Source of “Attakkarā thīnapadā Sambuddhena pakāsithā, …”

Hello Feliks,

The eight-letter word is called “Triratna” (the “three jewels”) consisting of “Dhamma”, “Sangha” and “Buddha” and means: The Dhamma = “Yō Paṭiccasamuppādam passati, so Dhammam passati. Yō Dhammam passati, so Paṭiccasamuppādam passati.”, “One who sees Paṭiccasamuppāda sees the (Buddha) Dhamma. One who sees the (Buddha) Dhamma, sees Paṭiccasamuppāda.”.(san+gha) The destruction (gha) of greed, hatred and ignorance (about the nature of the world) by the community (San) leads to Buddha/Arahant-hood (“bu=bava + uddha=uproot”), the eradication of the tendencies towards rebirth.

One who fully understands the Dhamma or Paṭicca samuppāda, understands the path that removes the deep-seated roots of kilesa or the three defilements (raga, mula, dvesha mula and moha mula; “mula = root”) and becomes a buddha/Arahant (one who has uprooted all three) will be freed from rebirth and thus the cessation of the circling thoughts (sanchetana) of defilements, arising from sankhara.

So, in a deeper sense it points to three things: The Noble Truths, Paṭicca samuppāda, Tilakkhana (Anicca, Dukkha, Anatta). Always three…

With Metta _/\_,_/\_,_/\_

• This reply was modified 1 week ago by Tobi-Wan Kenobi.
• This reply was modified 1 week ago by Tobi-Wan Kenobi.
• This reply was modified 1 week ago by Tobi-Wan Kenobi.

Hello Feliks,

1. Yes. The verse you quoted is not in the Tipitaka. It is probably in one of the late Commentaries (not included in the Tipitaka).

• However, as Tobi-Wan Kenobi pointed out, that verse is consistent with the Tipitaka.

2. Tipitaka provides the foundation or axioms based on which the true nature of the world can be described.

• However, there can be many statements about the nature of the world and the Buddha’s teachings (that may not be in the Tipitaka) but are consistent with the Tipitaka.
• Thus, if a given statement (or a Pali verse) is consistent with the Tipitaka, there is nothing wrong with using it.

3. An example is #4 of the post “How Character (Gati) Leads to Bhava and Jāti.” 

To quote #4 of the above post:

“A perpetual cycle that is ever-present in the sansaric cycle of rebirths is described in the following verse (it is not in the Tipiṭaka, and probably in a later Commentary, but makes sense):

“uppādo pavattaṁ, pavatta nimittaṁ

nimitta paṭisandhi, paṭisandhi gati.”

• “Uppāda” means arising. When āsava (cravings) arise due to the triggering of anusaya (hidden temptations), we need to stop that temptation and break the cycle at “pavattaṁ” (which means keeping it or going with it).
• If we go along with the temptation (“pavatta”), then it becomes a nimitta (literally a “sign”). A nimitta is a characteristic that is associated with that particular act. For example, for an alcoholic, a picture of an alcohol bottle or a bar (or where one drinks typically), or even seeing a friend with whom one drinks often, can be a nimitta; when any of such a “symbol” comes to the mind, it reminds of the drinking act and gets one in the “mood.”

“But now that I think about it, the Buddha never explicitly grouped the three terms together as concepts..”

• That is not correct. Anicca, dukkha, and anatta are related concepts. Many suttas point that out.
• See, for example, a series of suttas starting with “Anicca Sutta (SN 22.12).” You can scan through the suttas using the arrow at the bottom of the page. There are at least 60 suttas that point out the relationship directly or indirectly.