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The Buddha and His Teachings
by

 Venerable Narada Mahathera

Book Publication No: 102S

 CHAPTER 17

THE FOUR NOBLE TRUTHS

 "Light arose in me in things not heard before."

-- DHAMMACAKKA SUTTA

Truth (Sacca) is that which is. Its Samskrit equivalent is Satya which means an incontrovertible
fact.

According to Buddhism there are four such Truths [1] pertaining to this so-called being.

In the Rohitassa Sutta the Buddha states:

"In this very one-fathom long body along with its perceptions and thoughts, do I proclaim the
world, the origin of the world, the cessation of the world, and the path leading to the cessation of
the world. [2]"

In this particular context the term "world" (loka) implies suffering.

This interesting passage refers to the four Noble Truths which the Buddha Himself discovered by
His own intuitive knowledge. Whether the Buddhas arise or not these Truths exist, and it is a
Buddha that reveals them to the deluded world. They do not and cannot change with time
because they are eternal Truths. The Buddha was not indebted to anyone for His realization of
them. He Himself said: "They were unheard before. [3]"

These Truths are in Pāli termed ariyasaccāni. They are so called because they were discovered
by the Greatest Ariya, the Buddha, who was far removed from passion.
The first Truth deals with dukkha, which for need of a better English equivalent, is rendered by
suffering or sorrow. As a feeling dukkha means that which is difficult to be endured (du --
difficult, kha -- to endure). As an abstract truth dukkha is used in the sense of "contemptible"
(du) and "emptiness" (kha). The world rests on suffering hence it is contemptible. The world is
devoid of any reality -- hence it is empty or void. Dukkha, therefore, means contemptible void.

Average men are only surface-seers. An Ariya sees things as they truly are. To an Ariya all life is
suffering and he finds no real happiness in this world which deceives mankind with illusory
pleasures. Material happiness is merely the gratification of some desire. "No sooner is the
desired thing gained than it begins to be scorned." Insatiate are all desires.

All are subject to birth (jāti), and consequently to decay (jarā), disease (vyādhi), and finally to
death (marana). No one is exempt from these four inevitable causes of suffering.

Impeded wish is also suffering. We do not wish to be associated with things or persons we
detest, nor do we wish to be separated from things or persons we love. Our cherished desires are
not, however, always gratified. What we least expect or what we least desire is often thrust on us.
At times such unexpected unpleasant circumstances become so intolerable and painful that weak
ignorant folk are compelled to commit suicide as if such an act would solve the problem.

Real happiness is found within, and is not to be defined in terms of wealth, power, honours or
conquests. If such worldly possessions are forcibly or unjustly obtained, or are misdirected, or
even viewed with attachment, they will be a source of pain and sorrow for the possessors.

Ordinarily the enjoyment of sensual pleasures is the highest and only happiness to an average
person. There is no doubt a momentary happiness in the anticipation, gratification, and
recollection of such fleeting material pleasures, but they are illusory and temporary. According
to the Buddha non-attachment (virāgatā) or the transcending of material pleasures is a greater
bliss.

In brief, this composite body itself is a cause of suffering.

This First Truth of suffering which depends on this so-called being and various aspects of life, is
to be carefully analysed and examined. This examination leads to a proper understanding of
oneself as one really is.

The cause of this suffering is craving or attachment (tanhā) which is the Second Noble Truth.

The Dhammapada states:

"From craving springs grief, from craving springs fear, For him who is wholly free from
craving, there is no grief, much less fear." (V. 216)

This craving is a powerful mental force latent in all, and is the chief cause of most of the ills of
life. It is this craving, gross or subtle, that leads to repeated births in Samsāra and makes one
cling to all forms of life.
The grossest forms of craving are attenuated on attaining Sakadāgāmi, the second stage of
Sainthood, and are eradicated on attaining Anāgāmi, the third stage of Sainthood. The subtle
forms of craving are eradicated on attaining Arahantship.

