The Four Noble Truths A. Preface During his stay in the Simsapa forest in Kosmabi City, India, the Buddha held a handful of simsapa leaves and asked, Dear disciples, do I have the most leaves or the forest does? Dear Lord Buddha, there are more leaves in the forest than those in your hand, a disciple answered. The Buddha replied, In the same way dear disciples, the things I know are innumerable but what I have taught you is very few. However, those teachings are the necessary foundations leading to liberation. What have I taught you? I ve taught this is suffering, these are the causes of suffering, this is the annihilation of suffering and this is the road to end suffering. The principles of the four truths are the foundation of Buddhist doctrinal system. After attaining enlightenment, the Buddha taught these principles to the five Kaundinya brothers at the Lumbini Garden. From then on, throughout his journey to propagate Buddhism, the principles of the four noble truths were expanded; the Buddha often validated the importance and significance of these principles. The objective of Buddhism is to liberate oneself from all suffering; therefore, different methods of practice were established with the same goal. The doctrine of the Four Noble Truths was viewed as supreme. Disciple Sariputra (Ngài Xá Lợi Phất) remarked, If the footprints of all the small animals were to fit in the imprint of an elephant s big footprint, then the elephant s imprint encompasses all of the littler footprints. This demonstrates that all the little ways of good practice are encompassed by the bigger principle of the Four Noble Truths. The Buddha also taught: Dear disciples, one cannot build the second level of a house without building its foundation. In the same way, one cannot end suffering if one does not realize or comprehend the teaching of the Four Noble Truths. Prior to his death under the Sala trees, the Buddha reminded his disciples of these principles and asked if anyone still had doubts that needed to be clarified. As illustrated above, the Buddha and his disciples confirmed the importance of these principles. Additionally, although over 2500 years have passed, the doctrine of the Four Noble Truths are still being taught and practiced by different sects of Buddhism. B. Contents I. Definitions 1. Dukkha-satya (Sankrit): the truth of suffering 2. Samudaya-satya (Skt): the truth of the origin of suffering 3. Nirodha-satya (Skt): the truth of the cessation of suffering. 4. Magga-satya (Skt): the truth of the path leading to the cessation of suffering. II. Elements of the Four Noble Truths Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 1
1. The truth of suffering: No one can deny that suffering is present in our lives. It is the ground or basis of painful experiences as conditioned by karma, delusions and afflictive emotions. We all desire to be happy or achieve happiness and avoid suffering; however, due to the lack of clear understanding of the nature of suffering, we fail to achieve happiness. In addition, despite the natural aspiration to achieve happiness, we tend to create the conditions for more suffering because we do not know the way to create the seeds for true happiness. We tend to confuse appearance as the ultimate nature of reality. Dukkha-satya is the true principles about the nature of suffering. The Buddha taught, Dear disciples, birth, age, sickness and death are considered suffering. To love but having to be separated and to want/desire but not getting are also suffering. In summary, as long as we still cling to what is not permanent, such as the self (which is not permanent), we continue to suffer. Therefore, suffering can be divided into 3 categories, as follows: a) On the physiological aspect: Suffering in this category can be described as a feeling of discomfort and/or pain to our bodies. For instance, when we fall and hurt ourselves or when there s sand in our eyes that creates discomfort, this is suffering that our bodies endure. As stated by Lao-Tzu, Because of this self, there is suffering. Hence, the suffering of birth, age, sickness and death are all considered suffering that is part of living. b) On the psychological aspect: Suffering comes about by dissatisfactions and losses in our lives. This type of suffering arises when we have to part from our loved ones, live with those we are not fond of, or when we are faced with misfortunes causing us to not get what we want. These are psychological sufferings. c) On the aspect of clinging to the five aggregates: This type of suffering embraces the two previous types mentioned above. These five aggregates depend on each other to form an individual. These include: form, feeling, thought/cognition, impression/mental formation, and consciousness. Suffering will surface when one is attached or clings onto these 5 aggregates and begins to view and comprehend all things as self and belonging to