Sacca-ñāṇa: Knowledge of Truth

Yesterday, we explained that only when the defilements (kilesa) are purified can the Truth (sacca) be taught. Today, let us continue with how to view the body in a way that leads to realizing the Truth. This body—sometimes hot, sometimes cold, sometimes comfortable, sometimes in pain—what does that mean? It means the Noble Truth of Suffering (dukkha saccā). When the body needs to be moved, adjusted, massaged, or soothed because it aches underneath, it is expressing the nature of dukkha. Who says this? The body itself does. The intrinsic nature of the body is suffering—it speaks only of suffering, not of ease. When the body signals ache and discomfort, requiring movement or adjustment, we must understand that it is expressing dukkha—that is sacca-ñāṇa. The body can’t speak anything but dukkha. If one sees and understands this with wisdom (ñāṇa), that is knowledge of the Truth. When we know this: that the body is only expressing suffering, and we recognize it as such, we possess sacca-ñāṇa—the knowledge that sees the truth of dukkha. What we hear from the body are just these messages of suffering. Recognizing this message is sacca-ñāṇa. No one can stop the body from speaking this way. It acts according to truth—not relative truth (sammuti sacca), but ultimate truth (paramattha sacca). As long as the body expresses its true nature, it will only reveal the truths of suffering. When wisdom arises in the mind that sees, “This is suffering,” then that is sacca-ñāṇa—wisdom tied to the truth. When the defilements are momentarily cleansed within oneself, this wisdom can land on the heart-base (hadayavatthu). That is a refined form of insight. When this refined wisdom arises, it cuts off the links in dependent origination (paṭiccasamuppāda): “With craving as condition, clinging arises…,” etc. As soon as wisdom enters, it temporarily halts the stream of defilements—but because this is just preliminary insight, it cannot yet uproot them. Why? Because the wisdom is still tender—it’s only at the stage of sacca-ñāṇa. So, for now, dependent origination is only interrupted, not destroyed at the root. This body constantly moves, shifts, gets hot and cold—it is expressing the characteristic of suffering. The body wants to change because it is experiencing suffering. So every moment of change is a statement of dukkha. The body is dukkha, and to know that is wisdom. That is sacca-ñāṇa. The body cannot remain still unless it is allowed to change. But when we become attached to it and wish it wouldn’t change, that’s samudaya (the truth of origin). The body is dukkha; craving arises due to attachment—that craving is samudaya. To know that suffering is real, and that craving is also real, is to gain sacca-ñāṇa in both the first and second Noble Truths. When the body arises in experience, and defilements are absent in the mind, the wisdom that knows the truth lands on the heart-base—this is a path-oriented state of mind (magga-citta). When the insight “suffering is real” lands on the heart, the path arises. When the insight “craving is real” lands, the path arises. That which knows the truth when it arises is magga sacca, and the knowing itself is wisdom. Previously, the heart-base was filled with the grime of defilements; now it is filled with purity, oriented toward Nibbāna. Even without the formal declaration “the cause is ceasing,” the present cessation is recognized as nirodha saccā, the truth of cessation. When that is seen, and all Four Noble Truths are known together, that is complete sacca-ñāṇa. To know suffering as dukkha sacca, and to recognize it with wisdom as magga sacca. To know craving as samudaya sacca, and to recognize it with wisdom as magga sacca. To see that craving has now ceased—this is nirodha sacca, and to know that with wisdom is magga sacca. To know all four truths in one moment is sacca-ñāṇa. But at this stage, this is still a blunt blade of wisdom—it cannot cut the root yet. When we immediately recognize that each movement or shift is a truth of suffering (yathābhūta-ñāṇa), and when we realize that the desire to move comes from craving (because of attachment to the body), then that knowing is also magga sacca. When magga arises, the inclination to crave disappears. When that ceases, nirodha saccā arises—and knowing that is again magga sacca. Thus, knowing all four truths with clarity is sacca-ñāṇa. Every shift in posture should bring these four insights: The body is dukkha sacca The wish to change is samudaya sacca Recognizing both is magga sacca The ending of craving is nirodha sacca And these insights stick to the heart-base (hadayavatthu). This is where magga sacca lands. The observing consciousness is pure; the deep mind (bhavaṅga citta) is undisturbed. When the mind is at rest (in bhavaṅga), it only breathes—it doesn’t crave, seek, desire, or incline. That breathing mind is pure—free from greed, hatred, and delusion. At that moment, let the truth be taught. Suppose you feel hungry—that’s dukkha. That hunger arises in the body and should be known with wisdom. The weakened state of the body is also dukkha. Knowing that is magga sacca. The urge to eat because of attachment to the body is samudaya sacca. Recognize it clearly. When this recognition arises, the burning craving subsides. That fading of craving is nirodha sacca, and recognizing it is again magga sacca. Every posture shift can become a ground for the Four Noble Truths. When awareness follows each arising moment like this, it becomes sacca-ñāṇa. Thus, if you’re continuously aware of these truths in your body, you have developed sacca-ñāṇa. This wisdom, in essence, is always magga sacca. To know suffering when it arises is wisdom. To know the arising of craving is wisdom. To know the ceasing of craving is wisdom. Such knowing is called sacca-ñāṇa. Venerable Dr. Parami