The fee poles reports that immediately after his awakening, the Lord Buddha went to Deer Park in Benares to expound his doctrine in the form of four "Noble Truths", a comprehensive overview of Buddhism. These four Truths, are configured on the traditional method Vedic diagnosis and therapy: the identification of the disease and its causes; judgment on the method of care, and prescription of the remedy.

1. - The First Noble Truth about the "pain" (Sanskrit: duhkha) designating the material suffering as distress, frustration and pain, caused by birth, by disease, old age and death: janma-mrtyu- jara-vyadhi duhkha-dosanudarsanam. Unlike the materialist striving, in its struggle for existence, to obtain what is good and to remove what is bad, spiritualist, guided by a spiritual master, is educated to be more profound in its considerations taking conscience of every aspect of life. Quest'integrale awareness is the first step toward spiritual enlightenment. If more than pleasant aspect of life, not even the appearance becomes aware unpleasant, it is prone to caderne victims, a condition which makes it difficult to prosecute high principles. Pleasure and pain are two neighboring bells, the sound of one shakes the other, and as two sides of same coin, both eventually cause pain. The scriptures say that the pleasure derived from contact of senses with their objects is duhkha yonaya, in itself a source of suffering, because the happiness of this world is temporary and will end one day. According to the "law of decreasing utility," the senses have a saturation point beyond which, the sensations of pleasure turn into pain sensations, consequently, the same thing that gave him pleasure, is perceived as a source of pain. This means that even being able to achieve the purpose of use, the end result will in any case the pain. The suffering in this material world is inevitable, it is a realistic vision. The wisdom of all is to simultaneously develop knowledge and ignorance of transcendence, so you can gradually increase from worldliness were to be found in a life of truth and virtue. The key consideration for Monaco aims to make aware of the inevitability of birth, old age, sickness and death and the fact that these natural phenomena, affecting the lives degl'esseri living. This knowledge acts as a catalyst to mobilize the interests that materialism leads to spirituality. S iddhartha Gautama Buddha, was a noble prince, and in his youth he had been protected from the miseries of life, to the point that was not even aware of its existence. But one day, traveling outside the palace, he saw with his eyes a dying due to childbirth, sick and old, and asked his driver if these sufferings were a common thing. The servant replied that these disasters, in one way or another, must afflict the man, during his earthly sojourn. At that moment the Lord Buddha decided to find the final solution to the suffering of living beings. The ancient Vedic texts describe three loans: 1) those caused by the body and the mind forms (adhyatmika-klesa), 2)-that caused by other living beings (adhibhautika-klesa), 3)-that inflicted by natural adversities (adhidaivika- klesa). Suffering is generated by ignorance (avidya) that begins with the identification of self with the body and mind. When the soul, which is spiritual in nature, erroneously identified with the aggregate of material elements, which makes up the body in which it resides, then begins to lead a life of illusion, which is the seed of all the suffering resulting . People ignore their ontological identity and this lack of spiritual knowledge is the cause of suffering (duhkha) that the blizzard. The Lord Buddha then offered the care that is to follow the "method" (Dharma) to rediscover their original identity, which is essential to transcend the suffering of this material world.

2. -The Second Noble Truth refers to the cause of frustration, said trishna, ie, the thirst for pleasure, based on ignorance and unconsciousness, avidya. The living being, identified with the material, tries to answer to its needs of spiritual pleasure, experiencing a taste for material objects which, being of a different nature from her, can never give the true happiness that he seeks. Quest'avidità sets in motion the dynamics of material suffering: "In contemplating the objects of the senses, man develops attachment for them; from attachment develops greed or selfish desire, and because material pleasures are temporary, their term gives rise to frustration and anger in humans. Anger clouds the mind and leads to delusion and confusion of memory. When the memory is lost and confused intelligence is in this state of confusion is not possible to pursue a happy life. " It 's natural to worry about the needs of the body, but the concern of most people goes far beyond the needs of the body, and they take up an excessive sense gratification. The sensual pleasure is not denied, but is allowed in moderation, like salt in food. So you need to find a "middle way", a balance.

3. -The Third Noble Truth concerning the cessation of suffering. If all suffering comes from desire for material, the cessation of suffering depends on the extinction of desire. To desire is natural, but here the Lord Buddha means a morbid desire, lustful, superfluous. It should quell unnecessary passions and cultivate the spiritual desire, the passion for Truth. Never be realized if the illumination is not ardently desires. This is the sublimation of desire, the method that leads to brahma-Bhuta ie the stage where the Monaco develops a vision equally equanimity toward all living beings, and free from all material suffering. In Buddhism this stage is achieved by following an individual path.

