These factors name as truths because of special three characteristics.

1. tatha - these four are definitely truths.

2. avitatha - these four never fall into false.
3. anannatha - these are do not exist in other form.
It known as “ariya” because the person who realize this truth attain noble places such as
Buddha, Pacceka Buddha and Arahant. The four noble truths should realize using three insights.
Those are,

1. sacca-ñāṇa - knowing the nature of the truth. Taking right reflection or view on the truths.

2. kicca-ñāṇa - knowing what needs to be done in connection with that truth.

3. kata-ñāṇa - accomplishing what needs to be.

These three insights should use for four noble truths separately. Then four noble truths
comes to twelve fold of insights as follows.
1. Three insights for the truth of un-satisfactoriness
i. sacca-ñāṇa - There is suffering.
“We don’t need to make it into anything grand; it is just the recognition: ‘There is
suffering’. That is a basic insight. The ignorant person says, ‘I’m suffering. I don’t want to suffer.
I meditate and I go on retreats to get out of suffering, but I’m still suffering and I don’t want to
suffer.... How can I get out of suffering? What can I do to get rid of it?’ But that is not the First
Noble Truth; it is not: ‘I am suffering and I want to end it.’ The insight is, ‘There is suffering’.”[iv]
(Ajahn Sumedho (2002), The Four Noble Truths, Amaravati Publications page 9)
ii. kicca-ñāṇa - Suffering should be understood. (pariññeyya)
iii. kata-ñāṇa - Suffering has been understood.
2. Three insights for the truth of the origin of un-satisfactoriness
i. sacca-ñāṇa - There is the origin of suffering, which is attachment to desire
ii. kicca-ñāṇa - Desire should be let go of (Pahātabba)
iii. kata-ñāṇa - Desire has been let go of
3. Three insights for the truth of the cessation of un-satisfactoriness
i. sacca-ñāṇa - There is the cessation of suffering, of un-satisfactoriness
ii. kicca-ñāṇa - The cessation of un-satisfactoriness should be realized (bhavetabba)
iii. kata-ñāṇa - The cessation of un-satisfactoriness has been realized
4. Three insights for the truth of the path leading to the cessation of un-satisfactoriness
i. sacca-ñāṇa - There is a path to the cessation of suffering
ii. kicca-ñāṇa - This path should be cultivated (saccikātabba)
iii. kata-ñāṇa - This path is realized

03.Three insights for the truth of un-satisfactoriness

 First noble true among Buddhist four noble truths is the truth of un-satisfactoriness. The
pali word “Dukkha” gives many meanings. It not mention only body and mental pain. It is give
deep meaning than this. It gives meaning of emptiness, carelessness, uncontrollable-ness and so
on. In Dhammacakkapavattana sutta Buddha mention about the Dhukkha sacca as follows,
“idam kho pana bhikkave dukkham ariyasaccam, jatipi dukkha, jarapi dukkha, vyadipi
dukkho, maranampi dukkham, appiyehi sampayogo dukkho, piyehi vippayogo dukkho,
yampiccam nalabhati tampi dukkham, sankhittena pancupadanakkhanda dukkha”
"Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is
suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering;
association with the loathed is suffering, dissociation from the loved is suffering, not to get what
one wants is suffering, in short, suffering is the five categories of clinging objects.”
The term dukkha is explained according to three categories in this sutta.
1. Dukkha-dukkha
The ordinary sufferings face in day to life. this type of dukkha includes the physical
suffering which associated with Birth is suffering, aging is suffering, sickness is suffering, death
is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the
loathed is suffering, dissociation from the loved is suffering... etc. beside those suffering there can
be many other miserable experiences in the life such as body pain, lamentation, problems of
husbands, wife, or children…etc.
2. Vipariṇāma-dukkha –
The dukkha formed by change. This type of dukkha refers to the worry of trying to hold
onto things that are constantly changing. Healthiness, happiness, wealth, power do not exist in
same way in every day. Those are changing in every moment. Because of changing people have
to confront to diseases, old age and so on.
3. Saṃkhāra-dukkha
The dukkha of conditioned states which philosophical and difficult to understand. The
third category of dukkha refers to a basic un-satisfactoriness pervading all forms of life because
all forms of life are impermanent. According to Buddhism the living beings mean collection of
five aggregates. According to Buddhism there is no any person to take as person. Nothing to take
as me or my. According to Buddhism living beings mean stream of physical and mental strength.
In four noble truths it explain “sankittena pancupadanakkhanda dukkha”.
Based on five aggregates people have to suffer. The people normally take five aggregates
as me, and my self. The five aggregates are,
i. Rupupādānakkhanda - aggregate of material
ii. Vedana upādānakkhanda - aggregate of feeling
iii. Saññā upādānakkhanda - aggregate of perception
iv. Sankhara upādānakkhanda - aggregate of formation
v. Viññāna upādānakkhanda - aggregate of consciousness
These five aggregates belong to “sankāra”. Sankāra means the things originated by causes
or reason. All the sankara which arise due to the cause and effect are impermanence. Buddha used
various similes to explain it. The aggregate of material is like foams. The aggregate of feeling is
 like water bubbles. The aggregate of perception is like mirage. The aggregate of formation is like
banana tree. The aggregate of consciousness is like illusion. According to these similes five
aggregates are change in every moment.
People do not understand the impermanence of the five aggregates. They using five senses
and experienced the worldly objects. Then they try to take to close what they like and try to avoid
what they dislike. Then they attach with the world and make conflicts with the worldly things.
Buddha says people clinging the five aggregates and it is a cause for continue the sansaric circle.
In Mahapadana Sutta of Diga Nikaya mention about four kinds of clinging.
i. Kāmopādāna - clinging to sensual pleasure
ii. Ditthi Upādānna - clinging to the views
iii. Silabbata Upādāna - clinging to wrong religious practices
iv. Attavāda Upādāna - clinging to the self opinion
This attachment and detachment occurs based on greed, anger and delusion. The nature of
the worldly things is suffering. It is known as sacca-ñāṇa. The person should understand the truth
of un-satisfactoriness. (pariññeyya) it is the kicca-ñāṇa. Finally the person has been understood.
(kata ñāṇa).