The Four Noble Truths, or the Four High Truths, are profoundly important teachings within the entire doctrine of the Buddha. The teachings of the Buddha during his forty-five years of spreading the Dharma can be summarized in these Four Noble Truths. Therefore, the Four Noble Truths represent a significant subject of study. Before delving deeper into the Four Noble Truths, we must first understand the meaning of the term ‘Truth’ within the context of the Buddha’s teachings.
What is Truth? (According to Buddhism)

Truth is reality; thus, what is real is truth—it’s that simple. What is real, and what is not, in contrast to its actual state, constitutes truth.
Truth is not an illusion like a magic trick on stage because what we see in a magic act is not real. Truth also does not deceive or confuse us like a mirage or optical illusion in the desert. On hot days, we may see a “mirage” in the distance and mistakenly believe it is water, but as we approach, the “mirage” disappears. Therefore, truth is not like an illusion that causes confusion.
Truth consists of what can be discovered or understood. This is the meaning of “truth” in Buddhism. According to Buddhism, what is real is truth. Truth does not necessarily have to be beautiful or good; anything that can be discovered or understood is considered truth.
For example, the heat of fire is real; it is truth. Any object that comes into contact with fire will be burned or heated. This heat is the reality, the truth.
As you may know, the second truth in the Four Noble Truths is Craving (Tanha). Craving is an unwholesome mental factor; however, in Buddhism, craving is also considered truth. Thus, in Buddhism, truth does not have to be beautiful or good. Truth can be good or bad, wholesome or unwholesome.
People often say, “There is only one truth,” or “There is only one reality,” and each teacher expresses truth in their unique way, reflecting their distinct perspective.
But in Buddhism, there is not just one truth; there are Four Truths. These Four Truths are referred to as the Four “Noble” Truths or the Four Noble Truths.
Meaning of the name ‘Four Noble Truths’
The First Meaning of the Name ‘Four Noble Truths’
These truths are referred to as “noble” because they have been discovered, realized, or penetrated by the noble ones. In Buddhism, those who attain enlightenment are called noble or holy beings. This includes the Fully Enlightened Buddha, the One Who Sees Alone (Buddha), and the Arhats, as well as those who attain lower levels of enlightenment. The Four Noble Truths are taught by the Buddha and are called noble because they have been clearly understood, realized, or penetrated by the noble ones. Indeed, upon becoming noble, they have realized the Four Noble Truths. We use the term “noble” here to refer to those who strive to become noble. In summary, they are called noble because these truths have been discovered, realized, or penetrated by the noble ones.
The Second Meaning of the Name ‘Four Noble Truths’
These truths are called noble because they are the truths of the noble ones, particularly the Buddha. Thus, these are the truths of the Buddha, meaning the truths discovered or revealed by him. Thanks to the Buddha’s discovery of these Four Noble Truths and his teachings, others are able to realize this truth.
The Third Meaning of the Name ‘Four Noble Truths’
These truths are referred to as noble because they enable the realized individuals to become noble beings. They are noble truths because they have the capacity to elevate individuals; anyone who realizes these truths will attain a noble state.
What is The Four Noble Truths?

The Four Noble Truths is the Chinese translation of the Sanskrit term ‘Catvary Aryasatyani.’ ‘Arya’ means noble, precious, or mysterious; ‘Satya’ means truth or reality. The Four Noble Truths are also referred to as the Four Truths of the Noble Ones or the Four Mysterious Truths.
- Dukkha sacca (The Truth of Suffering): This refers to the reality of human suffering.
- Samudaya sacca (The Truth of the Origin of Suffering): This identifies the source or cause of suffering.
- Nirodha sacca (The Truth of the Cessation of Suffering): This signifies the end or cessation of suffering.
- Magga (The Truth of the Path): This outlines the path or practice leading to the cessation of suffering.
The doctrine of the Four Noble Truths is discussed in various scriptures, including the Discourse on the Distinction of the Truths (Middle Length Sayings III), the Discourse on the Distinction of the Noble Truths (Long Discourses), the Discourse on the Turning of the Wheel of Dharma (Connected Discourses and Miscellaneous Discourses), as well as throughout the Pali Canon and the Chinese Canon.
Before diving into the main content, let’s briefly review some concepts that need clarification here with regard to their meanings in Buddhism.
What is suffering?

