The Four Noble Truths

The Four Noble Truths

This was Buddha's first teaching after reaching enlightenment. In many teaching traditions, the Four Noble Truths are the entry point for approaching Buddhism. The Four Noble Truths constitute a complete equation inside of which one can find all the ideas of Buddhist teaching. The equation works as follows: 1) recognize the problem (suffering); 2) locate its root cause (mental clinging); 3) know that the problem can be solved; and 4) prescribe a solution (the noble eightfold path).

The First Noble Truth: Recognize Suffering

In Buddhist teaching, suffering has a much broader meaning than what we would typically associate with the English language word. The original Sanskrit word, dukkha, describes an underlying sense of unease: something is askew, we can't quite place our finger on it, but there is an irritation or chafing that runs through the fabric of all of our experience. In the broadest terms it relates to the knowledge that we will all die in the end - a core human fear. But the more introspective we become, we start to see that the chafing happens at all levels of our existence.

Buddhism categorizes this experience into three kinds of dukkha: suffering from suffering, suffering from change, and all-pervasive suffering.

Suffering from Suffering: This is the most obvious, and is what we normally think of as suffering. It is something that is painful when here but pleasant when going away. Examples include hunger, thirst, and sickness; painful things by nature. Or it can be an argument such as a family quarrel after losing a job.

Suffering from Change: This is related to a sense of instability and unreliability: what goes up must come down. It is sometimes harder to locate this suffering because it relates to our reaction when things around us change in opposition to our desire. Relationships grow apart. Our favorite clothes wear out. A new boss takes over. We get old but want to look and feel young.

Change is a constant in our lives, but we would rather have everything stay the same. When it doesn't we often experience the distress of irritation, anger, fear or loss.

All-Pervasive Suffering: At its most profound, suffering is a condition that exists because of how we perceive ourselves in relation to the world. Taken from this view, our entire worldly experience is a definition of suffering that we cannot even see.

This sounds deeply pessimistic and is often confusing (or unattractive) for those in the West who are first encountering Buddhism. In fact, it is quite the opposite. Having understood the nature of our experience at its most subtle allows us to work with it, to mold it, to change our perception through the wisdom of insight. It is like a dormant deadly disease; diagnosing it at an early stage is the beginning of its cure.

All-pervasive suffering is the aspect of existence that Buddhism ultimately strives to illuminate. The Second Noble Truth uncovers the root cause of this and all other aspects of dukkha.

The Second Noble Truth: The Root Cause is Mental Clinging or Desire

Have you ever noticed how pain intensifies when we fight it? We don't want to be in pain, but the more we concentrate on it - and the madder we get at our circumstances - the more magnified it becomes.

This is a simple explanation of the Second Noble Truth: We cling to our desire for something other than what is happening at this present moment. The tighter we hold on, the more profound the discomfort. Even when we are happy, we wish the joy would last, when we know it must be superceded by other emotions in the future.

This 'pushing back' against the bad or 'pulling toward' the good stems from our very concept of self. The Second Noble Truth asks us to look closely at ourselves. The ego is a powerful mechanism. Our experience of ourselves as an individual, separate entity is well practiced. And as the separate entity we perceive ourselves to be, we are always positioning for the most pleasurable and secure destination.

Our concept of self, and our relationship to all our experiences originate in the mind. Dukkha or suffering therefore resides not in our experience itself, but our relationship to it - to how we perceive ourselves in our circumstances and more fundamentally how we perceive ourselves as beings.

'tis the self by which we suffer. - Shakespeare

The Third Noble Truth: Suffering can be Overcome

If the root cause of suffering resides in our mind, then the way out of suffering will be found by looking deeply at the true nature of mind. When you realize the true nature of mind, you achieve liberation from suffering.

It is important to note the word used for liberation: Enlightenment. It means understanding, wisdom, clarity and compassion. It means that we have recognized and experienced the way things truly are beyond the imprisoning effects of self-absorption, beyond the ego filtered perspective of our typical daily interactions.

As we move toward this goal, suffering naturally subsides. Our relationship with experience shifts, allowing us to let go of our need to protect our sense of self. Instead of clinging to the hoped for results of our actions we begin to experience life as a fluid, interconnected whole.

The Second and Third Noble Truths show us the realities at the heart of existence. They are defined in Buddhism as Dependent Origination, Karma, Impermanence, Selflessness and Emptiness. Once we experience these realities, we understand the true nature of mind, and we achieve Enlightenment.

The Fourth Noble Truth: The Prescription for the Pain: a Path to Liberation from Suffering

As a summary it seems simple, but as you examine each point of the Noble Eightfold Path the rich diversity of Buddhist teachings unfold. From the simple structure of eight prescriptives, the Fourth Noble Truth becomes a doorway into all Buddhist thinking and daily practice. Consistent practice in each of the eight categories establishes the conditions in which to achieve Enlightenment and it teaches the methods to get there.

There are three primary groups into which the eight are arranged; wisdom, morality and practice. They embody the thousands of teachings within Buddhism. Below is a brief outline of each category:

Wisdom: Pursue an understanding of the 'the way things truly are.'

Right View: Experience reality as it truly is. Use as your guide the key tenets of Buddhist teaching such as dependent origination, karma, impermanence, selflessness, and emptiness.
Right Intention: Always have as your intention to be present, right now, in this moment. If you practice something over and over again, eventually it becomes automatic.

In the end, wisdom means both the path toward understanding and the final goal of enlightenment itself in which your views and intentions are unencumbered, unquestioning and clear. This is the point in which wisdom does not require effort because it is drawn wholly from your own experience.

Morality: Live in a way that supports and enhances your pursuit of wisdom. Do not choose actions that harm others, engender anger or hatred, or reinforce an ego-centric relationship to the world.

Right Speech: Do not swear, lie (actively or by omission), spread gossip or speak in ways that would harm others. Listen for the truth and speak the truth or don't speak at all.
Right Action: Do not do to others what you would not have done to you. Do that which promotes harmony and unity, not divisiveness and separation among people.
Right Livelihood: Choose a living which does not harm yourself or others. Harm can be physical, psychological or spiritual.

In the end, morality is a matter of seeing what will benefit you and others as situations arise in your life. As wisdom and awareness increase through practice, beneficial choices become easier to see in the midst of the chaos of daily life.

Practice: Results come from hard work and consistency. Practice requires a balance of positive energy, focus and understanding in order to achieve results. The last three points are those from which all Buddhist practice methods derive.

Right Effort: Put your energies toward being present, during meditation and in daily life
Right Mindfulness: Maintain an awareness of your body, mind, emotions and all sensory input. Keep your awareness in the present, at every moment.
Right Meditation: Meditation is the medium through which the Wisdom and Practice groups are most effectively explored and developed. Follow the instruction of a skilled teacher who is able to educate in the correct methods.

All eight points are equal in importance, supporting and reinforcing the other. For instance, the right meditation practice will help open up your understanding of right views. At the same time, the right view will help remind you of the goal toward wisdom and support the effort you put into the three aspects of practice above.

The strength of the Noble Eightfold Path is its unity as a single, interlocking approach to a life of seeing the truth.

Source : www.dharmakaya.org