dharma study 2

7/28/2019 Dharma Study 2

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The Four Noble Truths

IntroductionThe four noble truths are the most basic expression of the Buddha's teaching. ! As Ven. Sariputta once said, they encompass the entire teaching, just as the footprint ofan elephant can encompass the footprints of all other footed beings on earth.

These four truths are best understood, not as beliefs, but as categories of experience.They offer an alternative to the ordinary way we categorize what we can know anddescribe, in terms of me/not me, and being/not being. These ordinary categories createtrouble, for the attempt to maintain full being for one's sense of "me" is a stressful effortdoomed to failure, in that all of the components of that "me" are inconstant, stressful,

and thus not worthy of identifying as "me" or "mine."

To counter this problem, the four noble truths drop ideas of me/not me, and being/notbeing, and replace them with two sets of variables: cause and effect, skillful andunskillful. In other words, there is the truth of stress and suffering (unskillful effect), thetruth of the origination of stress (unskillful cause), the truth of the cessation of stress(skillful effect), and the truth of the path to the cessation of stress (skillful cause). Eachof these truths entails a duty: stress is to be comprehended, the origination of stressabandoned, the cessation of stress realized, and the path to the cessation of stressdeveloped. When all of these duties have been fully performed, the mind gains totalrelease.

Many people have charged Buddhism with being pessimistic because the four truthsstart out with stress and suffering, but this charge misses the fact that the first truth ispart of a strategy of diagnosis and therapy focusing on the basic problem in life so as tooffer a solution to it. Thus the Buddha was like a doctor, focusing on the disease hewanted to cure. Charging him with pessimism is like charging a doctor with pessimismwhen he asks, "Where does it hurt?"

RLZ Dharma Study ! May 21, 2013

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The Buddha: "What do you think, Rahula: What is a mirror for?"

Rahula: "For reflection, sir."

The Buddha: "In the same way, Rahula, bodily acts, verbal acts, mental acts are to be done with repeated reflection.

- Ambalatthika-rahulovada Sutta: Instructions to Rahula at MangoStone (MN 61)


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The total cure the Buddha promised as a result of his course of therapy shows that, inactuality, he was much less pessimistic than the vast majority of the world, for whomwisdom means accepting the bad things in life with the good, assuming that there is nochance in this life for unalloyed happiness. The Buddha was an extremely demandingperson, unwilling to bend to this supposed wisdom or to rest with anything less than

absolute happiness. His course of therapy points to the fact that such a happiness ispossible, and can be attained through our own efforts.

Another charge often leveled at Buddhism is that its focus is narrow, aiming only at theissue of stress and pain, and ignoring the larger or more uplifting issues of spiritual life.This, again, misses the thrust of the Buddha's cure for the ills of the heart and mind.One of the most important insights leading up to the Buddha's Awakening was hisrealization that the act of comprehending pain lay at the essence of the spiritual quest.In trying to comprehend pain, one begins to delve into the non-verbal, subconsciouslevels of the mind, bringing to light many ill-formed and hidden processes of which onewas previously unaware. In this sense, pain is like a watering hole where all the animals

in the forest all the mind's subconscious tendencies will eventually come to drink.

Just as a naturalist who wants to make a survey of the wildlife in a particular area cansimply station himself near a watering hole, in the same way, a meditator who wants tounderstand the mind can simply keep watch right at pain in order to see whatsubconscious reactions will appear. Thus the act of trying to comprehend pain leads notonly to an improved understanding of pain itself, but also to an increased awareness ofthe most basic processes at work in the mind. As one fully comprehends pain, onegains a full comprehension of other spiritual issues as well, realizing which questionswere worth asking and which ones weren't, at the same time gaining answers to the firstset of questions and learning how to put the second set aside.

Thus the study of the four noble truths is aimed first at understanding these fourcategories, and then at applying them to experience so that one may act properlytoward each of the categories and thus attain the highest, most total happinesspossible.


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The Four Noble Truths (Cattri Ariyasaccni)

1. DukkhaDissatisfaction in inevitable

Usually translated as suffering. Alsomeans dissatisfaction, stress, anxiety, etc

2. Dukkha SamudayaDissatisfaction has a cause

Dissatisfaction, suffering has a cause.That cause is clinging attachment.