one-self. The concept of self (my body, my views, my beloved, my feelings, etc.) creates desires and ego; thus, suffering is born. All miseries, worries, fears, hopelessness, etc., are tied to the notion of self. 2. The truth of the origin of suffering: It is the cumulative of miseries and delusions that leads to suffering. Is life full of suffering? The answer depends on various aspects of the psychological, emotional and perceptive aspects of an individual. The cause of suffering is deeply rooted in one s consciousness. Buddhism sees that the causes of suffering are sometimes created from material possessions; some are situational-based and society-influenced. However, the true origin of suffering comes from our mind and our cognition. Numerous sutras often cited the origin of suffering is greed and lust or in general, desires. Desires lead to afflictions, which lead to suffering when those desires are not fulfilled or not satisfied the way we want. However, the essence of suffering is ignorance. Suffering occurs when one does not clearly recognize the true nature of all things, that all things are interdependent and impermanent. Not having a clear recognition, we let greed and anger control our Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 2
emotions, actions, speeches and thoughts. We tend to cling onto the temporary happiness brought about by material possessions or fame. In addition, due to not being able to see clearly the true nature of all things, we often mistake the importance of self. When we think something is true and has its own dependence, we go to all lengths to satisfy whatever self wants or desires; we then become unhappy when the self is not fulfilled. Thus, lacking the right view and right understanding gives rise to suffering. To further analyze, we see that the true cause of suffering is not letting go of all afflictions and being controlled by desires as well as miseries. Because of this, we continue to stay within the cycle of birth and death. Of the numerous kinds of suffering, we can categorize them into 3 basic groups as follows: a) The five foolish temptations: These are caused by the illusion of the body or self; slow-forming yet hard to eliminate - Greed/Desire for earthly things and life - Anger/Resentment - Stupidity/Foolishness to not see the truth - Arrogance/Conceit towards others - Doubtfulness of Buddha s teachings, doubtfulness of oneself or one s own ability to attain enlightenment and of others. b) The five higher wholesome deeds: These are fast to arise and easy to discard. These are often caused by our perception or mistakenly conceiving something due to: - Having the wrong view or illusion of the body or self. For instance, we view that this body is permanent and truly exists. - Having extreme views of all things. For example, we persistently believe oneside of things, disregarding the right and the wrong. - Having wrong views of all things. For instance, we interpret things without right reasoning. - Defending one s view, disregarding the true teaching of Buddhism. - Having the wrong views in understanding the precepts, or believing and practicing the improper precepts of other religions. In summary, life is suffering or not suffering depends solely on us. If we continue to let the material possessions and earthly things control our destiny toward happiness, then life is miserable, for these things do not last forever. Thus, the happiness that arises from them will also disappear along with them. If we are not controlled by our desires or distracted by selfishness and ego, life is peaceful and happy. 3. The truth of cessation: It is the extinction of suffering, the extinction of the causes that lead to suffering. Nirodha-satya also has the same meaning as Nirvana. Buddhism confirms that life is filled with suffering; at the same time confirming that there is also the truth on the existence of peace and happiness. Therefore, one must practice to achieve happiness. So, what is happiness? There are different levels of happiness: Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 3
a) Relative Happiness: When our mind is at peace and when we have total control of our greed, lust, fear, and worries, we see things with a clear mind and the issues become simple to resolve. This is one form of happiness. Furthermore, when our heart and mind are not distracted by thoughts of clinging or attachment and not bothered by sorrows and fears, we are calm and clearminded. Our ability to recognize and perceive things are more profound and accurate. Therefore, we have created something magical for ourselves: transformation of body and mind. We treat others with kindness, generosity, tolerance and humbleness. We have no sense of attachment towards properties, wealth and fame. Thus, we lead a quality life. In summary, the level of happiness achieved is based on one s ability and willingness to detach oneself from