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4x Truths - Third - Nirodha

INTRODUCTION | FIRST | SECOND | THIRD | FOURTH
just because

its fun 		The logic of the third Noble Truth (cessation) is not complex - in fact it is so obvious one might wonder at its inclusion. If craving is the cause of suffering - just stop craving! Hand is burning - just take it out of the fire. The profound simplicity of this is often overlooked. We can be so habitually enmeshed in 'becoming', with a mind-set of acquisition, that this simple approach seems too easy. The problem (suffering) is without doubt convoluted. In the Buddha's words:
"... it is like a tangled skein, a knotted ball of string, like matted rushes & reeds, and does not go beyond the cycle of the planes of deprivation, woe, & bad destinations (hell)."
And that was over 2500 years ago. Seems like not much has changed. The thought easily arises for many that because the problem seems enormously complex the solution must be equally so. This is not the case. The solution is simple. Its the implementation that is, unfortunately, not so easy.
A bit of a pity that

Here is the definition of this truth as found in the Dhamma Cakka Sutta...
"Now this monks is the Noble Truth of the cessation of dukkha: it is the complete and passionless cessation of that craving; giving it up, abandoning it, being released and detached from it."
One question commonly arises here: "Isn't this passionless state, the absence of desire, some kind of cold, feelingless state - a kind of emotional lobotomy?" It has relationship with the previous question: "Is there any point in making any effort?" The key with both questions is the need for clarity around the quality or the source of our motivating energy. The more we act from selfish or greedy intentions the more likely the result will be unsatisfactory. We can do things that need doing - fix broken windows, feed hungry people, etc. - and we can develop personal interests and activities. Our action (see: kamma  § ) as a potential cause of suffering has its fulcrum set between wisdom and desire. Both forms of activity, pragmatic and personal, can have joy, delight, fun and happiness, etc. as their base or result but if the balance point is inclined to desire - of the tanha: kama, bhava, vi-bhava variety then suffering will be the result of that see-saw ride. The challenge here is getting a feeling for selfless action and getting a 'taste' of selfishness; really coming to know the difference. Even though observing and studying our own meanness and narrow egoism is generally not a very pleasant thing.
There are other ways to loosen habitual self-seeking:
generosity  §    --   brahma-viharas  §    --   developing ritual  §    --   and of course meditation  §  -- as the great 'space creator' that allows us to get some open, clear perspective on all this not-self thing.

"Pain exists, but no sufferer is found.
The deed is, but no doer is there.
Nibbana is, but no-one that enters it.
The path is, but no traveller on it is seen."
Visuddhi Magga XVI

this and that 		The Noble Truths are the first, and one of the more simple expressions of co-dependant arising; a line of teaching that grew into a detailed, intricate structure. It is most commonly encountered as the 12-link 'chain': paticca-samuppada [ § ]. This doctrine of conditionality (of all physical and mental phenomena) is indispensable (along with anatta) for understanding, realisating the Buddha's teaching. The simple formula is:
"When this is, that is.
From the arising of this comes the arising of that.
When this is not, that is not.
From the cessation of this comes the cessation of that."
        Anguttara Nikaya X.92
Applied to the Noble Truths we see that when there is craving (this is) then there is dukkha (that is). When craving ceases (is not) then dukkha ceases (is not).
So many of the teachings have their base in common sense, in natural law. As human beings we are just another part of nature and our 'true' nature is not so hard to see. When salt is added - it becomes salty. When sugar is added it is sweet. When things are thrown up gravity pulls them back down.


conjuration...
a bit tricky 		Human consciousness is an amazing thing. We have the capacity to explore the relationship between conditions and, from the results, we can build machines, develop philosophies, fly to the moon and tell jokes. When we explore the relationship of the various components of our personal experience the conclusions are, unfortunately, too often confused. In applying consciousness to the rearrangement of conditions we develop a disproportionate sense of control. We apply our skills in relation to the pleasure/pain issue and the consequence is skewed. Food (as a primal object of human relationship) and obesity is a current, mundane example of the pleasure/pain - control/gain possibility. Aspects of identity are a more subtle paradigm.
"...this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see."

"What is abstruse, subtle,
deep, hard to see,
going against the flow --
those delighting in passion,
cloaked in the mass of darkness,
won't see."
        Samyutta Nikaya VI.1

The first three truths are in fact all that is needed to be free - probably the third alone could do the trick. And indeed, it is a bit of a trick. Letting go, non-attachment, non-grasping is pretty obvious as the way to go but... very few people can make the transition 'just like that.' Hence, we have the fourth truth - a path, a way of practice, a 'how to' guide.

INTRODUCTION | FIRST | SECOND | THIRD | FOURTH