In keeping with translation tradition, on this page I too will be primarily translating dukkha as suffering, taṇhā as craving, and using the language of cause and effect. In other places I will be exploring translations that are more coherent and effective for me, hopefully by adding nuance to these terms the teachings reach wider and deeper.

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A caveat before we begin

The links of dependent origination exposed in the Four Noble Truths are the ones primarily applicable to the Buddha's search for the Deathless. As they are concerned specifically with release from ageing, sickness, and death through not clinging they can appear less applicable to the full range of human suffering. The suffering of oppression, abuse, inequality, environmental devastation, etc. seem unresolved if we simply 'don't cling'. I have in mind my self approaching these teachings sceptical that they apply to my goals of freedom, I hope this exposition won't turn anyone off.

As it might not be clear from the following, I wish to state some things up front. All sufferings are dependently originating and can be resolved by following the same principles—find the causes and conditions and reverse or undo them. Secondly, the scale agnosticism of dependent origination means that exploring it personally does empower and inform us to explore it globally, and vis versa (take for example, greed/aversion/delusion, they operate personally and culturally in similar ways). Thirdly, don't associate not clinging with inaction, rather questions does clinging (whether to the ways of proceeding, their results, self or other perceptions, or anything else) add to what wise and skilful modes can do without it? Or, put another way, does clinging limit us (whether through clear dedication, patient persistence, and wholehearted effort, or anything else) to work towards the freedom we seek.

For those with more interpersonal, environmental, or political concerns than these teachings specifically address here, it might be helpful to call to mind a metaphor the Buddha used of a doctors advice for a patient with a chronic illness. We can presume, according to the Buddha's advice they have tried all medicines (external systemic change), and at this stage with their condition resistant to further treatment, they need to find a psychological (internal systemic) 'cure' for their remaining suffering. Perhaps hold in mind, this is to whom the Buddha is speaking, and surely at some point this is all of us, and that as noted above, this all goes a lot deeper and wider than we might first assume.

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Turning The Wheel of The Dharma

When the Buddha first shared his teachings on living a liberated life, he presented the Four Noble Truths—an essential framework illustrating dependent origination. His message was clear and foundational, rather than an elaborate doctrine of twelve links.

1. the truth of suffering
2. the truth of its origination
3. the truth of its cessation
4. the truth of the path

In simple terms, we can say humans experience dissatisfaction. This dukkha (suffering or dis-ease) depends on taṇhā (craving)—the thirst that leads to clinging to self-views, world-views, and habitual behaviours. It is this grasping and identification, not the changing and unpredictable nature of life, that causes distress and keeps one bound to suffering. If we can stop this, we can gain release from suffering.

The first noble truth recognises that life contains all kinds of suffering. Yet in short it concludes, we suffer when we cling. The moment we cling—to ideas, identities, or appearance—suffering arises. It is more immediate than that at first sounds—suffering is clinging, clinging is suffering, they are synonyms. There is clinging-suffering. The second truth identifies craving as the condition on which this clinging/suffering depends. Beyond the demand for sensual pleasure, it includes the deeper craving to assert a fixed self or worldview, resulting in habitual clinging which fuels continual dissatisfaction. Subtly the Buddha also noticed that craving for non-becoming (extinction of existence) also spins us into further suffering. Thus the development of the full path of dependent origination and the fullness of the Eight-fold path are needed for a complete freedom from dukkha.

Because suffering is clinging ∴ not-clinging is not-suffering. The third truth assures that because clinging-suffering depends on craving, and not craving is possible, its cessation is possible. This is the brilliance of the Buddha's Dharma. Find the dependency for the condition, and when you uproot the dependency you uproot the condition. By breaking the dependency of clinging-suffering, craving, freedom is gained.

Essentially, the Four Noble Truths show that suffering arises dependently. The more we crave and cling, especially to self-related identities and habitual patterns, the more we suffer. By recognising and letting go of these attachments through the Noble Eightfold Path, liberation is possible. Not seeing all of this is to be ignorant, and to spin up the chain of dependent origination into suffering, seeing this is to be wise, and to not cause more suffering. Thus the Noble Truths are deeply intertwined in multiple ways with the principle of dependent origination, but one thing should stand clear—they expound it clearly and practically, inviting ongoing practice and deepening insight.

Finally, we can unpack these truths and link them into the wider map of dependent origination by placing the dependency of clinging-suffering into context. As the second noble truth expounds clinging-suffering is 'caused' by craving. This is craving for becoming, non-becoming, and for what is taken as dear or valuable and rejection of what is not. In the fuller links of dependent origination this is described as clinging depends on craving, and craving depends on vedanā—the feeling-tone that arises, itself dependent on sense contact, which is itself dependently arising. Although the full map of dependent origination reveals a much more complex demonstration of interlinking causes and conditions than these four truths, that complexity is a boon for those seeking freedom—breaking even one link suffices to break the whole chain of suffering. Whether we work at opening feeling-tone (vedanā), craving (taṇhā), or clinging (upādāna), or any other link, we are on a sound path. Each offers an opportunity to observe and loosen unskilful ways of relating, undermining the foundation of suffering to open the path to liberation.