Twelve Aspects of Knowledge

In
The Four Noble Truths
Introduction:
The Four Noble Truths are the first teaching given by the Buddha after his
enlightenment and considered as the most important teachings in Buddhism.
The truths are suffering, causes of suffering, cessation of suffering and the path
leads to cessation of suffering. There are three stages in understanding of each
noble truth, for a total twelve knowledges. Therefore, the three aspects of
knowledge are knowledge of the truth (sacca-ñāṇa), knowledge of the function
of the truth (kicca-ñāṇa), knowledge of the function of the truth has been
performed (kata-ñāṇa). After setting forth definition of the Four Noble Truths
in the wheel of Dhamma Discourses, the Buddha next explained these three
aspects of knowledge or kinds of realization for each of the Four Noble Truths.
When one has fully understood all twelve aspects of knowledge with regard to
the Four Noble Truths, ones has attained enlightenment.
Sacca-ñāṇa with Regard to the Truths
This is a basic knowledge, knowledge of knowing the nature of the truth
(sacca-ñāṇa) but we no need to make it into any grand, it is just simply
recognize knowing that what is suffering, the causes of suffering, the cessation
of suffering and the way leads to cessation of suffering. Knowing that various
categories of suffering starting with Jati(birth) and ending with upādāna-
kkhandhā(subject clinging to five aggregates). When we getting rebirth no
matter is birth in heaven or in any of the six realm there is suffering. All the
suffering starts with birth, if there is no rebirth and there is no suffering.
There is the origin of suffering which is attachment to desire (taṇhā).
Buddha identified craving(taṇhā) as a principal cause in the arising of suffering
and because of this craving it makes us becoming and becoming in this cycle of
rebirth. There are three types of craving(taṇhā) should be known as Kāma-
taṇhā(craving for sensual pleasures), Bhava-taṇhā(craving for external
existence) and Vibhava-taṇhā(craving for non-existence).
 The Third Noble Truth is that there is emancipation, liberation, freedom
from suffering, from the continuity of suffering. This is called the Noble Truth
of the Cessation of Suffering (Dukkhanirodha-ariyasacca), which is Nibbāna.
According to the Buddha who had completely realized the Noble Truth of the
Cessation of Suffering; it is the complete fading away and extinction of this
craving; its forsaking and giving up; the liberation and detachment from it. The
truth of the cessation of suffering is then the extinction of its origin,
craving(taṇhā).

