Week Three – The Four Noble Truths

Everything the Buddha taught for the last forty-five years of his life, after his awakening, was taught in the context of the Four Noble Truths.

The Buddha’s teachings develop a few specific skills so that a few (but profound) tasks can be accomplished. The skills to be developed are heightened concentration and refined and dispassionate mindfulness. Concentration, or samadhi, a non-distracted quality of mind, is the foundation for the refined mindfulness necessary to accomplish the tasks necessary to awaken. Each noble truth has a task to accomplish associated with it.

I will identify these tasks individually following the description of each noble truth.

This week we will develop a deeper understanding of The Four Noble Truths. This understanding is the foundation for a lifetime of developing lasting peace and happiness through a practice of heightened wisdom, heightened virtue, and heightened concentration. Notice the word foundation. This training is straightforward and basic and easily understood by anyone who applies the teachings and develops understanding through continued practice. Once this foundation is in place the continued integration of these truths will lead to profound changes in how your life is experienced.

We will also begin to develop an understanding of mindfulness within the context of The Four Noble Truths.

Many people come to a meditation or mindfulness practice believing that a meditation or mindfulness technique alone will be sufficient to relieve the causes of all unhappiness and stress. It is true that any technique that brings one’s mind and body to a state of stillness and developed mindfulness will have positive physical and mental benefits.  

The purpose and intent of this course is not for stress reduction, although as progress is made, stress is reduced. The purpose and intent of this course, and the teachings this course is based on, is the ending of stress and unhappiness. In order to develop the ending of stress and unhappiness, meditation and mindfulness must be developed within a broader framework than only meditation or mindfulness techniques. This framework is called “The Eightfold Path” or “The Eight-Factored Path” as there are eight factors to this training.

A reminder about terminology: the word that the Buddha used to describe unhappiness and stress is Dukkha. Dukkha also can be translated to mean disappointment, disillusionment, disenchantment, suffering and confusion. The belief in a substantial ego-personality, or an ego-self, is also dukkha as it is an ego-self that is prone to ongoing confusion and suffering. The Buddha used the word “Anatta” which means “not-self” to indicate that what is commonly viewed as a self is not a self-worth establishing and defending. I will use the words unhappiness and stress interchangeably to signify all manifestations of Dukkha.

First, we will look a little deeper at The Four Noble Truths from the perspective of understanding, as understanding is the foundation of this course. The Four Noble Truths can be defined as a statement of conditions, or a statement of the truth of these conditions:

1. Life is stressful
2. Clinging and craving cause stress
3. Cessation of stress is possible
4. The Eightfold Path develops the cessation of stress

Through developing understanding using mindfulness and Jhana meditation, awareness of the truth of these conditions becomes apparent:

1. The truth of stress and unhappiness:

Stress occurs impersonally to all. As a consequence of birth we are all subject to physical phenomenon which no one, regardless of social position, intellect, religious or spiritual understanding, or grace, can avoid. We are all subject to sickness, aging and eventually death. Along the way we will all face loss, some minor, some quite devastating. According to our environment we will acquire views of how we should live our lives, who we want to associate with, what we would like to achieve, and an endless list of likes and dislikes.

All of these experiences and the resulting discriminating thoughts cause contribute to stress. We all know that every experience is subject to change. Impermanence and uncertainty are a part of life. Underlying this knowing is a subtle tension. We know that certain activities may bring disappointment or sickness. We may not feel secure financially and fear of personal physical loss will be present. Whatever our position in life might be, we create attachments to our lives being a certain way. These are different for everyone but the result is the same.

Stress arises in our lives the instant we want the people and events of our lives to be different than they are. This includes ourselves and our view of our selves. Do we want more of a certain experience? Do we want less of a certain experience? Are we always looking for something new to avoid facing a general disappointment with life? Does fear of change occupy our thoughts? Does fear that change won’t occur occupy our thoughts? This list is endless and all of these thoughts produce stress and distract from life as life is occurring.

Even pleasurable experiences generate stress as the positive feeling will develop craving. Craving develops for many mundane reasons. Primarily, craving is due to the defining characteristic of life: impermanence. All things in life are subject to impermanence. We only need to take a dispassionate look at ourselves to begin to see and understand impermanence. As soon as we are born we begin to age. Putting aside the benefits or drawbacks to aging, we age. 

Simply as a consequence of living we move towards death moment by moment. Along the way it is certain that there will be physical difficulties living in and maintaining a physical body. There are likely to be mental and emotional difficulties as well. Becoming mindfully aware of life’s impermanence removes the uncertainty that leads to stress. Understanding that all things are impermanent ends clinging and craving. Lao Tzu, the Chinese sage and writer of the Tao Te Ching stated: “Once you understand the impermanence of all things, you will hold onto nothing.”

When we have an experience that brings pleasure we want to hold onto the pleasure-giving experience. Attachment (clinging) to the event conditions your mind to desire more similar experiences. Impermanence intervenes, change is inevitable, stress arises. 

