네 가지 고귀한 진리: 불교의 핵심 가르침 이해하기

### 네 가지 고귀한 진리: 불교의 핵심 이해하기
* 🛌 첫 번째 고귀한 진리: 흔히 고통으로 번역되는 두카는 **쾌락의 무상함을 포함하여 삶의 모든 형태의 불만, 불편함, 스트레스**를 포괄합니다.
* 🔥 두 번째 고귀한 진리: 두카의 원인은 현실이 실제와 다르기를 바라는 근본적인 욕망인 **갈애(트스나)**로, 집착과 고통으로 이어집니다.
* 🕊 세 번째 고귀한 진리: 모든 갈증과 고통의 끝인 열반은 **말이나 개념을 넘어선 완전한 현실의 상태**로, 깨달음과 각성을 통해 얻을 수 있습니다.
* 🛤 네 번째 고귀한 진리: 고귀한 팔정도는 고통을 줄이고 궁극적으로 고통을 끝내는 방식으로 살기 위한 부처님의 처방전으로, **올바른 견해, 의도, 마음챙김 등 서로 연결된 8가지 측면**으로 구성되어 있습니다.
* 🧘 명상은 현실에 대한 인식을 변화시키고 지혜를 개발하는 데 도움이 되는 **수행의 필수 요소**입니다.
* 💬 부처님의 가르침은 철학적 신념이 아니라 **현실의 본질에 대한 객관적인 진리**로 제시되며 과학적 원리에 비견할 수 있습니다.
* 👁 불교의 궁극적인 목표는 존재의 '악몽'에서 깨어나 모든 형태의 고통에서 벗어나 **있는 그대로의 현실**을 보는 것입니다.
* 네 가지 고귀한 진리는 고통을 이해하고 초월하여 **심오한 평화와 해탈의 상태**로 이끄는 로드맵을 제공합니다.

불교의 네 가지 고귀한 진리는 삶이 고통, 불만족, 무상함을 아우르는 덕카로 가득 차 있음을 드러냅니다.

The Four Noble Truths are the foundation of the Buddha’s teaching. These four deceptively simple insights are in fact so profound you can spend a lifetime understanding just one of them. The Pali word for ‘truth’, sacca, also means ‘reality’ or ‘that which is actual’. So, the Four Noble Truths are not philosophical claims to believe in or accept. Rather, the Buddha taught them as scientific truths such as gravity, evolution, or the laws of thermodynamics. The Four Noble Truths represent objective, fundamental aspects of reality the Buddha realised when he awoke. To not know these truths, he said, is to sleepwalk through life, repeating always the same mistakes, not knowing they bring you suffering. But it is no coincidence these four truths are called ‘noble’. To hear them is already the first step on a path that one day WILL bring you to becoming an awakened one, a Buddha, yourself.

So, let’s explore the Four Noble Truths
of the Buddha and see how these ancient teachings can enrich our own lives as sentient beings
wrestling with the mystery of life. The First Noble Truth is that life is full
of dukkha. Now, what is dukkha? Most people translate this Pali word as ‘suffering’,
but this is only partly right, and it can be misleading. ‘Suffering’ is a very strong English word
we use on rare occasions. We say we’ve had a stressful day at work,
or that we’re angry for losing our headphones, or that we regret not talking to our crush
back in high school. Life is full of such unpleasant experiences,
but to call them suffering is a bit of an exaggeration. The Buddha meant just such things with dukkha,
but he also meant so much more. For example, losing your keys is dukkha, but
also losing a loved one is dukkha.

Regretting your choice for lunch is dukkha,
but regretting thirty years of a bad marriage is also dukkha. Hitting your toe is dukkha, and having a lifelong
trauma too is dukkha. The point is – dukkha can be translated
as ‘suffering’, but also as ‘dissatisfaction’, ‘discomfort’, ‘stress’, or ‘unpleasantness’. All these things are dukkha, but dukkha is
none of them. Dukkha is a much deeper word than any English
translation can relate. It is a word used in Buddhism to denote a
profound reality of life. Namely, that we never really get what we want. And even if we get what we want, we always
end up losing it one day. This is the First Noble Truth of Buddhism. But not only unpleasant things are dukkha. The Buddha tells his disciples that even pleasure,
material and spiritual alike, is dukkha.

