The Four Noble Truths

By Victor M Fontane

The Four Noble Truths reveal the nature of suffering (Dukkha), its origin (Samudaya), its cessation (Nirodha), and the path leading to its cessation (Magga). This is the fundamental reality of existence. However, to view the Noble Eightfold Path as a fixed and immutable set of rules is a misunderstanding.  It is akin to clinging to the finger pointing at the moon rather than perceiving the moon itself. The scriptures are merely upaya (skillful means), not the ultimate truth.  (*The translator emphasizes the importance of direct experience over intellectual understanding.*)

The belief that merit (Punya) can be accumulated through practice or good deeds, leading to enlightenment (Bodhi) or Nirvana, is also a form of attachment (Upadana). True merit and enlightenment lie not in striving for a specific goal, but in fully inhabiting the present moment, directly confronting Dukkha, Samudaya, Nirodha, and Magga, and relinquishing the clinging to the concept of self (Atman) and all delusional thoughts (Kleshas). (*The translator highlights the paradoxical nature of achieving enlightenment through non-striving.*)

Purity (Visuddhi) is not about external precepts (Sila) or rituals, but rather an inner clarity and freedom. It arises from a profound realization of the Four Noble Truths and the complete eradication of the three poisons: greed (Lobha), hatred (Dvesha), and delusion (Moha). Only by being free from these three poisons in this very moment can true purity be experienced. (*The translator stresses the importance of present moment awareness in achieving purity.*)

Any attempt to conceptualize, fixate, or eternalize the Dharma is a deviation from reality (Tathata). The true Dharma is alive and dynamic; it exists in every breath, every thought of the present moment. (*The translator gestures to emphasize the ever-changing nature of reality.*)

Dharma is not a fixed entity but a confluence of interdependent conditions (Pratītyasamutpāda), arising from beginningless karmic formations (Karma) that give rise to the differentiation of Dharmas.