THE FOUR NOBLE TRUTHS.

FOUNDATION Buddhist teachings .

principle: The Four Noble Truths (1997)
English translation: Geshe Thupten Jinpa - Edit: Dominique Side

Chapter I: Introduction Four Noble Truths

Now, we talk about the teaching of the Four Noble Truths of Buddhism. The first question might be: Why is this the truth is considered the most basic, and why, the truth is that faith Phatda teach these truths in all the classics?
order to answer this question , we must contact the teachings of the Four Noble Truths to our own experience in life. A true all-natural in life is: Each of us has an innate desire to always find happiness and to overcome suffering. This is a feature available, so we do not need to prove its existence. Happiness is what we all aspire to achieve, and dinhien we have the right to meet that desire. Also, pain is something that everyone wants to avoid, and we also have the right to attempt to overcome suffering. If the desire to be happy and overcome suffering is the nature of the availability of all organisms, and a natural demand, then the problem is how we must strive to meet the desire.
issue lead us to the teaching of the Four Noble Truths; since this teaching helps us to understand the relation between the two types of events: causes and results. On the one hand, we have to suffer pain, but pain is not natural, it arises from the causes and conditions of its own. On the other hand, we are entitled to happiness, happiness is also from its own causes and conditions.
In Buddhism, when it comes to happiness, not just understood as an emotional state. Sure cessation (state the complete cessation of all suffering) is not a state of feeling, but we can say that the cessation is the most extreme form of happiness. Because, by definition, passed away are completely free from all suffering. But the state passed away, or true happiness, nor the natural appearance or absolutely no reason. Dinhien, this is a very delicate point, because the Buddhist point of view, the cessation is not an event interdependent, so we can not say that it is made ​​or caused by anything. However, the realization or reaches cessation is indeed dependent on the path and the efforts of individuals. You can not reach the state passed away without effort. Therefore, in this sense we can say that the path to cessation causes of cessation.
teaching Tudieu the Great distinguish clearly two kinds of causes and results: the cause of suffering and the causes of happiness. By Chira distinguishing the cause of this life, the purpose of this teaching is nothing other than to help us satisfy your deepest aspirations - happy datduoc and overcome suffering.
When got out is why the Buddha preached the teachings of the Four Noble Truths, we will continue to wonder about the reason for that sort of truth in a particular sequence: Why the Four Noble Truths taught by an order certain self, started vesu hard (difficult to) and then continue with the cause of the pain (The pain) ... In this regard, it should be understood that the teaching sequence teachings of the Four Noble Truths are not related to the order arising of things in reality. Rather, the order is related to how a person should start to practice Buddhism and reach enlightenment through the practice.
ExtraOrdinary In conclusion, [16] he Di-Lac (Maitreya ) that there are four stages to cure a disease:
Just nhumot disease should be diagnosed, the causes should be excluded, a strong need to achieve status and treatment needs to be applied ; also, the pain needs to be recognized, the cause pain khocan must be eliminated, the cessation of suffering need to reach and the path to end suffering should be practiced. [17]
He Di-Lac have used the analogy of a person to explain how to achieve sugiac compensation based on the teachings of the Four Noble Truths. For a patient to be healed, that person must first know what they are carrying the disease, if not, they will not have the desire to cure. Once you know you have the disease, then of course you will try to find out the cause of the disease and what makes the disease worse. When did xacdinh this, you will know whether the disease can be cured or not, and you will rise to the desire to be cured. While it is not merely a desire, because once you get to know the conditions that lead to disease, the desire to be cured will be more powerful than many because the bietdo bring you peace heart and conviction that will overcome the disease. With conviction, you will be willing to use all kinds of medication and the necessary phapdieu treatment.
Just nhuvay, from the desire to get rid of the suffering will not arise unless you know that he's suffering. Therefore, the first practice of the Buddhist is aware of the current state of suffering, disappointment and dissatisfaction, in Sanskrit called duhkha. Only then will you want to look at the causes and conditions that cause suffering.
It is very important to understand the context in which the emphasis to the realization that all of us are in a state state of suffering, if not, there will be the risk of misunderstanding the Buddhist point of view, that it was dark thoughts, pessimism and basically almost an obsession about the suffering in reality.
Reasons that Buddha utmost emphasis on developing a deep understanding of the nature of suffering is because there is a possibility to replace an outlet, and we are truly capable of self-liberation from all suffering. This is why knowing the nature of suffering is crucial. Because, understanding pain vekho as strong and deep, longing to be liberated from suffering will be more powerful. Therefore, the emphasis of Buddhism about nature suffering nenduoc see in such broader context, to appreciate the possibility of complete liberation from suffering. If we do not think of liberation, then spend a lot of time to reflect on the suffering is completely pointless.
We have thenoi that, two kinds of causes and results that I mentioned above, a refer to the process of the unenlightened beings, related to the causal chain between suffering and its origin; on the other hand, refer to the process of the enlightened beings, associated with the causal link between the path and complete cessation. When Buddha detailed description of these two processes, he has taught the teachings of the Ten Second predestined, in Sanskrit called 12 nidana. [18]
The nidana twelve links in the cycle of life from ignorance [19] to the volitional (or ""), [20] to form ... and continues until old age and death (lao tzu). When the causal process of an unenlightened beings is described in detail-that is a life in the past suffering and the causes of suffering, then the predestined order of 12 started from ignorance, continue to ... and so on. This sequence describes how a being, where the reasons and Article certain conditions, to fall in the course of a life of ignorance.
, though, is also a being that, if the spiritual practice spiritual practice that you can do to reverse this process, and the reverse sequence is the tucua process leading to enlightenment. For example, if the continuity of the chain of ignorance end of the continuum string volition behavior will stop. If those viđó stopped, the mainstay of these acts will also stop, and continue like that ...
You can see that, in a certain sense, the teachings Cross II grace is a detailed presentation of two types of causes and conditions described in the Four Noble Truths.

Figure 1 This
Dhamekh tower 34m is considered to mark the place where the Buddha Sakyamuni Zhuan Falun (lecture) for the first time at the Deer Park this often called Sarnath Sanctuary. Evangelistic content including the Four Noble Truths, dependent origination, and the Noble Eightfold Path.END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.10/1/2013.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).