by Ajahn Sumedho | 2004 | 22,385 words
A collection of talks dealing with understanding and practicing the Four Noble Truths. The Four Noble Truths refer to a basic concept within Buddhism. In short, they refer to: dukkha (“suffering”); samudaya (“arising”); nirodha (“cessation”); marga (“the path”)....
This is a very skilful teaching because it is expressed in a simple formula which is easy to remember, and it also applies to everything that you can possibly experience or do or think concerning the past, the present or the future.
Suffering or dukkha is the common bond we all share. Everybody everywhere suffers. Human beings suffered in the past, in ancient India; they suffer in modern Britain; and in the future, human beings will also suffer ... What do we have in common with Queen Elizabeth? — we suffer. With a tramp in Charing Cross, what do we have in common? — suffering. It includes all levels from the most privileged human beings to the most desperate and underprivileged ones, and all ranges in between. Everybody everywhere suffers. It is a bond we have with each other, something we all understand.
When we talk about our human suffering, it brings out our compassionate tendencies. But when we talk about our opinions, about what I think and what you think about politics and religion, then we can get into wars. I remember seeing a film in London about ten years ago. It tried to portray Russian people as human beings by showing Russian women with babies and Russian men taking their children out for picnics. At the time, this presentation of the Russian people was unusual because most of the propaganda of the West made them out to be titanic monsters or cold hearted, reptilian people — and so you never thought of them as human beings. If you want to kill people, you have to make them out to be that way; you cannot very well kill somebody if you realise they suffer the way you do. You have to think that they are cold hearted, immoral, worthless and bad, and that it is better to get rid of them. You have to think that they are evil and that it is good to get rid of evil. With this attitude, you might feel justified in bombing and machine gunning them. If you keep in mind our common bond of suffering, that makes you quite incapable of doing those things.
The First Noble Truth is not a dismal metaphysical statement saying that everything is suffering. Notice that there is a difference between a metaphysical doctrine in which you are making a statement about the Absolute and a Noble Truth which is a reflection. A Noble Truth is a truth to reflect upon; it is not an absolute; it is not The Absolute. This is where Western people get very confused because they interpret this Noble Truth as a kind of metaphysical truth of Buddhism — but it was never meant to be that.
You can see that the First Noble Truth is not an absolute statement because of the Fourth Noble Truth, which is the way of non suffering. You cannot have absolute suffering and then have a way out of it, can you? That doesnt make sense. Yet some people will pick up on the First Noble Truth and say that the Buddha taught that everything is suffering.
The Pali word, dukkha, means incapable of satisfying or not able to bear or withstand anything: always changing, incapable of truly fulfilling us or making us happy. The sensual world is like that, a vibration in nature. It would, in fact, be terrible if we did find satisfaction in the sensory world because then we wouldnt search beyond it; wed just be bound to it. However, as we awaken to this dukkha, we begin to find the way out so that we are no longer constantly trapped in sensory consciousness.