Good morning everyone, I’m Mia Paja, and I’ll be discussing the Four Noble Truths

Let’s start with the history of Four Noble Truths; Buddhists believe that when Siddhartha Gautama
realized enlightenment while sitting and meditating under the bodhi-tree, his realization was so profound
that he hesitated to speak to anyone about it. How could ordinary beings understand what he had
experienced? Then it is said that the Hindu deva, which they called Brahmā appeared, Brahma is their
God which they referred to as their creator, Brahma beseeched him to teach what he had learned to all
sentient beings (Brahmā included) who were trapped in the cycle of rebirth and suffering (samsāra). Upon
hearing this appeal for help, the Buddha was moved to begin teaching others what he had learned in his
meditation. He gave his first sermon to his five ascetic companions on the subject of the Four Noble
(Arya) Truths, which are summarized as follows: the Dukkha, Samudaya, Nirodha, and Magga.

The Four Noble Truths

- The foundational tenets of Buddhism, which spark awareness of suffering as the nature of
existence, its cause, and how to live without it. The truths are understood as the realization which
led to the enlightenment of the Buddha and were the basis of his teachings.
- By recognizing the Four Noble Truths (and following the Eightfold Path), a person could find release
from craving and attachment to the things of the world and liberate oneself from the endless cycle
of suffering experienced through rebirth and death.

(The Four Noble Truths are the foundational teachings of Buddhism, typically given as the first lessons to
anyone being introduced to the religion. More than simply a doctrine, they contain a way of life that
followers believe can lead anyone to Nirvana, nirvana is a Sanskrit language which means “extinction of
suffering” . Arising from the Buddha’s enlightenment experience, they are regarded as deep psychological
insight and a step-by-step cognitive methodology, not a mere philosophical theory.)

(A more accurate rendering, its “the four truths for the [spiritually] noble ones”; they are four facts that are
known to be true by those with insight into the nature of reality but that are not known to be true by
ordinary beings. The Buddha stated in his first sermon that when he gained absolute and intuitive
knowledge of these four truths, he achieved complete enlightenment and freedom from future rebirth.)

(The Four Noble Truths affirm that suffering can be completely eliminated in one’s life as long as a person
devotedly follows these teachings. They present a permanent cure for suffering, one that is said to destroy
suffering at its very root.)

The First Noble Truth: Dukkha (The Noble Truth of Suffering)

- Life is suffering and will remain so as long as one refuses to recognize its true nature. The Buddha
explained that it was arose from the skandhas which he identified as “The Five Aggregates”

The Five Aggregates:

• Rūpa – form, material impression

• Samjñā – perceptions derived from form

• Sańkhāra – psychological activity in response to form

• Vijñāna – one’s consciousness shaped by psychological activity

(The Five Aggregates, also known as the Skandhas, are fundamental concepts in Buddhist teachings.
They represent the five constituent factors that make up our experience of reality and are seen as the
source of suffering.

Rupa (form): This refers to the physical aspects of our being, including the body and the five senses.

Vedanā (feeling): This encompasses our emotional experiences, such as pleasant, unpleasant, or neutral
feelings arising from our interaction with the world.

Samjñā (perception): This represents our mental process of recognizing and interpreting sensory
information, giving it meaning and forming our understanding of the world.

Saṅkhāra (mental formations): These are the mental activities and volitional tendencies that shape our
thoughts, actions, and character. They include our desires, aversions, and karma.

Vijñāna (consciousness): This refers to our basic awareness or cognitive faculty that allows us to
experience the world and be aware of our own existence.

The Buddha taught that clinging to these aggregates as permanent and self leads to suffering. By
understanding their impermanent and ever-changing nature, we can begin to detach from them and
achieve liberation from suffering.)

The Noble Truth of Suffering (duhkha):

- Birth is suffering;

- Aging is suffering;

- Sickness is suffering;

- Death is suffering;

- Sorrow and lamentation, pain, grief, and despair are suffering

(Dukkha (suffering), states that inherent suffering exists in life. This suffering isn’t just physical pain but
also encompasses various aspects of the human experience.

