The Four Noble Truths | Cattāri Ariyasaccāni

The Four Noble Truths (Cattāri Ariyasaccāni)

The pathway of training resulting in the complete understanding and experiential penetration of the four noble truths is the main theme of the Pāḷi Nikāyas. All of the practices included in the three aggregations of ethical conduct, meditation, and discernment have this theme as their foundational structure. In MN 28 Mahāhatthipadopama Sutta we find Venerable Sāriputta comparing the four noble truths to an elephants footprint. He says, “Friends, just as the footprints of all walking animals can be placed within an elephants footprint, and the elephants footprint is declared as foremost amongst them in terms of its large size; in the same way, all skillful dhammas are included within the four noble truths.”

Specifically, all practices lead towards and culminate in the full realization of the third noble truth: the stopping of unsatisfactoriness. As SN 45.91 Pācīnaninna Sutta states, “Monks, just as the Ganges river flows, slopes, and inclines to the east; in the same way, a monk who develops and cultivates the noble eightfold path flows towards nibbāna, slopes towards nibbāna, inclines towards nibbāna.”

The first noble truth defines what the Buddha means by unsatisfactoriness (dukkha). All conditioned phenomena are impermanent (anicca), therefore they are unsatisfactory. This unsatisfactoriness is to be fully understood. The second noble truth explains how this unsatisfactoriness comes to be through ignorant self-identification and craving. This craving and ignorance are to be abandoned. The third noble truth states that once we’ve let go of self-identification and craving, we will thereby be free from all causes of further unsatisfactoriness. This truth of cessation is to be realized. And the fourth noble truth explains the way of radically letting go of this habitual identification and craving which results in unsatisfactoriness. This fourth truth of the way is to be developed. This is stated in SN 56.29 Pariññeyya Sutta:

The noble truth of unsatisfactoriness is to be fully understood. The noble truth of the origin of unsatisfactoriness is to be abandoned. The noble truth of the cessation of unsatisfactoriness is to be realized. The noble truth of the way leading to the cessation of unsatisfactoriness is to be developed.

It is the five clinging-aggregates which are to be fully understood through direct gnosis. As already mentioned, it is ignorance and craving which are to be abandoned through direct gnosis. Calm (samatha) and clear seeing (vipassanā) are to be developed through direct gnosis. And knowledge (vijjā) and liberation (vimutti) are to be realized through direct gnosis. MN 149 Mahāsaḷāyatanika Sutta:

And what phenomena are to be comprehended through direct gnosis? ‘The five clinging-aggregates,’ should be the reply.... These are the phenomena that are to be comprehended through direct gnosis.

And what phenomena are to be abandoned through direct gnosis? Ignorance and craving for existence. These are the phenomena that are to be abandoned through direct gnosis.

And what phenomena are to be developed through direct gnosis? Calm and clear seeing. These are the phenomena that are to be developed through direct gnosis.

And what phenomena are to be realized through direct gnosis? Knowledge and liberation. These are the phenomena that are to be realized through direct gnosis.

The Noble Truth of Unsatisfactoriness (Dukkha Ariyasacca)

All conditioned phenomena of body and mind are impermanent and are therefore unsatisfactory (dukkha). With sufficient reflection aided by thorough attention (yoniso manasikāra) and discernment (paññā) we can come to see for ourselves that no conditioned phenomenon can provide lasting happiness. As SN 56.11 Dhammacakkappavattana Sutta states:

Now this, monks, is the noble truth of unsatisfactoriness: birth is unsatisfactory, aging is unsatisfactory, illness is unsatisfactory, death is unsatisfactory; association with what is displeasing is unsatisfactory; separation from what is pleasing is unsatisfactory; not getting what is wanted is unsatisfactory. In brief, the five clinging-aggregates are unsatisfactory.

DN 22 Mahāsatipaṭṭhāna Sutta presents the first noble truth in even more detail. Based on this analysis, and statements from other discourses, we can investigate the noble truth of unsatisfactoriness according to the unsatisfactoriness of pain, the unsatisfactoriness of change, and the unsatisfactoriness of fabrications. In this way we can begin to understand the full range of meaning of the Pāḷi term dukkha.