3. NirodhaClinging attachment can be abandoned

The Truth that it is possible to stop ourclinging attachment to suffering.

4.Ariyo Ahagiko MaggoThe Path leading out of attachment andtowards liberation

There is a path that leads to thecessation of clinging to suffering. TheNoble Eightfold Path. (Dharma Study 1)


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The First Noble Truth

The Noble Truth of Dukkha

dukkha ariya sacca

The Definition

"Now this, monks, is the Noble Truth of dukkha: Birth is dukkha, aging is dukkha, deathis dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with theunbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted isdukkha. In short, the five clinging-aggregates are dukkha." SN 56.11

Sariputta's Elaboration

[Ven. Sariputta:] "Now what, friends, is the noble truth of stress? Birth is stressful, agingis stressful, death is stressful; sorrow, lamentation, pain, distress, & despair arestressful; association with the unbeloved is stressful; separation from the loved isstressful; not getting what is wanted is stressful. In short, the five clinging-aggregatesare stressful.

"And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth,appearance of aggregates, & acquisition of [sense] spheres of the various beings in thisor that group of beings, that is called birth.

"And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling,decline of life-force, weakening of the faculties of the various beings in this or that groupof beings, that is called aging.

"And what is death? Whatever deceasing, passing away, breaking up, disappearance,dying, death, completion of time, break up of the aggregates, casting off of the body,interruption in the life faculty of the various beings in this or that group of beings, that iscalled death.

"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inwardsadness of anyone suffering from misfortune, touched by a painful thing, that is called

sorrow.

"And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing,lamentation of anyone suffering from misfortune, touched by a painful thing, that iscalled lamentation.

"And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain ordiscomfort born of bodily contact, that is called pain.


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"And what is distress? Whatever is experienced as mental pain, mental discomfort, painor discomfort born of mental contact, that is called distress.

"And what is despair? Whatever despair, despondency, desperation of anyone sufferingfrom misfortune, touched by a painful thing, that is called despair.

"And what is the stress of association with the unbeloved? There is the case whereundesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactilesensations occur to one; or one has connection, contact, relationship, interaction withthose who wish one ill, who wish for one's harm, who wish for one's discomfort, whowish one no security from the yoke. This is called the stress of association with theunbeloved.

"And what is the stress of separation from the loved? There is the case where desirable,pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur toone; or one has no connection, no contact, no relationship, no interaction with those

who wish one well, who wish for one's benefit, who wish for one's comfort, who wishone security from the yoke, nor with one's mother, father, brother, sister, friends,companions, or relatives. This is called the stress of separation from the loved.

"And what is the stress of not getting what is wanted? In beings subject to birth, the wisharises, 'O, may we not be subject to birth, and may birth not come to us.' But this is notto be achieved by wanting. This is the stress of not getting what is wanted. In beingssubject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, thewish arises, 'O, may we not be subject to aging... illness... death... sorrow, lamentation,pain, distress, & despair, and may aging... illness... death... sorrow, lamentation, pain,distress, & despair not come to us.' But this is not to be achieved by wanting. This is the

stress of not getting what is wanted.

"And what are the five clinging-aggregates that, in short, are stressful? The clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate ofperception, the clinging-aggregate of fabrications, the clinging-aggregate ofconsciousness: These are called the five clinging-aggregates that, in short, arestressful. This, friends, is called the noble truth of stress. MN 141

Defined in Terms of the Senses

"And what is the noble truth of dukkha? 'The six internal sense media,' should be thereply. Which six? The medium of the eye... the ear... the nose... the tongue... the body...the intellect. This is called the noble truth of dukkha." SN 56.14


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Dukkha as a Raging Fire

"The All is aflame. What All is aflame? The eye is aflame. Forms are aflame.Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there isthat arises in dependence on contact at the eye experienced as pleasure, pain or

neither-pleasure-nor-pain that too is aflame. Aflame with what? Aflame with the fire ofpassion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging &death, with sorrows, lamentations, pains, distresses, & despairs.

"The ear is aflame. Sounds are aflame..."The nose is aflame. Aromas are aflame..."The tongue is aflame. Flavors are aflame..."The body is aflame. Tactile sensations are aflame...