Suffering can be categorized into three aspects:
a) Physiological Aspect: Suffering manifests as discomfort, distress, or pain. For instance, when we step on a sharp thorn or get sand in our eyes, we experience physical discomfort. The pain of the body can be profound; as Laozi said, “I have great suffering because I have a body.” Humans are born into a world of struggle and hardship; as they grow, they face the inevitable trials of aging, illness, and ultimately death—the final dissolution of the body brings immense suffering.
b) Psychological Aspect: This suffering arises from unfulfilled desires or dissatisfaction. When things don’t go as we wish, it creates psychological pain. Losses and setbacks in life can lead to suffering. We may long to be close to someone we love but cannot, or we may continually encounter those we dislike. We desire wealth, fame, and status, yet they always seem just out of reach. Life often feels like a cruel joke, with unfulfilled dreams leaving us feeling empty and restless. This is the suffering associated with the mind.
c) Clinging to the Five Aggregates (Upadana-skandhas): The third type of suffering encompasses the previous two, as the scriptures teach: “Clinging to the five aggregates is suffering.”
In summary, suffering in its apparent form is the discomfort of the body, the distress of circumstances, and the dissatisfaction of the mind. At its core, suffering arises from attachment and the egoization of the five aggregates.

The Buddha used these terms to explain the first Noble Truth, the Noble Truth of Suffering. This is a truth that we can easily comprehend. No one can deny these forms of suffering.
In the first Noble Truth, the Buddha also taught about other aspects of suffering, which he summarized at the end of this truth: “In summary, clinging to the five aggregates is suffering.” This statement is often not well understood. We easily accept that birth is suffering, aging is suffering, anxiety and distress are suffering, lamentation, and grief, etc., are suffering. However, we may find it challenging to accept the final statement: “In summary, clinging to the five aggregates is suffering.“
The Five Clinging Aggregates
Sometimes we feel happy. For example, when we are young, we indulge in various worldly pleasures. Is that joy? Is that happiness? Or is it not happiness? For the Buddha, happiness is also Dukkha. The Buddha taught that most beings are composed of the five aggregates: Form, Feeling, Perception, Mental Formations, and Consciousness. Nearly all five aggregates are objects of clinging and attachment.

The Five Clinging Aggregates
In the final statement: “In summary, clinging to the five aggregates is suffering,” the Buddha wants to teach us that everything in the world is suffering. What we consider happiness, upon analysis by the Buddha, is still suffering.
Dukkha (The Truth of Suffering)

Life is a sea of suffering
All that is impermanent is Dukkha
The Buddha calls the first truth the Noble Truth of Suffering. Birth is suffering, aging is suffering, illness is suffering, death is suffering, anxiety and distress are suffering, lamentation and grief are suffering, physical suffering, mental suffering, disappointment is suffering, being near those or things we do not love is suffering, being far from those or things we love is suffering, and unfulfilled desires are suffering. In summary, “clinging to the five aggregates” is suffering. These are the points explained by the Buddha.
Let’s examine each point.

The Buddha teaches that birth is suffering. “Birth” refers to the process of conception in the womb and becoming a human being. Birth is suffering because it is the root cause of all the pain we encounter in life. Because we are born as humans, we must face aging, illness, death, anxiety, distress, and lamentation, among other sufferings. Thus, the Buddha states that birth is suffering.
Aging is suffering. We do not want to grow old; we want to remain youthful or at least to be perceived as young by others. Despite our earnest desire to avoid aging and our longing to feel youthful or to appear youthful to others, day by day, we become older. Minute by minute, we age; second by second, we age. Thus, aging is something we do not desire, yet we must endure it. Therefore, aging is suffering.
Illness is suffering. We do not want to be sick, yet no one can avoid illness. Being afflicted by any sickness brings suffering. Therefore, illness is suffering.
Death is suffering. We do not want to die; we fear death. However, one day, we must face death. No one can escape death. Therefore, death is suffering.
Anxiety, distress, lamentation, disappointment, depression, physical suffering, and mental suffering, etc., are all forms of suffering. Everyone knows this; there is no need to elaborate further.
Being near people or things we do not love is suffering. This is also easy to understand. When we have to live with someone we dislike, we suffer. If we own something we do not like—such as having to drive a car we detest—then we feel uncomfortable. That is a form of suffering.
Being separated from loved ones or cherished possessions is suffering. If we must part from what we love, such as a new car, a new house, or something else we hold dear, we experience pain.