Both suffering and craving can only be eradicated by following the Middle Way, enunciated by
the Buddha Himself, and attaining the supreme Bliss of Nibbāna.

The Third Noble Truth is the complete cessation of suffering which is Nibbāna, the ultimate
Goal of Buddhists. It is achieved by the total eradication of all forms of craving.

This Nibbāna is to be comprehended by the mental eye by renouncing all internal attachment to
the external world. [4]

This Truth has to be realized by developing the Noble Eightfold Path which is the Fourth Noble
Truth. This unique path is the only straight route that leads to Nibbāna. It avoids the extreme of
self-mortification that weakens one's intellect and the extreme of self-indulgence that retards
one's moral progress.

It consists of the following eight factors.:

1) Right Understanding (Sammā Ditthi),

2) Right Thoughts (Sammā Samkappa),
3) Right Speech (Sammā Vācā),
4) Right Action (Sammā Kammanta),
5) Right Livelihood (Sammā Ājīva),
6) Right Effort (Sammā Vāyāma),
7) Right Mindfulness (Sammā Sati), and
8) Right Concentration (Sammā Samādhi),

1. Right Understanding is explained as the knowledge of the four Noble Truths. In other words,
it is the understanding of oneself as one really is, because, as the Rohitassa Sutta states, these
truths are concerned with the "one-fathom long body of man."

The key-note of Buddhism is this right understanding.

2. Clear vision or right understanding leads to clear thinking. The second factor of the noble
Eightfold Path is, therefore, Sammā Samkappa. The English renderings -- "Right Resolutions",
"Right Aspirations" -- do not convey the actual meaning of the Pāli term. Right Ideas or Right
Mindfulness comes closer to the meaning. "Right Thoughts" may be suggested as the nearest
English equivalent.

By Samkappa is meant the "Vitakka" mental state, which, for want of a better rendering, may be
called "initial application." This important mental state eliminates wrong ideas or notions and
helps the other moral adjuncts to be diverted to Nibbāna.
It is one's thoughts that either defile or purify a person. One's thoughts mould one's nature and
controls one's destiny. Evil thoughts tend to debase one just as good thoughts tend to elevate one.
Sometimes a single thought can either destroy or save a world.

Sammā Samkappa serves the double purpose of eliminating evil thoughts and developing pure
thoughts.

Right Thoughts, in this particular connection, are threefold. They consist of:

i. Nekkhamma -- Renunciation of worldly pleasures or selflessness which is opposed to

attachment, selfishness, and self-possessiveness.

ii. Avyāpāda -- Loving-kindness, goodwill, or benevo-lence, which is opposed to hatred,

ill-will, or aversion, and

iii. Avihimsā -- Harmlessness or compassion, which is opposed to cruelty and

callousness.

These evil and good forces are latent in all. As long as we are worldlings these evil forces rise to
the surface at unexpected moments in disconcerting strength. When once they are totally
eradicated on attaining Arahantship, one's stream of consciousness gets perfectly purified.

Attachment and hatred, coupled with ignorance, are the chief causes of all evil prevalent in this
deluded world. "The enemy of the whole world is lust, through which all evils come to living
beings. This lust when obstructed by some cause is transformed into wrath."

One is either attached to desirable external objects or is repulsed with aversion in the case of
undesirable objects. Through attachment one clings to material pleasures and tries to gratify one's
desire by some means or other. Through aversion one recoils from undesirable objects and even
goes to the extent of destroying them as their very presence is a source of irritation. With the
giving up of egoism by one's own intuitive insight, both attachment and hatred automatically
disappear.

