The Four Noble Truths in Buddhism

in that respect argon legion(predicate) amours that complete be constitute in a religion. The whim of a religion is to give want for c beer after death and to give public security of capitulum during lifetime and a author to live in a mor solelyy right on agency. There be so many an(prenominal) religions in the world and so many questions that are answered in spite of appearance each religion. Buddha was born a prince but he continuously looked at many things that were dismission on removed of the palace and the lives that the comm unitaryrs lived. While doing this he decided to start changing how he lived his own life.During this time he began practicing meditation in an attempt to align a reason for his behaviors. Later he repositiond his name to Buddha and then he began to minister and speak to the community. Buddha spoke about a continual peace and interconnection with those who were around them (Palmer, Cooper, and Corcoran 2001, pp 1-4). One of the m ain foundations in the religion of Buddhism is the idea of the 4 majestic legalitys. There are four noble truths in the practice of Buddhism. The four noble truths are the qualification of life.These truths are that in that respect is life that is qualified by piti equal, that piteous has a cause, that in that respect is a state beyond agony, and that at that place is a passage to the state (Lopez 2001, p. 15). In the Dali genus Lamas teachings on the four noble truths he dialog about the general propensity for exclusively to have happiness and for them to non have woefulness. He excessively talks about how these truths are whole encompassing (1981 p. 1). The first noble truth is the truth that there give be wretched in life.In his talks on the noble truths, the Dali Lama states that all people escort various graphemes of anguish. He also divides suffering into three categories. These categories are the suffering of suffering, the suffering of change, and the all-pervasive suffering. The suffering of suffering sewer be draw as something like a headache. Some fictitious character of thing that inflicts suffering on some ane(a) and that there is no reason for the suffering and there is nothing to travel along from the suffering so the suffering is purely suffering.This graphic symbol of suffering is not only experienced in humans but also in animals and this emblem of suffering is also troublesome in animals as it is in humans and they too paying economic aid to be freed from this geek of suffering. Since there is a fear of these oddballs of suffering and a desire to eliminate the suffering there is a strong desire to find ways to end this suffering and there are many different ways that individuals lot choose to end this image of suffering. This type of suffering can also be described in the types of suffering that occurs when people are found to be living in need or having to suffer in this way.The Dali Lama re discernme nts that every sensation is adequate to tell that this type of suffering is suffering and that a relief of some sort is demand (1981, p. 1). The second type of suffering can only be described s the suffering of change. This type of suffering is something that is experienced when someone becomes nimble and wants some type of change. There are so many things that can occur as well. The way that the Dali Lama describes this type of suffering is that we are sitting comfortably relaxed and at first, everything seems all right, but after a while we lose that feeling and get restless(prenominal) and uncomfort fit. Unlike the suffering of suffering when someone experiences the suffering of change it can ultimately come in the form of something that could have previously been thought of as broad or wonderful. For instance if someone is able to begin earning money and evidently get out of the situation of poverty as described in the previous paragraph then they might believe that life is going to be emend. The chagrin that money is unable to buy happiness through with(predicate) things that could now be owned is what could be agnisen as the disappointment of change (1981, p. 1). The third type of suffering is all pervasive suffering.This type of suffering is the basis of the first two types of suffering. The Dali Lama speaks about this type of suffering as the type of suffering that contains the main principles of things like karma. This type of suffering is that there is simply suffering in life because there is suffering in human life. This is the type of suffering that causes some people to carry on their own lives and commit suicide and is the all pervasive suffering that these people do not feel they leave alone ever be able to escape from. This is also what is behind the disturbing head teachers that are secern of the human existence.With this type of suffering there are many things that the accessory of Buddhism can learn and learning about this type of suffering can only cause there to be a more strong and break down life. The Dali Lama encourages that killing yourself isnt going to solve your problems and wherefore escapes with the followers and those for whom he is utterance to be able to better arrange their feelings and not feel that the act of suicide is necessary. This is the final type of suffering for which the Dali Lama speaks about and the final type of suffering in the first noble truth which is the truth of suffering (1981, pp.1-2). The second of the noble truths is the truth of the cause of suffering. The Dali Lama first talks about how the true Buddhists believe that there is no external creator and that even though a Buddha is the highest being, even the Buddha does not have the power to create current life. Through Buddhism it is taught that the ultimate cause for most suffering is the mind. This is meaning that the mind has the power to control the thought process and many of the feelings that occur w hich are disconfirming. These proscribe feelings can include many different and various forms of negatively charged thought.The idea behind this truth is that if one has the power to control their mind then they are able to control their thought process and by thinking fewer negative thoughts then the benefit to the person exit be that they forget be more enlightened and feel better overall. The Dali Lama states that one should work hard to not try to hold on a true existence and this is what is behind many of the negative thoughts. With the negative thoughts and the negative karma that is used. It is also thought that the negative actions that are there relate are also what is behind all negative actions.This is the reason for which the nitty-gritty way is encouraged (1981, pp. 2-3). The third of the four noble truths are that there is the truth of the cessation of suffering. The Dali Lama speaks about how there are many things that are labored by the mind and how to trai n the mind to not grasp certain things get out help the mind to be able to suffice certain feelings and issues through this if one is able to end the disturbing negative minds, the cause of all suffering, then we pull up stakes end the suffering as well. This is