Desiring something unattainable is also suffering. Wanting something we cannot have brings distress. This represents a superficial understanding of suffering. A deeper understanding of the idea that “not attaining what one desires is suffering” reveals a more profound meaning: for example, we do not want to age, we do not want to be sick, we do not want to die, yet these things happen against our wishes, and thus we suffer.
Why does the Buddha say that everything in the world is suffering?
Because the Buddha taught, “All that is impermanent is Dukkha.” Therefore, anything governed by the law of impermanence is Dukkha. Whether we translate Dukkha as suffering or not, everything that is impermanent is Dukkha.
Is our body permanent or impermanent? Our body is impermanent; it does not last forever. Our thoughts and feelings come and go swiftly. Therefore, what we consider happiness also comes and goes quickly. You may enjoy life and indulge in worldly pleasures, but these pleasures also do not last long. They come and go because they are impermanent. They have a beginning and an end, thus they are Dukkha.
This is why we must understand the term Dukkha as something lowly and empty, in the spirit of the Commentary. It is lowly because it is a refuge, a dwelling place for countless dangers. It is empty because it is not an eternal entity; it has no soul, no self.

We must understand the first Noble Truth on two levels—the ordinary level and the higher philosophical level. Only by understanding Dukkha in these two ways can we say that we grasp the first Noble Truth, and at that point, we can accept that Dukkha is everywhere.
Understanding Dukkha in this way does not lead us to despair or pessimism. Many people say they dislike Buddhism because it speaks too much about Dukkha. But it is like a doctor informing a patient about their illness. When the doctor examines the patient and finds them unwell, they will say: “You have this illness, that illness,” etc. We cannot blame the doctor for being pessimistic or for wanting to bring the patient down; this is a matter of reality.
We are no different from those who are ill, and the Buddha is like a doctor. After diagnosing our illness, the Buddha says: “You are suffering from Dukkha.” This is the Buddha stating a reality, not to make us anxious, troubled, or disheartened.
If we understand the final statement of the Buddha regarding Dukkha—”Clinging to the five aggregates is suffering“—then we will comprehend and accept that this world is indeed Dukkha. Based on this final statement of the first Noble Truth, we should understand that life itself is Dukkha, or that life is akin to Dukkha. When we speak of life, we are referring to Dukkha, and when we speak of Dukkha, we are referring to life.
Samudaya (The Truth of the Origin of Suffering)

Next, the Buddha reveals the origin of Dukkha. He states that the origin of Dukkha is Craving (Tanha). Craving here encompasses attachment, greed, desire, affection, and longing, meaning all mental states that arise with Craving. In summary, the Buddha identifies Craving as the root cause of suffering, the source of Dukkha.
The Buddha explains that this Craving gives rise to a new cycle of rebirth. Rebirth is life; it is the beginning of existence. Rebirth is life, and life is rebirth. Therefore, this cycle of rebirth is Dukkha. Here, the Buddha teaches that Craving initiates new rebirth. This is equivalent to saying that Craving creates or brings about Dukkha.
The Buddha also states that this Craving is tied to pleasure and desire. In fact, pleasure and desire themselves are forms of Craving. Thus, Craving, pleasure, desire, attachment, greed, etc., all fall under the umbrella of Craving.
The Buddha also teaches:
“Craving always seeks new pleasures here and there.”
“Here and there” means in this life, in the next life, or in future lives. We understand that the first rebirth of life is accompanied by “Craving for existence.” Regardless of where one is reborn, even in hell, the initial mental state of that life is still tied to “Craving for existence.” Thus, Craving always desires to indulge in pleasures “here and there.“
There are three types of Craving mentioned in the Buddha’s first discourse, as well as in other teachings. The origin of Dukkha is Craving, and here the Buddha states that Craving gives rise to a new rebirth. This means that the current rebirth is the result of past Craving, and present Craving will be the cause of future rebirths. In this way, we need to understand the second Noble Truth.
What is Craving?
The three types of Craving taught by the Buddha in this second truth are:
- Kāmataṇhā (Sensual Craving): Craving rooted in attachment to objects, specifically to pleasant objects: sights, sounds, smells, tastes, tactile sensations, and mental objects.
- Bhavataṇhā (Craving for Existence): Craving associated with the view of permanence, the misunderstanding that beings are eternal or that there is a lasting self or soul.
- Vibhavataṇhā (Craving for Non-Existence): Craving associated with the view that beings cease to exist after death, believing that there is nothing in the future.
