The Four Noble Truths
Sutra
Again, bhikkhus, one dwells contemplating mind-objects (dhammas) as mind- objects (dhammas) in terms of the Four Noble Truths. And how does a one dwell contemplating mind-objects as mind-objects in terms of the Four Noble Truths?
Here one understands as it actually is: “This is suffering”; one understands as it actually is: “This is the origin of suffering”; one understands as it actually is: “This is the cessation of suffering: one understands as it actually is: “This is the way leading to the cessation of suffering”.
Insights
“In this way, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) internally, or dwells contemplating mind-objects as mind-objects externally, or dwells contemplating mind-objects as mind both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors, or dwells contemplating in mind-objects their vanishing factors, or dwells contemplating in mind-objects both their arising and vanishing factors.
Or else mindfulness that “there are mind-objects”(dhammas) is simply established to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world. That is how one abides contemplating mind-objects as mind-objects in terms of the Four Noble truths.
The Second Noble Truth: The Origin (Cause) of Suffering
Sutra
Here, one understands as it actually is: “This is the origin of suffering”
And what is the origin of suffering? It is craving; craving for that which is agreeable and pleasurable. That is to say, sensual craving, craving for existence, and craving for non-existence.
And what in the world is agreeable and pleasurable? The six senses, the six sense objects, the six types of sense consciousness, the six types of sense contact, feelings that arise from sense contact, perception of the sense objects, volition in regards to the sense objects, craving itself in regards to the six sense objects, thinking of the six sense objects, and reflecting about the six sense objects.
While other teachers/teachings speak about reducing the physical and psychological symptoms of suffering, the Buddha went directly to the cause of suffering with the goal of ending our suffering once and for all.
In the Second Noble Truth, the Buddha explains that it is our craving, our unquenchable thirst, or self-centered desire to have our experiences meet the demands of our ego that lies at the root of our suffering. The more craving we have, the more suffering we experience.
And where does this craving arise and establish itself? Wherever in the world (of experience) anything agreeable and pleasurable is present, craving has the opportunity to arise. It is only in the Mahasatipatthana Sutra that the Buddha discusses this in great detail.
Practice #1 Please deeply reflect on the following until it is fully understood where craving arises and establishes itself:
The six senses – we usually don’t think we crave sense faculties. However, without the sense faculties we cannot be aware of sense objects. This craving occurs on a very subtle level.
The six sense objects – pleasurable sights, sounds, smells, tastes, touches, and thoughts/emotions.
The six types of sense consciousness – we are not consciously aware of craving the six types of sense consciousness, but we actually do crave being conscious of pleasant experiences that arise through the sense doors.
The six types of sense contact – We may crave the experience of contact when a sense object, sense faculty, and sense consciousness come together and the feeling that arises from this contact is pleasant.
Feelings that arise from sense contact – it is easy to realize and experience that craving arises when there are pleasant feelings
Perception of the sense objects – when we are able to perceive or distinguish finer and finer qualities of an object that is pleasurable, craving arises (for music, food, wine, art work, etc.)
Volition in regards to the sense objects – as a result of craving we use intention or acts of will (thoughts, speech or actions) to prolong experiences that provide pleasant feelings.
Craving itself in regards to the six sense objects – it is craving for craving. If one deprives oneself of a desired object, the craving and enjoyment tend to be stronger when it is experienced (e.g. dieting, sexual experiences, money, and so forth).
Thinking of the six sense objects – even if we are not physically reaching for a sense object, thinking about enjoying it causes craving to arise
Reflecting about the six sense objects – letting the thoughts dwell on a pleasant experience causes craving to arise
Practice #2 Please deeply reflect on the following:
We need to remember, however, that there is no self that craves.
There is no independent entity (the “controller”) that reaches out through the sense doors and grasps at experiences in the hopes of either reducing suffering or of experiencing additional sensual pleasures. Craving arises due to specific causes and conditions.
Craving keeps recurring because the causes and conditions for its appearance keep recurring. The looping chain of events, referred to as “Dependent Origination”, perpetuates both the craving and the illusion of a self that craves and experiences the results of that craving.
The dependently originated chain of events operates due to a lawful process, which can be stated as:
When this is, that comes to be;
With the arising of this, that arises.
When this is not, that does not come to be; With the cessation of this, that ceases.
These statements, spoken by the Buddha, refer to the fact that when the causes and conditions are put into place for the arising of any phenomena, the arising of that phenomena is certain to occur. Also, when those causes and conditions are no longer in place, the phenomena will no longer arise.
Please deeply reflect on this lawful process. What does this mean in terms of how your life unfolds? Have you observed this law to be true in your own direct experience?
- If so, has it been a cause or suffering for you, how about happiness? Or contentment?
- How does this law relate to impermanence and selflessness?
Practice 3
Please spend several days reflecting on this dependently originated chain of events that perpetuates the illusion of a “self.” At least a basic understanding of this process is important to your spiritual progress.
Dependent Origination
Dependent origination is frequently explained as it occurs over three lifetimes ( a prior lifetime/previous moments influencing this lifetime/this moment; the present lifetime/this moment influencing the next lifetime/the next moment). It is said that craving underlies the process of repeated existence (doing the same thing over and over). In actuality, the entire dependent origination process is in operation during each moment of our experience.
The series of events that occur as part of the dependent origination process is not linear in nature, where a single cause is responsible for creating a single event. Multiple causes are responsible for creating each effect. Each effect, in turn, becomes one of many causes responsible for producing many other effects.