important as it proposes that each person is in charge of completion their own suffering through being able to rid themselves of all of the negative things that are available. This truth is further taught when practicing the spunk way and that by practicing the middle way one is able to end his/her suffering (1981, p. 3). The tail of the four noble truths is the truth to the path of cessation. This is that the path to being able to find the middle way is a journey that each moldiness take. The Dali Lama speaks of the thirty seven things that are needed to reach enlightenment.This is the path that those who are motivated to liberate themselves from suffering. These thirty seven factors to enlightenment are through the f ive paths. The five paths being the four close placements of mindfulness, the four miraculous powers, the four pure abandonments, the five powers and the five forces, the seven factors of enlightenment, and the eightfold path. The other way that one is to travel through the paths of the cessation of suffering was through the six transcendent perfections. This way is through practicing both the methods and wisdom.Through these types of journeys it is say that one can end all suffering and find his/her way to enlightenment (1981, p. 4). The middle way is what the Buddha taught as the end to all suffering. This middle way is the belief that there is good neither through entire indulgence or through depravation. The middle way is the belief that there is a great way for things to be thought of for the middle of life. This is that one should live in the middle realms of things and that each person should attempt to work on how they can find the perfect middle life for themselves (Lo pez 2001, pp.28-29). The multiple Path is thought to be another way to end all suffering in the practice of Buddhism. The Eightfold Path is the overall ways that Buddha taught that one could reach enlightenment. The beginning of the Eightfold Path is understanding. There is having a knowledge and understanding of the four noble truths. The way that is described in the fourth noble truth is in itself the way of the Eightfold Path. These also include that there is a Truth of Change and the Truth of No Self. The Eightfold Path is uses the understanding and acceptation.The understanding is that one is able to do. The acceptance is that there is an overall acceptance that there are things that we could not change (MacPhillamy 2001, pp. 1-3). The Eightfold Path also teaches that there needs to be a place of thought. This place of thought is where one is able to introvert into his/her mind and is able to therefore create and control the thoughts that he/she has. In his bind on the Eigh tfold Path, MacPhillamy is talking about the things that can keep one from being able to reach enlightenment.These things being that there are piddling lies, deceptions and fantasies that we tell ourselves inside our heads all day long. Thus meaning that the things that one might tell him/herself in order to be able to love their feelings are really one of the biggest things that leave keep them from enlightenment (2001, p. 3). The contiguous three get off the grounds of the Eightfold Path are speech, action and upkeep and they form their own group. With these things it is overall the process of changing them to where their main focalise is on inner peace.By acting right and in the moral manner for these things can change the overall issues. There are also iii Treasures Precepts. These are that I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. These are all things that are a part of the unified way of life that includes these three thi ngs if they are not all included then it is unsurmountable for one to be able to stand on the issues within him/herself. There are also the Three Pure Precepts. These are that I will cease from evil. I will do only good. I will do good for others. The idea behind these three things is that if we continue to do these three things then our lives will be easier and there can be a reassurance and knowledge that all is well through these things (MacPhillamy 2001, pp. 3-6). The next part of the Eightfold Path are the Ten Great Precepts. These precepts are I will chorus from killing. I will refrain from stealing. I will refrain from abusing sexuality. I will refrain from speaking untruthfully. I will refrain from selling the wine of delusion. I will refrain from speaking against others.I will refrain from being proud of myself and belittling others. I will refrain from holding back in giving either Dharma or wealth. I will refrain from indulging anger. I will refrain from defaming the Three Treasures. There are also the forty eight less grave precepts that should be followed however the top ones have been listed. The next part of the Eightfold Path are the ideas of effort, mindfulness, and mediation. With the idea of mindfulness there are some things to keep in mind. With mindfulness it is necessary to Do one thing at a time. Pay full attention to what you are doing.When your mind wanders to something else, bring it back. Repeat step number three a few hundred thousand times. And, when your mind keeps wandering to the same thing over and over again, stop for a minute and pay attention to the distraction maybe it is trying to tell you something. Pure meditation is take in being able to maintain ones beliefs and the issues of one being able to manage his/her overall journey through the Eightfold Path (MacPhillamy 2001, pp. 6-15). besides when analyze the four noble truths it is essential to study the overall experience and belief in heaven.The idea of Nirva na is the idea of absolute truth (Lebiniz 1999, p. 4). Nirvana can also be described as the overall goal for one who is practicing the four noble truths as the idea of Nirvana is a place where there is an end to all suffering and end of all other types of frustration and other problems (Buddhism p. 1). Being able to know that Nirvana is achievable and being able to believe in that is the faith that many Buddhists need in order to be able to manage how things are going and to be able to encourage appropriate actions from others and within themselves.Being able to reach a state where there is no torture and no suffering is a dream come true to many. This is in the end the way that happiness can be achieved. In studying the four noble truths of Buddhism many different parts of the religions and beliefs of Buddhism need to be followed and understood and in the end reaching the point of Nirvana or the end of all suffering will help others to be able to be more motivated.These overall s teps to reaching enlightenment were form by the Buddha from his own experiences in awakening what he was to become (Eckel 89). References Buddhism The reckon for Enlightenmentl, Retrieved on 26 April 2009 from http//plaza. ufl. edu/cp9470r/project2/beliefs. html Dali Lama 1981, The Four Noble Truths, Retrieved on 27 April 2009 from http//www. lamayeshe. com/index. php? sect=article&id=380 Eckel, MD 2002, Buddhism, 1st ed, Oxford University Press, New York, NY. Lebiniz 1999. Buddha-Buddhism Religion, Retrieved on 26 April from