Another way to comprehend the second Noble Truth is to examine the current state of life to see how Craving causes suffering. We often hear news about plane crashes, where many people die. When we hear such news, we may feel a certain level of sorrow. We might express a comment like, “Oh, how tragic!” or something similar. Perhaps we don’t feel much pain. But if one of the victims is a friend, our sorrow deepens. If one of the victims is a family member or someone very dear to us, how would we feel then? We would experience profound suffering. Therefore, our suffering is not caused by the death of a person but by the attachment we have to that individual. The more we are attached to that person, the greater our suffering. Thus, the true culprit here is “Craving and attachment.” In other words, suffering arises from “Craving and attachment to that person,” not from the “death” or “loss” of that individual.

Similarly, for objects we place great value on, when we lose them, we suffer. Often, an item may not be particularly expensive, but if we attach too much emotional value to it, if we cherish it excessively, then when it is lost or damaged, we will experience significant pain. Thus, our suffering does not arise from the loss of that item, but from the Craving and attachment we have placed on it.
If we understand it this way, we can grasp that Craving and attachment are the causes of suffering. The Buddha’s explanation goes deeper than our general understanding. The Buddha teaches that Craving gives rise to a new rebirth. Now, all of us are attached to our lives. We do not want to die. We cling to our lives until the very last moment. Therefore, this strong attachment to life has the power and potential to create another life. Even if we die here, the Craving we generate will give rise to a new existence in the future. Thus, future rebirth is actually the result of the Craving present in this life.
Indeed, the Buddha and those with supernatural powers can recall past lives or clearly see beings dying in one life and being reborn in another, recognizing how Craving gives rise to a new rebirth. Only these enlightened beings can see this clearly. Having heard the teachings of the Buddha, reflected upon them, and practiced them, we understand and believe that Craving gives rise to a new rebirth.
The Buddha teaches that there are three types of Craving. You should become familiar with these three terms in Pāḷi. If you do not understand these terms clearly, misunderstandings may arise. The three types of Craving are: kāmataṇhā (Sensual Craving), bhavataṇhā (Craving for Existence), and vibhavataṇhā (Craving for Non-Existence).
Kāmataṇhā (Sensual Craving): This refers to the desire rooted in attachment to objects. It includes attachment to pleasant objects: sights, sounds, smells, tastes, tactile sensations, and mental objects. In summary, Kāmataṇhā is the Craving and attachment to pleasing and gratifying objects.
Bhavataṇhā (Craving for Existence): The term “bhava” means to be or to become. However, in this context, according to the Commentary, “bhava” does not only mean existence or becoming but also refers to wrong views or misunderstandings. It is the mistaken belief that beings are permanent or that there is a lasting self or soul. Therefore, “bhava” here means “eternalism,” the view that things are permanent and eternal. Craving associated with this kind of wrong view is bhavataṇhā. Thus, bhavataṇhā does not simply mean Craving for existence or becoming, as this is already included in the first type of Craving, kāmataṇhā. Bhavataṇhā refers specifically to attachment or association with the view of permanence, believing that things are everlasting.
Vibhavataṇhā (Craving for Non-Existence): This is the belief that when beings die, that is the end; there is nothing beyond that. Beings become non-existent after death, and in the future, they cease to exist. Craving associated with this kind of wrong view is vibhavataṇhā. Thus, Craving linked with the view of annihilation is vibhavataṇhā. Many translate vibhavataṇhā as Craving for “non-self” or “empty soul.” This translation can lead to harmful misunderstandings. Once, I gave a book to a young man. A week later, he approached me and said, “Buddhism advocates suicide.” (He said this due to the misunderstanding that Buddhism promotes the idea of a “void soul”). The Craving associated with the view of annihilation mentioned in this discourse does not refer to Craving for an empty soul or non-self, but rather to Craving that accompanies or aligns with this view.
Returning to the analogy of the doctor, a wise one does not stop at merely diagnosing the illness; they must also identify the causes of the disease. Similarly, the Buddha initially discovered that beings in this world suffer. However, he did not stop there. He sought out the causes or origins of this suffering. Once the causes were identified, the next question is whether this suffering can be cured. Likewise, after discovering that beings in this world suffer and that the cause of this suffering is Craving, we need to know whether this suffering can be ended, whether this ailment of suffering can be treated.
Nirodha (The Truth of the Cessation of Suffering)

The Buddha is much like a doctor. The doctor diagnoses the illness, identifies the disease, and then finds the root causes or origins of that illness. The Buddha diagnoses and discovers that the disease of sentient beings is suffering, and this suffering has the cause of Craving.
