CHAPTER 15

 

CONCLUSION

 

 

It should now be clear that the Four Noble Truths are the central concept of Buddhism. What the Buddha taught during his ministry of forty-five years embraces these Truths, namely: Dukkha, suffering or unsatisfactoriness, its arising, its cessation and the way out of this unsatisfactory state. One who thinks deeply will interpret these Truths as man and his goal, his final deliverance; that is the sum total of the Four Truths. What we call man, in the ultimate sense, is a combination of mind and body, or the five aggregates of clinging. On the human plane dukkha does not and cannot exist independently of man, his mind and body. It therefore becomes clear that dukkha is nothing else but man himself. As the Buddha himself said: `the five aggregates of clinging are dukkha.' <sup>1</sup> Then we know that the second truth is tanha, craving or `thirst' which is the arising, of dukkha. Now where does this craving arise? Where the five aggregates of clinging are, there this craving arises. The third is the stilling, the cessation of this craving, Nirvana--the final deliverance. This, too, is not external to man. The last and the fourth Truth is the Way out of this unsatisfactory state, this repeated existence, samsara.

 

Now on close analysis we come to understand that the attempt here is to point out samsara and its cause; nirvana and the way to it. Samsara is only a succession of the mental and bodily aggregates of clinging; in other words, repeated existence, and not the physical world with its sun and moon, rivers and seas, rocks and trees. In this sense samsara is another name for man who consists of the aggregates of clinging. This is the first Truth. In the second Truth we see the cause and condition of samsara. In the third we see the stilling, the cessation of samsara which is supreme security from bondage--Nirvana.  In this connection it may be noted that in the Theravada, samsara is diametrically opposed to Nirvana, for we see that samsara is the continuity of the aggregates of clinging whereas Nirvana is the cessation of this clinging. In this life the man who enjoys pleasures of the senses is not liberated from samsara. As long as his craving and attachment are not extinguished, he clings to the aggregates and to things pertaining to them. The liberated one, however, experiences Nirvanic bliss here and now; for he does not cling to sense objects; his craving and attachment have ceased and therefore, for him, there is no more continuity of aggregates, no more repeated existence, samsara.

 

The last and the fourth Truth is the Noble Eightfold Path. In the Pour Noble Truths, as you may have now realized, the Eightfold Path is the only aspect which deals with practice. Whatever there is to be practised, to be cultivated, in Buddhism, comes within the scope of the Eightfold Path. It is the A B C and the X Y Z of the Buddha's way of life. The Path is a summary of the means that enable us to get out of this tangle of samsara, and realize Nirvana which is the only unconditioned dhamma in Buddhism. Hence it is necessary to bear in mind that the Path does not function as the cause and condition of Nirvana. It is only a means to it.

 

As this Noble Eightfold Path is the only aspect ² of the Buddha's teaching which deals with practice, we have to focus all our atten­tion on this practical teaching; for theories and speculations are of no avail to one genuinely bent on practising the Dhamma.

 

There are no short-cuts to real peace and happiness. As the Buddha has pointed out in many a sermon this is the only path which leads to the summit of the good life, which goes from lower to higher levels of the mental realm. It is a gradual training, a training in speech, deed and thought which brings about true wisdom culminating in full enlightenment and the realization of Nirvana. It is a path for all, irrespective of race, class or creed, a path to be cultivated every moment of our waking life.

 

The one and only aim of the Buddha in pointing out this Noble Path, is stated in these words: `Enlightened is the Blessed One, he teaches the Dhamma for enlightenment; tamed is the Blessed One, he teaches the Dhamma for taming; calmed is the Blessed One, he teaches the Dhamma for calming; crossed over has the Blessed One, he teaches the Dhamma for crossing over; attained to Nibbana has the Blessed One, he teaches the Dhamma for attainment of Nibbana.' ³

        

If this is the purpose for which the Blessed One teaches the Dhamma and points out a path, it is obvious that the aim of the listener or the follower of that path should also be the same, and not anything else.    The aim, for instance, of a merciful and under­standing physician should be to cure the patients that come to him for succour, and the patient's one and only aim, we know, is to get himself cured as quickly as possible. That is the only aim for a sick man.

