Four Noble Truths
The Four Noble Truths are the foundational teachings of the Buddhism, which are typically given as the first lessons to anyone being introduced to the religion. More than simply a doctrine, they contain a way of life that followers believe can lead anyone who practices diligently to enlightenment (Sanskrit: nirvana meaning "extinction" of suffering). This teaching comprises the “First Turning of the Wheel of Dharma” in the Mahāyāna and Vajrayāna traditions, who consider it to be the foundation of the later teachings.
The Four Noble Truths
Buddhists believe that when Siddhartha Gautama realized full enlightenment sitting under the bodhi-tree, his realization was so profound that he hesitated to speak to anyone about it. How could ordinary beings understand what he had experienced? Then it is said that the Hindu deva (deity) Brahmā appeared, and beseeched him to teach what he had learned to all sentient beings (Brahmā included) who are trapped in the cycle of rebirth and suffering (samsāra). Upon hearing this appeal for help, the Buddha was moved to begin teaching others what he had learnt in his meditation. He gave his first sermon to his five ascetic companions at Deer Park (near modern day Benares) on the subject of the Four Noble (Arya) Truths.
The Buddha began his teaching with the simple statement “life is duhkha”, meaning that life in any of the six realms (see bhava-cakra) is characterized by suffering, frustration, and dissatisfaction. The Buddha is often portrayed as a physician, and in his first sermon we are given his diagnosis:
- Birth is duhkha, old age is duhkha, sickness is duhkha, and death is duhkha. Sorrow, lamentation, dejection, and despair are duhkha. Contact with unpleasant things is duhkha, and separation from what one wishes is duhkha. In short, the five aggregates onto which one grasps are duhkha. (quoted in Mitchell, 47).
Duhkha, it is taught, exists in three primary ways. The first is the “suffering of suffering” (duhkha-duhkhata) that all living things are aware of – disease, war, physical pain, etc. The second is the pain and frustration caused by the impermanence (anitya) of all things (viparinama-duhkhata). We struggle all of our lives to stay comfortable and happy, yet pleasure cannot be indefinitely maintained, and invariably turns into pain. The third level is the suffering that is inevitable so long as we live in any of the realms of the bhava-cakra (samsāra-duhkhata). This level refers to the unavoidable suffering one must experience as a living being – for the pain of birth to the pain of death (Sakyong Mipham, 159-160). The Buddha argued that these three dimensions of duhkha are pervasive in the unenlightened life.
As Traleg Kyabgon points out,
- Some Western commentators on Buddhism have said that Buddhism is pessimistic because is concentrates so much on suffering. But actually, it is not pessimistic; it is realistic. The truth of suffering need not make us feel pessimistic and hopeless. (11)
The diagnosis the Buddha gave is not terminal with no hope of a cure. He went a step further to explain the origin of our illness, which is the second noble truth: the cause of suffering. He stated that the primary cause of suffering is craving (Sanskrit=trishna). Because we are constantly trying to arrange our selves and our lives in a manner that is constantly pleasant, we are never satisfied with what we have and what we are. We always crave for more, materially, emotionally, mentally, and spiritually, and as a result we feel pain. The thing we cling to most of all is our belief in a independent and unchanging self (atman), and this more than anything else is why we suffer.
Many encountering these teachings for the first time often interpret this to mean that the Buddha wanted us to be devoid of passion and feeling, but this is not the case. The Buddha taught a “middle way” approach between indulgence and mortification, and here is referring to exaggerated forms of desire. For instance, eating a meal that is balanced and an appropriate sized serving is good, while gorging ourselves on burgers, french-fries, and milkshakes is not.
The Buddha taught that knowing that there is a root cause to our suffering enables us to overcome it. This leads to the Third Noble Truth. He explained the third Noble Truth as follows:
- is the complete cessation of duhkha. It is the complete cessation of that very craving, giving it up, renouncing it, release from it, detachment from it.” (Mitchell, 50)
Thus the third Noble Truth is the cessation of suffering, nirvana. However, this state is not something that is caused by the end of craving, it is an unconditioned state (asamskrta) that is always present, waiting to be realized through the fourth Noble Truth, the practice of the Eightfold Path.
The Eightfold Path is the prescription given to us by the Buddha to cure our condition of duhkha. Through following his instructions, he believed that anyone, regardless of race, caste, religion, or gender, could attain the same awakening as him.
The Eightfold Path
The Eightfold Path is considered to be the practical steps to eliminating suffering in our lives, according to Buddhism, by attaining nirvana. Someone just beginning entering the Buddhist path is expected to make mistakes, but by having the ideals of the Eightfold path in mind, they will be able to evaluate their actions and improve upon them. The Eightfold Path is divided into three subcategories: wisdom (prajna), ethics (sila), and meditation (samadhi). The word "Right" (Samyak) that precedes each part of the Eightfold Path implies the skillful application of each step (Mitchell, 51).
