The Four Noble Truths. Avoiding the two extremes, the Buddha, therefore, asked his followers to take the Middle Way, which “opens the eyes and gives understanding, which leads to peace of mind, to the higher wisdom, to full Enlightenment.” In fact, according to the First Noble Truth, life is subject to “suffering.” This is the quotation that fits here: “Now this is the noble truth of suffering: birth is suffering, falling into a lesser condition is suffering, sickness is suffering, death is suffering, connection with things one dislikes is suffering, separation from things one likes is suffering, not to get what one wants is suffering. In short, the five aggregates of clinging are suffering.”
When these conditions are analyzed one by one, we can see how painful they are. Every one of us has to face these conditions in his journey through life. Impermanence is a fact that applies to everything. There is nothing born or conditioned which is not subject to this law. Hence the logic of the Buddha’s saying that whatever is impermanent is also painful. Thus even the so-called pleasures end in pain. This proves the truth of the statement that all conditions of life based on attachment are painful.
The Second Noble Truth is that this suffering is caused by ignorance which results in desire. All things and events are related as causes and effects.
There is nothing in the world as it appears to us which falls outside the cause-effect relation. So, like everything else, suffering has its cause, and that cause is found not outside us but within us. Now what is that cause? It is self-centered desire. Selfish desires are based on valuing everything in relation to oneself and show themselves in different forms: arguing, fighting, etc.
The Third Noble Truth is that this suffering can be gotten rid of by the removal of desire. We now know that selfish desire is the cause of suffering. When the cause is removed, the effect will naturally cease. When desire is destroyed, suffering will also come to an end. The end of suffering is the negative result, and reaching the bliss of Enlightenment is the positive result. In other words, along with reaching Enlightenment there will be an end to all suffering.
The Fourth Noble Truth is the path to get rid of suffering. One can, therefore, put an end to suffering by choosing as one’s own and following the path, the Middle Way, which for the Buddhist is the philosophy of life itself. The Middle Way of overcoming oneself which leads to the highest goal has eight parts. This is the Noble Eightfold Path:
1) Right Understanding,
2) Right Thought,
3) Right Speech,
4) Right Action,
5) Right Livelihood,
6) Right Effort,
7) Right Mindfulness,
8) Right Concentration.
1) Right Understanding. To begin walking the path we must see life as it is according to its three characteristics of impermanence, suffering, and selflessness. We must also possess a clear understanding of the nature of existence, of the moral law, of the things which go to make up the continuing circle of birth and death.
2) Right Thought. This means that our mind should be pure, free from sensual desire, ill-will, cruelty, and like things. At the same time, we should be willing to give up anything that blocks our mental and psychological progress.
3) Right Speech. By holding oneself back from lying, speaking unfavorably about a person behind his back, harsh talk, and also from gossip having no real value, we create a connection between thought and action, one, moreover, which is characterized by wisdom and kindness. Correct speech should not be too loud or excitable, not bought about by prejudices, ill-will, or selfish interests. It should not be such as to excite passions or stir up the emotions.
4) Right Action. This for the most part consists of observing the Five Precepts, which can be shown in both their positive and negative character: a) Not to kill, but to practice love and harmlessness to all. b) Not to take that which is not given, but to practice love and generosity. c) Not to misuse the senses, but to practice purity and self-control. d) Not to give in to a desire for wrong speech, but to practice sincerity and honesty. e) Not to take intoxicating drinks or drugs which cause heedlessness, but to practice self-control and mindfulness. For the ordinary Buddhist, moreover, it is absolutely necessary for him to practice all these precepts if he wishes to aim for the higher life.
5) Right Livelihood. The layman should pursue an occupation only if it does not cause harm or injustice to other human beings. To deceive others, to betray the trust of others, to practice fortune-telling, for example, are regarded as wrong livelihood. The traditional occupations from which a layman is prohibited are a) dealing in weapons, b) living beings, c) flesh, d) intoxicating drinks, and e) poison. Being a soldier, fisherman, hunter, etc., are also included. He should be free from greed in financial dealings; he should be honest and upright. He should have nothing to do with prostitution of any kind. He should have a sense of service and duty in life.