the material world and to decrease one s ignorance caused by greed, lust, etc. If we know how to cultivate our mind, our spirit and our intellect by practicing meditation, we should be able to achieve wonderful peace and happiness. The Buddha taught that it is possible to have a human being who goes through life without being physically ill, but it is rare to have one without mental disturbances, even if only for a second. There are several states of the mental process, ranging from greed to anger to always being suspicious of others. Eliminate these and one s mind and spirit will be clear and pure. b) Absolute happiness: On the foundation of spiritual happiness, one develops wisdom and clear thoughts, and heads towards annihilating all afflictions or defilements to reach Nirvana. Nirvana is not a realm as we often think of; rather, it is a state of absolute happiness - absent of greed or desire, anger or resentment, delusion or ignorance, etc. Nirvana, or the state of absolute happiness, exists in our daily lives if only we learn to recognize all things for their true nature and see things without the control of desire, resentment, and delusion. The manifestation of Nirvana is not creating karmas for oneself and liberating oneself from the cycle of reincarnation. We can conclude that liberation from suffering is possible and can be characterized as the true cessation of the continuum of afflictions. It is true peace, a state of total tranquility where one has attained complete freedom from all defilements of the mind. 4. The truth of the path: It is a method of practice to attain peace and happiness, with the ultimate goal of reaching the state of Nirvana. Of the 37 ways to practice, the Noble Eightfold Path is considered to be most idyllic and the most basic of the path leading to the liberation of suffering. These include the following: a) Right view is viewing things objectively; that is, seeing them and reporting them exactly as they are without being influenced by prejudice or emotion. Having the right view helps differentiate between truth and false, good and bad. Having right view is realizing clearly that all things are impermanent, having no self and are interdependent. With right views, one recognizes that there is suffering, the true cause of suffering, the importance of liberating from suffering and determines the true religious path for attaining liberation. b) Right thought is a mind free from sensual lust, ill-will and cruelty. When one is thinking right, one tends to favor goodwill and not harm sentient beings. c) Right speech implies sincere, sound, impartial, direct, not distorting, cautious, affable, harmless, useful words and discourses. Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 4
d) Right action involves actions that are beneficial to us as well as others. We must always act for the happiness of the community, conforming to our sense of duty without any ulterior motive. We must also keep a strict control over our action, speech, and mind, as well as practicing meritorious actions and avoiding evil ones. Perfect conduct means getting rid of all improper actions - to dwell in purity. Right action also means to abstain from injuring living beings, from stealing and from unlawful sexual conduct. e) Right livelihood means to lead a decent and honest life. We must keep from exploiting, mistreating, or taking advantage of others. Do not be superstitious and do not act as a go-between to make profit. It means avoiding professions that are harmful to sentient beings, such as immoral occupations of a slaughterer, hunter, dealer in weaponry, or narcotics, etc. f) Right effort means to spend our effort correctly on eliminating evil actions and practicing good deeds. g) Right mindfulness means to give heed to good deed for our own benefit and that of others. It also means reflecting on the present and future events or situations. We must meditate upon human sufferings that are caused by ignorance and choose to work towards alleviating them, irrespective of possible difficulties and boredom. Right mindfulness also means on-going mindfulness of the body, feelings, thinking, and objects of thought. h) Right concentration means to have the right focus, not to let our mind be distracted, detaching our concentration from unwholesome thoughts in order to arrive at peace, resulting in the improvement of our wisdom. Each of the Eightfold Path is interrelated and cannot be separated. They each support one another. These are divided into 3 categories: 1) Precepts which includes Right Speech, Right Action and Right Livelihood. 2) Meditation which includes Right Effort, Right Mindfulness and Right Concentration. 3) Wisdom which includes Right View and Right Thought. Confirming that the Eightfold Path is the road to liberation of suffering, the Buddha taught that any laws lacking the concept of the Eightfold Path is also lacking the four fruits of ascetic life (1. The Four Noble Truths Hearer (Thanh Văn) are those whose objective is personal salvation. 