The Dhammapada states:

"There is no fire like lust, no grip like hate,

There is no net like delusion, no river like craving." (v. 251)

i. As one ascends the spiritual ladder one renounces by degrees both gross and subtle attachment
to material pleasures like grown-up children giving up their petty toys. Being children, they
cannot be expected to possess an adult's understanding, and they cannot be convinced of the
worthlessness of their temporary pleasures. With maturity they begin to understand things as
they truly are and they voluntarily give up their toys. As the spiritual pilgrim proceeds on the
upward path by his constant meditation and reflection, he perceives the futility of pursuing base
material pleasures and the resultant happiness in forsaking them. He cultivates non-attachment to
the fullest degree. "Happy is non-attachment in this world, so is the transcending of all sensual
pleasures," is one of the early utterances of the Buddha.

ii. The other most rebellious passion is anger, aversion, illwill, or hatred, all of which are implied
by the Pāli term vyāpāda. It consumes the person in whom it springs and consumes others as
well. The Pāli term avyāpāda, literally, non-enmity, corresponds to that most beautiful virtue
Mettā (Samskrit Maitri) which means loving-kindness or goodwill towards all without any
distinction. He whose mind is full of loving-kindness can harbour no hatred towards any. Like a
mother who makes no difference between herself and her only child and protects it even at the
risk of her own life, even so does the spiritual pilgrim who follows this middle path radiate his
thoughts of loving-kindness identifying himself with all. Buddhist Mettā embraces all living
beings, animals not excluded.

iii. Avihimsā or Karunā -- Harmlessness or compassion is the third and the last member of
samkappa.

Karunā is that sweet virtue which makes the tender hearts of the noble quiver at the sufferings of
others. Like Buddhist Mettā, Buddhist Karunā too is limitless. It is not restricted only to co-
religionists or co-nationals or to human beings alone. Limited compassion is not true karunā.

A compassionate one is as soft as a flower. He cannot bear the sufferings of others. He might at
times even go to the extent of sacrificing his own life to alleviate the sufferings of others. In
every Jātaka story it is evident that the Bodhisatta endeavoured his best to help the distressed and
the forlorn and to promote their happiness in every possible way.

Karunā has the characteristics of a loving mother whose thoughts, words, and deeds always tend
to relieve the distress of her sick child. It has the property of not being able to tolerate the
sufferings of others. Its manifestation is perfect non-violence and harmlessness -- that is, a
compassionate person appears to be absolutely non-violent and harmless. The sight of the
helpless states of the distressed is the proximate cause for the practice of Karunā. The
consummation of karunā is the eradication of all forms of cruelty. The direct enemy of karunā is
cruelty and the indirect enemy is homely grief.

Buddhist mettā appeals to both the rich and the poor, for Buddhism teaches its followers to
elevate the lowly, help the poor, the needy, and the forlorn, tend the sick, comfort the bereaved,
pity the wicked, and enlighten the ignorant.

Compassion forms a fundamental principle of both Buddhist laymen and Bhikkhus.

Speaking of Buddhist harmlessness, Aldous Huxley writes:

"Indian pacifism finds its complete expression in the teaching of the Buddha. Buddhism teaches
ahimsā or harmlessness towards all beings. It forbids even laymen to have anything to do with
the manufacture and sale of arms, with the making of poison and intoxicants, with soldiering or
the slaughtering of animals."
The Buddha advises His disciples thus:

"Wherefore, O Bhikkhus, however men may speak concerning you, whether in season or out of
season, whether appropriately or inappropriately, whether courteously or rudely, whether wisely
or foolishly, whether kindly or maliciously, thus, O Bhikkhus, must you train yourselves --
Unsullied shall our minds remain, neither shall evil words escape our lips. Kind and
compassionate ever shall we abide with hearts harbouring no ill-will. And we shall enfold those
very persons with streams of loving thoughts unfailing, and forth from them proceeding we shall
radiate the whole wide world with constant thoughts of loving-kindness, ample, expanding,
measureless, free from enmity, free from ill-will. Thus must you train yourselves."

He whose mind is free from selfish desires, hatred and cruelty, and is saturated with the spirit of
selflessness, loving-kindness and harmlessness, lives in perfect peace. He is indeed a blessing to
himself and others.