 

We should also understand that though there is guidance, warn­ing and instruction, the actual practice of the Dhamma, the treading of the Path, is left to us. We should proceed with undiminished vigour surmounting all obstacles and watching our steps along the right path--the Very Path trodden and pointed out by the Buddhas of all ages. ⁴

 

To explain the idea of crossing over, the Buddha used the simile of a rafts. ⁵ Let us listen to him:

 

`Using the simile of a raft, monks, I teach the Dhamma designed for crossing over and not for retaining. Listen and attend carefully to what I say.'

 

`Even so, venerable sir,' the monks replied. The Blessed One continued:

 

`Monks, a man sets out on a journey and comes to a vast stretch of water. The near bank is dangerous, the far bank is safe. But no boat goes to the further shore and there is no bridge. He thinks: "Vast indeed is this stretch of water, the near bank is unsafe but the further one is without danger. I had better collect grass, leaves, branches and wood to make a raft and with its aid using my hands and feet ferry myself across to the further shore."

 

`Then, monks, that man having made a raft, crosses over safely to the further shore striving with his hands and feet. Having crossed he thinks: "This raft has been very useful, for with its aid I have reached the further bank safely: I had better carry it on my head or back and go wherever I want.”

 

`What do you think, monks, if he does this is he acting rightly about the raft? Suppose that man who has crossed over to the further bank should think: "This raft has been very useful, with its aid I have reached the further bank safely: I had better beach it or (let it) float down the vast stretch of water and go wherever I want." If he acts thus, monks, he would be acting rightly about the raft.  Even so, monks, using the simile of a raft have I taught the Dhamma designed for crossing over, and not for retaining. You, monks, who understand the Dhamma taught by using the simile of a raft, have to give up good things (dhamma) ; how much more the evil things (a-dhamma).' ⁶

 

One may ask why the Path is called the Noble Eightfold Path, and why the word `right' (Pali, samma) is placed before each factor. The plain and simple answer is that there is also a path which is not noble, which is false and the word `wrong' (Pali, miccha) is placed before each of the eight factors of that wrong path. In two edifying parables the Buddha makes plain the right and the false one. Addressing Tissa, the Elder, the Master said:

 

`Suppose, Tissa, there are two men, one unskilled and the other skilled in knowing the way. The unskilled one asks the skilled one the way, and that other replies: "Yes, man, this is the way. Carry on for a while and you will see the road fork. Reject the path to the left but take the one to the right. Proceed for a while and you will see a thick forest ... then a large marshy pool ... and a steep precipice. Go a little further and you will see a delightful stretch of level ground."

 

` I will now, Tissa, illustrate the meaning of my parable:

 

‘By "the man who is unskilled in knowing the way" is meant the worldling. By "the man who is skilled in knowing the way" is meant the Tathagata, the Arahat, the Supremely Enlightened One. By "the fork" is meant perplexity. The "left-hand path" is the wrong eightfold path, namely wrong understanding, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. The "right-hand path" is the Noble Eightfold Path, namely: right understanding and so forth. The "thick forest" is a name for ignorance; the "large marshy pool" for sense-pleasures; the "steep precipice" for vexation and despair and "the delightful stretch of level ground", Tissa, is a name for Nibbana. Take delight, Tissa (in the monk's life)! Take delight! I shall advise you; I shall teach you.' ⁷

 

The second parable which is somewhat similar to the above is found in the nineteenth discourse of the Majjhima Nikaya. Here the Buddha mentions a herd of deer living in a wooded valley where there was a marshy pool. Now a man not desiring their happiness but bent on their destruction comes along. If he were to block the safe road and open up a treacherous one on which he had placed a decoy and tethered a doe as a lure, that great herd of deer would be hurt and dwindle away.