Once the cause of the illness is known, the patient wants to know if it can be cured. Fortunately, this illness can be treated. Thus, to comfort those who are weary and exhausted from suffering and its causes, the Buddha teaches about the cessation of suffering.
In summary, there is a remedy for this ailment of suffering; there is a cessation of suffering (Dukkha); the absence of suffering (Dukkha); or the end of suffering, which is Nirvana. Nirvana is the third Noble Truth, or the truth regarding the cessation of suffering.
When explaining the third Noble Truth, the Buddha teaches:
“This is the complete extinguishment or total cessation of Craving.”
It is remarkable that the Buddha explains the cessation of suffering. However, the Buddha teaches that the cessation of suffering is complete (meaning nothing remains), and the total extinction of suffering is equivalent to the complete cessation of Craving. This means that Craving is the cause or origin of suffering. Here, the Buddha equates the cessation of suffering with the cessation of Craving. As long as Craving has not been eliminated, suffering cannot cease.
When the cause is removed, its effects will also be eliminated. That is why the Buddha states that the third truth, or the cessation of suffering, is essentially the cessation of Craving. When a person’s Craving is eliminated, that person will no longer be reborn because Craving is the reason beings are trapped in the cycle of rebirth.
You may recall from the explanation of the origins of suffering that the Buddha taught that Craving gives rise to new rebirth. As long as there is Craving and attachment, there will be rebirth. With rebirth comes aging, illness, death, proximity to what we dislike, and separation from what we love. As long as Craving exists, new rebirths will arise from this Craving.
Once Craving is extinguished, like a fire that goes out when the oil is depleted, the Buddha teaches that the cessation of Dukkha is the cessation of Craving. Here, the Buddha speaks of the cessation of Craving as “complete extinguishment or total cessation.“
Craving can be temporarily subdued or eliminated in each moment, but this temporary removal cannot fully liberate us from the cycle of rebirth or completely free us from Dukkha. Here, the Buddha emphasizes “complete extinguishment.” Therefore, when a person attains enlightenment, especially when achieving the fourth noble fruit, they completely eradicate Craving. Once Craving is fully eliminated, it will never arise in that person’s mind again. This individual will no longer feel Craving or attachment to anything in this world. When Craving, the root of Dukkha, is eliminated, Dukkha itself is destroyed. The cessation of Dukkha or the cessation of Craving is Nirvana.
The Buddha further teaches:
One must “eliminate Craving and escape or no longer be attached to it.”
A person is said to have eliminated Craving when they are free from it, meaning they are liberated from its influence. In fact, they not only escape Craving but also the consequences of Craving, which means they are freed from the cycle of rebirth (samsara). This is the third Noble Truth, the truth of the cessation of suffering.
In one discourse, the Buddha taught:
“All Four Noble Truths can be found within this body of mine.”
This means that the cessation of suffering or the cessation of Craving can be realized by ourselves. Because Craving is ours, it is our inheritance, and when Craving is destroyed or eliminated, it means we are removing Craving from within ourselves. Therefore, the Buddha teaches that the Four Noble Truths are found within this body.
In fact, according to the Ultimate Teachings, Nirvana is a state that exists beyond. It is a state that the Enlightened One takes as an object or that they realize as Nirvana. Thus, the realization of Nirvana lies within sentient beings, but Nirvana itself, in reality, exists beyond.
Nirvana is merely the cessation of suffering, the extinction of all conditioned phenomena. When there is no longer the arising of conditioned phenomena, when rebirth ceases, that person is said to have attained Nirvana.
The True Meaning of Nirvana

Many people think that Nirvana is something akin to a realm or a place that one goes to after death. This is a misunderstanding of Nirvana. Nirvana is simply the cessation of suffering. Thus, the cessation of suffering, the extinction of suffering, the extinguishing of afflictions, and the cessation of clinging to the five aggregates are all referred to as Nirvana.
You may have heard of two types of Nirvana.
The Nirvana experienced while one is still alive and the Nirvana attained at the time of the death of an Arhat
The Nirvana experienced during one’s life is essentially the cessation of Craving. When a person reaches the fourth noble fruit and realizes Nirvana, they eliminate all afflictions from the mind, including Craving. The elimination or extinction of afflictions is referred to as Nirvana in this lifetime. This Nirvana can be realized in this life by those who attain enlightenment.
The other type of Nirvana is referred to as
“Nirvana at the moment of an Arhat’s death.”
