The Four Noble Truths | Dukkha: The Noble Truth of Suffering
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- Опубліковано 9 кві 2024
- Buddhism Explained: The Four Noble Truths | Dukkha - The Noble Truth of Suffering.
#buddhismexplained #FourNobleTruths #dukka #noble #suffering
Chapter 1. What is the Essence of Buddhism?
Chapter 2. The First Truth: What is the Truth of Suffering?
With these truths, we can examine our attachments for self-realization. Through the Third Noble Truth (the Truth of Cessation), we can perceive the elimination and end of suffering, and practice the Noble Eightfold Path until we achieve insight. Once the Noble Eightfold Path is fully developed, the practitioner will realize the path and attain the state of an Arahant. Four truths, three propositions, twelve direct understandings - these might sound complicated, but they are actually very straightforward. They are tools to help us understand suffering and how to deChapterfrom it.
In the Buddhist world, many Buddhists are not well-informed about the Four Noble Truths. Some say, "Oh, the Four Noble Truths - that's elementary" and consider it as basic doctrine: "That's only for beginners, for children. The higher teachings must be..."
They then chase after complex theories and thoughts - forgetting the most profound and mysterious Dharma gate. The Four Noble Truths are a lifelong inquiry. It's not just about understanding the Four Noble Truths, the Triple Turning, and the Twelve Aspects (3 Propositions and 12 Direct Understandings) to become an Arahant and settle somewhere - to then move on to a higher realm. The Four Noble Truths are not that simple. They require constant vigilance because they provide the framework for the examination of an entire life.
It’s so fulfilled to understand the 4 noble truths. I try to conduct my life by following the 8 noble truths. Living is hard, isn’t it?
It’s truly rewarding to hear about your journey with understanding the Four Noble Truths and your efforts to align your life with the Eightfold Path. It’s a profound framework that offers guidance on the path to alleviating suffering and finding inner peace. Yes, living can indeed present its challenges, but it’s through these teachings that we can find the tools to navigate life’s complexities with a bit more ease and insight. The journey is both personal and universal, and sharing our experiences can be incredibly supportive. How have the teachings impacted your daily life? I’d love to hear more about your experiences and the insights you’ve gained 👍
🪷🪷🪷🪷🪷
I have been to some of the villages where the Buddha preached the four noble truths. I love his videos.
I have been studying Dharma teaching the Tripitaka for over 9 years and still learning. Buddha’s enlightenment is beyond my understanding or I can say intelligently beyond human understanding. The emptiness is core fundamentals of ceasing suffering, no birth no death.
😅
I am a researcher on Buddhism in Bihar. I have visited the village's BuddhA preached the four noble Truths and the eight fold path.
These video series are very important study about Buddhism. May you be live long.
Sadhu sadhu sadhu, Namo Buddhaya.
Excellent! Excellent! Excellent!❤
Hardly can it be found even in translations and commentaries by renowned monks and so called practitioners of Buddhism who fully understood the Four Noble Truths in their Three turnings and the Twelve aspects and explained them in simple terms for ordinary human beings to understand.
Thus far after more than 20 years, this is the only the second time I have come across the 3 turnings and the 12 aspects of the 4 Noble Truths.
With metta. ❤
The Buddha appears in the world to teach, help and transform beings.
Buddha's Teachings help beings to break through delusion and attain awakening, leave sufferings and attain happiness.
Taught beings the truth of life and the universe.
Because the Buddha knew about the sufferings, he can't just let beings continue to be deluded, continue to commit evil deeds and continue suffering.
Buddha hopes all beings can quickly unfold their wisdom.
When our wisdom unfold, and increases every day, every month, every year, the truth of life and our surroundings will be more and more distinct to us.
Definitely day by day we would become happier and happier.
Day by day, we feel more and more serene, relax and comfortable.
It's an indication, and it's telling us we have benefited from the Teachings.
Unfortunately, majority are more superstitious and believing in the truth are few.
If all beings believe in the Buddha's Teachings, practice accordingly to the teachings, each and every beings will transcend the Six Realms and reincarnation forever.
All will become Buddhas and Bodhisattvas.