"The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame.Contact at the intellect is aflame. And whatever there is that arises in dependence on

contact at the intellect experienced as pleasure, pain or neither-pleasure-nor-pain that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion,the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations,pains, distresses, & despairs." SN 35.28

Dukkha Should be Known

"'Dukkha should be known. The cause by which dukkha comes into play should beknown. The diversity in dukkha should be known. The result of dukkha should beknown. The cessation of dukkha should be known. The path of practice for the

cessation of dukkha should be known.' Thus it has been said. In reference to what wasit said?

"Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, distress, &despair are dukkha; association with what is not loved is dukkha, separation from whatis loved is dukkha, not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha.

"And what is the cause by which dukkha comes into play? Craving is the cause bywhich dukkha comes into play.

"And what is the diversity in dukkha? There is major dukkha & minor, slowly fading &quickly fading. This is called the diversity in dukkha.

"And what is the result of dukkha? There are some cases in which a person overcomewith pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomesbewildered. Or one overcome with pain, his mind exhausted, comes to search outside,'Who knows a way or two to stop this pain?' I tell you, monks, that dukkha results eitherin bewilderment or in search. This is called the result of dukkha.


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"And what is the cessation of dukkha? From the cessation of craving is the cessation ofdukkha; and just this noble eightfold path right view, right resolve, right speech, rightaction, right livelihood, right effort, right mindfulness, right concentration is the path ofpractice leading to the cessation of dukkha.

"Now when a disciple of the noble ones discerns dukkha in this way, the cause by whichdukkha comes into play in this way, the diversity of dukkha in this way, the result ofdukkha in this way, the cessation of dukkha in this way, & the path of practice leading tothe cessation of dukkha in this way, then he discerns this penetrative holy life as thecessation of dukkha." AN 6.63

Three Patter s of Dukkha

Dukkha-dukkha

(the dukkha of ordinary suffering)

this type of dukkha includes the

obvious physical suffering or pain

associated with giving birth, growing

old, physical illness and the process of

dying.

Viparima-dukkha

(the dukkha produced by change)

this type of dukkha refers to the

anxiety or stress of trying to hold onto

things that are constantly changing.

Sakhra-dukkha

(the dukkha of conditioned states)

the third pattern or category of dukkha

refers to a basic unsatisfactoriness

pervading all forms of life because allforms of life are impermanent and

constantly changing. On this level, the

term indicates a lack of satisfaction, a

sense that things never measure up to

our expectations or standards.


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Eight Types of Suffering

Inherited Suffering Birth the discomfort of birth

and experiencing the

world for the first time;

and the discomfort of

relating to new demands

or experiences.

Old age the discomfort involved

in the process of aging

and growing old;

psychological as well as

physical

Sickness the discomfort ofphysical or psychological

illness.

Death includes the pain of

separation and not being

able to continue on in

your endeavors, as well

as the physical

discomfort of dying.

Suffering between the

periods of birth and

Getting what you don't

want

being unable to avoid

difficult situations.

eaNot being able to hold

onto what is desirable

the pain of trying to hold

onto what is desirable.

Not getting what you do

want

the anxiety of not getting

what you want.

General misery All-pervasive suffering a very subtledissatisfaction that exists

all the time; it arises as a

reaction to the qualities

of conditioned things

(e.g. the impermanence

of things).


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The Second Noble Truth

The Noble Truth of the Origin of Dukkha

dukkha samudaya ariya sacca

The definition

"And this, monks is the noble truth of the origination of dukkha: the craving that makesfor further becoming accompanied by passion & delight, relishing now here & nowthere i.e., craving for sensual pleasure, craving for becoming, craving fornon-becoming." SN 56.11

Craving inevitably leads to more dukkha

If this sticky, uncouth cravingovercomes you in the world,your sorrows grow like wild grass after rain.

If, in the world, you overcomethis uncouth craving, hard to escape,sorrows roll off you, like water beads off a lotus. Dhp 335-336

If its root remains undamaged & strong,a tree, even if cut, will grow back.

