
8. "What now, o monks, is right concentration? If the disciple is detached from sensual objects, detached from unwholesome things, and enters into the first absorption ... the second absorption ... the third absorption ... the fourth absorption" (s. jhāna).
In the Buddha's first sermon, the Dhammacakkappavattana Sutta, it is said that
- the first truth (suffering) is to be fully understood;
- the second truth (craving) to be abandoned;
- the third truth (Nibbāna) to be realized;
- the fourth truth (the path) to be cultivated.
"The truth of suffering is to be compared with a disease, the truth of the origin of suffering with the cause of the disease, the truth of extinction of suffering with the cure of the disease, the truth of the path with the medicine" (Vis.M. XVI).
In the ultimate sense, all these 4 truths are to be considered as empty of a self, since there is no feeling agent, no doer, no liberated one. no one who follows along the path. Therefore it is said:
'Mere suffering exists, no sufferer is found.
The deed is, but no doer of the deed is there.
Nibbāna is, but not the man that enters it.
The path is, but no traveller on it is seen.
'The first truth and the second truth are empty
Of permanency, joy, of self and beauty;
The Deathless Realm is empty of an ego,
And free from permanency, joy and self, the path.'
(Vis.M. XVI)
It must be pointed out that the first truth does not merely refer to actual suffering, i.e. to suffering as feeling, but that it shows that, in consequence of the universal law of impermanency, all the phenomena of existence whatsoever, even the sublimest states of existence, are subject to change and dissolution, and hence are miserable and unsatisfactory; and that thus, without exception, they all contain in themselves the germ of suffering. Cf. Guide, p. 101f.
Regarding the true nature of the path, s. magga.
Literature
- Dhammacakkappavattana Sutta (in WHEEL 17 and BODHI LEAVES);
- M.141; Sacca-Samyutta
- (S. LVI); Sacca Vibhanga;
- W. of B.; Vis.M. XVI:
- The Four Noble Truths by Francis Story (WHEEL 34/35);
- The Significance of the 4 Noble Truths by V. F. Gunaratna (WHEEL 123)