The pleasure you experience during an orgasm
is dukkha. The happiness from seeing your child born
is dukkha. Even the pleasure of learning the Buddha’s
teachings is dukkha. Why? Because none of these things ever lasts. Think about it. Whatever happiness and pleasure you attain
in life, whether material or spiritual, it will one day all be gone. And when it is gone, it will leave you with
the pain of being separated from it. Thus, all the happiness and pleasure you’ll
find in this world contains the seed of dukkha within it. And you WILL experience this dukkha, if not
now, then later. This is not an opinion, but a reality of life. You see, the First Noble Truth of Buddhism
is much deeper and darker than most people realise. It says not only that there is unhappiness
in life. It says that even what we believe is happiness
is only a delayed form of unhappiness.

Pleasure is only the mask of pain; achievement only the mask of disappointment – happiness the mask of dukkha. Now, here you may say: ‘Wait a minute. Sure, happiness always comes and goes, but so does unhappiness. Why did the Buddha focus so much on dukkha and not also on its opposite? Isn’t this unfairly pessimistic?’ To this I would answer, ‘Please be patient, we are only at the first of FOUR Noble Truths, after all!’. I would also say that there is some virtue in focusing on life’s dark side. After all, dukkha is the universal problem facing all sentient beings – at all times and places. In his great book What the Buddha Taught, Walpola Thero writes: ‘One physician may gravely exaggerate an illness and give up hope altogether. Another may ignorantly declare that there is no illness and that no treatment is necessary.

thus deceiving the patient with a false consolation. You may call the first one pessimistic, and
the second optimistic. Both are equally dangerous. But a third physician diagnoses the symptoms
correctly, understands the cause and the nature of the illness, sees clearly that it can be
cured, and courageously administers a course of treatment, thus saving his patient. The Buddha is like the last physician.’ (Walpola Thero, What the Buddha Taught).
But what did the Buddha do after he discovered existence is full of dukkha? Surely, a lesser mind would here collapse
into nihilism. After all, if everywhere you turn there is
only dukkha and more dukkha, what point is there in anything? A western nihilist would here recommend taking
one’s own life. But for the Buddha, even this is not a way
out. The Buddha was, after all, certain of the
reality of rebirth and the law of karma.

To take one’s life, as an act of violence,
would only put you in far worse subsequent life, where dukkha is even more intense. So, trapped in this endless labyrinth of dukkha,
what could the Buddha possibly do to improve his situation? Well, he did what he advises us all to do. He pointed his trained mind singularly at
dukkha. He looked, and looked – and he looked deep. And there, right in the middle of dukkha,
he discovered the Second Noble Truth. Thirst. The Second Noble Truth is that the cause and
origin of dukkha is thirst. You see, the Sanskrit word for ‘thirst’
is trsna. And it is no coincidence the two words sound
so much alike. ‘Thirst’ actually derives from trsna and
both mean the same thing. So what did the Buddha mean by ‘thirst’
and why did he see it as the cause of dukkha?

Well, think of all the bad experiences you’ve
ever had, no matter how big or small. A break-up, a car accident, a failed exam,
a funeral... No matter how different, these all have one
thing in common. That is – in each case you wanted your experience
to be different from what it actually was. This is thirst, the fundamental desire for
reality to be different than it is. Now, pay attention. It is not thirst for the wrong things, but
thirst itself that creates dukkha. A monk thirsts for enlightenment, a lover for
his beloved; a woman thirsts for a child, a Wall Street trader for a bigger paycheck. One man thirsts out of love, another out of
hatred. The specifics don’t matter. Thirst is always the origin of dukkha. Whatever we thirst for brings us dukkha because
we don’t have it. Even if we get what we want, it is never as
good as we imagined it to be.

Even if what we attain is as good as we imagined,
even if it’s better – still, it never lasts. The roads of desire are many and winding,
but they all lead to the gates of dukkha. And it gets even worse. Thirst is an addiction. When our desires bring us dissatisfaction,
we don’t give up on them. On the contrary, we feel that only desiring
and attaining yet other things can bring us lasting happiness. Of course, this never happens. Every desire comes with the promise of a better
life. But desire is like the mythical monster Hydra
- cut off one of its heads, and two more spring in its place. Every desire is the fuel for yet more desire,
until we are all aflame in the fire of dukkha. In the Fire Sermon, the Buddha says to his
disciples: ‘All is burning, monks. All is burning’. Now, the Buddha distinguishes some desires
as better than others.

For example, the desire to become a better, more responsible person is more productive and less harmful than the desire for alcohol. But as one moves along the path of awakening, one must learn to detach him or herself even from one’s spiritual ambitions. The amazing thing is that the Buddha designed his teaching in such a way that one needs to learn all of it through hard and long practice – and then one should let go of it entirely. The Buddha expresses this in his famous simile of the raft. He describes his teaching as a raft you use to cross a dangerous river. But what should you do once you reach safely the distant shore? Do you take the raft with you and carry it around? Of course not. This would only make it harder for you to go further. It is the same way with the dhamma, the teaching of the Awakened One. At first you must put great effort into learning it and it will save you from a lot of suffering.