Birth: The process of birth itself can be physically demanding and stressful for both mother and child.

Aging: As we age, our bodies naturally deteriorate, leading to physical decline, illness, and a loss of
capabilities. This can be a source of suffering for many.
Sickness: Experiencing any form of illness, whether physical or mental, can cause significant discomfort,
pain, and disruption to our lives.

Death: The impermanence of life and the inevitability of death can be a source of anxiety and suffering for
many.

Sorrow, lamentation, pain, grief, and despair: These emotional states are all natural responses to various
challenges and losses throughout life and can be deeply painful experiences.)

The Second Noble Truth: Samudaya (The Noble Truth of the Origin of Suffering)

- Samudaya, addresses the cause of suffering. The cause of suffering is the craving for permanence
in an impermanent world. The Buddha defines this craving as a passionate desire for things one
cannot have.

Three types of craving:

- Craving for sensual pleasures;

- Craving for existence and becoming;

- Craving for nonexistence (self-annihilation).

(The Second Noble Truth, Samudaya, identifies the cause of suffering, also known as tanha, which
translates to craving or desire. This craving arises from the misconception that we can find lasting
happiness and fulfillment in a world that is inherently impermanent and ever-changing.

The Buddha identified three main types of craving that contribute to suffering:

1. Craving for sensual pleasures (kāma-tanha): This refers to the intense desire for pleasurable
sensory experiences, such as delicious food, beautiful sights, or physical intimacy. While these
experiences can bring temporary enjoyment, they are ultimately fleeting and leave us wanting
more, leading to frustration and suffering when they cease.
2. Craving for existence or becoming (bhava-tanha): This type of craving stems from the desire to
exist, to become something, or to achieve a certain status or identity. It can manifest as a desire
for wealth, power, fame, or even a better life in the future. However, clinging to these desires can
create a sense of dissatisfaction and incompleteness, as nothing in this world is ever truly
permanent or fulfilling.
3. Craving for non-existence (vibhava-tanha): This is the desire to escape from suffering or
unpleasant experiences altogether, sometimes even through self-annihilation. However, avoiding
or suppressing difficult emotions doesn’t address the root cause of suffering and can even lead to
further problems.)
The Third Noble Truth: Nirodha (The Noble Truth of the End of Suffering)

- In order to stop craving, one must understand what one is actually craving and recognize that the
illusion of permanence cannot satisfy one’s needs. The Buddha encourages an abrupt stop to the
craving behavior along the lines of abandoning a bad habit.

(The Third Noble Truth, Nirodha, signifies the cessation of suffering. It offers the possibility of liberation
from the cycle of craving and suffering described in the previous truths.

According to the Buddha, achieving Nirodha involves:

1. Understanding the nature of craving: This requires self-reflection and mindfulness to identify the
specific desires and attachments that fuel our suffering. By recognizing the impermanent and
ultimately unsatisfying nature of these cravings, we can begin to weaken their hold on us.
2. Letting go of attachment: This involves consciously choosing to not act upon our cravings and we
must cultivate a sense of detachment from the objects of desire. This doesn’t imply complete
apathy or indifference but rather a balanced and non-judgmental relationship with our
experiences.

The Buddha’s teachings emphasize that achieving Nirodha is not about simply suppressing desires but
rather about cultivating “wisdom and compassion” to understand the root causes of suffering and
develop healthier ways of relating to the world. This process is often compared to “abandoning a bad
habit,” requiring sustained effort and commitment to overcome ingrained patterns of thought and
behavior.

The Fourth Noble Truth: Magga (The Noble Truth of the Path to the End of Suffering)

- The Magga, by which Buddha means his “middle way” in navigating life. He states that there is a
path which leads one away from craving and suffering; “The Noble Eightfold Path”.

(The Fourth Noble Truth, Magga, refers to the Noble Eightfold Path, which outlines the path toward the end
of suffering. This path is also known as the “Middle Way” because it avoids the extremes of self-
indulgence and self-denial.

The Noble Eightfold Path consists of eight practices that, when cultivated together, can lead to the
liberation from suffering, and that will be discussed by Miss Locquiao)