Setting in Motion the Dharma Wheel

Detailed Exposition of the Four Noble Truths by Master Sheng Yen

This book consists of talks on the Four Noble Truths of Buddhism by the Venerable Chan Master Sheng-yen at the Chan Meditation Center in Elmhurst, New York. These lectures took place on Four consecutive Sundays between November 1 and 22, 1998. Shakyamuni Buddha first expounded the Four Noble Truths to five of his fellow monks nearly 2,500 years ago. It was the first teaching that he presented after his profound enlightenment.

Master Sheng Yen provides a detailed explanation of the Four Noble Truths expounded by Buddha during his first sermon. The Four Noble Truths consist of the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. It elucidates the nature of suffering, how to change suffering, the origins of suffering, the operation and manifestation of karmic actions, the role of emotional afflictions in karmic creation, and the methods to dispel ignorance and achieve enlightenment to eradicate suffering and follow the path.

Excerpt from the original article

When the Buddha expounded on the Four Noble Truths, he first stated what they were. They are, he said, the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the way out of suffering by means of the eightfold noble path. This is the first of the “three turnings and twelve processes”4 of the Dharma Wheel.

What is abiding by the precepts? It is to live ethically, harmoniously, and with stability. What is accepting the Dharma as your teacher? It means taking the Four Noble Truths as the fundamental teaching, and understanding that existence is characterized by impermanence. It is to understand that all things inherently lack independent existence, and are empty of self. It is to believe in the cessation of suffering and in the certainty of ultimate liberation in nirvana. To understand this is to practice the three seals of the Dharma (three marks of existence): suffering, impermanence, and no-self. And how does one realize the three seals? One begins with the practice of the Four Noble Truths.

What is it to have liberation as one’s goal? To have liberation as one’s goal, one must fully understand the workings of conditioned arising–that all things arise as a result of many different causes and conditions. To understand the nature of our existence, we begin by understanding the twelve links of conditioned arising8 that determine the shape and path of our life as it unfolds. If one can contemplate these twelve links, one will fully understand the causes of suffering, as well as the way out of suffering towards liberation9.

Thus, the Four Noble Truths encompass the complete teachings of the Buddha and include the three seals of the Dharma, and the twelve links of conditioned arising. Therefore, to realize the goal of the Four Noble Truths, one must also understand and contemplate suffering, impermanence, no-self, and conditioned arising.

Although Buddhism can be divided into various schools such as the Theravada, the Mahayana, the Vajrayana, the sudden and the gradual10, and so on, all of them have as their basis the Four Noble Truths, without which, they could not be considered Buddhist. With this brief introduction, let us now proceed to arrive at a deeper understanding of the Four Noble Truths.

About the Author

Propagation of Buddhardharma in the West

Sheng Yen taught in the United States starting in 1975, and established Chan Meditation Center in Queens, New York, and its retreat center, Dharma Drum Retreat Center at Pine Bush, New York in 1997. He also visited many countries in Europe, as well as continuing his teaching in several Asian countries, in particular Taiwan.Sheng Yen gave dharma transmission to several of his lay Western students, such as John Crook, who later formed the Western Chan Fellowship,and several other Western disciples such as Simon Child, Max Kalin, and Zarko Andricevic.

The works of Master Sheng Yen

Master Sheng Yen’s advocated concept is to enhance human qualities, construct a pure land on earth, and fulfill the mission of care through education, using care to achieve educational goals. He has published nearly a hundred works in Chinese, Japanese, and English, distributed across Asia, America, and Europe. His most widely distributed work is “True Buddhism,” with a circulation of over 3 million copies, and the most translated work is “Inscription of Faith,” which has been translated into 10 languages. The series with the most volumes is “Autobiography” and “Zen Meditation Guide,” all of which have been well received by a wide readership.

The travels of Master Sheng Yen

On March 14, 1969, without any support, Venerable Master Sheng Yen left Taipei for Tokyo. Upon arrival in Tokyo, he registered for admission to the Department of Buddhist Studies at Rissho University in Shinagawa. At that time, the Master was already thirty-nine years old.

During the phase when the Master was publishing papers, he was invited back to Taiwan to attend the “Fourth Overseas Scholars National Development Research Conference.” At the conference, he raised three questions:

1. Religious education should be incorporated into the university education system.

2. Social education should pay attention to the rectification of decadent areas and the guidance of organized crime.

3. Attention should be given to spiritual education, which means the parallel development of humanities and technology.

Establishing a Buddhist Family: Buddhist Marriage,Buddhist Way of Life

On October 22, 1994, Nung Chan Monastery held its first ‘Buddhist-Style Joint Wedding,’ with twenty-two couples participating. The blessings were officiated by Master Sheng Yen, and nearly a thousand relatives, friends, and Dharma friends attended the ceremony.

Master Sheng Yen Advocates for Establishing Buddhist Families, Applying the Wisdom of the Buddha in Family Life, Practicing in Daily Life, Living in Practice, Creating a Harmonious and Warm Family Environment, and thereby Promoting Harmony and Warmth in Society, Making Buddhism Accessible to All, Allowing the General Public to Benefit from the Wisdom of the Buddha, Eliminating All Troubles in Life, and Living a Free and Loving Life.

Excerpt from the original article

The Suffering of Suffering

The suffering of suffering is ordinary suffering that we can feel in body and mind. Examples of suffering of suffering would be the discomfort from illness, or being separated from a loved one. These kinds of suffering everybody can recognize. But on a much more fundamental level, the suffering of suffering means that we are not our own masters. We are constantly under the influence and conditioning of other forces, from the external environment to the experiences and workings of our own minds and bodies. All these conditions are ‘other-powered’ because all the causes and conditions that make up a particular moment are dependent on other things happening, either in the environment or in our own body. This is called ‘conditioned arising’ or ‘dependent origination.’ At a deeper level we are not even in control of our minds and thoughts. this inability to control our very own being is suffering.

The Impermanence of the Self

We think we have a certain personality and certain traits but when we look closer, we seem to have multiple personalities and are in fact almost schizoid. We think one way, and act another way. In different situations, we have completely different personalities. This conflict between different ways of being in the same person can cause much suffering.

Understanding the Origin of Suffering

Very often we find ourselves in difficult situations and blame others for our problems. Sometimes we even blame God or other deities for our difficulties. Ｕnless we pay very close attention to what is happening in our own lives, it can be very easy to blame others for our tribulations. In particular we should pay close attention to suffering in our own lives, and how that suffering originates.

Meditation opens the wisdom, and wisdom serves life

• The central teaching of general prajna is that there is no self.
• In absolute contemplation, without imposing one’s preference.
• Absolute contemplation is madhyamika-realizing emptiness to achieve liberation.
• The paramitas are antidotes for mental afflictions.
• The cure for greed and miserliness is generosity
• When you think in terms of real and false, dropping and seeking, you are discriminating.
• When greed, aversion, and ignorance disappear, afflictions also disappear.
• Where there is prajna, there is driyana; where there is dhyana, there is prajna.