So too if latent craving is not rooted out,this suffering returns again & again. Dhp 338

Abandoning craving opens up the possibility of Awakening

"Monks, any desire & passion with regard to craving for forms is a defilement of themind. Any desire & passion with regard to craving for sounds... craving for aromas...craving for flavors... craving for tactile sensations... craving for ideas is a defilement ofthe mind. When, with regard to these six bases, the defilements of awareness areabandoned, then the mind is inclined to renunciation. The mind fostered by renunciation

feels malleable for the direct knowing of those qualities worth realizing." SN 27.8


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Three Chann ls of Craving

Craving for sense-pleasures

(kama-tanha)

this is craving for sense objects which

provide pleasant feeling, or craving forsensory pleasures.

Craving to be

(bhava-tanha)

this is craving to be something, to

unite with an experience. This

includes craving to be solid and

ongoing, to be a being that has a past

and a future,and craving to prevail

and dominate over others.

Craving not to be

(vibhava-tanha)

this is craving to not experience the

world, and to be nothing; a wish to be

separated from painful feelings.

Three Unwholesome oots (Three Poisons)

Ignorance

(avidya or moha)

misunderstanding of the nature of

reality; bewilderment.

Attachment

(raga or lobha)

attachment to pleasurable

experiences, greed

Aversion

(dvesha or doha)

a fear of getting what we don't want,

or not getting what we do want, anger
http://en.wikipedia.org/wiki/Dvesha_(Buddhism)http://en.wikipedia.org/wiki/Dvesha_(Buddhism)http://en.wikipedia.org/wiki/Dvesha_(Buddhism)http://en.wikipedia.org/wiki/Dvesha_(Buddhism)http://en.wikipedia.org/wiki/Moha_(Buddhism)http://en.wikipedia.org/wiki/Moha_(Buddhism)http://en.wikipedia.org/wiki/Avidya_(Buddhism)http://en.wikipedia.org/wiki/Avidya_(Buddhism)


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The Third Noble Truth

The Noble Truth of the Cessation of Dukkha

dukkha nirodho ariya sacca

The definition

"And this, monks, is the noble truth of the cessation of dukkha: the remainderless fading& cessation, renunciation, relinquishment, release, & letting go of that very craving." SN 56.11

Dispassion is supreme

"Among whatever qualities there may be, fabricated or unfabricated, the quality of

dispassion the subduing of intoxication, the elimination of thirst, the uprooting ofattachment, the breaking of the round, the destruction of craving, dispassion, cessation,the realization of Unbinding is considered supreme. Those who have confidence inthe quality of dispassion have confidence in what is supreme; and for those withconfidence in the supreme, supreme is the result." Iti 90

Stilling: the hallmark of the goal

"This is peace, this is exquisite the stilling of all fabrications, the relinquishment of allacquisitions, the ending of craving, dispassion, cessation, Unbinding."

MN 64

Unraveling the causes of suffering

"Monks, the ending of the effluents is for one who knows & sees, I tell you, not for onewho does not know & does not see. For one who knows what & sees what is there theending of effluents? 'Such is form, such its origination, such its disappearance. Such isfeeling, such its origination, such its disappearance. Such is perception, such itsorigination, such its disappearance. Such are fabrications, such their origination, suchtheir disappearance. Such is consciousness, such its origination, such itsdisappearance.' The ending of the effluents is for one who knows in this way & sees in

this way.


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"The knowledge of ending in the presence of ending has its prerequisite, I tell you. It isnot without a prerequisite. And what is its prerequisite? Release... Release has itsprerequisite, I tell you. It is not without a prerequisite. And what is its prerequisite?Dispassion... Disenchantment... Knowledge & vision of things as they actually arepresent...Concentration... Pleasure... Serenity... Rapture... Joy... Conviction... Stress...

Birth... Becoming... Clinging... Craving... Feeling... Contact... The six sense media...Name-&-form... Consciousness... Fabrications... Fabrications have their prerequisite, Itell you. They are not without a prerequisite. And what is their prerequisite? Ignorance...

