THE FOUR NOBLE TRUTHS

The connected discourses on the Truths (saccasamyutta) in the Samyutta Nikaya relates various topics to the Four Noble Truths to understand things as they truly are:

1. Develop concentration

Right Concentration, as seen as the eighth step of the Noble Eight-fold path, is essential to the understanding of the Four Noble Truths. The characteristics of phenomena and existence show the relative nature in three ways: impermanence (anicca), clinging to them leads to suffering (dukkha), and to identify with them as individuality should be replaced with viewing them as not self (anatta). These three characteristics must be viewed with insight, regarding the five aggregates of becoming and six sense bases.

2. Exert in seclusion

Meditation requires seclusion, this can be physical seclusion in the form of doing a meditation retreat, or sensual seclusion during practice, or even seclusion by paying attention only to a particular thing you are doing at a given moment.

“Desiring seclusion you entered the woods,

Yet your mind gushes outwardly.

Remove, man, the desire for people;

Then you’ll be happy, devoid of lust.

“You must abandon discontent, be mindful—

Let us remind [you] of that [way] of the good.

Hard to cross, indeed, is the dusty abyss;

Don’t let sensual dust drag you down.

“Just as a bird littered with soil

With a shake flicks off the sticky dust,

So a bhikkhu, strenuous and mindful,

With a shake flicks off the sticky dust.” — SN I.197

3. Not have unwholesome thoughts of sensual pleasures, ill will, and harming.

“Here, monks, when a monk is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.” — MN I.119

The remedies given for the types of unwholesome thoughts are given in the Majjhima Nikaya commentary:

When thoughts of sensual desire arise directed towards living beings, the “other sign” is the meditation on repulsiveness [of objects]. When the thoughts are directed to inanimate [non-living] things, the “other sign” is attention to impermanence. When thoughts of hate arise directed towards living beings, the “other sign” is the meditation on lovingkindness.

The remedy for thoughts connected with delusion is practicing under a qualified teacher, studying the Dhamma, inquiring into its meaning, listening to the Dhamma, and inquiring into causes [of suffering].

4. Not have unwholesome [not beneficial and useless] reflections.

These are reflections that serve no purpose and don’t lead to any insight or wisdom that help in one’s practice:

‘The world is eternal’ or ‘The world is not eternal’;

‘The world is finite’ or ‘The world is infinite’;

‘The soul and the body are the same’ or ‘The soul is one thing, the body is another’;

‘The Buddha exists after death,’ or ‘The Buddha does not exist after death,’

‘The Buddha both exists and does not exist after death,’ or ‘The Buddha neither exists nor does not exist after death.’

5. Not engaging in Disputatious [not beneficial] Talk

These are quarrels and debates that lead to no useful insight, nor are they in any way pragmatic in discussion with other practitioners of the teachings:

‘You don’t understand this Dhamma and Discipline. I understand this Dhamma and Discipline.’

‘You’re practicing wrongly, I’m practicing rightly.’

‘What should have been said before you said after; what should have been said after you said before.’

‘I’m consistent, you’re inconsistent.’

‘What you took so long to think out has been overturned. Your thesis has been refuted. Go off to rescue your thesis, for you’re

defeated, or disentangle yourself if you can.’

6. Not engaging in Pointless Talk.

This list could go on forever about topics that are not essential to one’s practice. To practice Buddhism is to focus on the important stuff, and not on the pointless topics and ramblings:

talk about kings, thieves, and ministers of state;

talk about armies, dangers, and wars;

talk about food, drink, garments, and beds;

talk about garlands and scents;

talk about relations, vehicles, villages, towns, cities, and countries;

talk about women and talk about heroes;

street talk and talk by the well;

talk about those departed in days gone by;

rambling chitchat;

speculation about the world and about the sea;

talk about becoming this or that.

These talks are not beneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

7. Ignorance [not knowing the Four Noble Truths]

“Venerable sir, it is said, ‘ignorance, ignorance.’What is ignorance, venerable sir, and in what way is one immersed in ignorance?”

“Monk, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering:

This is called ignorance, monk, and it is in this way that one is immersed in ignorance.” — SN V.429

In the next and final part in the Four Noble Truths series, we’ll be taking a closer look at the Twelve Links of Dependent Origination, which are tightly associated with the Four Noble Truths.

The First Noble Truth

The Second Noble Truth

The Third Noble Truth

The Fourth Noble Truth

10 Fold Path Series

EATING MEAT — WHY THE BUDDHA WAS NOT A VEGETARIAN

I will flag comment spam at 1% strength. If you keep on spamming my post, I will flag you at 100%. I don't care if you have limited English abilities, write a couple of sentences about this article, no copy-paste, please. I will flag: one sentence comments, links to your blog and begging for up-votes and follows. Also, I will åflag comments that have nothing to do with my blog's article. I will also check your comment section to see if you have been comment spamming on other blogs.

Pictures From Pixabay

A link to My Blog

THINGS to DEVELOP and THINGS to AVOID

THE FOUR NOBLE TRUTHS