Although there is no discoverable “first cause” to this chain of events, we will begin exploring the series of links with the factor of Ignorance (not seeing clearly), which is a source (the fuel) that feeds and sustains the entire process.
Since we have been working with elements from this process for several years during this Satipatthana Study, many of these links will only be briefly explained.
Please note: We will be using the phrase “dependent upon.” This does not mean “creates.” For example, we can say, “walking is dependent upon our legs.” The legs do not create the walking. We will now go through the 12 stages of Dependent Origination as described by Buddha.
1. Ignorance – delusion; spiritual blindness; not seeing clearly and not understanding and penetrating the Four Noble Truths.
It is also the belief in a self; and this view of self is reinforced through each link in the conditioned chain of events. The “self” exists—as a mental construct not as any other reality. The self is an idea! It exists as an idea- a mental formation.
By recognizing selflessness, ignorance is dispelled, and the dependently originated cycle is broken.
2. Volitional Formations. In dependence upon ignorance (and other associated causes) Volitional Formations arise; intentional actions through words, thoughts, and deeds. When an action is committed with an intention to produce a particular result, the intention flows out into the world. The motivation and the action cannot be separated. The energy will not be lost nor destroyed. Someone once described this as follows; our life is like a canvas upon which we paint. Every thought word and action (based on our intention/motivation) is another brush stroke.
Having no physical boundaries or limitations, the intention will interconnect with the rest of the universe. Have you ever experienced the results of your actions (both skillful and unskillful) many, many years after the action took place?)
It is important to keep in mind that it is not a self that creates the intentions or experiences the results of those intentions. Intentions and motivations arise based upon our level of spiritual development and the ongoing conditioning of the mind. The results we experience come about through the natural playing out of the laws that govern the universe.
3. Sense Consciousness. In dependence on skillful and unskillful volitional formations of the past, sense consciousness arises in each present moment along with sensory experiences that correspond to the nature of the actions previously committed. As we discussed many times, consciousness is actually a continuum of momentary states of consciousness (mind moments). As each moment of consciousness disappears, it transmits to the next moment of consciousness all its stored memories and impressions. This process takes place even though we may not be aware that it is occurring. As a result of this transmission of influence and memory, the illusion of a permanent and stable self is perpetuated.
4. Body and Mind. In dependence on consciousness, mental and physical phenomena arise (body and mind require a sense consciousness). Consciousness is the supporting condition for the physical body and mental formations (including feelings and perceptions). Without sense consciousness, the body would die and the mental formations would no longer arise. It is in relation to these mental and physical phenomena (i.e., the five aggregates- remember them?) that the view of self is constructed.
5. Internal Sense Bases. In dependence upon mental and physical phenomena, the six internal sense bases arise. In other words, without the physical body and the mind as supporting condition, the sense organs could not operate.
6. Contact.In dependence upon the six sense bases (the confluence of a sense object, sense organ, and sense consciousness), contact arises. We have contact with the world!
7. Feeling. In dependence on contact feeling arises. Please remember that “feelings” (vedana, pali) are the qualities of our sense experiences, that are either pleasant, unpleasant, or neutral). They aren’t emotions. These “feelings” we experience when sense contact occurs are dependent upon our past skillful and unskillful actions and our memory. As you know, feelings are a critical link in this dependently originated chain of events. Feelings are one exit point from this conditioned cycle of events. That is why we practice with noticing the qualities of feeling as they arise and pass away!
Feelings arise choicelessly. If we do not place a wedge of mindful awareness between the feeling and craving (the next link in the chain), we have lost a pivotal opportunity to break the sequence of events that keep us in spiritual bondage. This wedge of awareness enables us to recognize the impermanent, unsatisfactory, and selfless nature of each feeling, preventing the mind from
reacting to the feeling with greed, hatred or delusion. Thus, we are freed from the rest of the links and the cycle falls apart.
If we think about it, we realize that 98% of our lives have been neither pleasant nor painful. It has been mostly neutral feelings that we have been experiencing. So 98% of our lives may go by unnoticed since we are in a posture of waiting for the next pleasant experience to arise, or we are dreading the possibility of an unpleasant experience.
The Buddha compares sensual pleasure to a bone with no meat on it thrown to a hungry dog. Though the dog gnaws on the bone for a long time, the bone never satisfies his hunger. So we keep going around and around on this cycle!
FINAL PRACTICE FOR THIS MONTH
Please pay attention to as many sense contact experiences (this includes our thoughts) as possible and notice the “contact” and then almost immediately the feeling that arises.
So for example, when you see something pleasant say to your self “contact- pleasant”. If something is unpleasant say “contact unpleasant”. If something is neutral say “contact neutral”. Stay with this noticing until the “feeling” passes away (which it surely will). Practice with all six senses (thoughts too!)
If you do this practice often enough you might notice that if you are not mindful of an experience, the simple experience of “pleasant” moves quite quickly to ‘I want”. That’s craving, the next step in the cycle.
But let’s practice with this noticing pleasant, unpleasant and neutral for this month. Being able to stay with noting the qualities of our sense experiences is a crucial step in preventing craving from arising. It’s worth spending a month working with this.
I can’t emphasize enough the importance of this month’s work. Please become proficient in noticing the qualities of your sense experiences (including thoughts) so that you can end craving (and aversion) completely! That is the end of suffering! Nibbana!!