But once you are advanced enough, it will
only impede your progress to stay attached to teachings, concepts, and practices – even
those taught by the Buddha. A frequent criticism of Buddhist doctrine
is the following: ‘If desire is so bad for you, why do Buddhists tell you nirvana is
so desirable?’ This question might seem like it points to
some error in the Buddha’s teaching, but it is the question itself that is erroneously
put. It is like asking ‘When a fire goes out,
where does it go?’ It is an invalid question; it uses words in
a nonsensical way that only appears to make sense if you don’t know their true meaning. If one knows what a fire going out means,
one would not ask where the fire has gone. Similarly, if one has an idea of what nirvana
is, one would not say it is an object of desire. But what IS nirvana? And if it is the culmination of Buddhist practice,
how can it not be an object of desire?

To answer this, we need to look at the Third Noble Truth the Buddha discovered. If the First Noble Truth gives us the symptom, dukkha, the Second Noble Truth gives us the disease all men suffer from – thirst. The other two Truths then will tell us about the possibility of curing ourselves and what the cure is. Indeed, the Third Noble Truth is one of the most extraordinary and life-affirming claims made in history. It is the claim that it is possible for a human being to bring dukkha to an end completely and forever. The Third Noble Truth comes from the Buddha’s direct experience after his awakening under the bodhi tree. There and then, he discovered a reality free from all thirst and all dukkha. This was not a concept or an abstract idea. It was, in fact, something even more real than what we are used to calling real in our daily lives. The Buddha discovered a perfect reality that is always and everywhere present if we have

the eyes to see it. He called it nirvana. Nirvana is not only difficult, but impossible
to explain in words. We have created words to speak of the illusory
world we experience with our senses – but nirvana is that which is beneath all appearances. Words can only circle around it but never
enter it and survive – like moths around a flame. This makes some people uneasy. The great German philosopher Friedrich Nietzsche
once wrote that ‘Mystical explanations are considered deep. The truth is that they are not even superficial.’ To him, nirvana would sound like a made-up
concept used to attract the naive and to confuse the Buddha’s critics. But, in defence of the Buddha, let’s do
a thought-experiment. Imagine living on an island full of colourblind
people and being the only one who can see colours. You might try to explain to others what colours
are and that they are everywhere all the time.

But all you’ll do is convince them you are either a madman or a great mystic! Do you see what I’m getting at? To understand the dhamma, we must allow that what confuses us in it may simply be the Buddha speaking of colours we cannot yet see. This attitude will allow us to discuss difficult terms like nirvana, even if none of us has a full grasp of them. So, what can we say about nirvana? The literal meaning of the Sanskrit word nirvana is ‘to extinguish’, ‘to blow out’. For example, when a fire goes out, it ‘nirvana-s’, so to speak. Nirvana is not a state or a thing, but a transition. So, when people say the Buddha ‘attained nirvana’, this is misleading. It is more appropriate to say the Buddha extinguished himself. He, so to say, nirvana-ed. But what exactly gets extinguished during nirvana?

Well, there’s a very long answer we’ll
leave for a separate video just on Nirvana. The short answer is that Nirvana is the extinguishing
of thirst. All likes and dislikes, all desire and attachment,
all hatred, greed, and delusion, all sense of being a separate self… These flames, which turn our lives into a living
hell, all go out during Nirvana. So, you see, it is nonsensical to say Nirvana
is something you desire. Nirvana, by definition, is the end of all
desire. So, if you desire Nirvana, you are desiring
a false idea in your imagination of what Nirvana is like. This too is something you must let go of for
dukkha to end. In fact, even the desire to be free of dukkha
must end if you wish dukkha to end. I know, the deeper we get into it, the more
inadequate words become.

This perhaps makes Nirvana sound like some supernatural, extraordinary state only meditation masters can enter. But remember that Arctic Monkeys album called Whatever People Say I Am, That’s What I’m Not. This is like a description of Nirvana. (And I don’t mean the band.) Let me cite again Walpola Thero, who puts it beautifully: ‘It is incorrect to think that Nirvana is the natural result of the extinction of craving. Nirvana is not the result of anything. If it would be a result, then it would be an effect produced by a cause […] Nirvana is neither cause nor effect. It is beyond cause and effect. Truth is not a result nor an effect. It is not produced like a mystic, spiritual, mental state […] TRUTH IS. NIRVANA IS. The only thing you can do is to see it, to realize it. There is a path leading to the realization of Nirvana.