6) Right Effort. Self-perfection can be achieved by avoiding and rejecting unhealthy qualities while gaining and developing skillful ones. Right effort is divided into four parts: a) the effort to prevent the arising of unskilled thoughts, words, and deeds which have not yet arisen, b) the effort to force out whatever is unskilled that has already arisen, c) the effort to stir up healthy thoughts, words, and actions, d) the effort to further the growth of all the good words, thoughts, and actions which are already present.
7) Right Mindfulness. This means a state of constant awareness with regard to a) the body, b) feelings, c) the mind, and d) mental objects. Mind, according to Buddhism, is the sixth sense and nothing more. The development of mindfulness is necessary to prevent the practitioner from being led in the wrong direction by incorrect views. Thus it is the end of a process which connects to the direct insight into things as they really are. This marks a further step from the point where things were known only by the differences each showed, since here all such differences are set aside. Although things seem “good” or “bad,” “right” or “wrong,” such attitudes as these only go to prove how the mind views things in an incomplete way. The process of thoughts is food for the mind that makes it able to determine the truth clearly. Here we should go beyond opposites like “good” or “bad,” etc., if we are to make progress and see the true meaning and relationships of all conditioned things.
8) Right Concentration. At the final step we should aim at one-pointedness of mind directed toward a wholesome object. Through desire and craving, the root of most unhealthy acts of will adds up, making rebirth unavoidable. To overcome this process, we must first understand that everything is impermanent, unsatisfactory or suffering, and not a real self. True knowledge of this kind is obtained through the practice of meditation, of which there are two parts: the active one of practice, and the passive one of making real.
To meditate, we should sit quietly with a calm mind and, if our thoughts wander, patiently control the mind once again by stopping these thoughts and getting rid of them. We breathe naturally. The breaths must not be controlled or opposed in any way; otherwise it is impossible to understand the important message they have to tell.
Things like counting are usually necessary at first to make sure that concentration occurs, but they can be set aside once we have a firm hold of our minds and can prevent them from wandering away from the task at hand. In this connection, there are five mental hindrances to be gotten rid of or at least weakened in order to make progress in the practice. They are a) sensuality, b) ill-will, c) laziness, d) restless and regret, and e) skeptical doubt.
Once the destructive influence of the hindrances is removed, we will be able to concentrate more easily, making it possible for our highest goal to become clearer. We have to undergo a long training to reach this point, but when we do, concentration is gained, concentration which is the way to making Enlightenment real.
When these conditions are analyzed one by one, we can see how painful they are. Every one of us has to face these conditions in his journey through life. Impermanence is a fact that applies to everything. There is nothing born or conditioned which is not subject to this law. Hence the logic of the Buddha’s saying that whatever is impermanent is also painful. Thus even the so-called pleasures end in pain. This proves the truth of the statement that all conditions of life based on attachment are painful.
The Second Noble Truth is that this suffering is caused by ignorance which results in desire. All things and events are related as causes and effects.
There is nothing in the world as it appears to us which falls outside the cause-effect relation. So, like everything else, suffering has its cause, and that cause is found not outside us but within us. Now what is that cause? It is self-centered desire. Selfish desires are based on valuing everything in relation to oneself and show themselves in different forms: arguing, fighting, etc.
The Third Noble Truth is that this suffering can be gotten rid of by the removal of desire. We now know that selfish desire is the cause of suffering. When the cause is removed, the effect will naturally cease. When desire is destroyed, suffering will also come to an end. The end of suffering is the negative result, and reaching the bliss of Enlightenment is the positive result. In other words, along with reaching Enlightenment there will be an end to all suffering.
The Fourth Noble Truth is the path to get rid of suffering. One can, therefore, put an end to suffering by choosing as one’s own and following the path, the Middle Way, which for the Buddhist is the philosophy of life itself. The Middle Way of overcoming oneself which leads to the highest goal has eight parts. This is the Noble Eightfold Path:
1) Right Understanding,
2) Right Thought,
3) Right Speech,
4) Right Action,
5) Right Livelihood,
6) Right Effort,
7) Right Mindfulness,
8) Right Concentration.
1) Right Understanding. To begin walking the path we must see life as it is according to its three characteristics of impermanence, suffering, and selflessness. We must also possess a clear understanding of the nature of existence, of the moral law, of the things which go to make up the continuing circle of birth and death.