This means that when an Arhat attains enlightenment, they still possess a body and mind because these are the results of past karma. Therefore, they are said to have attained Nirvana in this life. Because the body and mind are the fruits of past karma, they still linger while the Arhat is alive. When an Arhat dies, the “resulting five aggregates” (or the aggregates expressed through the body and mind) will disappear.
I believe that Nirvana experienced while alive is more appealing than the Nirvana after death, whether of the Buddha or an Arhat.
We do not know what Nirvana after death entails. Nirvana in this life is the mind free from afflictions. This is a beautiful state. When you are free from afflictions, you are no longer attached to anything; you do not feel anger, even when provoked; you are not tossed and turned by the ups and downs of life. In this state, you are experiencing Nirvana in the present. This is the state we all need to strive for in this very life, not waiting for another existence. This form of Nirvana is more attractive than the Nirvana that occurs after the death of an Arhat. Therefore, let us aim to completely eliminate afflictions in our practice. This is the third Noble Truth.
Magga (The Truth of the Path)

The fourth Noble Truth is the practice leading to the cessation of suffering. Once a patient knows that their illness can be cured, the next question they want to ask is: “What medicine should I take?” The doctor will then prepare a remedy for the patient. If you are a traditional Chinese medicine practitioner, you would look for various roots or leaves to concoct a medicine for the patient. Similarly, the Buddha prepares the medicine to cure the ailment of suffering. There are eight ingredients or components in the Buddha’s prescription for the world. Thus, the fourth Noble Truth is the path or method of practice leading to the cessation of suffering.
(In Pāḷi, this should be understood as the path “leading to” Nirvana. “Leading to” means taking Nirvana as the objective. When our mind focuses on a particular object, we say that the mind is moving toward that object. Therefore, the Commentary states: This is the practice, this is the path leading to the cessation of Dukkha, that is, to Nirvana.
This is the medicine the Buddha has given us to treat the illness of Dukkha. Because it is medicine, we must use it. The doctor will give you the medicine. If you refuse to take it, you will not recover. Likewise, the Buddha provides us with the medicine, and if we do not take it, if we do not practice according to his teachings, we will not achieve the benefits of eliminating afflictions.
Among the Four Noble Truths, the fourth Noble Truth is the most important for us. We may not know about Dukkha, we may not know the cause of Dukkha, and we may not know about the cessation of Dukkha, but if we understand the fourth Noble Truth and learn about Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, we will:
- Recognize that suffering is the first Noble Truth.
- Eliminate Craving, the cause of suffering, which is the second Noble Truth.
- Realize Cessation or Nirvana, which is the third Noble Truth.
Thus, for us, the fourth Noble Truth is the most significant. Like medicine, we must take it to recover; similarly, we must practice to reap the benefits of the remedy that the Buddha has provided us. This path or practice consists of eight factors. This practice is called the “Middle Way.” It has two names: Majjhima Padipadā (Middle Way) or Ariya Ahagika Magga (Noble Eightfold Path).
We have learned each component of these eight factors. If you do not remember, do not worry; I will remind you. The Noble Path consists of eight branches, or eight factors:
- Right View.
- Right Intention.
- Right Speech.
- Right Action.
- Right Livelihood.
- Right Effort.
- Right Mindfulness.
- and Right Concentration.

- Right View (Sammā Ditthi): This involves seeing and understanding correctly, meaning to perceive the moral aspects of life—what is wholesome and what is unwholesome. It includes recognizing the nature of phenomena as impermanent, non-self, and interdependent, as well as understanding the nature of suffering, its causes, its cessation, and the path leading to the end of suffering.
- Right Intention (Sammā Sankappa): This means cultivating wholesome thoughts and avoiding unwholesome ones, such as desires, anger, and violence. Instead, one should focus on noble intentions such as renunciation, goodwill, and compassion for all beings, as well as non-violence, patience, and calmness.
- Right Speech (Sammā Vācā): This refers to speaking truthfully and kindly, avoiding words that cause harm, division, aggression, or hatred. Instead, one should speak in ways that promote trust, harmony, love, and benefit to others.
- Right Action (Sammā Kammanta): This means acting ethically, avoiding actions like killing, stealing, and sexual misconduct. It involves practicing kindness, helping others, and abstaining from unwholesome pleasures.
- Right Livelihood (Sammā Ajīva): This pertains to earning a living through ethical means, avoiding professions that are harmful, deceitful, or unethical.
- Right Effort (Sammā Vāyāma): This involves making an effort to abandon unwholesome states and cultivate wholesome ones.
