After the Buddha had accomplished enlightenment, his first discourse on
the Dharma was The Four Noble Truths. It was delivered to his first five
converts in Mrgadava Park in Varanasi. This is known in Buddhist history
as 'when the Buddha first turned the Dharma Wheel'. The Four Noble Truths,
Dependant Arising, and the Three Dharma Marks form the three major areas
in Buddhist teachings. Although under different headings, their contents
are mutually commutable. Dependant Arising mainly explains the twelve factors
of causation; the Three Dharma Marks set the basis for the principle of
Dependant Arising; and the Four Noble Truths depict the whole picture of
the implications of Dependant Arising. The three together laid the foundation
upon which subsequent teachings of the Dharma developed.
Meaning of the Four Noble Truths
The Four Noble Truths refer to the true reality of worldly existence and
the unmistakable way to transcend it.
Through his wisdom, the Buddha saw the world as full of 'suffering'
Through his wisdom, the Buddha perceived that suffering was caused by the
'accumulation' of karma attributed by defilements.
Through his wisdom, the Buddha attained ‘cessation’ of suffering
through the elimination of defilements.
Through his wisdom, the Buddha knew the exact 'way' to liberation from suffering
or attainment of Nirvana.
In accordance with the law of cause and effect, the order of the Four Noble
Truths should really be -
‘Accumulation’ of defilements (cause of suffering), presence of
‘suffering’, the’ way’ to end suffering, and ‘cessation’
of suffering.
'Accumulation' of defilements effects 'suffering'; and 'the way' to eliminate
defilements effects the 'cessation' of suffering.
However, the Buddha knew that he would have to tell people of the effects
first before they could be motivated to seek the causes for remedy. For
this reason, the Four Noble Truths have always been in the order of suffering,
accumulation, cessation and the way.
The contents
1. The Truth of Suffering
2. The Truth of Accumulation
3. The Truth of the Cessation of suffering
4. The Truth of the Way
Significance of the Four Noble Truths
When the Buddha first turned the Dharma Wheel, the Four Noble Truths were
the subject of his discourse. Before he entered into Nirvana, the Buddha
repeatedly reminded his disciples to raise any queries they might still
have concerning the Four Noble Truths. This indicated that the Buddha saw
this doctrine as the mainstream teaching of paramount importance all along.
During the early part of his propagation, the Buddha had three times elucidated
on the doctrine while fervently encouraging his disciples to practise it
for accomplishment. This is adequate proof of the significance of this doctrine
in the Buddha's teachings.
The contents of the Four Noble Truths have been likened to the process of
healing. 'Suffering' is the ailment; 'accumulation' is the cause of the
ailment; 'cessation' is the recovery; and 'the way' is the cure. The Buddha
is like a doctor telling his patients that the Four Noble Truths are the
only means by which we can be liberated from suffering.
Suffering generally refers to both the mental and physical states of misery.
In the Sutras, suffering is viewed and assessed from many different angles and in perspective,
hence, the following classifications:-a. Internal suffering refers to the discomfort in the body , caused by inherent illnesses or mental distress.
b. External suffering refers to the discomfort in the body , caused by externalities such as natural disasters, accidents and damage done by other beings.
c. When the above two forms of suffering occur simultaneously, we have to endure a compounded kind of suffering.
d. An initial state of happiness being terminated as a result of a sudden tragedy will make the suffering harder to bear. This is an intensified form of suffering.
e. All things in this world are subject to change. The lack of stability and security as a result of this impermanence gives rise to the suffering of uncertainty and helplessness.
The above may not be experienced by everyone of us, but the following eight aspects of suffering are bound to occur during a lifetime:-
a. When life is first conceived in the womb, the feotus already suffers from the discomfort of being confined in such a limited space. The actual process of birth entails physical pain and danger for both the mother and child. This is the suffering of birth.
b. From youth to prime, and from prime to senility, everyone will have to suffer from symptoms of gradual deterioration or dementia. This is the suffering of aging.
c. The components of the body are the four elements, which we refer to as the earth (solidity eg.bones), water (eg blood) , fire(warmth) and wind (breath). An imbalance in the combination will lead to illnesses. This is the suffering of illnesses.
d. When life comes to an end, the body disintegrates. This is a process which necessarily induces suffering. This is the suffering of death.
e. Departures of loved ones, whether temporary or permanent, happen so often during one's lifetime that it becomes one of the most common experience of suffering.
f. Conversely, one has often to endure the suffering of having to be with people who are disagreeable or even detestable.
g. There are so many things in this world which people crave for and desire, and yet can never acquire them. This induces the suffering of unfulfilled desires or dissatisfaction.
h. This eighth kind of suffering is attributed to the above seven. All the above sufferings are experienced by sentient beings simply because they possess a body and mind (composed of the Five Skandhas) which can generate suffering. This is therefore known as the suffering caused by the abundance of the five skandhas.
On further analysis, the main factors which lead to the above kinds of suffering are found to be:-
a. Disharmony pertained to the environment around us. For example, crowded living conditions, inconvenient and unsuitable amenities etc..
b. Disharmony pertained to people. For example, bad human relationships, loss of loved ones etc..
c. Disharmony pertained to the body itself. Suffering of birth, aging, sickness and death are results of this.
d. Disharmony pertained to the mind. The inability to calm the mind and control the constant arising of troubled thoughts is responsible for mental suffering.
e. Disharmony pertained to desires. Desires may be good or bad. Although the desire to progress and attain merits may be good, being too desperate for it can become a mental burden. The desire for material or sexual satisfaction, on the other hand, may lead us into degradation and regrets.
f. The disharmony with views. People who are led into the belief of heretical and perverted views usually find themselves suffering unnecessarily. They will also be obstructed in their search for the Truth.
g. Disharmony pertained to nature. Suffering usually comes with the inability to cope with extreme changes in climatic conditions or natural disasters.
Regardless of the various forms of suffering that exist, the Buddha's intention was to make us aware of its reality and thereafter seek a way to alleviate it.
2. The Truth of Accumulation :
This explains the cause of suffering. Under the influence of ignorance, craving and anger, sentient beings will accumulate various kinds of unwholesome karma, which in turn will lead to the effect of suffering. Instead of reflecting on their own misdeeds, they would usually blame their suffering on others or on divine will. This will further enhance their delusion, which will bring more bad karma and suffering as a result. And this cycle goes on endlessly.
To be liberated from such suffering, therefore, the cause of suffering must be understood and addressed. From the above explanation, it becomes evident that by eliminating the defilements which give rise to bad karma, the effect of it ie.suffering, can be removed.
Cessation of suffering requires the extinction of craving, anger and delusion so that our true, pure nature can be revived. This is the state of liberation or Nirvana when all ignorance is removed and wholesomeness is attained.
The Way denotes the path which can deliver us from suffering.
The path as advocated by the Buddha is the Noble Eightfold Path, the contents of which are as explained in the explanation on the Noble Eightfold Path.