We cannot easily understand this belief in a self because it is very deep-rooted. But if we search for this self that we believe in, we will discover that the self does not actually exist. Then with careful examination we will be able to see through this false belief in a self. When this is done, the disturbing emotions are diminished and with the elimination of a belief in self, negative karma is also eliminated. This belief in a self is a mistaken perception. Its an illusion. For example, if one has a flower and were to interrogate one hundred people about it, they would all come to the same conclusion that it is indeed a flower. So one could be pretty sure that it is a flower. But, if one asked a person Is this me? he would say, No, its you. A second person would say, Its you. One would end up with one hundred persons who say its you and only oneself would consider it as me. So statistically ones self is not verifiable through objective means.
We tend to think of me as one thing, as a unity. When we examine what we think of as ourselves, we find it is made up of many different components: the various parts of the body, the different organs, and the different elements. There are so many of them, yet we have this feeling of a single thing, which is me. When we examine any of these components and try to find something that is the essence of self, the self cannot be found in any of these parts. By contemplating this and working through it very thoroughly, we begin to see how this I is really a composite.
Once we have eliminated this incorrect way of thinking, the idea of an I becomes easy to get rid of. So, all of the desire rooted in thinking, I must be made happy can be eliminated as well as all the aversion rooted in the idea of this difficulty must be eliminated. Through the elimination of the idea of I we can annihilate the disturbing emotions or defilements. Once the disturbing emotions are gone, then the negative karma which is rooted in the disturbing emotions will cease. Once the negative karma ceases, suffering will no longer take place. This is why Buddha said that the root of suffering needs to be abandoned.
The first two noble truths may be summed up with two statements: One should be aware of and know what suffering is. One should give up the origin of suffering. To summarize, once we recognize what suffering really is, then we begin by removing its causes. We do this by stopping doing unvirtuous actions which create suffering. To stop these unvirtuous activities, we eliminate them at their root which is the disturbing emotions and various unhealthy attitudes. To eradicate the disturbing emotions we need to remove their heart, which is the belief in a self. If we do that, then we will eventually come to realize the wisdom of non-self. By understanding the absence of a self, we no longer create the disturbing emotions and bad actions and brings an end to that whole process.
This is highly possible to achieve; therefore there is the third noble truth, the truth of cessation. The very essence and nature of cessation is peace (Tib. shewa). Sometimes people think of Buddhahood in terms of brilliant insights or something very fantastic. In fact, the peace we obtain from the cessation of everything unhealthy is the deepest happiness, bliss, and well-being. Its very nature is lasting in contrast to worldly happiness which is satisfying for a time, but then changes. In contrast, this ultimate liberation and omniscience is a very deeply moving peace. Within that peace all the powers of liberation and wisdom are developed. It is a very definitive release from both suffering and its effect is a definitive release from the disturbing emotions which are the cause of suffering.
four main qualities of this truth of cessation. First, it is the
cessation of suffering. Second, it is peace. Third, it is the deepest
liberation and wisdom. Fourth, it is a very definitive release from
cyclic existence or samsara. Cessation is a product of practicing the
path shown to us by the Most Perfect One, the Buddha. The actual nature
of that path is the topic of the fourth noble truth, which is called
the truth of the path because it describes the path that leads to