- Right Mindfulness (Sammā Sati): This refers to maintaining awareness of wholesome phenomena, avoiding distractions from unwholesome thoughts. It means being mindful and not forgetting the good.
- Right Concentration (Sammā Samādhi): This involves focusing the mind correctly, avoiding distractions and disturbances, and developing tranquility in a way that enhances insight.
The relationship between the components of the Noble Eightfold Path is inseparable; each aspect is contained within the others, and they support one another. The Eightfold Path can be categorized into three categories: Moral Conduct (Sīla), Meditation (Samādhi), and Wisdom (Paññā). Moral Conduct includes Right Speech, Right Action, and Right Livelihood; Meditation encompasses Right Effort, Right Mindfulness, and Right Concentration; Wisdom consists of Right View and Right Intention. The Eightfold Path is defined as the way to liberation; the Buddha taught: “Subhadda, wherever there is no Noble Eightfold Path, there can be no Four Fruits of the Noble One” (Mahaparinibbana Sutta, TB I). He further stated, “If the monks live rightly according to the Noble Eightfold Path, this world will not lack Arhats.”
The path of practice in Magga is the diligent effort of each practitioner; it is both practical and effective in this very life.
Better understand the Four Noble Truths
Before examining each factor in detail, let’s take an example to better understand the Four Noble Truths.
The Four Noble Truths are the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. The Majjhima Sutta provides the following analogy:
The first Noble Truth is like a heavy burden, like an extremely heavy object that you are forced to carry.
The second Noble Truth is like putting that heavy object on your shoulders. This means that you are bearing the burden. You are experiencing Dukkha. You place the weight on your shoulders, and that heavy object is resting on you.
The third Noble Truth is like putting the heavy object down, and you feel happiness. Putting down the burden is akin to achieving Nirvana.
The fourth Noble Truth is the means to set down the heavy burden or the effort and determination you exert to let go of that weight.
- The first Noble Truth is like a heavy burden.
- The second Noble Truth is like placing that heavy burden on your shoulders.
- The third Noble Truth is like putting the burden down.
The fourth Noble Truth is the means to put down the heavy burden. Another example is as I just mentioned:
- The first Noble Truth is like illness.
- The second Noble Truth is the cause of illness.
- The third Noble Truth is the cure for the illness.
- The fourth Noble Truth is the medicine for the illness.
If you remember these examples, you will never forget the Four Noble Truths. Another example presented is:
- The first Noble Truth is like famine caused by crop failure.
- The second Noble Truth is like irregular rainfall (whether too little or too much rain can damage crops).
- The third Noble Truth is like a bountiful harvest.
- The fourth Noble Truth is like good, timely, and balanced rainfall.
Thus, we can use these examples to remember the Four Noble Truths. I particularly favor the second example:
- Illness,
- The cause of illness,
- The cure for illness,
- The means of treatment (that is the medicine).
We must understand what needs to be done to realize the Four Noble Truths. For each Noble Truth, we have different responsibilities to act upon.
The first Noble Truth, which is the Noble Truth of Suffering, needs to be understood. This means we must clearly see the first Noble Truth. Through the practice of Insight Meditation, we can perceive the first Noble Truth clearly. Through Insight Meditation, we can observe the material and mental phenomena arising and passing away, arising and passing away, for an extended period. In this way, you will come to see the Dukkha nature of both matter and mind when you observe their arising and passing away over time.
One of the meanings of the term Dukkha is being oppressed by the cycle of arising and passing away. This is the essential meaning of Dukkha. Therefore, anything that has a beginning and an end, that arises and decays, is called Dukkha. You will clearly see Dukkha when you practice Insight Meditation.
You can sit and think about Dukkha. You may ponder Dukkha and think that you understand it. But that understanding does not come from your own practical experience; it is merely contemplation. However, when you sit down to meditate and directly see the material phenomena arising and decaying, you will then understand the true meaning of Dukkha.
Thus, Dukkha is the first Noble Truth that must be clearly understood.
The second Noble Truth is Craving, which needs to be eliminated. As long as we have not eliminated Craving, that is, we have not succeeded in fulfilling the teachings regarding the second Noble Truth, we will continue to suffer. The responsibility we have regarding the second Noble Truth is to eliminate it. Once we can eradicate Craving, we can eliminate all Dukkha.