The Noble Truth of the Origin of Unsatisfactoriness (Dukkhasamudaya Ariyasacca)

The noble truth of the origin of unsatisfactoriness is given in SN 56.11 Dhammacakkappavattana Sutta as follows:

And this, monks, is the noble truth of the origin of unsatisfactoriness: craving which leads to further existence, associated with delight and passion, seeking delight here and there; that is, craving sensual pleasure, craving existence, craving non-existence.

Craving (taṇhā) is the origin of unsatisfactoriness (dukkha). Ignorance (avijjā) of the four noble truths is the cause of craving. Specifically, the ignorant identification with the conditioned phenomena of body and mind. This ignorant identification occurs due to deep seated misconceptions about a permanent, autonomous self (attagāha). The belief in an independent self (attānudiṭṭhi) reinforces craving — the basic mental disposition of wanting continuous happiness and comfort, while simultaneously not wanting unhappiness and discomfort. This craving and aversion give rise to unsatisfactoriness because unhappiness and discomfort are unavoidable as long as this mistaken identification continues. The cycle of ignorance, craving, and unsatisfactoriness goes on unabated until discernment (paññā) brings about its cessation. This ongoing cycle is called saṃsāra.

The Noble Truth of the Cessation of Unsatisfactoriness (Dukkhanirodha Ariyasacca)

SN 56.11 Dhammacakkappavattana Sutta presents the third noble truth as follows:

And this, monks, is the noble truth of the cessation of unsatisfactoriness: the remainderless fading away and stopping of that very craving; the giving up and release of it, freedom from it, non-reliance on it.

Thus, the noble truth of cessation is the elimination of craving (taṇhakkhaya). This elimination of craving and cessation of unsatisfactoriness is nibbāna, which is also explained as the elimination of passion, aggression, and delusion. SN 38.1 Nibbānapañhā Sutta:

“‘Nibbāna, nibbāna,’ friend Sāriputta, it is said. What now is nibbāna?”

“The elimination of passion, the elimination of aggression, the elimination of delusion: this, friend, is called nibbāna.”

This same explanation is presented as the definition of the nibbāna component with fuel remaining (saupādisesa nibbānadhātu) in Itivuttaka 2.44 Nibbānadhātu Sutta:

And what is the nibbāna component with fuel remaining? There is the case where a monk is an arahant whose outflows have ended, who has reached fulfillment, finished the task, laid down the burden, attained the true goal, ended the fetter of existence, and is liberated through right gnosis. His five sense faculties still remain and, owing to their being intact, he is cognizant of the agreeable and the disagreeable, and experiences pleasure and pain. His elimination of passion, aggression, and delusion is termed the nibbāna component with fuel remaining.

It’s also worth mentioning that once liberation has been realized an arahant cannot be measured (mīyati) or labeled (saṅkha) in terms of the five aggregates. For example, SN 22.36 Bhikkhu Sutta:

Venerable sir, if one has no underlying tendency towards form... feeling... recognition... fabrications... consciousness, then one is not measured (anumīyati) in accord with it. Whatever one is not measured by, that is not how one is labeled (saṅkha).

An arahant’s consciousness is not dependent (anissita) on any findable support, and therefore, is untraceable (ananuvejja) here and now. MN 22 Alagaddūpama Sutta:

Monks, when the gods with Indra, with Brahmā and with Pajāpati seek a monk who is thus liberated in mind, they do not find [anything of which they could say], “The tathāgata’s consciousness is dependent on this.” Why is that? A tathāgata, I say, is untraceable even here and now.

Elsewhere this non-abiding mind is designated as consciousness which is “not established” (appatiṭṭha viññāṇa). SN 22.53 Upaya Sutta:

When that consciousness is not established, not increasing, not concocting, it is liberated. Being liberated, it is steady. Being steady, it is content. Being content, he is not excited. Unexcited, he personally attains complete nibbāna. He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’

Discerning that “birth is ended” is the gnosis of elimination (khayeñāṇa) and discerning that “there is nothing further here” is the gnosis of non-arising (anuppāda ñāṇa)¹ — knowing that there are no remaining conditions for existence. Both of these gnoses together are designated as gnosis and vision of liberation (vimuttiñāṇadassana).