4. - The Fourth Noble Truth of the Way of Buddhism, to end the frustration material, presents the doctrine of '"Eightfold Path of Dharma", which is to act under the influence of virtue ("middle").

From the doctrinal point of view the "first type" about the "wisdom" (cream):

• 1) Samma ditthi: right understanding cognition or Right: it consists in recognizing the imperfect and ephemeral nature of the world: janma-Mrityu-jara-vyadhi-duhkha-dosanudarsanam "the perception that birth, sickness, old age and death are evils to be fought" ( Bhagavad-Gita 13.9) that is the recognition of the "Four Noble Truths" through their proper knowledge and the consequent correct their vision.

• 2) Shammah sankappa: Right-resolution, ie the proper commitment, supported by the right intention in the master trsna (the attachment to desire, envy and greed, that is the desire to assert one's self) in order to live in truth and in non-violence toward all creatures, (this includes vegetarianism) and maintain the "proper aspiration" that follows the "proper motivation", in order to avoid being influenced by "thirst to exist," because of samsara (the cycle birth and death).

The "second type" about "morality" (sila).

• 3) Samma vaca: Right speech, veracity, or give up the lies and useless speech. Consist in taking responsibility for their words, paying attention to their choice and ponderandole so that no harmful effects to others and thus ourselves. Right speech also means that our actions must adhere to our talk and correspond to it.

• 4) Samma kammanta: Right Action, the non-violence, truthfulness, celibacy, abstaining from drunkenness and theft, that the action is not motivated by the quest for selfish advantage, performed without attachment to its fruits. It is also the action that conforms to the situation properly, in the sense that there is no distinction between personal action and the action of the Supreme in relation to the event in which the individual and personal act is determined. In this case the correct individual to act in harmony with the intention of the Supreme Master of karma and does not produce piùalcuna reaction on the author, so that the karmic point of view corresponds to `inaction. For this reason, the "right action" is also considered an "act without acting".

• 5) Samma ajiva: Right Conduct of life, namely, the honesty. Is to live in harmony without disturbing social, living in a balanced way, avoiding the excesses, getting adequate support by means that do not cause damage or distress to others. This also involves the proper mastery of their intentions, so that they are always guided and directed along the median line of conduct of life (majjhama patipada) through a proper action (Samma kammanta).
  

The "third kind" to the specificity of the "Buddhist meditation" (samadhi).

• 6) Samma vayama: Rectum effort to remain enthusiastic and positive about the spiritual progress that's been let go of unhealthy and healthy ones to grow. It also means to trust in the validity of their spiritual practice with an enduring commitment to fair and balanced effort, motivated by faith (saddha) which comes from the results obtained in the advancement along the path of spiritual realization and development of the ability to exercise a right action ( Samma kammanta) in their Buddhist practice.

• 7) Samma sati: Right mindfulness (remaining free from worldly suffering, remembering the transitory nature of things): the ability to keep the mind free of confusion, not influenced by craving and attachment (trsna)

• 8) Samma samadhi Right meditation practice: that is, achieve inner peace and indifference to the world that lead to nirvana. The ability to maintain the correct inner attitude that leads to the correct poise themselves during the practice of meditation (dhyana). The Sanskrit term "samadhi" is used here with the same meaning as achieving the highest level of "union", reunification, identification of the individual self with the existing reality.

There are four dhyana (or jhana in Pali language):

1. -The first dhyana is a condition satisfaction due to the reflection and investigation.

2. -The second stage is the peace of mind without reflection in the investigation.

3. -The third leads to 'the absence of any bias from the trsna which is the basis of suffering, this premise is essential to the achievement of the next stage.

4. -The fourth is in nirvana, that is, the overcoming of existential suffering through the "thinking-without-thinking" and '"do-no-action" following the completion of the perfect "awakening", the so-called "Buddhahood", ie "quality of Buddha" present in every human being, sometimes also referred to as "emptiness".
   

The Eightfold Path is the noblest of goals. The first two attitudes have to do with thought, with four successive action with contemplation and two finals. Do everything the right way to do it for God means behave in a correct way is to behave in a manner that satisfies our creator. Few are able to act appropriately, but with practice you reach this goal, it will be good for themselves and for the whole world.

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阿弥陀佛

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