The third Noble Truth, Nirvana, must be realized, seen directly. This realization occurs at the moment of Enlightenment. At the moment of Enlightenment, a mind arises that has never before emerged, accompanied by related mental factors; this mind has the ability to eliminate afflictions, while simultaneously taking Nirvana as its object. This means that this mind sees Nirvana directly at that moment.
Previously, we often spoke about Nirvana, but in reality, we have not directly perceived Nirvana. We might say, “I hope to see Nirvana clearly” or something similar. We can talk about Nirvana. We can think about Nirvana. But that is not the same as directly perceiving Nirvana. At the moment of Enlightenment, the practitioner truly sees Nirvana, one might say they see Nirvana face to face. Thus, for Nirvana, one must realize it, rather than merely eliminating it as in the second Noble Truth, or understanding it as in the first Noble Truth; it must be seen clearly by the practitioner as if face to face.
The fourth Noble Truth involves development or cultivation. We will discuss two types of development later. The fourth Noble Truth, the Noble Truth of the path leading to the cessation of suffering, specifically refers to the moment of Enlightenment. The moment of Enlightenment is the result of Insight Meditation. To reach the moment of Enlightenment, we must practice Insight Meditation. When we engage in Insight Meditation, we cultivate the Noble Eightfold Path, the eight factors leading to Enlightenment. Thus, during the practice of Insight Meditation, we develop this path, which is the fourth Noble Truth. Throughout the process of development toward Enlightenment, the practitioner’s mind remains within the realm of the mundane. However, at the moment of Enlightenment, these eight factors arise simultaneously, each fulfilling its own function and reaching its highest potential. They attain their highest level at the moment of Enlightenment. Only at this point can they be referred to as “the fourth Noble Truth.” But to reach this level, the practitioner must go through the preliminary stage, which is the practice of Insight Meditation.
In summary, to be precise, the fourth Noble Truth can only be attained at the moment of Enlightenment. And to achieve Enlightenment, one must go through the preliminary stage, which is the practice of Insight Meditation.
Remember the responsibilities you need to practice to accomplish the Four Noble Truths:
- The first Noble Truth: Suffering must be seen.
- The second Noble Truth: Craving must be eliminated.
- The third Noble Truth: Nirvana must be realized.
- The fourth Noble Truth: The path must be developed or cultivated.
These are the four responsibilities the practitioner must fulfill. At the moment of Enlightenment, these four responsibilities complete their tasks simultaneously, with no order of precedence. This is the Noble Eightfold Path.
Practicing the Four Noble Truths
The teachings of Buddhism are not merely a doctrine but a practice; only through practice can theory be transformed into reality, becoming the essence of life within each individual—just as one must eat to be nourished and drink to quench thirst. This presents a challenge for practitioners; one cannot rely on others to practice on their behalf or to grant liberation and the cessation of suffering.
The scriptures outline three stages of understanding and practice regarding the Four Noble Truths, referred to as the Three Transformations: Seeing Transformation, Encouragement Transformation, and Realization Transformation.
Regarding Dukkha (The Truth of Suffering):
- Seeing Transformation involves recognizing or identifying suffering. Seeing suffering is the first step; without awareness, there can be no action to eliminate it.
- Encouragement Transformation means delving deeper into the nature of suffering, cultivating the desire to end it.
- Realization Transformation is experiencing a profound and comprehensive understanding of the nature of suffering.
Regarding Samudaya (The Truth of the Origin of Suffering):
- Seeing Transformation is recognizing the causes of suffering.
- Encouragement Transformation involves developing the desire to eliminate those causes.
- Realization Transformation is the practice and effort to eradicate them.
Regarding Nirodha (The Truth of the Cessation of Suffering):
- Seeing Transformation is recognizing that the absence of suffering is happiness; we must see this truth.
- Encouragement Transformation is fostering the desire for happiness and the joy and tranquility of life.
- Realization Transformation is achieving and genuinely experiencing that state of peace.
Regarding Magga (The Truth of the Path):
- Seeing Transformation involves perceiving the path and understanding the method to end suffering, recognizing that this is the path to liberation—in other words, seeing the way out!
- Encouragement Transformation is nurturing the desire to walk that path and embarking on that journey.
- Realization Transformation is fully walking that path.
In summary, for each truth, we must have clear awareness. From understanding comes the desire to act, ultimately leading to the achievement of our goals. We must be mindful of the processes of our actions, speech, and thoughts—recognizing what causes suffering and identifying those elements to eliminate them. We transform our experiences to enjoy the peace and happiness of Nirodha. Happiness and suffering both originate within our own minds and bodies.