[555] In how many ways is truth (sacca)? Truth is in three ways: in the sense of seeking (esanā), in the sense of delimitation (pariggaha), and in the sense of penetration (paṭivedha).
How is truth in the sense of seeking? "Aging (jarā) and death (maraṇa) — what is their source (nidāna)? What is their origin (samudaya)? From what are they born? What is their production (pabhava)?" — thus is truth in the sense of seeking. "Aging and death have birth (jāti) as their source, have birth as their origin, are born of birth, are produced from birth" — thus is truth in the sense of delimitation. One understands aging and death, one understands the origin of aging and death, one understands the cessation (nirodha) of aging and death, and one understands the way of practice leading to the cessation of aging and death — thus is truth in the sense of penetration.
"Birth — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Birth has existence (bhava) as its source, has existence as its origin, is born of existence, is produced from existence" — thus is truth in the sense of delimitation. One understands birth, one understands the origin of birth, one understands the cessation of birth, and one understands the way of practice leading to the cessation of birth — thus is truth in the sense of penetration.
"Existence — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Existence has clinging (upādāna) as its source, has clinging as its origin, is born of clinging, is produced from clinging" — thus is truth in the sense of delimitation. One understands existence, one understands the origin of existence, one understands the cessation of existence, and one understands the way of practice leading to the cessation of existence — thus is truth in the sense of penetration.
"Clinging — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Clinging has craving (taṇhā) as its source, has craving as its origin, is born of craving, is produced from craving" — thus is truth in the sense of delimitation. One understands clinging, one understands the origin of clinging, one understands the cessation of clinging, and one understands the way of practice leading to the cessation of clinging — thus is truth in the sense of penetration.
"Craving — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Craving has feeling (vedanā) as its source, has feeling as its origin, is born of feeling, is produced from feeling" — thus is truth in the sense of delimitation. One understands craving, one understands the origin of craving, one understands the cessation of craving, and one understands the way of practice leading to the cessation of craving — thus is truth in the sense of penetration.
"Feeling — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Feeling has contact (phassa) as its source, has contact as its origin, is born of contact, is produced from contact" — thus is truth in the sense of delimitation. One understands feeling, one understands the origin of feeling, one understands the cessation of feeling, and one understands the way of practice leading to the cessation of feeling — thus is truth in the sense of penetration.
"Contact — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Contact has the six sense bases (saḷāyatana) as its source, has the six sense bases as its origin, is born of the six sense bases, is produced from the six sense bases" — thus is truth in the sense of delimitation. One understands contact, one understands the origin of contact, one understands the cessation of contact, and one understands the way of practice leading to the cessation of contact — thus is truth in the sense of penetration.
"The six sense bases — what is their source? What is their origin? From what are they born? What is their production?" — thus is truth in the sense of seeking. "The six sense bases have name-and-form (nāmarūpa) as their source, have name-and-form as their origin, are born of name-and-form, are produced from name-and-form" — thus is truth in the sense of delimitation. One understands the six sense bases, one understands the origin of the six sense bases, one understands the cessation of the six sense bases, and one understands the way of practice leading to the cessation of the six sense bases — thus is truth in the sense of penetration.
"Name-and-form — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Name-and-form has consciousness (viññāṇa) as its source, has consciousness as its origin, is born of consciousness, is produced from consciousness" — thus is truth in the sense of delimitation. One understands name-and-form, one understands the origin of name-and-form, one understands the cessation of name-and-form, and one understands the way of practice leading to the cessation of name-and-form — thus is truth in the sense of penetration.
"Consciousness — what is its source? What is its origin? From what is it born? What is its production?" — thus is truth in the sense of seeking. "Consciousness has volitional formations (saṅkhārā) as its source, has volitional formations as its origin, is born of volitional formations, is produced from volitional formations" — thus is truth in the sense of delimitation. One understands consciousness, one understands the origin of consciousness, one understands the cessation of consciousness, and one understands the way of practice leading to the cessation of consciousness — thus is truth in the sense of penetration.
"Volitional formations — what is their source? What is their origin? From what are they born? What is their production?" — thus is truth in the sense of seeking. "Volitional formations have ignorance (avijjā) as their source, have ignorance as their origin, are born of ignorance, are produced from ignorance" — thus is truth in the sense of delimitation. One understands volitional formations, one understands the origin of volitional formations, one understands the cessation of volitional formations, and one understands the way of practice leading to the cessation of volitional formations — thus is truth in the sense of penetration.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.