🙏🙏🙏Amituofo
Thank you for your insightful and inspiring comment. You’ve eloquently captured the profound mission of the Buddha-to awaken beings from the sleep of delusion and guide them towards enlightenment and true happiness. The Buddha’s compassionate resolve to alleviate suffering and spread wisdom shines brightly through your words.
Your emphasis on the gradual unfolding of wisdom as a path to deeper peace and happiness is a core aspect of the Buddha’s teachings. As we apply these teachings in our daily lives, we indeed find that our understanding of life and the universe becomes clearer, and our experience of joy and serenity deepens.
It’s a poignant reminder, too, that while many may still be caught in superstition or disbelief, the teachings of the Buddha offer a powerful antidote to suffering when sincerely practiced. Your vision of a world where all beings practice these teachings and ultimately transcend the cycle of rebirth to achieve Buddhahood is deeply motivational.
Let’s continue to share and discuss these teachings, encouraging each other on our paths and hoping to inspire more individuals to recognize and explore the profound wisdom the Buddha has offered us. Your reflections contribute significantly to our collective understanding and practice. May we all progress towards greater enlightenment, day by day. 🙏
Very educative. Please allow me to interrupt. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
1. What is kamma?
The word “kamma” has two meanings, depending on context. Primarily, it means intentional actions in thought, word, and deed [§1]; secondarily, the results of intentional actions-past or present-which are shaped by the quality of the intention behind those actions [§2].
2. How do actions determine results?
Skillful intentional acts-those that would lead to no harm for yourself or anyone else-tend toward pleasant results. Unskillful intentional acts-those that would lead to harm for yourself or others, or both-tend toward painful results [§16]
It’s important to emphasize the word tend here, as there’s no ironclad, tit-for-tat deterministic connection between an intentional act and its results. One of the Buddha’s images for kamma is a seed [§§19,47]. When you plant a bitter melon seed, it’ll tend to produce a bitter melon vine. When you plant a grape seed, it’ll tend to produce a grape vine. You can’t expect a grape seed to produce a bitter melon vine, or a bitter melon seed to produce a grape vine. That much is certain. But as to whether either seed will produce a strong, healthy vine depends on more than just the health of the seed. The soil, the sun, the rain all play a role, and then there’s the possibility that the seed might be damaged or destroyed by a fire, eaten by an animal, or squeezed out by plants growing from other, stronger seeds in the field surrounding it.
In the same way, when you plant a “kamma seed,” it’ll tend to give pleasant results if it’s skillful, and painful results if it’s not. For instance, acts of generosity, over the long term, tend to lead to wealth; taking intoxicants tends to lead to mental derangement. But how strong those results will be and how long they will take to ripen will depend on many factors in addition to the original actions: the actions you’ve done before, the actions you’ve done after, and in particular, the state of your mind when the results are fully ripe [§11].
In fact, this last factor-how your mind acts around the ripening of old kamma seeds-is the most important factor determining whether you suffer from those results. If your present actions-your new kamma-are unskillful as they engage with the results of old kamma, you can suffer even from the results of good past kamma. If your present kamma is skillful, it can minimize the suffering that would come from bad past kamma. For instance, if you treat the pleasure coming from past good kamma as an excuse for pride or selfishness, you’re going to suffer. If you treat the pain coming from an unskillful action as an opportunity to comprehend pain so as to release yourself from its power, you’ll suffer much less.
3. If your intentions influence the quality of the result, does this mean that every action done with good intentions will tend toward a good result?
For an intention to give good results, it has to be free of greed, aversion, and delusion [§31]. Now, it’s possible for an intention to be well-meaning but based on delusion, which can easily disguise subtle aversion or greed. When that’s the case, acting on the intention would lead to bad results: believing, for instance, that there are times when the compassionate course of action would be to kill, to tell a lie, or to have illicit sex. To give good results, an action has to be not only good, but also skillful: in other words, free of delusion.
To minimize delusion, you have to gain practical experience in what actually gives good results in the long term, and what doesn’t. This is why the Buddha taught himself to develop three qualities in his actions:
wisdom-aiming to act for long-term happiness;
compassion-intending not to harm anyone with his actions; and
purity-checking the actual results of his actions, and learning from his mistakes so as not to be fooled by an intention that seems wise and compassionate but really isn’t. It’s through developing purity in this way that good intentions are trained to be skillful.
