The essence of the Gautama Buddha's teaching is to help us understand the true nature of reality in order to eventually bring about the end of suffering. This process starts with taking a critical look at how we see the world. In an early Buddhist text, the Buddha is reported to have said, "Both formerly and now, it is only suffering that I describe, and the cessation of suffering. "
One of the first teachings that the Buddha gave after reaching enlightenment was that of the Four Noble Truths. Each of the truths is related in some way to suffering, which is an inescapable part of life.
The Four Noble Truths are meant to be an action plan for dealing with the inevitable suffering that humanity experiences. In this sense, they can be viewed as tasks rather that truths. They're meant to be four task we do rather that four truth we believe in.
The Four Nobel Truth
1. The truth of suffering
Life is frustrating and painful. Suffering is a part of life.
2. The truth of the cause of suffering
Suffering emerges from craving for life to be other than it is. We grow frustrated when the world doesn’t behave the way we think it should and our lives don’t conform to our expectations.
3.The truth of the end of suffering
The cause of suffering can be ended by letting go of craving.
4. The truth of the path that frees us from suffering
There is a way, or “path” to end the cause of suffering. We need to abandon our expectations about the way we think things should be and begin to develop awareness about the way things are. The path has 8 main points and is known as the Eightfold Path.
The eightfold path is the heart of dharma practice. The path is intended to be a guide for everyday life. In following the path, you will learn to see life as it really is. The path is depicted as a wheel with 8 spokes because the path is not linear and each area is equally important. The eight points of the path are:
Right Understanding:
The first step of the eightfold path is Right Understanding or Right View. This is a significant step on the path as it relates to seeing the world and everything in it as it really is, not as we believe it to be or want it to be.
Right Intent:
The second step on the Eightfold Path is Right Intent. This is the step where we become committed to the path. Right Understanding shows us what life really is and what life’s problems are composed of, Right Intent urges us to decide what our heart wants. Right Intent must come from the heart and involves recognizing the equality of all life and compassion for all that life, beginning with yourself. Right Intent means persistence and a passion for the journey.
To summarize, Right Understanding will eliminate ignorance. With Right Intent and correct understanding, we then remove desire, which is the cause of suffering defined in the Four Noble Truths.
Right Speech:
Right Speech is the next step of the Path. We tend to underestimate the power of the spoken word, and often regret words said in haste. Each of us has experienced the disappointment associated with harsh criticism, whether justified or not, and we also are likely to have felt good when kind words encouraged us. Right speech involves recognition of the truth, and also an awareness of the impact of idle gossip and of repeating rumors. Communicating thoughtfully helps to unite others, and can heal dissension. By resolving never to speak unkindly, or in anger, a spirit of consideration evolves which moves us closer to everyday compassionate living.
Right Action:
Right Action recognizes the need to take the ethical approach in life, to consider others and the world we live in. This includes not taking what is not given to us, and having respect for the agreements we make both in our private and business lives. Right Action also encompasses the five precepts which were given by the Buddha, not to kill, steal, lie, to avoid sexual misconduct, and not to take drugs or other intoxicants. This step on the path also includes a whole approach to the environment, with Right Action being taken whenever possible to safeguard the world for future generations.
Right Livelihood:
The next on the Eightfold Path follows on from Right Action, and this is Right Livelihood. If your work has a lack of respect for life, then it will be a barrier to progress on the spiritual path. Buddhism promotes the principle of equality of all living beings and respect for all life. Certain types of work were discouraged by the Buddha, in particular those where you deal in harmful drugs and intoxicants, those dealing in weapons, and those harmful to animal or human life. Right Livelihood also implies that a Buddhist who is able, will undertake some work, either as part of a Buddhist community, or in the workplace, or, alternatively, do home based or community service. Many communities of monks ensure that each member has daily chores, which remind him of this step on the Eightfold Path.
Right Effort:
Right Effort means cultivating an enthusiasm, a positive attitude in a balanced way. Like the strings of a musical instrument, the amount of effort should not be too tense or too impatient, as well as not too slack or too laid back. Right Effort should produce an attitude of steady and cheerful determination. In order to produce Right Effort, clear and honest thoughts should be welcomed, and feelings of jealousy and anger left behind. Right Effort equates to positive thinking, followed by focused action.
Right Mindfulness:
Right Mindfulness means being aware of the moment, and being focused in that moment. When we travel somewhere, we are hearing noises, seeing buildings, trees, advertising, feeling the movement, thinking of those we left behind, thinking of our destination. So it is with most moments of our lives. Right Mindfulness asks us to be aware of the journey at that moment, and to be clear and undistracted at that moment. Right Mindfulness is closely linked with meditation and forms the basis of meditation. Right Mindfulness is not an attempt to exclude the world, in fact, the opposite. Right Mindfulness asks us to be aware of the moment, and of our actions at that moment. By being aware, we are able to see how old patterns and habits control us.
Right Concentration (meditation):
Right concentration implies that we select worthy directions for the concentration of the mind, although everything in nature, beautiful and ugly, may be useful for concentration. At deeper levels, no object or concept may be necessary for further development. The benefits of Right Mindfulness and Right Concentration are significant as they teach the mind to see things, not as we are conditioned to seeing them, but as they really are. At the same time, they also lead to a feeling of calm and peace with the world. By being in the moment and being able to concentrate effectively, a sense of joy in the moment is felt. Release from the control of past pains and future mind games takes us closer to freedom from suffering.
Karma means "action". Karma is not a form of fate of cosmic justice. For Buddhist, karma is simply the law of cause and effect. The is no justice, intelligent or moral system behind it. The is no punishment or reward. It is less "If I do something good, something good will happen", and more "If I do something, something will happen". When you see the true nature of reality - that all things are interdependent, it is possible to see karma at work everywhere.
Enlightenment is the ultimate goal of all Buddhist teachings and practices, and the Buddha taught that anyone can realize enlightenment.
To be enlightened is to be liberated from our habitual reactivity, freed from our perceptions and ideas in order to see reality as it is without wanting it to be different.
The Buddhist concept of enlightenment isn't intellectual. It's experientially. It's like understanding how to ride a bicycle. Before we learn to ride a bike, people who know how to ride give instructions and advice, but to learn to ride a bicycle, the instructions must be put into practice, and because it's experiential, the instructions will never be enough. The person leaning to ride needs to practice ridding the bicycle the best they can, based on the instructions they got. Failing, trying again, failing again, but each time adding personal experiential knowledge until the student finally rides off on the bike. It is that point that the person truly understands what it means to ride a bicycle.