User:Dorje108/FNT Within traditions - notes

Methods of practice
Ajahn Sumedho:
 * Living the Four Noble Truths as a daily practice and understanding them as a profound reflection provides a context for your entire life. --- Ajahn Sumedho, form introduction to Phillip Moffitt. Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering (Kindle Location 58). Kindle Edition.

Phillip Moffit:
 * Referencing the long discourses in a collection of the Buddha's teachings called the Samyutta Nikaya, [Ajahn Sumedho] began describing the Four Noble Truths as consisting of a set of Twelve Insights, three for each Noble Truth, that are to be realized through practice. Phillip Moffitt. Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering (Kindle Locations 169-171). Kindle Edition.

Phillip Moffit:
 * And yet these insights are revolutionary because they transform the Truths from a philosophical statement about suffering into a method for directly coping with suffering in your life. They elucidate not only the Truths themselves but also the way you can experience the Truths on an emotional as well as an intellectual level, and then integrate these experiences into your life. In other words, the Four Noble Truths is not just a summary guideline, a creed, or a statement of philosophy, but an actual practice of insight and realization in and of itself. It is a teaching in how to live wisely. Phillip Moffitt. Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering (Kindle Locations 172-175). Kindle Edition.

Theravada - three insights for each truth
The Thervada tradition identifies three insights or aspects of knowledge for each of the four noble truths:
 * 1) Acknowledgement; view; reflecting; the knowledge that it is the truth (sacca-ñāṇa)
 * 2) Practice; motivation; directly experiencing; the knowledge that a certain function or action with regard to this truth should be performed (kicca-ñāṇa)
 * 3) Result; full understanding; knowing; the knowledge that that function or action with regard to this Truth has been performed (kata-ñāṇa)

The three insights for the first noble truth are:
 * Three insights for the first noble truth
 * 1) There is suffering. - Ajahn Sumedho explains: "We don’t need to make it into anything grand; it is just the recognition: ‘There is suffering’. That is a basic insight. The ignorant person says, ‘I’m suffering. I don’t want to suffer. I meditate and I go on retreats to get out of suffering, but I’m still suffering and I don’t want to suffer.... How can I get out of suffering? What can I do to get rid of it?’ But that is not the First Noble Truth; it is not: ‘I am suffering and I want to end it.’ The insight is, ‘There is suffering’."
 * 2) Suffering should be understood. - Ajahn Sumedho explains: The second insight or aspect of each of the Noble Truths has the word ‘should’ in it: ‘It should be understood.’ The second insight then, is that dukkha is something to understand. One should understand dukkha, not just try to get rid of it. [...] in Pali, ‘understanding’ means to really accept the suffering, stand under or embrace it rather than just react to it. With any form of suffering - physical or mental - we usually just react, but with understanding we can really look at suffering; really accept it, really hold it and embrace it. So that is the second aspect, ‘We should understand suffering’."
 * 3) Suffering has been understood. - Ajahn Sumedho explains: "When you have actually practised with suffering - looking at it, accepting it, knowing it and letting it be the way it is - then there is the third aspect, ‘Suffering has been understood’, or ‘Dukkha has been understood.’ "

The three insights for the second noble truth are:
 * Three insights for the second noble truth
 * 1) Desire (tanha) should be understood
 * 2) Desire should be let go of
 * 3) Desire has been let go of

This is also expressed as:
 * 1) there is an origin to dukkha;
 * 2) the origin can be penetrated by abandonment;
 * 3) it has been penetrated by abandonment.


 * Three insights for the third noble truth
 * 1) There is cessation of suffering
 * 2) Cessation should be known
 * 3) Cessation should be realized


 * Three insights for the fourth noble truth
 * 1) There is a path to the cessation of suffering
 * 2) This path should be actualized
 * 3) This path is realized

Theravada - three aspects for each truth
Three stages:
 * Ajahn Sucitto:
 * Acknowledgement (or view)
 * Motivation (or practice)
 * Result (or full understanding)

In each case, the first stage is a fuller reflection on the importance of bearing the meaning of the specific truth in mind; the second stage demonstrates the way of practicing with that truth; the third fully penetrates the significance of that truth. --- Sucitto, Ajahn (2010-09-14). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching (pp. 99-100). Shambhala Publications. Kindle Edition.


 * Walpola Rahula: [...]with regard to each of the Four Noble Truths there are three aspects of knowledge: 1. The knowledge that it is the Truth (sacca-ñāṇa) 2. The knowledge that a certain function or action with regard to this Truth should be performed (kicca-ñāṇa), and 3. The knowledge that that function or action with regard to this Truth has been performed (kata-ñāṇa). - Rahula, Walpola; Demieville, Paul (2007-12-01). What the Buddha Taught: Revised and Expanded Edition with Texts from Suttas and Dhammapada (Kindle Locations 3935-3939). Grove Press. Kindle Edition.

Now the Four Noble Truths are: there is suffering; there is a cause or origin of suffering; there is a end of suffering; and there is path out of suffering which is the Eightfold Path. Each of these Truths has three aspects so all together there are twelve insights. In the Theravada school, an arahant, a perfected one, is one who has seen clearly the Four Noble Truths with their three aspects and twelve insights. --- Ajahn Sumedho 2002, p. 9.
 * Ajahn Sumedho:


 * First Noble Truth
 * For the First Noble Truth, ‘There is suffering’ is the first insight. What is that insight? We don’t need to make it into anything grand; it is just the recognition: ‘There is suffering’. That is a basic insight. The ignorant person says, ‘I’m suffering. I don’t want to suffer. I meditate and I go on retreats to get out of suffering, but I’m still suffering and I don’t want to suffer.... How can I get out of suffering? What can I do to get rid of it?’ But that is not the First Noble Truth; it is not: ‘I am suffering and I want to end it.’ The insight is, ‘There is suffering’. --- Ajahn Sumedho 2002, p. 9.


 * Second Noble Truth
 * The second insight of the First Noble Truth is:


 * ‘Suffering should be understood.’ The second insight or aspect of each of the Noble Truths has the word ‘should’ in it: ‘It should be understood.’ The second insight then, is that dukkha is something to understand. One should understand dukkha, not just try to get rid of it.


 * We can look at the word ‘understanding’ as ‘standing under’. It is a common enough word but, in Pali, ‘understanding’ means to really accept the suffering, stand under or embrace it rather than just react to it. With any form of suffering - physical or mental - we usually just react, but with understanding we can really look at suffering; really accept it, really hold it and embrace it. So that is the second aspect, ‘We should understand suffering’.


 * Third Noble Truth
 * The third aspect of the First Noble Truth is: ‘Suffering has been understood.’ When you have actually practised with suffering - looking at it, accepting it, knowing it and letting it be the way it is - then there is the third aspect, ‘Suffering has been understood’, or ‘Dukkha has been understood.’


 * So these are the three aspects of the First Noble Truth: ‘There is dukkha’; ‘It is to be understood’; and, ‘It has been understood.’