For You Buddhism Articles - Back to Basics

Back to Basics -- [Perspective] @ Little Ants II

It is not uncommon that people are awed to hear very profound teachings in Dharma classes/talks and at Dharma discussions; the more fanciful the topics, the more it attracts people. A recent public talk titled "Shortcut to Nibbana" by an Ajahn drew full capacity in the shrine hall. The Satipatthana Sutta (the Discourse on the Foundations of Mindfulness) is touted to be the Direct Path to Enlightenment. However, "Shortcut to Nibbana" got me wondering if I had missed out something from the Sutta that could help me make up for lost time on the path to enlightenment, given that I had started to learn Dharma at a late age. But I too reasoned that if a shortcut had existed, the Blessed One would have had an easier time to deliver beings out of samsara. He would then not have had to labour for 45 years before passing away into Mahaparinirvana. If so, many more would have been delivered and not lost in the past 2,500 years since then. The Ajahn was clearly aware of the expectations of the audience at large. He was witty and quick in pointing out that the title of the topic was coined by the lay organizers. But there was little doubt that the organizers deserve credit for the skillful understanding in being able to bring more people together for a good cause. That settled, the Ajahn said that a shortcut implied a certain kind of laziness. It meant doing little or nothing and getting much in return. It would be so when one does not look inward for deliverance but instead foolishly gives his remote controller to an external agency for salvation. In Buddhism this for sure is not the belief or the practice. It is totally not in accord with the Dharma taught by the Blessed One.

The Four Noble Truths

All who have come into the Dharma would have learnt or come to know the Dhammacakkappavattana Sutta (The Turning of the Wheel of Truth or in short The Four Noble Truths) at the initial stage in one's quest for Dharma. Unfortunately it seems that the importance of this Sutta is often under-estimated by many, or may be thought of as stuff taught to school children. A re-visit to this Sutta is akin to understanding and realizing how majestic and big trees are able to stand firm in their positions despite the onslaught of howling rain storms. Their strength is due to the presence of very sturdy roots that are hidden deep in the ground.

This article attempts to highlight the key points in the Four Noble Truths Sutta. While pursuing other profound learning, we also have to remember to re-focus our attention and return to the root of Dharma from time to time. We have to realize that the sufferings we encounter all the time were clearly laid before us. Likewise, the causes of sufferings and the path to end all sufferings are also present before us. There is no shortcut but a very long, laborious path that lies ahead for us to walk patiently with endurance. If we are fortunate we may walk with like-minded companions. In developing spiritual friendship, it may assist us in lightening the burden somehow.

The Dhammacakkappavattana Sutta scores several "firsts". It was the first discourse given by the Blessed One. It was from this momentous discourse that the first Sangha comprising Kondanna, Vappa, Bhaddiya, Mahanama and Assaji came into being.

This discourse sets in place the Blessed One's exhortation to avoid the two extremes of sensual indulgence and self-mortification and the proclamation of the Middle Way in the form of the Noble Eightfold Path. Using a step-by-step method, the Blessed One laid bare the entire spectrum of dukkha (suffering) found in mundane life. He traced the causes of dukkha, the ceasing of such causes and finally the path out of this meaningless wandering of samsaric existence. This discourse is often seen as the briefest synthesis of the entire teaching of the Blessed One.

The Sutta enables us to see the teaching in twelve aspects of the four truths:

(1) The First Noble Truth - That which should be understood regarding

(a) 'knowing' this is the noble truth of suffering

(b) this noble truth of suffering is to be fully understood and

(2) The Second Noble Truth - That which should be abandoned regarding

(a) this is the noble truth that is the arising of suffering

(b) this is the noble truth that is the arising of suffering should be abandoned and

(3) The Third Noble Truth - That which should be realized regarding

(a) this is the noble truth that is the ending of suffering

(b) this noble truth that is the ending of suffering should be realized and

(4) The Fourth Noble Truth - That which should be cultivated regarding

(a) this is the noble truth that is the path leading to the end of suffering

(b) this noble truth that is the path leading to the end of suffering should be cultivated and

Scoring another first, there arose in Venerable Kondanna the dust-free stainless Dharma eye underscoring the truth that "Whatever is of the nature to arise is also of the nature to cease". And the Blessed One uttered this inspired utterance "Annasi vata bho Kondanna! Master Kondanna has indeed understood!" And by the next and second discourse of the Anatta, lakkhana Sutta, all five companions of the Blessed One and first members of the Sangha, became Arahants.

When the Wheel of Truth was set in motion by the Blessed One, the earth-bound devas exulted and hearing the exultation of the earth-bound devas, the devas of the four Great Kings¡the devas of the realm of Thirty-three¡the Yama devas¡the Tusita Devas¡. too exulted and thus at that very hour, that very moment (in that very second), in that very instant, the cry spread as far as the Brahma world, and this ten thousand world system shook, quaked and trembled, and a boundless glorious radiance appeared in the world surpassing the divine majesty of the devas.

Isn't it inspiring and joyful?

"Just as all the water in all the oceans have only one taste, the taste of salt, the Dharma has only one flavor, the taste of freedom."

Little Ant II

(Source: Sutta source, S56.11 (SD1.1) by Piya Tan)