In a number of discourses² an arahant’s mind is designated as a “measureless mind” (appamāṇacetasa). There is no criterion or measurement (pamāṇa) which can be used as a reference point to define a measureless cognition. SN 6.7 Kokālika Sutta:

What wise man here would seek to define
A measureless one by taking his measure?
He who would measure a measureless one
Must be, I think, an obstructed worldling.

As for the nibbāna component with no fuel remaining (anupādisesa nibbānadhātu), MN 72 Aggivacchagotta Sutta informs us that any view regarding the postmortem existence or non-existence of an arahant is a fetter of view (diṭṭhisaṃyojana) which doesn’t lead to direct gnosis, to awakening, to nibbāna:

The view that after death a tathāgata exists is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by dissatisfaction, distress, despair, and fever. It does not lead to disenchantment, dispassion, cessation, calmness, direct gnosis, full awakening, nibbāna.

The view that after death a tathāgata does not exist is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by dissatisfaction, distress, despair, and fever. It does not lead to disenchantment, dispassion, cessation, calmness, direct gnosis, full awakening, nibbāna.

The view that after death a tathāgata both exists and does not exist is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by dissatisfaction, distress, despair, and fever. It does not lead to disenchantment, dispassion, cessation, calmness, direct gnosis, full awakening, nibbāna.

The view that after death a tathāgata neither exists nor does not exist is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by dissatisfaction, distress, despair, and fever. It does not lead to disenchantment, dispassion, cessation, calmness, direct gnosis, full awakening, nibbāna.

When the mind is completely awake and fully aware there is no urge to project or speculate about a hypothetical future. An arahant has realized that there is absolutely nothing whatsoever to be grasped at or clung to. And when the moment of death arrives he or she meets it with consciousness unestablished (appatiṭṭha viññāṇa).

The Noble Truth of the Way Leading to the Cessation of Unsatisfactoriness (Dukkhanirodhagāminīpaṭipadā Ariyasacca)

The noble truth of the way is none other than the noble eightfold path (ariya aṭṭhaṅgikāmagga). SN 56.11 Dhammacakkappavattana Sutta:

And this, monks, is the noble truth of the way of practice leading to the cessation of unsatisfactoriness: it is this noble eightfold path; that is, integral view, integral resolve, integral speech, integral action, integral livelihood, integral effort, integral mindfulness, integral meditative composure.

This path includes the progressive and fully integrated threefold development of the aggregate of ethical conduct (sīlakkhandha), the aggregate of meditation (samādhikkhanda), and the aggregate of discernment (paññākkhandha).

Ethical conduct involves the development of productive, skillful qualities of body, speech, and mind, which are conducive to meditation and which lead away from craving and aversion.

Meditation involves the development of a calm and unified mind (samathabhāvanā) which can be utilized to clearly see the impermanent, unsatisfactory, and empty nature of conditioned phenomena. This development of clear seeing (vipassanābhāvanā) takes the mind from the theoretical level of discernment to direct experiential discernment.³ Through this clear seeing one turns away from and abandons ignorant identification and craving.

Discernment involves understanding the impermanent nature of the various conditioned phenomena of body and mind. When this understanding of impermanence is developed one clearly sees that all conditioned phenomena are unsatisfactory. And from this one recognizes that such impermanent, unsatisfactory phenomena are not-self (anattā). There is no way that they can be taken to be a permanent self. They are empty of self and what could belong to a self. Discernment also involves the understanding of conditioned arising (paṭiccasamuppāda). Discernment culminates in directly knowing nibbāna (nibbāna ñāṇa) — the cessation of unsatisfactoriness. It is this which is designated as death-free (amatadhātu).

Abandoning and Letting Go (Pahāna & Vossagga)

The Buddha’s message is that if we can see the impermanent, unsatisfactory, and empty nature of this dependently arisen conditioned situation, then we can patiently begin to let go of the craving and grasping that cause endless frustration due to the fact that the objects of that grasping are always slipping through our fingers. As he instructs in SN 35.101 Na Tumhaka Sutta:

Whatever is not yours, abandon it. Your abandoning it will be for your long-term happiness and benefit. And what is not yours?

