255 CHAPTER VI Conclusion Thus we did the analytical study of the first sermon of the Buddha which can be called as the heart of the Buddhism through discussing in detail the four noble truths in our earlier chapters. As a conclution, now we shall briefly discuss some other discourses (Suttas) concerning with the four noble truths. In Buddhism awakening from ignorance to full knowledge always implies the comprehension of the four noble truths. The enlightened one is called the Buddha simply because he understood these truths in all their fullness. The whole of his first sermon is devoted to the formulation of these truths; for they are the essence of the Buddha s teaching. As the footprint of every creature that walks on the earth can be contained in an elephant s footprint, which is pre-eminent for size, so does the doctrine of the four noble truths embrace all skillful Dhamma (the entire teaching of the Buddha). 368 In the original PÈli text, specifically in the discourses (Suttas), these four truths are made clear in detail and in diverse ways. Without a clear idea of the truths, one cannot know what the Buddha taught for forty-five years. To the Buddha the entire teaching is just the understanding of dukkha, 368. M. N. M lapaóóèsa PÈli. P. 184
256 the unsatisfactory nature of all phenomenal existence, and the understanding of the way out of this unsatisfactoriness. To understand Buddhism is nothing else than the application of this one principle. It seems to me that what can be called the discovery of a Buddha are just these four truths, and the rest are logical developments and more detailed explanations of the four noble truths. This is the typical teaching of the Buddhas of all ages, unusual to them and none else (BuddhÈnaÑ sèmukkañsikè DhammadesanÈ). 369 A sick man should become aware of his illness, he should take notice of it lest it becomes severe, and he should then think of a way of removing its cause; with this end in view he goes to a physician who diagnoses and prescribes a remedy. Through the efficacy of the remedy the patient gets rid of the ailment and that is the cure. Thus suffering is not to be ignored, but to be known (abhiòòeyya), for it is the dire disease. Craving, the cause, is to be removed, to be abandoned (pahètabba); the eightfold path is to be practiced, to be cultivated (bhèvetabba); for it is remedy. With the knowledge of suffering, with the removal of craving through the practice of the path, NibbÈna s realization (sacchikètabba) is ensured. It is the cure, the complete detachment, the release from craving. In the early Buddhist scriptures the word dukkha is used in more than one sense. It is used in the psychological, physical and philosophical sense according to the context. To those who 369. Vin. MahÈvagga PÈli. P. 16, D. N. SÊlakkhandha vagga PÈli. P. 110
257 try to see things as they really are, the concept of dukkha (suffering) is no significant thing. It is the key-stone in Buddhist thought. To ignore this essential concept implies ignoring the remaining three truths. The importance of knowing suffering is seen in these words of the Buddha: He, who sees suffering, sees also the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. 370 As these truths are interconnected and interdependent, seeing one or more of the four truths implies seeing the others as well. 371 To one who denies suffering, a path, treading along which one gains deliverance from suffering, is meaningless. In brief, denying one single truth amounts to denying the other three as well, and that is to deny the entire teaching of the Buddha. Life according to Buddhism is suffering; suffering dominates all life. It is the fundamental problem of life. The world is suffering and afflicted, no being is free from this bond of misery and this is a universal truth that no sensible man who sees things in their proper perspective can deny. The recognition of this universal fact, however, is not a total denial of pleasure or happiness. The Buddha, the Lord over suffering, never denied happiness in life when he spoke of the universality of suffering. In the Anguttara NikÈya, one of the five original 370. Ibid. P. 437 371. Ibid.
258 collections of PÈli, there is along enumeration of the happiness that beings are capable of enjoying. 372 The Buddha sees suffering as suffering, and happiness as happiness, and explains that all cosmic pleasure, like all other conditioned things, is temporary, is a passing show. He warns a humanbeing against attaching too much importance to fleeting pleasures, for they sooner or later beget discontent. Equanimity is the best solution for both pessimism and optimism. Equanimity is evenness of mind and not anger indifference. It is the result of a calm, concentrated mind. It is hard, indeed, to be undisturbed when touched by the vicissitudes of life, but the man who cultivates equanimity is not upset. Absolute happiness cannot be derived from things conditioned and compounded. What we clinch in great joy this moment turns into a source of dissatisfaction the next moment. Pleasures are short-lived, and never lasting. The mere gratification of the sense faculties we call pleasure and enjoyment, but in the absolute sense of the word such gratification is not happy. Joy too is dukkha, unsatisfactory (nandipi dukkhè); for it is temporary. If we with our inner eye try to see things in their proper perspective, in their true light, we will be able to realize that the world is but an illusion (mèyè) that leads lost the beings that cling to it. All the so-called mundane pleasures are fleeting, and only an introduction to pain. They give very temporary relief from life s miserable 372. A. N. Vol. 1. P. 80
259 ulcers. This is what is known as suffering (dukkha) produced by change. Thus we see that dukkha never ceases work, it functions in some form or other and is always at work---as dukkha-dukkhatè, sañkhèra dukkhatè and viparióèma dukkhatè, as explained above. As the Buddha says: A burden, indeed, are the five aggregates, Happy it is to lay down that burden. 373 This is NibbÈna, the absolute happiness (NibbÈnaÑ paramañ sukhañ). 374 The Buddha did not have a funereal expression on his face when he explained to his followers the import of dukkha, suffering; far from it his face was always happy, serene and smiling for it showed his contented mind: Happy, indeed, we live, We who have no burdens, On joy we ever feed Like radiant deities. 375 He encouraged his disciples not to be dark, but to cultivate the all important quality of joy (pêti) which is a factor of enlightenment. The result of this caution of the Buddha is seen in Psalms of the Early Buddhists 376 in which are recorded the inspired joyful songs (udèna) of the disciples, male and female. 373. S. N. Khandhavagga PÈli. P. 26 374. Kh. N. Dhammapada. Ver. 204 375. Ibid. Ver. 200 376. Kh. N. Thera gèthè- Psalm of the Brethren. TherÊ gèthè- Psalm of the Sisters.