Knowing that there is the way leading to the Cessation of Suffering

(Dukkhanirodhagāmiņipaṭipadā). It also known as the “Middle Path”
(Majjhimāpaṭipadā) because it avoids two extremes which is indulgence in
sensuality and the others is searching for happiness through self-mortification in
different forms which is painful, unworthy and having found them to be useless.
The Buddha discovered through personal experience this path which gives
vision and knowledge, which leads to Calm, Penetrative, Enlightenment, peace
to Nibbāna. This Middle Path is generally referred to as the Noble Eightfold
Path (Ariya aṭṭhaṅgika magga) because it is composed of eight categories or
divisions: namely;
1. Right View (Sammā-diṭṭhi)
2. Right Thought (Sammā saṅkappa)
3. Right Speech (Sammā-vācā)
4. Right Action (Sammā-kammanta)
5. Right Livelihood (Sammā-ājīva)
6. Right Effort (Sammā-vāyāma)
7. Right Mindfulness (Sammā-sati)
8. Right Concentration (Sammā-samādhi)
Kicca-ñāṇa with Regard to the truth of Suffering
This insight or knowledge in each of the noble truths has the word
‘should’ in it. Suffering is something should be understood, one should
understand suffering but not just try to get rid of it. Understand suffering means
really accept it, let it to be what it really is. Therefore, Mahāvagga Saccā
Saṃyutta Pāli texts states: ‘What, Bhikkhu, is the Truth of Suffering? It should
be answered that the five groups of grasping constitute is the Truth of
Suffering.’ Whatever appears at the six doors of sense, at the time seeing,
hearing, etc., constitutes the five groups of grasping. These should become
personal experience by taking note of every phenomenon at the six doors as
they occur and noting the characteristics of Impermanent (Anicca), Suffering
(Dukkha) and Non-Self (Anattā).
Kicca-ñāṇa with Regard to the truth of Origin of Suffering
Suffering of repeated rebirths in the cycles of six realm may be avoided
by removing its root cause, which is craving (taṇhā). If freedom from suffering
is desired, the root of suffering should be eliminated. There are three types of
craving (taṇhā) which need elimination:
1. Kāma-taṇhā (craving for sensual pleasures)
2. Bhava-taṇhā (craving for external existence)
3. Vibhava-taṇhā (craving for non-existence)
Craving for sensual pleasures can be eradicated by sīla(precept) and
practice samādhi (Concentration). A person who preserving the precepts either
is pañcasīla(five precepts) or aṭṭha-sīla (eight precepts) he/she does not steal
anything belonging to others, even if he feel he wants it, he does not commit
sexual misconduct or for one who observes the aṭṭha-sīla (eight precepts) does
not even indulge in any sexual activities, does not telling lies and abstains from
intoxicating drinks and drugs. This is how craving can be eradicated by sīla
(precept).
If one constantly engaged in the practice of one of the meditation subjects
such as ānāpāna-sati (mindfulness on breath in and out). Through this practice
by attained certain kinds of jhanā (absorptions), thoughts of grosses types of
sensual pleasures can be putting it away at the distance. This is how samādhi
removes the craving.
Bhava-taṇhā (craving for external existence) or craving for becoming
something. This craving arises from attachment to born in peaceful world such
as rūpa lōka (world of material), or arūpa lōka (world of immaterial) by
develop jhāna. Even though get rebirths in the peaceful world there is also
suffering because whatever is of the nature of arising it cause to ceases. This
craving can be eradicated by cultivate in Vippasana (insight) Meditation by
seeing the nature of the true as they really are.
Vibhava-taṇhā (craving for non-existence) arises from the wrong view of
materialism, especially when one has not heard about the Buddha’s message.
one believes that everything in this world is for one’s enjoyment and there is no
more rebirths. This should be eliminated by approaching the Dhamma or
Sangha, by doing these they can get know more about the Buddha’s teaching.
Kamma are exits and there is cycle of rebirth.
Kicca-ñāṇa with Regard to the truth of Cessation of Suffering
The truth of cessation of suffering should be realized, there are four
stages in the extinction of craving namely:
1. Sotāpanna (Stream-enterer)
2. Sakadāgāmin (Once-returner)
3. Anāgāmi (Non-returner)
4. Arahant (Fully Enlightenment)
One who has realised the first stage is called Sotāpanna because he has
entered the stream that leads to Nibbana within seven rebirths and will not get
rebirths in the four lower planes such as hells, animals, ghost and demons. A
Sotāpanna has unshakeable faith in Triple Gem and he has also destroyed self-
illusion (sakkayaditthi), doubts (vicikiccha) and false practice (sīlabbata-
parāmāsa) that do not lead to the end of suffering.
The second stage is called Sakadāgāmin which has weaken the grosser
forms of sensual pleasures (Kāmarāga) and ill-will (Vyapāda) and will not
suffer more than one time in the sensual planes.
The third stage is called Non-returner (Anāgāmi) and he will not get
reborn in human world instead he will reborn in one of the five specials worlds
called the Śuddhāvāsa worlds.
Final stage is called Arahant a fully enlightenment person. They have
abandoned all ten fetters and upon death will never be reborn in any plane or
world, having wholly escaped saṃsāra.

Kicca-ñāṇa with Regard to the truth of the Path to the Cessation of

Suffering
The Noble Eightfold Path should be cultivated, it is not a set of beliefs or
laws but rather a practical, direct experience method for finding meaning and
peace in life. Each of the eight path factors defines one aspect of behavioural
development needed for you to move from suffering to joy. Its eight factors
function as an integrated system or matrix that supports and informs all parts of
your life. By "cultivating" the Buddha means attending to, nourishing, and
manifesting each of these factors of wisdom in your life.
Kata-ñāṇa with Regard to the Truths
When you have actually practiced with suffering, looking at it, accept it
and letting it be the way it is. Through personal experience by taking note the
arising and ceasing of the five aggregates in results completely understood what
is suffering and suffering has been understood.
Through the actual practice and understanding of what should let go, in
results we actually letting go but it is not a theoretical letting go, but a direct
insight. In results craving has been eliminated.
When craving has ceased, all fetters are abandoned and the underlying
tendencies eliminated. When you have let something go and allowed it to cease,
not clinging it anymore, you attained the final stages in the extinction of craving
which is Arahant. A fully enlightenment person and does not accumulate
fresh kamma and he is not subject to rebirth because the condition for his rebirth
have been destroyed.

The Noble Eightfold Path has been practiced, through personal

experience and the actual practice you know that a path to cessation with its
eight factors exists, it is not a set of laws or belief. You know you are capital to
practice it and in results you know that it works for you.

Conclusion
What I have described above are twelve kinds of ñāṇa made up of
four kinds of sacca-ñāṇa, four kinds of kicca-ñāṇa and four kinds of kata-ñāṇa.
Of these twelve, it is important to know and understand more details about the
teachings of The Four Noble Truths and I will briefly go over them again.
Knowing that this is the truth of suffering, the truth of origin of suffering, the
truth of cessation of suffering and the truth of the path of lead to cessation of
suffering is sacca-ñāṇa. Prior knowledge of what should be known, what
should be abandoned, what should be realized and what should be developed is
kicca-ñāṇa. Knowing that the necessary function has been accomplished is
kata-ñāṇa.