This powerpoint is collected the details of four noble truth; number 3 and 4, what are are they and ways to practices

1. CESSATION OF
SUFFERING
DUKKHANIROTA
Ven. Vijotta | ID: 5801201141| 3rd years, Philosophy
major.
Faculty of Buddhism, 2018

2. CONTENTS
• What is the dukkha?
• What is the
Nirodha?

3. THE MEANING OF (DUKKHA)
• There are three kinds of suffering (dukkha).
• Dukkha, dukkha- The dukkha of painful experience and physical &
mental suffering. ( birth, illness, old and dying)
• Viprinama dukkha- Dukkha of the changing nature of all things.
• Sankkhara dukkha- The dukkha of condition experience. (five
aggregate are dukkha)
• Dhammacakkappavattans Sutta 10

4. WHAT IS NIRODHA?
• Nirodha is different from losing something. If we lose something, we can
find it again. Nirodha is different. Nothing ever arises from nirodha.
• Nirodha is purely and extinction of suffering. To attain nirodha, we have to
train our minds to stop clinging, to stop attaching.
• Nirodha means the complete extinction of suffering. Nirodha means decay,
death, and birth will never come again.

5. NIRODHA THE CESSATION OF
SUFFERING
• The freedom from Tanha and
Dukkha. The Buddha taught that
to end suffering is simply to
replace it causes.
• Here Kusala is used to extinguish
Akusala. Kusala consists of faith,
wisdom and discursiveness.

6. THE EXTINCTION OF SUFFERING HAS FOUR
CHARACTERISTICS.
1. Escape from suffering ( nissarana )
2. Free from disturbance, ( viveka )
3. Unconditioned, ( asankhata )
4. Deathlessness, ( amata )
Only nibhana has all four of these characteristics.
Dhammapada 12

7. ESCAPE FROM SUFFERING ( NISSARANA )
• Escape mean our minds are pure, free of defilements.
• Defilements, (kilesa) are our mental garbage.
• Defiling a mind requires the existence of a being, a satta. A being exists
because of attachment and ceases to exist if there is no attachment. Thus,
when there is no being, there are no defilement. The mind is pure when there
is no being. So without rebirth, the cycle of life and death stops and we escape
from the cycles of life and death. So that is how you attain arahant.

8. FREE FROM DISTURBANCE, ( VIVEKA )
• The sotapanna unloads many of his or
her burdens. If we become arahants, we
unload all of our burdens we gain
freedom from disturbance, are really in
viveka, when we completely unload all of
our defilements. Then we say, we are
resting. That is real relaxation.
• Anyone who lives without defilements is
resting and is free from disturbance. This
is the truth.

9. UNCONDITIONED, ( ASANKHATA )
• In the conditioned, there are causes and effects, (hetu-Phala). In the
unconditioned, there is no cause and thus no effect. In this world we can find
only two things that are unconditioned: space and nibbana.
• Space (akasa) is never change, decays or dies. Akasa never arises and no one
can ever steal it though we cannot say it is empty. Birth are fly in the sky,
arahats flying in the nibbana.
• In the space of the unconditioned, there are no causes and no effects and
therefore no trouble or suffering. We only find trouble where we find causes
and effect, in the conditioned.

10. DEATHLESSNESS, ( AMATA )
• If there is a cause and an effect, there must be death. Amata means no death,
the deathless. In extinction, there is no causes and no effect, which means
there is nothing to die.

11. TWO KINDS OF NIBBANA
1) is nirvana
in this .
2) nibban is nirvanaa of
the arahant.

12. CONCLUSION
• If anything exists, there is suffering. If nothing exists, then extinction. No
suffering. If the five aggregates exist, there is attachment to the five
aggregates and thus there is suffering. If nothing exists, there is no suffering.
There is only the extinction, nirodha.
• Suffering exists because of tanha, ignorance, and five aggregates.
• So try to reduce our ignorance, hated, and graving. If we can reduce it one day
or seconds day that is mean we are attain the (Saupadisesa nibbana)

13. REFERENCE
• Dhammacakkappavattana Sutta
• Dhammapada
• Mahaparinibbana Sutta(D 2. 72 ff);
• Johansson, psychology of nibban, p.42.
• Young, David, Walking the tightrope, Sri Lanka, 2005, P.51
• Kalupahana, David j, Buddhist Philosophy, the University Press of
Hawaii Honolulu, 1977, P.69

14. THE PATH LEADING TO
CESSATION OF SUFFERING
Presented by
Ven. Nipuna --- ID: 5801201146
Third Year, Major Philosophy, Second Semester, 2018
Date: 6.2.2018
Subject: Buddhist Philosophy
Instructor: Phramaha Danaiphat
Gambhirapanno,Ph.D.

