Contemplation of the Four Noble Truths | There Is No Suffering

Knowing that we suffer, the actual feeling of suffering will diminish. If we are unaware of our suffering, that makes it worse. Someone may have caused you a lot of pain, and you are constantly aware of this person. Though the incident happened in the past, the more you dwell on it, the worse it gets. When this experience becomes so ingrained, you may no longer see it as suffering. However, once you realize your underlying suffering, you can simply not dwell on it so much, and start to let it go. At this point, even if the situation continues, your suffering will abate. Knowing that something is suffering is, precisely, contemplation of suffering, the first noble truth.

Next is contemplating the causes of suffering (the second noble truth). When you suffer, you may think it is due to some external reason-—hat you are unlucky, or victimized. On the other hand, if you contemplate the causes of suffering, you will recognize that suffering does not come without cause; and the cause of suffering is not outside, but within yourself. Truly knowing this will reduce suffering. When we contemplate the causes of suffering, we recognize that certain negative actions will lead to certain negative consequences. Hence, to avoid suffering, you must first recognize and refrain from such acts. Second, when doing virtuous acts, do not focus on enjoying the consequence of your virtue, dwell in pride or arrogance, or be self-indulgent.

Contemplating the cessation of suffering (the third noble truth) relates to the first two contemplations. When you know suffering and its causes, then you can end suffering. Knowing that suffering and its accumulation arise from causes and conditions means realizing the impermanence and empty nature of suffering. For example, if you realize that money and thoughts relating to it are dependent on causes and conditions, then having it, not having it, working hard for it, or losing it , will not cause suffering. There is no reason to get attached to it. If you are successful in this contemplation, suffering will cease.

Contemplating cessation (the fourth noble truth) is difficult because there is no concrete object of contemplation. It is, therefore, essential to contemplate the path that leads to the cessation of suffering. Contemplating the path means that you persist on the practice path in accordance with the three studies of precepts, concentration, and wisdom. There are people who think of themselves as great practitioners. They point to the number of years they have practiced and the experiences they have had. However, if their practice is not in accordance with these three studies, it cannot be considered Buddhist practice.

Unless you are fully enlightened, suffering its cause, its cessation, and the path still exist for you. Only when you experience genuine wisdom do the four noble truths reveal themselves as being empty and illusory. That is wisdom without outflows.

With the line “There is no wisdom and no attainment,” the Heart Sutra goes one step further and removes attachment to wisdom itself. If you think that generating genuine wisdom eliminates suffering, then you are still attached to the idea of wisdom.

The Heart Sutra’s intent is to remove all attachments from your mind, step by step. Most people cannot let go of one thing unless they have already grasped something else. The Heart Sutra speaks to this habit, and systematically removes all sources of attachment, until there is nothing left to attach to.

To understand this statement, we must first explain what wisdom and attainment are. According to the agamas, that which removes or dispels basic ignorance is wisdom. That which knows of and removes afflictions is wisdom. In conventional Buddhadharma, there is an idea of attaining the wisdom-eye, or perfecting the purity of the Dharma-eye.34 It is the level where you deeply understand Buddhadharma. You have developed absolute faith in the nature of causes and coditions, and in the twelve links of conditioned arising. You understand that the five skandhas are inseparable from samsara and emptiness. Faith derives from personal experience; it is not an intellectual understanding that comes from books. Developing the purity of the Dharma-eye means turning vexation into wisdom—realizing non-duality between conventions of the world and their true nature. Again, we must differentiate between wisdom with outflows and that without outflows. Thinking that you have attained wisdom is wisdom with outflows, because it still involves a sense of self. When you have truly perceived that there is nothing to attain, which is another way of saying you have attained wisdom without outflows, there is no more sense of self.

Basically, ‘no wisdom’ and ‘no attainment’ are the same thing. True wisdom is wisdom without attainment. Attainment can be attainment of merit and virtue, or of retribution—the consequences
of your actions. If you believe that you have performed virtuous actions and will receive merit and virtue, then, of course, you will receive retribution for your actions, whether you want retribution or not, it will come.

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