But Nirvana is not the result of this path. You may get to the mountain along a path,
but the mountain is not the result, not an effect of the path. You may see a light, but the light is not
the result of your eyesight.’ (Walpola Thero, What the Buddha Taught)
Nirvana is a Noble Truth. It is a fundamental element of our reality. When we live in ignorance, nirvana sounds strange
and outlandish to us. But one who has removed the beam from his
eye, one who has developed wisdom, can see what has been there all along. And the Buddha did not just tell people about
nirvana and leave them hanging. No, like a good doctor, he gave detailed prescriptions
on how one should live so as to bring the disease of dukkha to an end. His followers compiled all the prescriptions
the Buddha gave on various occasions. The early disciples memorised and organised
these teachings into a system they started

calling ‘the path’. This system had eight major components, and
so they called it the Noble Eightfold Path. It is this path exactly that is the Fourth
and final Noble Truth. Now, I am a Christian and where I come from,
we use a specific word for a wrong action. We call it a ‘sin’. But the word sin, especially in the old days,
did not apply only to something wrong in the eyes of God. It had a more general meaning that applied
to things that were simply flawed, such as a badly written poem, or an arrow that cannot
fly straight. We have this same concept in the Eightfold
Noble Path, the Fourth Noble Truth of Buddhism. This path is based on the idea that there
is a wrong way of living which creates dukkha and a right way of living, which can reduce
dukkha until it is finally gone forever. This division between wrong and right actions
is not based on the Buddha’s subjective

opinion. Rather, it is an almost scientific theory
based on evidence you can inspect for yourself. In the eyes of the Buddha, most people are
sleepwalking through life, immersed in delusion. Thus, without knowing it, they live in a way
that creates dukkha. The Buddha’s teaching was effectively a
manual for how to live the right way and minimize dukkha for yourself and others. So let’s see what this manual consists of. Right View means having the wisdom to see
through the deluded words and actions of yourself and others. As today, so too at all times, what culture
celebrates as virtue and success is usually flaw and failure in disguise. No amount of material wealth, productivity,
or pleasure can rid you of dukkha. In fact, these things have the delayed effect
of creating even more dukkha. To see this requires wisdom and it is a Right
View. Right Intention requires Right View.

Only after you see things as they really are,
can you create for yourself the right kind of goals. The Buddha saw that man is sick with endless
thirst and dukkha, and so the best intention is to try to cure yourself and others from
this illness. Once you see things as they are and have the
right intentions, the way you speak, act, and live are calibrated to lead you out of
the labyrinth of thirst and dukkha. And then we arrive at the final three branches
of the path, which are a bit more technical. A lot of people, myself included, believe
you can only go so far in your understanding of Buddhism without having a meditation practice. This does not mean that meditation alone leads
to nirvana, but it is a vital component of transforming one’s perception of reality. It is telling that the last three aspects
of the Eightfold Noble Path refer to the Buddhist practice of meditation. Buddhist meditation deserves a whole separate
video, so for now all we must understand is

that one needs to train and transform one’s
mind in order to grasp the deeper teachings of the Buddha. The Buddha was a spirit-healer, a mind-healer,
and meditation was his way of treating the human mind from the infection of ignorance
and thirst. One needs to put significant effort into developing
mindfulness and concentration so as to see through the false beliefs clouding his judgement. This is Right Effort, Right Mindfulness, and
Right Concentration. The Eightfold Noble Path does not tell you
what to do. Rather, it is a description of what a fully
awake human being is like. All you can do is try to imitate this description
until you are gradually transformed into an awake human being yourself. And the eight aspects of the Path are not
sequential. Rather, they all depend on one another. One has Right View only if one has Right Mindfulness. One has Right Mindfulness only if one has
Right Concentration… and so on.

As Walpola Thero writes:
‘[The path] is a way of life to be followed, practised, and developed by each individual. It has nothing to do with belief, prayer, worship, or ceremony. It is a Path leading to the realization of Ultimate Reality, to complete freedom, happiness, and peace through moral, spiritual, and intellectual perfection.’ (Walpola Thero, What the Buddha Taught)
In the interest of honesty, modern scholars do not believe the Four Noble Truths were taught as such by the historical Buddha. They are probably a later formula created by the Buddha’s disciples who were looking for a memorable summary of his teachings. Whether this is true or not will not bring us any closer to freedom from dukkha. But taking these truths to heart in our everyday lives, this might just as well be good for us. Remember that ‘the Buddha’ is a nickname. It means ‘the one who awoke’.