The eye is not yours, abandon it. Your abandoning it will be for your long-term happiness and benefit. Forms are not yours... Eye-consciousness is not yours... Eye-contact is not yours... Whatever arises in dependence on eye-contact, experienced either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is not yours, so abandon it. Your abandoning it will be for your long-term happiness and benefit.

The ear is not yours, abandon it...
The nose is not yours, abandon it...
The tongue is not yours, abandon it...
The body is not yours, abandon it...

The mind is not yours, abandon it. Your abandoning it will be for your long-term happiness and benefit. Mental phenomena are not yours... Mental-consciousness is not yours... Mind-contact is not yours... Whatever arises in dependence on mind-contact, experienced either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is not yours, so abandon it. Your abandoning it will be for your long-term happiness and benefit.

The Buddha’s message is radical. No phenomenon (dhamma): no thought, no craving, no philosophy, nothing at all, not even our most cherished notion of selfhood should be grasped at or clung to. And how exactly are we supposed to let go? By skillfully employing the three path aggregations of ethical conduct (sīla), meditation (samādhi), and discernment (paññā).

Ethical conduct and meditation calm and stabilize the conditioned mind so that discernment can begin to uproot the ignorant identification with the body and mind. Not identifying with conditioned phenomena, and thereby breaking key links in the chain of conditioned arising constitutes the truth of the path leading to the cessation of unsatisfactoriness.

Summary of the Four Noble Truths

The Noble Truth of Unsatisfactoriness

The unsatisfactoriness of pain (dukkhadukkhatā):

birth (jāti)

aging (jarā)

illness (byādhi)

death (maraṇa)

sorrow (soka)

lamentation (parideva)

pain (dukkha)

unhappiness (domanassa)

despair (upāyāsā)

association with what is unpleasant (appiyehi sampayogo)

The unsatisfactoriness of change (vipariṇāmadukkhatā):

separation from what is pleasant (piyehi vippayogo)

not getting what is wanted (yampiccha na labhati)

The unsatisfactoriness of fabrications (saṅkhāradukkhatā):

the five clinging-aggregates (pañcupādānakkhandhā)

The Noble Truth of the Origin of Unsatisfactoriness

craving sensual pleasure (kāmataṇhā)

craving existence (bhavataṇhā)

craving non-existence (vibhavataṇhā)

The Noble Truth of the Cessation of Unsatisfactoriness

Nibbāna component with fuel remaining (saupādisesa nibbānadhātu):

the elimination of passion (rāgakkhaya)

the elimination of aggression (dosakkhaya)

the elimination of delusion (mohakkhaya)

Nibbāna component with no fuel remaining (anupādisesa nibbānadhātu):

view that an arahant exists postmortem is a fetter of view (diṭṭhisaṃyojana)

view that an arahant does not exist postmortem is a fetter of view (diṭṭhisaṃyojana)

The Noble Truth of the Way Leading to the Cessation of Unsatisfactoriness

The noble eightfold path (ariya aṭṭhaṅgikāmagga):

integral view (sammādiṭṭhi)

integral resolve (sammāsaṅkappa)

integral speech (sammāvācā)

integral action (sammākammanta)

integral livelihood (sammāājīva)

integral effort (sammāvāyāma)

integral mindfulness (sammāsati)

integral meditative composure (sammāsamādhi)

Notes

Cf. Nettippakaraṇa 4.12. ↩

e.g. S iv 119, S iv 186, S iv 189, S iv 199, and M i 270. ↩

There are three levels of discernment (paññā): discernment obtained through hearing (sutamayā paññā), discernment obtained through reflection (cintāmayā paññā), and discernment obtained through meditative development (bhāvanāmayā paññā). The first two comprise theoretical levels of discernment where one hears the teachings and reflects on them. This reflection is the beginning of internalizing the meaning of what has been heard. But for discernment to be liberating the process of internalization must deepen through meditative development. This level is direct experiential discernment. ↩

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