"Just as when the gods pour rain in heavy drops & crash thunder on the uppermountains: The water, flowing down along the slopes, fills the mountain clefts & rifts &gullies. When the mountain clefts & rifts & gullies are full, they fill the little ponds. Whenthe little ponds are full, they fill the big lakes... the little rivers... the big rivers. When thebig rivers are full, they fill the great ocean. In the same way:

fabrications have ignorance as their prerequisite,

consciousness has fabrications as its prerequisite,name-&-form has consciousness as its prerequisite,the six sense media have name-&-form as their prerequisite,contact has the six sense media as its prerequisite,feeling has contact as its prerequisite,craving has feeling as its prerequisite,clinging has craving as its prerequisite,becoming has clinging as its prerequisite,birth has becoming as its prerequisite,stress & suffering have birth as their prerequisite,conviction has stress & suffering as its prerequisite,

joy has conviction as its prerequisite,rapture has joy as its prerequisite,serenity has rapture as its prerequisite,pleasure has serenity as its prerequisite,concentration has pleasure as its prerequisite,knowledge & vision of things as they actually are present has concentration as itsprerequisite,disenchantment has knowledge & vision of things as they actually are present as itsprerequisite,dispassion has disenchantment as its prerequisite,release has dispassion as its prerequisite,

knowledge of ending has release as its prerequisite." SN 12.23


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Where neither pleasure nor pain can arise

"From the remainderless fading & cessation of that very ignorance, there no longerexists [the sense of] the body on account of which that pleasure & pain internally arise.There no longer exists the speech... the intellect on account of which that pleasure &

pain internally arise. There no longer exists the field, the site, the dimension, or theissue on account of which that pleasure & pain internally arise." SN 12.25

This/That Conditionality

"And what is the noble method that is rightly seen and rightly ferreted out bydiscernment? There is the case where a disciple of the noble ones notices:

When this is, that is.

From the arising of this comes the arising of that.When this isn't, that isn't.

From the cessation of this comes the cessation of that.

"In other words:"From ignorance as a requisite condition come fabrications. From fabrications as arequisite condition comes consciousness. From consciousness as a requisite conditioncomes name-and-form. From name-and-form as a requisite condition come the sixsense media. From the six sense media as a requisite condition comes contact. Fromcontact as a requisite condition comes feeling. From feeling as a requisite condition

comes craving. From craving as a requisite condition comes clinging/sustenance. Fromclinging/sustenance as a requisite condition comes becoming. From becoming as arequisite condition comes birth. From birth as a requisite condition, then old age anddeath, sorrow, lamentation, pain, distress, and despair come into play. Such is theorigination of this entire mass of stress and suffering.

"Now from the remainderless fading and cessation of that very ignorance comes thecessation of fabrications. From the cessation of fabrications comes the cessation ofconsciousness. From the cessation of consciousness comes the cessation of name-and-form. From the cessation of name-and-form comes the cessation of the six sensemedia. From the cessation of the six sense media comes the cessation of contact. From

the cessation of contact comes the cessation of feeling. From the cessation of feelingcomes the cessation of craving. From the cessation of craving comes the cessation ofclinging/sustenance. From the cessation of clinging/sustenance comes the cessation ofbecoming. From the cessation of becoming comes the cessation of birth. From thecessation of birth, then old age and death, sorrow, lamentation, pain, distress, anddespair all cease. Such is the cessation of this entire mass of stress and suffering."This is the noble method that is rightly seen and rightly ferreted out by discernment." AN 10.92


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The Fourth Noble Truth

The Noble Truth of the Path Leading to the Cessation of Dukkha

dukkha nirodha gamini patipada ariya sacca

The Noble Eightfold Path

"And this, monks, is the noble truth of the way of practice leading to the cessation ofdukkha: precisely this Noble Eightfold Path: right view, right resolve, right speech, rightaction, right livelihood, right effort, right mindfulness, right concentration." SN 56.11

The threefold division of the path

[Visakha, a layman, ex-husband of Ven. Sister Dhammadinna:] "And are the threeaggregates [of virtue, concentration, discernment] included under the noble eightfoldpath, lady, or is the noble eightfold path included under the three aggregates?"

