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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 2,500 years have passed, the doctrine of the
Four Noble Truths are still being taught and practiced by different sects of Buddhism.
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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
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 of our livelihood.
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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 perception 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
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are interdependent and impermanence. Not having a clear recognition, we
let greed and anger control our 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 mistaken 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
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Greed/Desire for earthly things and life
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Anger/Resentment
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Stupidity/Foolishness to not see the truth
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Arrogance/Conceitedness towards others
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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:
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Having the wrong view or illusion of the body or self. For
instance, we view that this body is permanent and truly exists.
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Having extreme views of all things. For example, we
persistently believe one-side of things, disregarding the right
and the wrong.
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Having wrong views of all things. For instance, we interpret
things without right reasoning.
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Defending one’s view, disregarding the true teaching of
Buddhism.
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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 and 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:
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.
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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 a
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representation 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.
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.
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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.
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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.
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 make up 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.
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C. Conclusion
The human world suffers not because the lack of material things, wealth or fame.
Rather, our miseries rise 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 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 teaching satisfies the need to
liberate one from suffering and transformation of society.
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