Beyond that, there are two main levels of skill: the skillful actions that lead to a good rebirth, and those that lead beyond rebirth entirely, to nibbāna (nirvāṇa): a dimension totally outside of space and time, and totally free from suffering.
www.dhammatalks.org/books/KarmaQ&A/Section0004.html
This all is true and good but it is more than my old brain can absorbed today. I will return tomorrow'
.
I have been to some of the villages where the Buddha preached the four noble truths. I love his videos. I do research on how Buddhism disappeared in Bihar. I realized it never disappeared from Bihar. Buddhists simply failed to research Indian Buddhism. They looked at Buddhism through the sphere of their own cultures searching for only the Buddha. Buddha had a myriad of names in different villages according to his teachings there. Example. His favorite teaching was 'Lust and desire causes pain. Remove lust and desire, and pain is removed'. Translated into Bihari (where the Buddha story took place) it is DHUKH HARAN meaning to remove dukha. Three dozen villages pray to DUKH HARAN Baba. Its clear that DUKH HARAN Baba is none other than the Buddha. Problem is Buddhists are searching only for the Buddha. In the real Vaishali the Buddha begged for alms. The locals there pray to 'BHIKHAINI' Baba (Beggar Baba). Bhikhaini was mispronounced by Buddhists as Bhikshu. Who is BHIKHAINI Baba. The Buddha no doubt. But people are searching for a man called Buddha. In the real Vaishali, in Beluha the Buddha suffered a sickness and felt he had grown old. The locals pray to 'BURHA' Baba (Old Baba). Who is BURHA Baba. The Buddha no doubt. In the real Vaishali the Lichavies pressurized Buddha not to die. They trailed him to Bandagawan pressurizing him not to die. To put pressure in Hindi is DABESHWAR. Three dozen villages around the stupa where Buddha gave the Lichavies his patra, the villagers pray to Baba 'DABESHWAR NATH' meaning the man who won the pressurizing game. It was the the Buddha no doubt as he gave the Lichavies his patra and succeded in sending them back. But Buddhists are searching for the Buddha. Forgive me for commenting out of the topic. I just wanted to impart this information to you.
Thanks, listened to the video twice back to back, nice narration and background music, the basics are the hardest, indeed, whoever looks down on basics builds a skyscraper on sand, keep up.
Thank @sanmayce ❤️
Three pitakas and history reveal that the Gotama Buddha was born in sri lanka.
Tell the truth and listen twice on what we don’t understand and have one answer that explains millions of reasons m, which is up to me 😢
🙏🙏🙏
Namo Buddhay.
❤
There is no personal self with afreewill to do anything.the all of humanity is founded on quicksand.all will pass
Come on a journey with me. I will take you to some of the villages where the Buddha preached the four noble truths.
Sadhu 🌻
First!
I have been to some of the villages where the Buddha preached the four noble truths. I love his videos.
The numbers used in this video are exactly compatible with 'DNA' genes properties four letters matrix of four/four/four, rearranged three by three decoded one by one or tow by tow or three by three one complete cycle is twelve by twelve where tow ends are shared though ten or eleven pairs totally sixty four .we can see such matricial continuity in Taoist or Daoist.
It is not suffing tukka is impermanence. Suffering is part of tukka
On the other words as I see it law of 'causality' is true in a conventional way of the word , globally should not have any true reality !
Lord Buddha was born in jambuddeepa.. It was area in sri lanka in the ancient time.
Buddhism is wrong about what the real root of suffering is. A reaction is the root of suffering. No reaction no suffering. We react to our own thoughts, feelings, desires, physical sensations, other people's behaviors and opinions. If we do not react, no suffering is born. Metta 🥰
Broaden your understanding rather than getting stuck with mental pictures!
Then you will see why with starting from birth “ deterioration, aging, other form of sufferings lamenting.. , parting of loved..deaths )
This is universal for all forms of beings
1. What is kamma?
The word “kamma” has two meanings, depending on context. Primarily, it means intentional actions in thought, word, and deed [§1]; secondarily, the results of intentional actions-past or present-which are shaped by the quality of the intention behind those actions [§2].