 

But if another man desiring their happiness and safety were to open up the safe and close the treacherous road, loosing the decoy and the doe, that great herd of deer would grow and increase. The Buddha then explained the meaning of his parable: The marshy pond is another name for sense-pleasures; the great herd of deer for beings; the first comer represents Mara, the Evil One; the treacherous road is the eightfold wrong path, namely wrong under­standing and so forth; the decoy stands for passionate pleasure; the doe for ignorance; the man desiring the welfare of the deer stands for the Tathagata, the Arahat, the Supremely Enlightened One; the safe, secure and happy road is the Noble Eightfold Path, namely right understanding and so forth.

 

`Thus, monks,' the Buddha says, `I have opened the safe, secure and happy road, closed the treacherous road, loosed the decoy and the lure. Whatever, monks, a compassionate teacher wishing the welfare of the disciples ought to do, that I have done out of compassion for you. Here are trees, here are solitary huts. Meditate, monks, do not be heedless, be not remorseful later. Thus I admonish you.'

 

The Buddha, the Compassionate Teacher, is no more, but he has left a legacy, the sublime Dhamma. The Dhamma is not an invention, but a discovery. It is an eternal law; it is everywhere with each man and woman, Buddhist or not Buddhist, Eastern or Western. The Dhamma has no labels, it knows no limit of time, space or race. It is for all time. Each person who lives the Dhamma brings it to light, sees and experiences it himself. It cannot be communicated to another, for it has to be self-realized. The Buddha Gotama dis­covered the Dhamma, as did his predecessors, the Buddhas of the past. If we wish to see it with our mind's eye as it really is, and not as it is presented in books, we should follow this Ancient Path. The Liberated Ones, the Consummate, have spoken in glowing terms of the Path and the final Deliverance in the Psalms of the Early Buddhists. Others hearing of their experiences rejoice and are inspired. But more rejoicing and inspiration cannot lead them to the desired goal. Hence, the need to cultivate the Path:

 

'Be loving and be pitiful

And well controlled in virtue's ways,

Strenuous, bent upon the goal,

And onward ever bravely press.

That danger doth in dalliance lie:

That earnestness is sure and safe:

This when ye see, then cultivate

The Eightfold Path, so shall ye touch,

So make your own, ⁸ the Deathless Way.' ⁹

 

The Ancient Path is open to all. There is no distinction in Nirvana. Referring to the Noble Eightfold Path and comparing it to a chariot the Buddha says:

 

…………..

And be it woman, be it man for whom

Such chariot doth wait, by that same car

Into Nibbana's presence shall they come.' ¹⁰

 

From the foregoing it is clear that he who does not possess this chariot, and he who while possessing it fails to proceed towards the goal as instructed, will not reach his destination. There is an interesting dialogue between the Buddha Gotama and the brahman Ganaka-Moggallana in the one hundred and seventh discourse of the Majjhima Nikaya. Answering a question of the brahman the Buddha explained in detail how he instructed and trained his disciples. The brahman, who listened intently, wished to know if all or only some of the instructed disciples attained the ultimate goal--nibbana. ¹¹ The Buddha's reply was that some on being instructed by him attained the ultimate goal--nibbana, and some did not. The brahman then put this question to the Buddha:

 

`What is the cause, good Gotama, what the reason why since nibbana does exist, since the way leading to nibbana exists, since the good Gotama exists as adviser, some of the disciples on being in­structed attain the ultimate goal--nibbana, but some do not?'

 

‘Well, then, brahman, I will question you on this point in reply. You may answer me as you please. What do you think about this, brahman? Are you skilled in the way leading to Rajagaha?¹² 

 

`Yes, sir, I am skilled in the way leading to Rajagaha.'

 

`What do you think about this, brahman? A man might come along wanting to go to Rajagaha; having approached you, he might say: "I want to go to Rajagaha, sir; show me the way to this Rajagaha." You might answer: "Yes, my good man, this road goes to Rajagaha; go along it for a while. After a time you will see a village; go along for a while; after a time you will see a market town; go along for a while. After a time you will see Rajagaha with its delightful parks, delightful forests, delightful fields, delightful ponds." But although he has been exhorted and instructed thus by you, he might take the wrong road westwards. Then a second man might come along wanting to go to Rajagaha ... (as above). . . " ... you will see Rajagaha with its delightful ... ponds." Exhorted and instructed thus by you he might get to Rajagaha safely. What is the cause, brahman, what the reason, why, since Rajagaha does exist, since the way leading to Rajagaha exists, since you exist as adviser, the one man, although being exhorted and instructed thus by you, may take the wrong road to the west while the other may get to Rajagaha safely?'

