FOUR NOBLE TRUTHS (PART I)

　　This is the third in the series of lectures and we are getting into the real heart of Buddhism with today”s lecture because in the next hour or so I would like to say a few words regarding the Four Noble Truths.

　　The Four Noble Truths are a very important aspect of the teachings of the Buddha. Their importance has been stated in no uncertain terms by the Buddha. He has said that it is because we fail to understand the Four Noble Truths that we have run on so long in this cycle of birth and death. This indicates how important the Four Noble Truths are to the understanding of the Buddha”s teachings and to the realization of the goal of His teachings. Similarly, it is no coincidence that in the Buddha”s first sermon the Dhammachakkappavattana Sutra to the five monks at the deer park near Benares, the Buddha spoke primarily about the Four Noble Truths and the Middle Path. Here we have two very significant indications of the importance of the Four Noble Truths. The Four Noble Truths in a sense are a summary of the Buddha”s teachings both from the point of view of doctrine or theory and also from the point of view of practice. So here in the Four Noble Truths which are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering and the truth of the path that leads to the end of suffering, we have the foundation of the teachings of the Buddha for understanding and practice.

　　Before we consider the Four Noble Truths inpidually, I would like to say a few words about the nature of the scheme that the Four Noble Truths represent and in this context we can perhaps remember that medical science had enjoyed a certain amount of development in ancient India. One of the structures that had been developed by medical science in ancient India was the four fold structure of disease, diagnosis, cure and treatment. Now if you think carefully about these four steps in the practice of medicine, the practice of the art of healing, you will see that they correspond quite closely to the Four Noble Truths. In other words, suffering corresponds to the illness; the cause of suffering corresponds to the diagnosis, in other words identifying the cause of the illness; the end of suffering corresponds to the cure; and the path to the end of suffering corresponds to the treatment whereby one is cured of the illness.

　　Now having said this about the therapeutic nature of the Four Noble Truths and the stages that they represent, I would like to say something slightly more conceptual but nonetheless very important for the correct understanding of the Four Noble Truths. When Shariputra, one of the foremost disciples of the Buddha came upon Ashvajit (who was one of the first five monks to whom the Buddha delivered the first sermon) and spoke to Ashvajit about the Buddha”s teachings, Ashvajit said, "I cannot tell you in great detail as I am relatively new to the teachings, but I will tell you briefly." So Shariputra said, "Very well, tell me briefly then," and Ashvajit replied with a very brief summary of the Buddha”s teachings which is as follows — Of things that proceed from a cause, their cause the Tathagata has told, and also their cessation: Thus teaches the Great Ascetic. Shariputra was greatly impressed by this summary and he went to find his friend Maudgalyayana and the two of them soon joined the Order and became prominent disciples of the Buddha. This summary of the Buddha”s teachings tells us something about the central concept that lies behind the Four Noble Truths. It indicates the importance of the relationship between cause and effect. The idea of cause and effect is at the heart of the Buddha”s teachings and is at the heart of the Four Noble Truths. Now in what sense

　　 Specifically there is a s…

《Four Noble Truths 1》全文未完，請進入下頁繼續閱讀…