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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.' 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.
Extraction from "The Buddha's Ancient Path" By Venerable Piyadassi Thera
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.
Extraction from "The Buddha's Ancient Path" By Venerable Piyadassi Thera
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