3. Right Thoughts lead to Right Speech, the third factor. It deals with refraining from falsehood,
slandering, harsh words, and frivolous talk.

He who tries to eradicate selfish desires cannot indulge in uttering falsehood or in slandering for
any selfish end or purpose. He is truthful and trustworthy and ever seeks the good and beautiful
in others instead of deceiving, defaming, denouncing or disuniting his own fellow beings. A
harmless mind that generates loving-kindness cannot give vent to harsh speech which first
debases the speaker and then hurts another. What he utters is not only true, sweet and pleasant
but also useful, fruitful and beneficial.

4. Right Speech follows Right Action which deals with abstinence from killing, stealing and
sexual misconduct.

These three evil deeds are caused by craving and anger, coupled with ignorance. With the
gradual elimination of these causes from the mind of the spiritual pilgrim, blameworthy
tendencies arising therefrom will find no expression. Under no pretence would he kill or steal.
Being pure in mind, he would lead a pure life.

5. Purifying thoughts, words and deeds at the outset, the spiritual pilgrim tries to purify his
livelihood (Right Livelihood) by refraining from the five kinds of trade which are forbidden to a
lay-disciple. They are trading in arms (satthavanijjā), human beings (sattavanijjā), flesh
(mamsavanijjā), i.e. breeding animals for slaughter, intoxicating drinks (majjavanijjā), and
poison (visavanijjā)

Hypocritical conduct is cited as wrong livelihood for monks.

Strictly speaking, from an Abhidhamma standpoint, by right speech, right action and right
livelihood are meant three abstinences (virati) but not the three opposite virtues.

6. Right Effort is fourfold-namely:

 i. The endeavour to discard evil that has already arisen,
ii. The endeavour to prevent the arising of unarisen  evil,
iii. The endeavour to develop unarisen good, and
iv. The endeavour to promote the good which has already arisen.

Right Effort plays a very important part in the Noble Eightfold Path. It is by one's own effort that
one's deliverance is obtained and not by merely seeking refuge in others or by offering prayers.

In man are found a rubbish-heap of evil and a store-house of virtue. By effort one removes this
rubbish-heap and cultivates these latent virtues.

7. Right Effort is closely associated with Right Mindfulness. It is the constant mindfulness with
regard to body (kāyānupassanā), feelings (vedanānupassanā), thoughts (cittānupassanā), and
mind objects (dhammānupassanā).

Mindfulness on these four objects tend to eradicate the misconceptions with regard to desirability
(subha), so-called happiness (sukha), permanence (nicca), and an immortal soul (attā)
respectively.

8. Right Effort and Right Mindfulness lead to Right Concentration. It is the one-pointedness of
the mind.

A concentrated mind acts as a powerful aid to see things as they truly are by means of
penetrative insight.

Of these eight factors of the Noble Eightfold Path the first two are grouped in wisdom (pa?ā),
the second three in morality (sīla) and the last three in concentration (samādhi).

Right Speech
Sīla Right Action
Right Livelihood
Right Effort
Samādhi Right Mindfulness
Right Concentration
Right Understanding
Pa?ā
Right Thoughts

According to the order of development sīla, samādhi, and pa?ā are the three stages of the Path.

Strictly speaking, from an ultimate standpoint, these factors that comprise the Noble Eightfold
Path signify eight mental properties (cetasika) collectively found in the four classes of
supramundane consciousness (lokutttara citta) whose object is Nibbāna.

They are: -- pa?indriya (faculty of wisdom), vitakka (initial application), virati (three
abstinences,) viriya (energy), sati (mindfulness) and ekaggata (one-pointedness) respectively.
The Four Noble Truths. http://www.bdcublessings.net.au/radio408.html

The First Noble Truth is the truth of suffering.