260 A dispassionate study of Buddhism will tell us that it is a message radiating joy and hope and not a defeatist philosophy of pessimism. It is clear that suffering is the effect of craving which is the cause. Here we see seed and fruit, action and reaction, cause and effect, a reign of natural law, and this is no great mystery. Now this most powerful force, this mental factor, craving or thirst keeps existence going. It makes and remakes the world. Life depends on the desires of life. It is the motive force behind not only the present existence, but past and future existences, too. The present is the result of the past, and the future will be the result of the present. This is a process of conditionality. This force is compared to a river (taóhè-nadê); for like a river that when in flood submerges villages, suburbs, towns and countries, craving flows on continuously through re-existence and re-becoming. Like fuel that keeps the fire burning, the fuel. The enemy of the whole world is lust, craving, or thirst through which all evils come to living beings. It is not only greed for or attachment to pleasures caused by the senses, wealth and property and by the wish to defeat others and conquer countries, but also attachment to ideals in ideas, to views, opinions and beliefs (dhamma-taóhè) which often lead to calamity and destruction and bring untold suffering to whole nations, in fact to the whole world.
261 The Buddha said: Dig up the root of craving. (TaÓhÈya m lañ khaóatha). 377 As a tree with firm, uninjured Roots, though cut down, grows up again, So when latent craving is not rooted out Suffering again and again arises. 378 So long as man is attached to existence through his ignorance, craving and clinging, to him death is not the final end. He will continue his career of whirling round the Wheel of Existence. This is the endless play of action and reaction kept in perpetual motion by kamma concealed by ignorance propelled by craving or thirst. As kamma, or action, is of our own making, we have the power to break this endless chain. It is through the eradication of ignorance (avijjè) and of this driving force, craving, and this thirst for existence, this will to live (taóhè), that the Cycle of Existence (sañsèra) ceases. The Buddha explains thus: How is there not re-becoming in the future? By the cessation of ignorance, by the arising of knowledge (vijjè), by the cessation of craving there is thus no re-becoming in the future. 379 In a very important discourse (DvayatÈnupassanÈ- Sutta) 380 wherein the Dependent Arising and the Four Noble 377. Ibid. Ver. 337 378. Ibid. Ver. 338 379. M. N. UparipaÓÓÈsa PÈli. P. 268 380. Kh. N. SuttanipÈta PÈli. P. 139
262 Truths are enumerated, the Buddha addressing the monks says: What the world at large considers Truth (idañ saccañti upanijjhèyitañ) has been viewed as falsehood by the noble (ariya) through their consummate comprehension, whilst the noble hail as truth what the world deems falsehood, and further says: NibbÈna is no lie (no state unreal) For it is known as truth by the noble ones. Ut since they realize that truth Desireless they pass away. 381 This is not the only instance where the Buddha used Truth as a substitute for NibbÈna, for we find the following: Reality, monk, is a name for NibbÈna. 382 In reality they are related Destroying craving for becoming. 383 The essential steps of the path to the removal of suffering- --to NibbÈna---are pointed out by the Buddha. It is the way of careful cultivation of the mind so as to produce unalloyed happiness and supreme rest from the confusion of life. The path is indeed very difficult, but if we, with constant heedfulness, and complete awareness, walk it watching our steps, we will one 381. Ibid. Ver. 758 382. S.N. SaÄÈyatana vagga PÈli. P.195. ( YathÈbh tañ vacanañ ti kho bhikkhu nibbènassetañ adhivacanañ ) 383. Kh. N. Itivuttaka PÈli. Ver. 49. (YathÈbh te vimuccanti-bhavataóhè parikkhayè )
263 day reach our destination. A child learns to stand and walk gradually and with difficulty. Mindful of the yogis of the past And remembering their ways of life, Even though today be but the after-time One may yet attain the Peace permanent. 384 Concerning the Noble Eightfold Path delivered by the Buddha as the fourth Noble Truth, let us first hear these words of the Buddha: O monks, it is through not understanding, not penetrating four things that we have run so long, wandered on so long in this round of existence both you and I. What are four? They are Virtue (SÊla), Concentration (SamÈdhi), Wisdom (PaÒÒÈ) and Deliverance (Vimutti). But when these four things, O monks, are understood and penetrated, rooted out is the craving for existence, destroyed is that which leads to renewed becoming, and there is no more coming to be. 385 Further says the Master: Concentration (meditation), O monks, supported by virtue brings much fruit, brings much advantage. The mind supported by wisdom is wholly and entirely freed from the intoxication of sense desires, from becoming, wrong views and ignorance. 386 These sayings of the Buddha explain the function and the purpose of cultivating virtue, meditation and wisdom. 384. Kh. N. TheragÈthÈ PÈli. Ver. 947 385. D. N. MahÈvagga PÈli. P. 220 386. Ibid.