2) Right Thought. This means that our mind should be pure, free from sensual desire, ill-will, cruelty, and like things. At the same time, we should be willing to give up anything that blocks our mental and psychological progress.
3) Right Speech. By holding oneself back from lying, speaking unfavorably about a person behind his back, harsh talk, and also from gossip having no real value, we create a connection between thought and action, one, moreover, which is characterized by wisdom and kindness. Correct speech should not be too loud or excitable, not bought about by prejudices, ill-will, or selfish interests. It should not be such as to excite passions or stir up the emotions.
4) Right Action. This for the most part consists of observing the Five Precepts, which can be shown in both their positive and negative character: a) Not to kill, but to practice love and harmlessness to all. b) Not to take that which is not given, but to practice love and generosity. c) Not to misuse the senses, but to practice purity and self-control. d) Not to give in to a desire for wrong speech, but to practice sincerity and honesty. e) Not to take intoxicating drinks or drugs which cause heedlessness, but to practice self-control and mindfulness. For the ordinary Buddhist, moreover, it is absolutely necessary for him to practice all these precepts if he wishes to aim for the higher life.
5) Right Livelihood. The layman should pursue an occupation only if it does not cause harm or injustice to other human beings. To deceive others, to betray the trust of others, to practice fortune-telling, for example, are regarded as wrong livelihood. The traditional occupations from which a layman is prohibited are a) dealing in weapons, b) living beings, c) flesh, d) intoxicating drinks, and e) poison. Being a soldier, fisherman, hunter, etc., are also included. He should be free from greed in financial dealings; he should be honest and upright. He should have nothing to do with prostitution of any kind. He should have a sense of service and duty in life.
6) Right Effort. Self-perfection can be achieved by avoiding and rejecting unhealthy qualities while gaining and developing skillful ones. Right effort is divided into four parts: a) the effort to prevent the arising of unskilled thoughts, words, and deeds which have not yet arisen, b) the effort to force out whatever is unskilled that has already arisen, c) the effort to stir up healthy thoughts, words, and actions, d) the effort to further the growth of all the good words, thoughts, and actions which are already present.
7) Right Mindfulness. This means a state of constant awareness with regard to a) the body, b) feelings, c) the mind, and d) mental objects. Mind, according to Buddhism, is the sixth sense and nothing more. The development of mindfulness is necessary to prevent the practitioner from being led in the wrong direction by incorrect views. Thus it is the end of a process which connects to the direct insight into things as they really are. This marks a further step from the point where things were known only by the differences each showed, since here all such differences are set aside. Although things seem “good” or “bad,” “right” or “wrong,” such attitudes as these only go to prove how the mind views things in an incomplete way. The process of thoughts is food for the mind that makes it able to determine the truth clearly. Here we should go beyond opposites like “good” or “bad,” etc., if we are to make progress and see the true meaning and relationships of all conditioned things.
8) Right Concentration. At the final step we should aim at one-pointedness of mind directed toward a wholesome object. Through desire and craving, the root of most unhealthy acts of will adds up, making rebirth unavoidable. To overcome this process, we must first understand that everything is impermanent, unsatisfactory or suffering, and not a real self. True knowledge of this kind is obtained through the practice of meditation, of which there are two parts: the active one of practice, and the passive one of making real.
To meditate, we should sit quietly with a calm mind and, if our thoughts wander, patiently control the mind once again by stopping these thoughts and getting rid of them. We breathe naturally. The breaths must not be controlled or opposed in any way; otherwise it is impossible to understand the important message they have to tell.
Things like counting are usually necessary at first to make sure that concentration occurs, but they can be set aside once we have a firm hold of our minds and can prevent them from wandering away from the task at hand. In this connection, there are five mental hindrances to be gotten rid of or at least weakened in order to make progress in the practice. They are a) sensuality, b) ill-will, c) laziness, d) restless and regret, and e) skeptical doubt.
Once the destructive influence of the hindrances is removed, we will be able to concentrate more easily, making it possible for our highest goal to become clearer. We have to undergo a long training to reach this point, but when we do, concentration is gained, concentration which is the way to making Enlightenment real.
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