The Four Noble Truths form the core of Buddhist thought.

They are the briefest, most

exact, synthesis of the entire teachings of Buddhism. All doctrines found in the threefold
canon (tipitaka) hae, !ithout exception, their roots here. " particularly emphasise this point
as, !ith so much data (especially on the !eb) aailable on Buddhism, it can be difficult to
get a clear perspectie on #ust !hat Buddhism is. There are numerous cultural expressions in
many countries $ both %ast and &est $ but most, if not all, hae the Four Noble Truths at
their heart. An in$depth study of this essential teaching !ill establish an indispensible
foundation for further inestigation. This follo!ing 'uote from scripture exemplifies this
(inclusie( principle)
*Then, picking up a fe! +imsapa leaes !ith his hand, the Buddha asked the monks, (&hat
do you think, monks) &hich are more numerous, the leaes in my hand or those in the
forest,(
(The leaes in your hand are fe! in number, lord. Those oerhead in the forest are far more
numerous.(
("n the same !ay, monks, those things that " hae kno!n !ith direct kno!ledge but hae not
taught are far more numerous -than !hat " hae taught.. And !hat hae " taught, */ukkha...
The origination of dukkha... The cessation of dukkha... The path of practice leading to the
cessation of dukkha.*
These Truths are the nucleus of the Buddha(s teaching and all later
teachings hae their foundation here.
0ne analogy is of a doctor (the Buddha) treating a patient)
first, the diagnosis $ there is this (mental) affliction dukkha
second, the cause of the illness $ desire tanha
third, prognosis (forecast) $ you can be !ell $ cessation nirodha
fourth, the cure $ the medicine $ a path of practice magga
The Four Noble Truths comprise the doctrine of the Buddha, his teaching.
The fourth Noble Truth is the path of practice1 training, renunciation,
discipline1 that is the %ightfold 2ath. "t is useful to note that the first
factor of the Noble %ightfold 2ath, right understanding, is the
understanding of the Four Noble Truths. Thus these t!o principles
penetrate and include one another1 the Four Noble Truths containing
the %ightfold 2ath and the %ightfold 2ath containing the Four Truths.
They lock together into an indiisible unity called the dhamma$inaya,
the (teaching$practice( or (doctrine$discipline(. This inseperable
relationship makes clear the e'ual alue the Buddha gae to both the
teachings, as doctrine or (theory(, and the path of practice. 3o!eer it is
the personal application of the teachings in practice that brings the
(theory( to life, making it accessible to us in our daily life. 4eading cook
books is important but unless you get into the kitchen (and break a fe!
eggs,) you !ill remain hungry.
the #ourney
begins
From the /hamma 5akka +utta. . .
6 1: the truth of dukkha
No! this, monks, is the Noble Truth of dukkha) birth is dukkha1 ageing is
dukkha1 and death is dukkha1 sorro!, lamentation, pain, grief and despair
are dukkha1 association !ith the unloed is dukkha1 separation from the
loed is dukkha1 not attaining one(s !ishes is dukkha1 in brief, the five
categories of the grasping mind -see) khandas ( ). are dukkha.
6 2: the origin of dukkha
No! this, monks, is the Noble Truth of the origin of dukkha) it is the
craing (tanha) that conditions rene!al of being, !hich is accompanied
by passionate pleasure, and takes delight in this and that ob#ect) namely,
sensual craving; craving to become; craving for annihilation.
6 3: the ending of dukkha
No! this, monks, is the Noble Truth of the cessation of dukkha) it is the
complete and passionless cessation (nirodha) of that craing1 giving it up,
abandoning it, being released and detached from it.
6 4: the path to end dukkha
No! this, monks, is the Noble Truth of the !ay (magga) leading to the
cessation of dukkha) it is this $ the Noble ightfold !ath, namely) right
understanding, right intention, right speech, right action, right lielihood,
right effort, right mindfulness and right concentration.
The logic is not difficult to follo!) *&ith desire as the cause (of
suffering), #ust let go of desire7* 3and is burning $ #ust take it out of the
fire. %asier said than done. 3ence the fourth Truth $ a methodology. "o#
to turn desire around. The underlying problem is that our desires, our
habits and conditioning (both good and bad) are deeply ingrained1 the
roots run deep. &ith this in mind the eight$fold path outlines a form of
practice and a !ay of life that 'uestions, often challenges, our materialist,
ac'uisitie, sensual conditioning $ not al!ays a comfortable process. &e
must each ask the 'uestion) *"s my suffering bad enough to !arrant the
effort of change,* "f the an!er is (yes( then !e deelop strategies
accordingly, using this fourth truth as a frame!ork. &e undertake a path
of practice.
l i g h t
*8ust as a light in one and the same moment simultaneously
performs four functions) burning the !ick, dispelling darkness,
producing light, and consuming oil1 #ust so the enlightened
master perfects in one and the same moment, simultaneously, all
the four Noble Truths. They master suffering by full$
comprehending it, master the origin of suffering b$
overcoming it, master the eightfold 2ath b$ developing it,
masters the extinction of suffering b$ realising it.*
*9onks, it is through not reali:ing, through not penetrating the
Four Noble Truths that this long course of birth and death has
been passed through and undergone by me as !ell as by you.
&hat are these four, They are the noble truth of %ukkha1 the
noble truth of the origin of %ukkha1 the noble truth of the
cessation of %ukkha1 and the noble truth of the #a$ to the
cessation of %ukkha. But no!, monks, that these hae been
reali:ed and penetrated, cut off is the craing for existence,
destroyed is that !hich leads to rene!ed becoming, and there is
no fresh becoming.*