But think for a minute, what this actually
means. It is not just a metaphor. The Buddha tells us there is a shift in consciousness
we can achieve, which is comparable to waking up from sleep. He is talking about nothing less than a total
transformation of one’s reality, which begins and ends in one’s consciousness. And this is a transformation towards truth,
towards (so to say) real reality! It is the end of sleep, the end of the false
stories, opinions, and beliefs we all have in ourselves. Most importantly, it is the end of dukkha. The Buddha, when he finally perfected his
mind, saw that human existence is a nightmare… but… then he awoke. His teachings since that day, these Four Noble
Truths, are like words he is whispering into our ears, trying to awaken us too. The good news is, the nightmare is only a
dream. What awaits us when we awake is true reality.

Not only more perfect than we imagine, but
more perfect than we can imagine. So, I invite you to use this video as a jumping-off
point for your own exploration into this deep and noble tradition we call Buddhism. If you’re up for another deep dive, check
out my video on the Buddhist teaching of no-self. It is a much earlier video I did, but it’s
also the most watched on this channel. And while you’re still listening, I want
to thank you for spending your time watching and helping me continue make such content. I am now trying to make this YouTube project
into a full-time effort, and I would deeply appreciate it if you support me with even
the smallest donation on Patreon! So thank you again, and remember Rumi’s
words: ‘What you seek is seeking you.’ See you next time.

The Four Noble Truths Of Buddhism Explained

SEEKER TO SEEKER

네 가지 고귀한 진리의 심오한 의미

사성제는 단순한 철학적 신념이 아니라 부처님이 깨달은 현실의 근본적인 측면을 나타내는 과학적 진리입니다.

흔히 '고통'으로 번역되는 덕카는 사실 인생의 고통과 즐거움의 덧없는 본질을 포함하여 훨씬 더 깊은 불만족과 불편함을 포괄합니다.

첫 번째 고귀한 진리는 불행을 넘어 우리가 행복이라고 인식하는 것조차 궁극적으로 불행의 한 형태로 이어진다는 점을 강조합니다.

붓다의 덕카와 갈증에 대한 관점

붓다는 번뇌를 비관적인 것이 아니라 모든 존재의 보편적인 문제로 보았습니다.

붓다는 두카의 원인은 갈증, 즉 현실이 달라지기를 바라는 근본적인 욕망이라고 믿었습니다.

갈증은 그 대상이 무엇이든 간에 상상만큼 충족되지 않는 것에 대한 갈망을 불러일으키기 때문에 항상 괴로움을 가져옵니다.

욕망과 열반에 이르는 길에 대한 부처님의 가르침

부처님에 따르면 욕망은 끝없는 불만족으로 이어지며, 깨달음에 이르는 길은 영적인 욕망을 포함한 모든 욕망에서 벗어나는 것을 포함합니다.

부처님의 가르침은 목적을 다하면 버려야 하는 뗏목에 비유되며, 열반의 개념은 욕망의 대상이 아니라 고통에 대한 치료의 정점입니다.

세 번째 고귀한 진리는 부처님이 깨달음 이후 직접 체험을 통해 발견한 것처럼 모든 고통을 끝낼 수 있다는 놀라운 주장을 제시합니다.

열반에 대한 이해: 불교의 열반 개념 설명

열반은 말로 표현하기 어려운, 모든 겉모습의 밑바닥에 있는 불가해한 상태입니다.

이 개념에는 열반에 대한 욕망을 포함한 모든 욕망이 소멸되어 고통이 종식되는 것을 의미합니다.

열반은 원인과 결과를 초월한 진리로 묘사되며, 어떤 것의 결과라기보다는 깨달음에 이르는 길을 필요로 합니다.

고귀한 팔정도의 길: 불교 생활 가이드

열반은 불교의 근본 진리로, 고귀한 팔정도를 통해 달성할 수 있으며 고통 없는 삶을 살 수 있는 틀을 제공합니다.

이 길은 올바른 견해와 올바른 의도의 원칙에 기초하여 개인이 진리를 보고 긍정적인 목표를 설정하도록 안내합니다.

마지막 세 가지 길은 현실에 대한 인식을 변화시키고 궁극적으로 열반을 성취하는 데 있어 명상의 중요성을 강조합니다.

부처님은 자신의 가르침을 이해하기 위해 마음챙김과 집중을 통해 마음을 단련해야 한다고 강조하셨어요.

팔정도는 깨어 있는 인간의 자질과 그 측면의 상호 의존성을 설명합니다.

현대 학자들은 사성제의 기원에 의문을 제기하지만, 이 진리를 사용하여 의식을 변화시키고 고통에서 벗어나는 데 초점을 맞추고 있습니다.