2. How do actions determine results?
Skillful intentional acts-those that would lead to no harm for yourself or anyone else-tend toward pleasant results. Unskillful intentional acts-those that would lead to harm for yourself or others, or both-tend toward painful results [§16]
It’s important to emphasize the word tend here, as there’s no ironclad, tit-for-tat deterministic connection between an intentional act and its results. One of the Buddha’s images for kamma is a seed [§§19,47]. When you plant a bitter melon seed, it’ll tend to produce a bitter melon vine. When you plant a grape seed, it’ll tend to produce a grape vine. You can’t expect a grape seed to produce a bitter melon vine, or a bitter melon seed to produce a grape vine. That much is certain. But as to whether either seed will produce a strong, healthy vine depends on more than just the health of the seed. The soil, the sun, the rain all play a role, and then there’s the possibility that the seed might be damaged or destroyed by a fire, eaten by an animal, or squeezed out by plants growing from other, stronger seeds in the field surrounding it.
In the same way, when you plant a “kamma seed,” it’ll tend to give pleasant results if it’s skillful, and painful results if it’s not. For instance, acts of generosity, over the long term, tend to lead to wealth; taking intoxicants tends to lead to mental derangement. But how strong those results will be and how long they will take to ripen will depend on many factors in addition to the original actions: the actions you’ve done before, the actions you’ve done after, and in particular, the state of your mind when the results are fully ripe [§11].
In fact, this last factor-how your mind acts around the ripening of old kamma seeds-is the most important factor determining whether you suffer from those results. If your present actions-your new kamma-are unskillful as they engage with the results of old kamma, you can suffer even from the results of good past kamma. If your present kamma is skillful, it can minimize the suffering that would come from bad past kamma. For instance, if you treat the pleasure coming from past good kamma as an excuse for pride or selfishness, you’re going to suffer. If you treat the pain coming from an unskillful action as an opportunity to comprehend pain so as to release yourself from its power, you’ll suffer much less.
3. If your intentions influence the quality of the result, does this mean that every action done with good intentions will tend toward a good result?
For an intention to give good results, it has to be free of greed, aversion, and delusion [§31]. Now, it’s possible for an intention to be well-meaning but based on delusion, which can easily disguise subtle aversion or greed. When that’s the case, acting on the intention would lead to bad results: believing, for instance, that there are times when the compassionate course of action would be to kill, to tell a lie, or to have illicit sex. To give good results, an action has to be not only good, but also skillful: in other words, free of delusion.
To minimize delusion, you have to gain practical experience in what actually gives good results in the long term, and what doesn’t. This is why the Buddha taught himself to develop three qualities in his actions:
wisdom-aiming to act for long-term happiness;
compassion-intending not to harm anyone with his actions; and
purity-checking the actual results of his actions, and learning from his mistakes so as not to be fooled by an intention that seems wise and compassionate but really isn’t. It’s through developing purity in this way that good intentions are trained to be skillful.
Beyond that, there are two main levels of skill: the skillful actions that lead to a good rebirth, and those that lead beyond rebirth entirely, to nibbāna (nirvāṇa): a dimension totally outside of space and time, and totally free from suffering.
Dukkha actually including everything not only suffering but also happiness living being or non living things. If u are tortured by criminals are u sure u can maintain calm and do not react? Sick old age death will come whether u react or not😂😂😂
Good good.. it's good to deliver Dhamma to people. But personal views or opinions always need to be limited (to zero). And also some of your Pali pronunciation is wrong. FE: Sacca - Sa[k][k]a= wrong; Sacca-Sa[ch][ch]a=correct. it may seem like not a big thing. But when you say "sakka", it means able. There many resources that you can learn these pronunciations. Or maybe are you using AI voice? Then I have better solution for you. ❤🙏
I have been to some of the villages where the Buddha preached the four noble truths. I love his videos.
I want to suggest u plz don't play the music in background, it make a great distraction while we trying to focus on your content.
I want to hear this content with great interest, but this music in background makes me so disturbing, so I had to skip this video due to the same
Man....how many times did he say Suffering???
The correct grammar is “what ARE the four noble truths”.
Thank you Phillip ❤️
Just more religion based on beliefsin a personal self with afreewill attached.nothing exists