[Ven. Sister Dhammadinna:] "The three aggregates are not included under the nobleeightfold path, friend Visakha, but the noble eightfold path is included under the threeaggregates. Rightspeech, right action, & right livelihood come under the aggregate ofvirtue. Right effort, right mindfulness, & right concentration come under the aggregate ofconcentration. Right view & right resolve come under the aggregate of discernment." MN 44

An ancient path rediscovered

"It is just as if a man, traveling along a wilderness track, were to see an ancient path, anancient road, traveled by people of former times. He would follow it. Following it, hewould see an ancient city, an ancient capital inhabited by people of former times,complete with parks, groves, & ponds, walled, delightful. He would go to address theking or the king's minister, saying, 'Sire, you should know that while traveling along awilderness track I sawan ancientpath... I followed it... I saw an ancient city, an ancientcapital... complete with parks, groves, & ponds, walled, delightful. Sire, rebuild that city!'The king or king's minister would rebuild the city, so that at a later date the city wouldbecome powerful, rich, & well-populated, fully grown & prosperous.

"In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path, that ancient road,traveled by the Rightly Self-awakened Ones of former times? Just this noble eightfoldpath: right view, right resolve, right speech, right action, right livelihood, right effort, rightmindfulness, right concentration... I followed that path. Following it, I came to directknowledge of birth... becoming... clinging... craving... feeling... contact... the six sensemedia... name-&-form... consciousness, direct knowledge of the origination of


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consciousness, direct knowledge of the cessation of consciousness, direct knowledgeof the path leading to the cessation of consciousness. I followed that path.

"Following it, I came to direct knowledge of fabrications, direct knowledge of theorigination of fabrications, direct knowledge of the cessation of fabrications, direct

knowledge of the path leading to the cessation of fabrications. Knowing that directly, Ihave revealed it to monks, nuns, male lay followers & female lay followers, so that thisholy life has become powerful, rich, detailed, well-populated, wide-spread, proclaimedamong celestial & human beings." SN 12.65

A path to overcome danger

"There are these three things that are (genuine) mother-&-child-separating dangers.Which three? The danger of aging, the danger of illness, the danger of death.

"A mother can't get (her wish) with regard to her child who is aging, 'I am aging, but maymy child not age.' A child can't get (its wish) with regard to its mother who is aging, 'I amaging, but may my mother not age.'

"A mother can't get (her wish) with regard to her child who is growing ill, 'I am growing ill,but may my child not grow ill.' A child can't get (its wish) with regard to its mother who isgrowing ill, 'I am growing ill, but may my mother not grow ill.'

"A mother can't get (her wish) with regard to her child who is dying, 'I am dying, but maymy child not die.' A child can't get (its wish) with regard to its mother who is dying, 'I amdying, but may my mother not die.'

"These are the three things that are (genuine) mother-&-child-separating dangers.

"There is a path, there is a practice, that leads to the abandoning and overcoming ofthese three mother-&-child-uniting dangers and these three mother-&-child-separatingdangers.

"And which is that path, which is that practice...? Just this very noble eightfold path, i.e.,right view, right resolve, right speech, right action, right livelihood, right effort, rightmindfulness, right concentration.

"This is the path, this the practice, that leads to the abandoning and overcoming ofthese three mother-&-child-uniting dangers and these three mother-&-child-separatingdangers." AN 3.62


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Enlightenment is accessible only to those who follow this path

"In any doctrine & discipline where the noble eightfold path is not found, nocontemplative of the first... second... third... fourth order [stream-winner, once-returner,non-returner, or arahant] is found. But in any doctrine & discipline where the noble

eightfold path is found, contemplatives of the first... second... third... fourth order arefound. The noble eightfold path is found in this doctrine & discipline, and right here thereare contemplatives of the first... second... third... fourth order. Other teachings areempty of knowledgeable contemplatives. And if the monks dwell rightly, this world willnot be empty of arahants." DN 16

For more on the Noble Eightfold Path, please refer to Study Guide 1.

Study Guide Source:

"Access to Insight" (http://www.accesstoinsight.org), John Bullitt, ed.,

5/18/13.

Additional Resources:

http://www.accesstoinsight.org/lib/study/truths.html

http://www.accesstoinsight.org/ptf/dhamma/sacca/index.html

Tsering, Geshe Tashi.The Four Noble Truths: The Foundation of Buddhist

Thought, Volume 1. Wisdom Publications, 2005. Print.

Nhat Hnh, Thich.The Heart of the Buddha's Teaching: TransformingSuffering into Peace, Joy & Liberation : The Four Noble Truths, the Noble

Eightfold Path, and Other Basic Buddhist Teachings. New York: Broadway,

1999. Print.


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