Most of us recognise that there is suffering in living. What the Buddha found out about the truth of
sorrow, unsatisfactoriness or dukkha in the Pali language is that it is inherent in the nature of life. In
living there is the suffering of birth, old age, sickness, and death, association with the loathsome,
separation from the loved, not getting what you want.

We can recognise the difficulties we experience in everyday life, the discomfort, the unhappiness, the
tiredness we experience, worry, stress, fear and so on arise from these seven major types of suffering.

The Second Noble Truth is the arising of sorrow.

This refers to the fact that we all experience the first noble truth because we are born, we must
experience the seven sorrows as listed in the first noble truth. The reason we come to birth, or to life, is
because of our craving. Sorrow or suffering is dependent on craving. Because we have craving for
pleasure, delight, passion, craving for being and craving for non-being, because of this wanting, or thirst,
in Pali tanha, we make causes to take birth. It is this craving that makes the causes (kamma) to be born
again and again.

The Third Noble Truth is cessation of sorrow.

This means that there can be a way to stop the arising of sorrow by ceasing the craving. When craving
stops, the sorrow can stop.

The Fourth Noble Truth is the path that leads to the cessation of sorrow.

The Buddha found eight ways that we can apply to our everyday life, eight practices that will lead to the
cessation of sorrow. These are referred to as the Noble Eightfold Path.

The Noble Eightfold Path

1. Right Understanding = 1 & 2 Wisdom group

Samma ditthi panna

2. Right Thought
Samma sankhapa

3. Right Speech = 3, 4 & 5 Virtue group

Samma vacca sila

4. Right Action
Samma kammanta

5. Right Livelihood
Samma ajiva
6. Right Effort = 6, 7 & 8 Concentration group
Samma vayama samadhi

7. Right Mindfulness
Samma sati

8. Right Concentration
Samma samadhi

The path of virtue, concentration and wisdom is referred to in the discourses as the threefold training.
These three go together supporting each other. Virtue strengthens meditation, meditation in turn
promotes wisdom

The Four Noble Truths http://www.thebigview.com/buddhism/fourtruths.html

1. Life means suffering.

2. The origin of suffering is attachment.

3. The cessation of suffering is attainable.

4. The path to the cessation of suffering.

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live
in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness,
injury, tiredness, old age, and eventually death; and we have to endure psychological suffering
like sadness, fear, frustration, disappointment, and depression. Although there are different
degrees of suffering and there are also positive experiences in life that we perceive as the
opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and
incomplete, because our world is subject to impermanence. This means we are never able to keep
permanently what we strive for, and just as happy moments pass by, we ourselves and our loved
ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient
things do not only include the physical objects that surround us, but also ideas, and -in a greater
sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is
attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of
wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because
the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily
follow. Objects of attachment also include the idea of a "self" which is a delusion, because there
is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the
ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of
sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering
can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment.
This means that suffering can be overcome through human activity, simply by removing the
cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately
results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes,
fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described
more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive
self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end
of the cycle of rebirth. The latter quality discerns it from other paths which are merely
"wandering on the wheel of becoming", because these do not have a final object. The path to the
end of suffering can extend over many lifetimes, throughout which every individual rebirth is
subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear
gradually, as progress is made on the path.

http://www.buddhamind.info/leftside/teachings/4NT_3.htm

The logic of the third Noble Truth (cessation) is not complex - in fact it is so obvious one might wonder at its
inclusion. If craving is the cause of suffering - just stop craving! Hand is burning - just take it out of the fire. The
profound simplicity of this is often overlooked. We can be so habitually enmeshed in 'becoming', with a mind-set
of acquisition, that this simple approach seems too easy. The problem (suffering) is without doubt convoluted. In
the Buddha's words:
"... it is like a tangled skein, a knotted ball of string, like matted rushes & reeds, and does not go beyond the cycle
of the planes of deprivation, woe, & bad destinations (hell)."
And that was over 2500 years ago. Seems like not much has changed. The thought easily arises for many that
because the problem seems enormously complex the solution must be equally so. This is not the case. The
solution is simple. Its the implementation that is, unfortunately, not so easy.
A bit of a pity that