The first component to the wisdom section is “Right View”. This refers to seeing the world correctly, particularly in regards to accepting the Four Noble Truths and the three marks of existence as accurate depictions of samsara. The most important views to hold for a Buddhist are impermanence (anitya), no-self (anatman), interdependent arising (pratitya-samutpada), suffering (duhkha), and nirvana. The worst view one can maintain is that “the elements of the psycho-physical personality (skandha) constitute a truly existent person” (Powers, 59). The concern that the Buddha had with wrong views was not a purely philosophical one. The way we see the world determines how we interact with it, and if we see ourselves as isolated, self-contained, and unchanging beings, we will be unable to escape the influence of the three poisons (klesha) of greed, hatred, and ignorance.
“Right Thought” is concerned with the intentions and motivations of one's actions. The Buddha taught that karma is formed through intention, so that when one does anything based on negative emotions, the result is negative karma. However, if one acts from the motivations of compassion, wisdom, and generosity, the results are positive. The highest ground for any action in Buddhism is said to be a heartfelt concern for the welfare of all beings.
The “action” section has three divisions. The first is “Right Speech”, which is directly connected to Right Thought. It cannot be simplified to “do not lie”, because one can use the truth in a way that is deliberately harmful (i.e. unnecessarily pointing out another’s flaws or gossiping), and in some situations telling the truth may cause more harm than telling a “white lie” (as in the classic example of misleading to someone who is looking for a person they want to murder). Therefore the Buddha taught that when we speak, we must consider what is helpful (kusala) and what is not (akusala).
The second is “Right Action”, which is concerned with the motivation behind everything we do. Contained within this are the five precepts, which list actions followers should refrain from, such as harming other beings and taking what is not given. As well, they are again encouraged to perform every deed motivated by compassion for all beings.
In “Right Livelihood” the Buddha taught that Buddhists should not engage in professions that cause harm. Examples he gave were selling weapons, mind-altering substances (particularly alcohol), and slaughtering animals. This in turn gives followers the “satisfaction of making a living for oneself and one’s family, serving humankind, and personally advancing toward spiritual advancement at the same time” (Mitchell, 55).
“Right Effort” has four dimensions: preventing negative states from arising in the mind, abandoning any that have arisen, producing positive ones, and cultivating ones already present. This demonstrates the Buddhist practice of applying antidotes to unwholesome mind-states – greed is countered with generosity, hatred with love, and ignorance with wisdom.
Meditation is divided into two sections, the first of which is Right Mindfulness, which is intended to bring about a constant awareness of our sensory experiences (including the use of the “mind’s eye” that is aware of mental formations) and actions. Buddhists believe that through constant watchfulness, we will recognize the truth of the impermanence of all experiences (including the skandhas that we normally mistake for an unchanging self). Mindfulness also helps to prevent reflexive actions based on harmful emotions, mitigating both injury and negative karma.
“Right Concentration” aims to train our unfocused, scattered minds to rest on a single object. Once one is able to sit in meditation, unmoved by either laxity or excitement, one can enter the deeper meditative absorptions that led the Buddha to realize nirvana.
The practices of the Eightfold Path are meant to be taken on as a mutually reinforcing guides that that lead to liberation from suffering. As such, they cannot be effectively practiced in isolation from one another. The image used to depict this path is an eight spoked wheel, which is found on the modern day flag of India.
The most important Theravadin commentary on the Eightfold Path, the Visuddhimagga (The Path of Purification), was written by the Indian scholar-monk Buddhaghosa (c. fifth century C.E.). This text continues to be used today within the tradition as an invaluable guide to these practices.
Related Articles
Buddhism Buddha Theravada Bhava-cakra Anitya Anatman Pratitya-Samutpada Samsara Karma
ReferencesISBN links support NWE through referral fees
- Mitchell, Donald W. 2002. Buddhism: Introducing the Buddhist Experience. New York, NY: Oxford University Press. ISBN 0195139526
- Powers, John. 1995. Introduction to Tibetan Buddhism. Ithaca, NY: Snow Lion Publications. ISBN 1559390263
- Sakyong Mipham. 2003. Turning the Mind Into an Ally. New York, NY: Riverhead Books. ISBN 1573222062
- Traleg Kyabgon. 2001. The Essence of Buddhism: An Introduction to its Philosophy and Practice. Boston, MA: Shambhala Publications. ISBN 1570624682.