 

`What can I, good Gotama, do in this matter? A shower of the way, good Gotama, am I.'

 

‘Even so, brahman, nibbana does exist, the way leading to nibbana exists and I exist as adviser. But while some of my disciples on being exhorted and instructed thus by me attain the unchanging goal, nibbana, some do not attain it. What can I, brahman, do in this matter? A shower of the way, brahman, is a Tathagata.' ¹³

 

Man tends to regard whatever is old as obsolete. Hasty critics may rush to conclusions and say that the Noble Eightfold Path discovered by the Buddha Gotama is twenty-five centuries old and therefore not suitable to modern conditions. But this is shallow, unbalanced thinking. What is important is to know if a thing, old or new is practical, whether it can be put to use.

 

There have been many problems in the world from time imme­morial, each period has its own problems and our attitudes to them vary; many solutions having been attempted. The Noble, Eightfold Path reduces these problems to one which the Buddha called dukkha. He called their origin and cause tanha, desire or selfish motives, and avijja, ignorance or misunderstanding. Now the question is, has modern man found a solution to these problems, or have we merely aggravated them? Does man now live in a state of security, and happiness or of fear and constant tension? Does he follow a path leading to sanity or to madness?

 

Now let us see what this Ancient Path is. It is composed of eight factors: Right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Which factor can we put aside as obsolete and not conducive to man's material or spiritual progress? Which factor hinders man's development worldly or otherwise? Surely only the muddle-headed can call the Noble Path out of date, for though it is ancient it has a perennial freshness. As mentioned earlier, ¹⁴ all life's solutions can be reduced to one problem, that of dukkha, unsatisfactoriness: and the solution put forward by the Buddhas or Enlightened Ones of all ages, is the Noble Eightfold Path. Just as the proof of the pudding is in the eating, so the proof of this solution lies in the practice of it.

 

'Buddhist, or not Buddhist, I have examined every one of the great religious systems of the world, and in none of them have I found anything to surpass in beauty and comprehensiveness, the Noble Eightfold Path of the Buddha. I am content to shape my life according to that Path.' ¹⁵

 

In conclusion I consider it no exaggeration to say that the Buddha's greatness still shines today like a sun that blots out the glory of lesser lights, and his Ancient Path, still beckons the weary pilgrim to the haven of Nirvana's Security and Peace.

 

And as the old saying goes: `Some run swiftly; some walk; some creep painfully; but all who keep on will reach the goal.'

 

MAY ALL LIVING BEINGS BE WELL AND HAPPY!

 

 

1. See chapter 3.

 

2. See chapter 3.

 

3. M. 35; D. 25.

 

4. S. ii. 106.        

 

5. M. 22.

 

6. Dhamma, here, according to the Commentary, means calmness or con­centration of mind (samatha) and insight (vipassana). Clinging even to such high mental attainments as these should be given up. Need one speak of the evil things.

 

7. S. iii. 108 (sutta 84).

 

8. 'Touch'--i.e. realize, Commentary reading phusanta.

 

9. Psalms of the Early Buddhists, The Brethren, P.T.S. 1951, Verses 979; 980.

 

10. Kindred Sayings, i. p. 45.            

 

11. Accantanittham nibbanam.

 

12. A large town in India now known as Rajgir. The Buddha spent much of his time in the celebrated Veluvana monastery there. It was in a cave in this town that the First Convocation of the Dhamma and Vinaya was held three months after the passing away of the Buddha. The cave is still to be seen. (Author's note.)

 

13. Middle Length Sayings, I. B. Horner (P. T. S., London), iii. pp. 55, 56.

 

14. See chapter 3.

 

15. T. W. Rhys Davids, Founder President of the Pali Text Society of London.