15. • What does “The path leading to cessation of suffering” mean due to Buddhism?
• What is Noble Eightfold path?
• The definition of Noble Eightfold Path.
• Explain Each of Noble Eightfold Path
• Conclusion
• Reference
CONTENTS

16. THE EIGHTFOLD PATH HAS FOUR
CHARACTERISTICS:
• Leads to release and deliverance (niyyana)
• Is a cause for the attainment of arahatship (hetu)
• Seeing the four noble truths (dassana)
• Overcomes craving and attains mastery over oneself (adhipati)
Lord Buddha said : To ease suffering you must understand the nature of your
problem, the nature of your suffering, and the nature of your mind”.
David Young, P- 25 & 59

17. NOBLE EIGHTFOLD PATHS

18. SILA, SAMADHI AND PANNA
DEFINITION
• Sila: means restrain our words and actions and the
foundation for meditative development.
• Samadhi: "Paying attention in a particular way: on
purpose, in the present moment. And it is sharply
aware of each and every object that arises in the mind
within it, there is a calmness, similar to the deep
feeling of relief.
• Panna: 3 foundation of Wisdom; 1) Knowledge, ñāõa
2) Understanding, avabodha and 3) Realisation
by oneself, paccattaü veditabba
David Young, P-27

19. DEFINITION OF EACH NOBLE EIGHTFOLD PATH
Right Understanding
5 Aggregates
4 elements
12 cause conditional
4 noble truth
3 Characteristics
Right Thought
1. Renunciation and generosity, nekkhamma-saïkappa
(free from greed and craving for sensual pleasures)
2. Good will and loving-kindness, avyāpāda-saïkappa
(for the welfare of all beings)
3. Harmlessness and compassion, avihiüsā-saïkappa
(for the non-injury of all beings.)
Kindness, Compassion, Joyfulness, Wisdom, Equanimity

20. Right Speech
Words of truth
Words of friendship & harmony
Words of kindness, sympathy and comfort
Words of encouragement
Words of benefit
False speech (Musavada)
Slanderous speech (Pisunavaca)
Harsh & abusive speech (Pharusa vaca)
Gossip & idle chatter (Samphappa vaca)
Right Action
Respecting the life of others to live freely
Preserving life
Practicing generosity
Protecting beings from harm
Killing (panatipada)
Stealing (adinnadana)
Sensual misconduct (kamesumiccha cara)
Positive
Negative
Positive
Negative

21. Right Livelihood
We earn our livelihood by participating in wholesome or
appropriate form of livelihood (samma ajiva)
We give up any wrong form of livelihood (miccha ajiva)
Note// when practice right speech & action, we practice right
livelihood.
Right live…honest, peaceful, and good for the welfare
of community.
Wrong live…weapon, living beings, meat
production or butchery, poison and intoxicant
(Anguttara Nikaya)
Right Effort
Restrain the unwholesome
Abandon the unwholesome
Develop the wholesome
Maintain the wholesome

22. Right
Mindfulness
Contemplation on Physical body (Kayanupassana)
Contemplation on Feeling (Vedananupassana)
Contemplation on Mind (Cittanupassana)
Contemplation on Mind-Object (Dhammanupassana)
Five Sila
Eight Sila
Ten Sila
127 rules of monk
Right
Concentration
Right concentration is fully aware, know things and ourselves what they
really are.
Focusing on Four Foundation of Mindfulness and attain Jhana.
Three kinds of Samadhi
1.1. Momentary mindfulness(khanikasaädhi),
2.2. Access mindfulness (upacara, pronounced “upachära“, samädhi),
3.3. Absorption mindfulness (appanä samädhi)
“Sammā-samādhi,” said the Buddha,
“is the collection of the first seven factors of the eightfold path.”

23. CONCLUSION
As Noble Eightfold Paths are “The path leading to cessation of suffering or
dukka and Cycle of Life (Samsara).
It conducted us to realize “the nature of suffering and the nature of mind and
practice eight of them correctly, it is a way of destroy defilement such greedy,
hatred, aversion and so on, then gain liberation or Nibbana.
Reference;
Young, David, Walking the Tightrope; Talk on Meditative Development with Pemsiri
Thera, Buddhist Publication Society, Sri Lanka, 2005.