Unpleasantness and disappointment brings the same response. An unpleasant experience arises and change does not occur quick enough. Aversion to the unpleasant event conditions your mind and stress arises. Aversion is a form of clinging through the desire that an event (or object, view, or idea) be different than it is.

Position, power, wealth, intellect, ignorance, the right exercise program or spiritual discipline, none of these will insulate one from stress. By constantly seeking what brings pleasure and attempting to avoid that which is unpleasant, is to be constantly grasping after the impermanent and transitory.

We have seen that inherent in life there will be difficulties, disappointments and unhappiness. All things in life change and all human beings are prone to sickness, aging and eventually death. Along the way, events will arise that will bring great pleasure and great disappointment.

It is within this impermanent environment that we live our lives and stress arises. It is also within this impermanent environment that stress and unhappiness can be understood. Once understood, craving and clinging, the causes of stress, can be abandoned. A life of freedom and true happiness is possible for anyone. All that is required to gain freedom from stress is to understand and integrate four truths, beginning with the truth of stress.

Before we look at the origin of stress, let’s look at who, or what, is experiencing stress. 

We have seen that the environment that stress arises in is impermanent and ever-changing. We have identified the pervasiveness of stress within that environment. What is it that is subject to stress? What is it that causes stress to arise? What is it that can bring an end to stress?

Of course, the answer is you (and all human beings.) We are the cause of stress due to clinging, craving, desire and aversion. We can also bring the end to stress in our lives. First, we must understand what it is that constitutes this thing called “me” or “self.” 

What is commonly viewed as a self is nothing more than a personality prone to craving, clinging, and suffering. This view was acquired through experiencing the events of life from an ignorant view. This wrong view is further influenced by the impermanent environment of the phenomenal world and the associations developed. This personality is typically identified as the “ego.” 

(Not-self or non-self is the term most often used in Buddhist terminology to signify the ego-self or ego-personality. The Buddha used the term Anatta, not-self or non-self, to signify the impermanence and insubstantiality of the ego-personality that is perceived as self. The common view of self is a wrong view when arising from an ego-personality. Not-self or non-self is not meant to imply no self or nothingness.)

The ego-personality is as impermanent as any other aspect of the environment of which it is a part. In fact, through insight gained through Jhana meditation, the ego-personality will be seen as a constantly changing creation of your own views. 

Not understanding the impermanence of the ego-personality and how the ego-self creates an identity by clinging to objects, views, and ideas is ultimately the cause of all stress. Understanding this ongoing process brings the end to stress, disenchantment and unhappiness.

We have now defined three key points of this course:

1. The impermanence of all things, including our view of ourselves.
2. The pervasiveness and unavoidable nature of stress.
3. The ego-self as an impermanent personality formed by experiences, environment and associations.

These are known as the three linked characteristics of existence. In the original Pali language they are Anicca, Dukkha and Anatta or Impermanence, Stress and Not-Self. We will look deeper at these three characteristics of existence in week seven. For now, it is enough to know that it is a lack of knowledge, or ignorance, of who you are, and an aversion to acknowledge the environment that you exist in, that continues stress and unhappiness. 

Wisdom is gaining an understanding of impermanence and the ego-personality. Wisdom is taking a realistic look at who you are and the choices and attachments you make. Wisdom is recognizing poor choices and unskillful attachments to objects, ideas, and views that have arisen from ignorance. Wisdom is making informed decisions based on the true nature of existence.

The task associated with the First Noble Truth is to fully understand stress (Dukkha).

Ignorance is insisting that the personality viewed as I or me is permanent. Ignorance is continually reacting to life based on what makes this personality feel good or what this personality wishes to avoid. This is simplistically “feeding the ego.” The problem is much more complex as the personality unfolds. The originating cause is simple:

• The truth of the origination of unhappiness and stress:

Clinging, craving, desire, and aversion all cause stress. Wanting the people and events of your life to be different then they are, is craving or desire. Attachment to the people and events of your life to remain as they are, is clinging. Clinging arises due to a singular identity as your personality – who you think you are, is all you think you are. 

Due to the initial wrong view of yourself, you believe that your personality is all that you are. As a consequence of this wrong view of self, you have developed a constant need to defend and satiate your ego-personality.

Letting go of clinging does not mean that you won’t have physical and emotional needs met. Letting go of clinging means letting go of the mental preoccupation of attachments to the people and events of your life. Letting go of clinging is also letting go of all views arising from ignorance.

Through Jhana meditation within the framework of The Eightfold Path you will gain insight into your ego-personality and the choices and attachments you make arising from wrong view. You will begin to realize that sensory-driven impulses animate much of what you do. You will see how clinging, and desire, is ego-personality based. 

Most importantly you will learn how to see your ego-personality realistically and not spend your life driven by sensory fulfillment and the need to continually establish and defend your ego-personality.

It is through gaining a realistic view of self and the choices made based on that view that you can begin to put all stress and unhappiness aside. You won’t be able to gain a realistic and clear view of self if you continue to remain distracted by your own ego-personality and its constant need for attention. 