Here is the definition of this truth as found in the Dhamma Cakka Sutta...
"Now this monks is the Noble Truth of the cessation of dukkha: it is the complete and passionless cessation of that
craving; giving it up, abandoning it, being released and detached from it."
One question commonly arises here: "Isn't this passionless state, the absence of desire, some kind of cold,
feelingless state - a kind of emotional lobotomy?" It has relationship with the previous question: "Is there any point
in making any effort?" The key with both questions is the need for clarity around the quality or the source of our
motivating energy. The more we act from selfish or greedy intentions the more likely the result will be
unsatisfactory. We can do things that need doing - fix broken windows, feed hungry people, etc. - and we can
develop personal interests and activities. Our action (see: kamma  § ) as a potential cause of suffering has its fulcrum
set between wisdom and desire. Both forms of activity, pragmatic and personal, can have joy, delight, fun and
happiness, etc. as their base or result but if the balance point is inclined to desire - of the tanha: kama, bhava, vi-
bhava variety then suffering will be the result of that see-saw ride. The challenge here is getting a feeling for
selfless action and getting a 'taste' of selfishness; really coming to know the difference. Even though observing and
studying our own meanness and narrow egoism is generally not a very pleasant thing.
There are other ways to loosen habitual self-seeking:
generosity  §    --   brahma-viharas  §    --   developing ritual  §    --   and of course meditation  §  -- as the great
'space creator' that allows us to get some open, clear perspective on all this not-self thing.

"Pain exists, but no sufferer is found.

The deed is, but no doer is there.
Nibbana is, but no-one that enters it.
The path is, but no traveller on it is seen."

Visuddhi Magga XVI

this and that The Noble Truths are the first, and one of the more simple expressions of co-dependant arising; a
line of teaching that grew into a detailed, intricate structure. It is most commonly encountered as the 12-link
'chain': paticca-samuppada [ § ]. This doctrine of conditionality (of all physical and mental phenomena) is
indispensable (along with anatta) for understanding, realisating the Buddha's teaching. The simple formula is:

"When this is, that is.

From the arising of this comes the arising of that.
When this is not, that is not.
From the cessation of this comes the cessation of that."
        Anguttara Nikaya X.92

Applied to the Noble Truths we see that when there is craving (this is) then there is dukkha (that is). When craving
ceases (is not) then dukkha ceases (is not).
So many of the teachings have their base in common sense, in natural law. As human beings we are just another
part of nature and our 'true' nature is not so hard to see. When salt is added - it becomes salty. When sugar is
added it is sweet. When things are thrown up gravity pulls them back down.

conjuration...
a bit tricky Human consciousness is an amazing thing. We have the capacity to explore the relationship between
conditions and, from the results, we can build machines, develop philosophies, fly to the moon and tell jokes.
When we explore the relationship of the various components of our personal experience the conclusions are,
unfortunately, too often confused. In applying consciousness to the rearrangement of conditions we develop a
disproportionate sense of control. We apply our skills in relation to the pleasure/pain issue and the consequence
is skewed. Food (as a primal object of human relationship) and obesity is a current, mundane example of the
pleasure/pain - control/gain possibility. Aspects of identity are a more subtle paradigm.
"...this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting
in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are
hard to see."

"What is abstruse, subtle,

deep, hard to see,
going against the flow --
those delighting in passion,
cloaked in the mass of darkness,
won't see."
        Samyutta Nikaya VI.1

The first three truths are in fact all that is needed to be free - probably the third alone could do the trick. And
indeed, it is a bit of a trick. Letting go, non-attachment, non-grasping is pretty obvious as the way to go but... very
few people can make the transition 'just like that.' Hence, we have the fourth truth - a path, a way of practice, a
'how to' guide.