2. Pratyeka-Buddhas (Duyên Giác) are those whose objective is to attain Arhatship without external assistance. 3. Bodhisattvas (Bồ Tát) are those who always have the mind to help every being to cross the stream of birth and death. 4. Buddha (Phật) is the name for one who has been enlightened, who brings enlightenment to others, and whose enlightened practice is complete and ultimate.) III. Practicing the Four Noble Truths The Buddhist doctrine was culminated from a journey of practices to transform theory into something that is practical and realistic - something that is representative of the nutrients needed in our daily lives. For instance, we eat to subdue hunger and drink to quench our thirst; no one can relieve these symptoms by eating and drinking for us. Likewise, a Buddhist must practice to realize the benefits of Buddha s teachings and attain enlightenment for himself; he cannot rely on others to practice for him so he himself can benefit. Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 5
The Sutra named 3 phases of realization and practicing, in regards to the Four Noble Truths: vision transformation, exhortation transformation and experimental transformation. 1) Regarding Suffering: Vision transformation takes place when one conceives the notion of suffering. This is the first step - if we do not see or recognize suffering, there is no motivation to end suffering. The transformation of exhortation happens as we look deeper and understand fully the makeup of suffering; thus, gives rise to the desire to end suffering. Finally, the experimental transformation occurs when we are profoundly and completely aware of the essence of suffering. 2) Regarding the Origin of Suffering: Vision transformation is to identify the cause leading to suffering. The transformation of exhortation happens when we wish to exterminate those causes. Experimental transformation takes place during our practice to find ways to end suffering. 3) Regarding the Cessation of Suffering: Visionary transformation is to realize that the absence of suffering is happiness. The exhortation transformation is the desire to achieve true happiness and peace. Experimental transformation is when we have attained the state of true happiness and peace. 4) Regarding the Path to End Suffering: Visionary transformation occurs when we see the way to end suffering; it is the road to deliverance. Exhortation transformation happens when we want to embark on this journey using this path. Finally, as we journey on this path diligently, we experiment the benefit it brings and eventually all theories and practices are realized when we attain enlightenment. In summary, we must clearly recognize each of these truths. From clear recognition, we arrive at the desire to act upon it, and finally, our goal is reached. We must understand thoroughly the evolution of our actions, speeches and thoughts; and know what creates suffering so that we can transform it into peace and happiness. Happiness or misery comes from our heart and mind. C. Conclusion The human world suffers not because of the lack of material things, wealth or fame. Rather, our miseries arise from our ignorance. Delusions prevent us from clearly recognizing the true nature of life. Buddhism shows us the way to end suffering. It provides us with a means to cultivate our wisdom, to clearly see suffering for what it is, and to find ways to end it to achieve Nirvana. When defining ignorance, the Buddha taught, Ignorance is due to not understanding suffering thoroughly, the cause of it, how to end it, and the way to end it. Obviously, contrary to ignorance is wisdom. When we view things with wisdom, the correlation of the Four Noble Truths is unmistakably clear. That is, if we truly see suffering, we also see what gives rise to suffering and the importance of finding the way to annihilate it. This is called Right View, which plays an important role in the process of practicing the Four Noble Truths. It is the very first methodology of all methodologies taught by the Buddha. The doctrine of Four Noble Truths is a means as well as the end; it is a comprehensive doctrine that brings faith and life to the human race and society in all time periods. The characteristic of this doctrine is the Middle Path - not leaning toward either extremes of immersing ourselves in sensual pleasures or austerity. The doctrine of Four Noble Truths comprises and embraces all other doctrines taught by the Buddha; it can be practiced by the ordained ones as well as lay-buddhist practitioners. Anyone can practice and benefit from this doctrine and anyone can taste the flavor of true peace and happiness. The Four Noble Truths satisfies the need to liberate one from suffering and transform society. Gia Đình Phật Tử Việt Nam Tại Hoa Kỳ Tài Liệu Bậc Trì - 6