This constant attention is the distraction caused by stress. A mind that is constantly distracted by the sensual needs of an ego-personality will never be free and at peace. A mind that has gained the ability to not be distracted by its own sensory-driven needs and desires is a mind free of stress. A mind free of stress is a mind of lasting peace and happiness.

The task associated with the Second Noble Truth is to abandon craving and clinging.

• The truth of the cessation of unhappiness and stress:

As we have seen, the cause of stress is craving and clinging in all their forms arising from a misunderstanding of who you are and the nature of your environment. Experiencing the cessation of stress and unhappiness is letting go of clinging, craving, desire and aversion. This becomes possible once the true nature of anatta, your ego-self, is developed. As you integrate the teachings of this course, an understanding of the futility of clinging to any object, view, or idea in the environment of impermanence is understood.

To one seeking the end of stress this is obviously an important statement of the realization of this truth.

It is important to remember that it is within the environment of impermanence (Anicca) that stress arises, and it is also in the environment of impermanence that unhappiness and stress ends. Impermanence gives rise to clinging, but impermanence also allows for the cessation of suffering. If the nature of all phenomena were not impermanent, cessation of stress would not be possible.

We have identified the problem as stress (dukkha). We have identified the cause of the problem: craving and clinging. We have seen that experiencing the ending of stress is possible. 

The framework for developing a deeper understanding of stress, craving, clinging, the ego-self and impermanence is called the Eight-Factored or The Eightfold Path. The Eightfold Path is the framework for developing heightened virtue and heightened concentration leading to the development of heightened wisdom.

The Eightfold Path develops heightened wisdom, virtue, and concentration. Developing these three qualities brings an end to craving and clinging. It is your ego-personality’s need to continually establish, satisfy and proliferate itself that leads to non-virtuous actions. 

It is your ego-self, that which the Buddha teaches is anatta, not a self, that insists on establishing itself in every object, view, and idea that occurs. To a deluded (un-awakened) mind all objects, views, and ideas are self-referential.

As one begins to interrupt the thought-reaction pattern that clinging and craving cause, the mind begins to quiet. At first this is very subtle. Heightened wisdom, heightened virtue and heightened concentration increases with every non-reactive, non-craving, non-self-referential thought or action. This begins to diminish the hold of your ego-personality’s reactive mind. 

Jhana meditation begins to quiet your mind enough to allow for recognition of clinging, craving, desire and aversion. As meditation practice develops, concentration increases. As your mind is less distracted by your own craving thoughts, you will cease clinging onto and grasping after all that is impermanent. Eventually you will gain true wisdom and realize the impermanence of your own ego-personality. You will cease clinging to all impermanent objects, views, and ideas. 

The task associated with the Third Noble Truth is to experience the cessation of stress.

• The truth of the path leading to the cessation of dukkha:

We will develop deeper understanding of The Eightfold Path in next week’s class. A brief introduction will suffice for now. As stated, The Eightfold Path is a framework for developing heightened wisdom, heightened virtue and heightened concentration. The first two factors of The Eightfold Path are the wisdom factors. The next three factors are virtuous factors. The final three are the concentration factors.

The wording should not be taken in a strict moral sense. Rather, the wording describes that there are definite right views and actions to take that will prove effective in achieving the end of stress. The implication is that there are also wrong views and actions, and unskillful applications of mindfulness and concentration, that if not recognized and abandoned will continue confusion, stress and unhappiness. 

Referring to The Eightfold Path as a framework for Dhamma practice is a reminder to be mindful of all thoughts, words and deeds in relation to this path. The Eightfold Path is what we are to be mindful of if we are to succeed in eliminating the effects of stress on our lives.

The Eightfold Path

1. Right View
2. Right Intention
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Meditation

The task associated with the Fourth Noble Truth is to develop the path leading to the cessation of stress.

Next week we will begin to develop a deeper understanding of The Eightfold Path and how to live your life within this framework.

This Week’s Dhamma Study

• Continue with your meditation practice in the morning and early evening. Add a minute or two to your meditation sessions if you are comfortable with your time.
• In meditation, remain mindful of your breathing as you dispassionately notice feelings and thoughts arise and dissipate. Become aware of your mind from a dispassionate observational view, a mind-state of choiceless awareness always mindful of your breath.
• Begin to take note of the impermanence of all things and in particular your own thoughts.
• Keep a journal of any persistent thoughts and your awareness of the impermanence of all thoughts. Avoid being analytical. This is a dispassionate observance of thoughts and feelings as they arise and pass away.
• At the end of your third week write a paragraph or two regarding your Dhamma practice and your developing understanding of The Four Noble Truths. Are you gaining an understanding of how clinging, craving, desire and aversion create stress and unhappiness? Do you understand that cessation of stress and unhappiness is possible to achieve through The Eightfold Path? Write down any questions or insights into your practice, the nature of impermanence, and how clinging and craving create unhappiness and stress. Note how long you are meditating.
• To submit your writing, please use this form: Contact – Cross River Meditation
• Responses are generally within 24 to 48 hours.
• Continue your Dhamma study with week four.

Always be gentle with yourself and enjoy your practice!