Buddha's Proof of Having Become God

	The First Noble Truth   dukkhaṃ ariyasaccaṃ:  jātipi dukkhā jarāpi dukkhā vyādhipi dukkho maraṇampi dukkhaṃ appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṃ na labhati tampi dukkhaṃ saṅkhittena pañcupādānakkhandhā dukkhā". "Suffering, as a noble truth, is this:  Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories of clinging objects. The Second Noble Truth   dukkhasamudayo ariyasaccaṃ:  "yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī, seyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā"  "The origin of suffering, as a noble truth, is this:  It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being. The Third Noble Truth   dukkhanirodho ariyasaccaṃ: yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.  "Cessation of suffering, as a noble truth, is this:  It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving. The Fourth Noble Truth   dukkhanirodhagāminī paṭipadā ariyasaccaṃ ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.  "The way leading to cessation of suffering, as a noble truth, is this:  It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. THE NOBLE EIGHTFOLD PATH IN DETAIL: Now the above is from the Dhammachakka Pavatan Sutta. Now we continue to detail the Noble Eightfold Path in the Mahasatipatthana Sutta   yaṃ kho bhikkhave dukkhe ñāṇaṃ dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccati bhikkhave sammādiṭṭhi.  "And what is right view? Knowledge with regard to suffering, knowledge with regard to the origination of suffering, knowledge with regard to the cessation of suffering, knowledge with regard to the way of practice leading to the cessation of suffering: This is called right view. Katamo ca bhikkhave sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati bhikkhave sammāsaṅkappo.  "And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve. Katamā ca bhikkhave sammāvācā? Musāvādā veramaṇī, pisunāya vācāya veramaṇī, pharusāya vācāya veramaṇī. Samphappalāpā veramaṇī. Ayaṃ vuccati bhikkhave sammāvācā "And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech." Katamo ca bhikkhave sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati bhikkhave sammākammanto. And what is right action? Abstaining from taking life, from stealing, & from illicit sex. This is called right action. Katamo ca bhikkhave sammāājīvo? Idha bhikkhave ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti. Ayaṃ vuccati bhikkhave sammāājīvo.  "And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood. Katamo ca bhikkhave sammāvāyāmo? Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati bhikkhave sammāvāyāmo.  "And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort. Katamā ca bhikkhave sammāsati? Idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati bhikkhave sammāsati.  "And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness. Katamo ca bhikkhave sammāsamādhi? Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati. Sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yantaṃ ariyā ācikkanti upekkhako satimā sukhavihārīti, taṃ tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati bhikkhave sammāsamādhi.  "And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.