The Four Noble Truths
To help people understand how the ordinary conception of life is incorrect, the Buddha spoke of dissatisfaction unfulfilled (dukkha) that accompanies the life of men.
The truth about dukkha (ie, suffering or dissatisfaction at all levels), its origin, its purpose and the path leading to its cessation, is a concise definition of his teaching. The term “four noble truths“, he alludes precisely to the core of the message of the Buddha, a kind of model to be applied in personal experience.
The first noble truth: there is dukkha
Life as we know it normally, necessarily involves a certain amount of unpleasant experiences, including illness, physical pain and psychological distress are the most obvious examples. Anxiety, physical and mental tension, lack of motivation and / or a feeling of inadequacy is a common factor of existential suffering.
Added to this is the limited and precarious state of pleasurable experiences, for example, you can experience dukkha in relationships with friends, with relatives (even those very close), and also with less important things, the objects that surround us, and that we use in everyday life to make it more comfortable.
We might as well realize it, that you can not proceed with the ease these unpleasant feelings through our usual coping strategies, such as the search for gratification, the most successful (professional, for example), or a new report.
This is because the source of dukkha is a need in the inner nature, is a kind of longing, a deep desire for understanding, peace and harmony. The inner or spiritual nature of this need makes it ineffective attempts at appeasement, thus adding to our life pleasant objects that we may console.
As long as there is the motivation of the research of satisfaction, in what is transitory and vulnerable, we will always be subject to the suffering generated by disappointment and loss.
“Be united in what we do not like is dukkha,
be separated from what is pleasing is dukkha,
not getting what you want is dukkha.
Usual activities and automatic body and mind are dukkha. “
The second noble truth: The origin of dukkha
The Buddha’s insight was to realize that this was the source of motivation distorted existential dissatisfaction. And why not? Why continuing to seek happiness in what is transitory, we lose what life could offer us if we were more attentive and receptive spirit. Without drawing out of ignorance, to our spiritual potential, we are guided by the feelings and the moods. However, when the consciousness reveals to us that it is a habit, not of our true nature, we realize that change is possible.
The Third Noble Truth: Dukkha can have end
Once you understand the truth second, third derives naturally. If we let “go” our conscious and unconscious habits egocentric second truth has been assimilated. When we cease to react aggressively or put on the defensive when we respond to life, free from prejudices and fixed ideas, the mind regains its natural inner harmony. Habits and opinions to which life appears hostile or inadequate are intercepted and disabled.
The Fourth Noble Truth: there is a way to put an end to dukkha
These general principles according to which you can live life moment by moment in a spiritual perspective. You can not “let go” except through the cultivation of our spiritual nature. By virtue of an appropriate practical step by step emerges spontaneously at a certain angle to Nibbana (Nirvana).
All you need is wisely recognize that there is a way, and that there is a way to follow it and achieve it, obviously with our significant effort. Traditionally, the route is described as the “Noble Eightfold Path”, a symbol of the wheel (common Buddhist iconography), in which each factor supports and is supported dagl others.
Buddhist practice is to study and cultivate these factors are as follows:
1 – Right Concentration
2 – right intention
3 – right speech
4 – Right Action
5 – right livelihood
6 – Right Effort
7 – right attention
8 – Right Concentration
are defined as “righteous” because they involve a lifestyle that is in accordance with virtue, wisdom and meditation. So it is a path that is straight, both in relation to others than to themselves.
“Those who have understanding and wisdom
does not conceive of harm to himself or another
or harm to both.
Rather, he is intent upon their own good, for the good of the other,
to the good of both the good of the whole world. “