264 Deliverance means living experience of the cessation of the three root cause of evil, greed, hatred and delusion (lobha, dosa and moha), that attack the human mind. These root causes are eliminated through training in virtue, meditation and wisdom. Thus it is clear that the Buddha s teaching aims at the highest purification, perfect mental health, free from all tainted impulses. Now this deliverance from mental taints, this freedom from ill, lies absolutely and entirely in a man s own hands, in those of no one else, human or divine. Not even a supreme Buddha can free a man from the fetters of existence except by showing him the path. The path is: virtue, concentration and wisdom, which are referred to in the discourses as the threefold training (tividhè sikkhè) which is in collectivesense only. One cannot function independently. These three go together supporting each other. Virtue or regulated behavior strengthens meditation and meditation in turn promotes wisdom. Wisdom helps one to get rid of the clouded view of things---to see life as it really is---that is to see life and all things pertaining to life as arising and passing away. To understand the world within, one must develop the inner faculties, one s mind. The Buddha says: Mind your mind. 387 The wise tame themselves. 388 387. D. N. MahÈvagga PÈli. P. 220 388. Kh. N.Dhammapada. Ver. 80
265 Our life is so dark with ageing, so smothered with death, so bound with change, and these qualities are so inherent in it-- -even as greenness is to grass, and bitterness to quinine---that not all the magic and power of science can ever transform it. The immortal splendor of an eternal sunlight awaits only those who can use the light of understanding and the culture of conduct to illuminate and guard their path through life s tunnel of darkness and disappointment. The people of the world today mark the changing nature of life. Although they see it, they do not keep it in mind and act with dispassionate discernment. Though change again and again speaks to them and makes them unhappy, they pursue their mad career of whirling round the wheel of existence and are twisted and torn between the spokes of agony. The Buddha is such a seer, and his path to deliverance is open to all who have eyes to see and minds to understand. It is different from other paths to salvation ; for the Buddha teaches that each individual, whether layman or monk, is solely responsible for his own liberation. Finally, the Buddha had concluded his First Sermon wellknown as the Dhammacakka Pavattana Sutta, by saying following words: As long as my vision of true knowledge was not fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, I did not claim to have realized the perfect Enlightenment that is supreme in the world with its gods, with its
266 MÈras and Brahmas, in this world with its recluses and brèhmaóas, with its princes and men. But when my vision of true knowledge was fully clear in these three aspects, in these twelve ways, regarding the Four Noble Truths, then I claimed to have realized the perfect Enlightenment that is supreme in the world with its gods, its MÈras and Brahmas, in this world with its recluses and brahmèaóas, with its princes and men. A vision of true knowledge arose in me thus: my heart s deliverance is unquestionable. This is the last birth. Now there is no more re-becoming ( ÈÓaÑca pana me dassanañ udapèdi, akuppè me vimutti, ayamañtimè jèti, naôôhi dèni punabbhavoti). 389 Thus the Blessed One said. The group of five Bhikkhus (PaÒcavaggÊs) was glad, and they rejoiced at his words (Idamavoca bhagavè, attamanè pa~cavaggiyè bhikkh bhagavato bhèsitañ abhinanduñti). 390 The Buddha s advice is not only for the five Bhikkhus but also for laymen who are completely involved and taking interest in this material world. If one wants NibbÈna, the cessation of sufferings, he should follow the path which is shown in this first sermon. All further sermons addressed by the Buddha are based on this first sermon which explains the basic and complete philosophy of the Buddhism. 389. S. N. MahÈvagga PÈli. P.421 390. Ibid.