Buddha started his first sermon by teaching us the middle path. Then he taught us about Dukkha and explained that craving causes Dukkha.

We can approach this 2 truths in 3 different level. Let’s look at the following table.

1st Noble Truth	2nd Noble Truth	Remark
birth is suffering, aging is suffering, illness is suffering, death is suffering	it is this craving which leads to renewed existence	Once we come into existence, we cannot escape the imperfections of existence in Samsara. Nontheless, we crave to exist.
union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering	accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures	While existing, our desires and aversions lead to various mental unhappiness and unsatisfactions. Intensifying Dukkha.
the five aggregates subject to clinging are suffering.	craving for existence, craving for extermination	Our habitual tendencies for an “I” establish a soul (“I” energy) for rebirth. On the other hand, we have to avoid positioning our minds to exterminate while still attached to a sense of “I”. That will cause rebirth in the formless realm.

The 3rd Noble Truth

“This, monks, is the noble truth of the cessation of stress: the remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving.”

When we examine the first and second Noble Truths as above and then look at the third Noble Truth, it can provide invaluable tips on our path to Nirvana. In a most simplified manner, we just have to let go of craving in our minds.

And while we are reprogramming our minds to let go, we have to remember the Middle Path. Do it in a gradual and balanced manner. After all, Nirvana is also optimum mental well-being.

To provide some tips about Nirvana, we can also recall the stage of a Sotapanna. This is a title or achievement relating to the initial awakening that ultimately leads to Nirvana (complete enlightenment) within seven lifetimes.

A Sotapanna has eradicated the following:

Self-View — This refers to the realization of Anatta (non-self) or the emptiness of self. It is not merely intellectual knowledge or a mental effort to deny the existence of “I” or the self. If we conceptualize a state of non-existence as equivalent to the absence of “I,” the very act of conceptualizing implies the presence of an “I” craving annihilation. To address this, some practitioners counter their conceptualizing minds by asking, “Who is thinking of emptiness?”

Clinging to Rites and Rituals — Rites and rituals encompass any habitual actions, speech, or thoughts aimed at protecting, safeguarding, or benefiting a sense of self. For example, one might subconsciously believe that a brief morning prayer ensures happiness for the day. Such acts of devotion are rooted in the belief in an “I” that benefits from them. If there is no “I,” what purpose do these rites and rituals serve? However, this does not mean that an awakened Sotapanna (stream-enterer) would abandon practices like reciting refuge prayers. They may engage in such practices with a different understanding or intention. Importantly, rites and rituals are not limited to religious actions; they include all habitual behaviors aimed at enhancing the happiness of an “I.” For instance, morning routines we are attached to fall into this category. Failing to follow these routines can lead to unease or irritability. That is why many great masters are so easygoing.

Skeptical Doubt — Upon realizing the non-existence of “I,” one achieves a profound sense of unburdening and a deep sense of relaxation. This fosters confidence that the Buddha and his Dharma lead to true happiness and freedom from Dukkha (suffering). As a result, a Sotapanna no longer harbors doubt about the Buddha, the Dharma, or the Sangha. This is because his faith is based on wisdom or direct experiences. It is important to note that this faith differs from the blind religious faith of an unenlightened being.

As we can see from the Four Noble Truths, Buddhism is all about understanding Dukkha, what causes it, and stopping it. The fourth Noble Truth prescribes a detailed approach to help us stop craving. The first attainment is to realize that our sense of “I” is just a mistaken identity. And with that ignorance removed, we immediately experience a sense of well-being. We become a more relaxed person who is not anxious about chasing after meaningless things in life. Wisdom unfolds, and we truly appreciate what the Buddha taught.

May all be well and happy.